English
Not abandoning protection, not losing even the slightest. Entering is the nature of practicing the path, it is the nature of practicing the accumulation of conduct. Diligence is that ordinary consciousness does not flow for even a moment, possessing the view and conduct of the fifteenth without interruption. པས་ (Tibetan, Devanagari, Romanized Sanskrit, meaning "by") means doing, thereby quickly entering the fruition. The time of accomplishing the longevity empowerment is, is it thirty-six nights? and so on. Thirty-six nights is six months, the power of previous practice and accumulation is strong, at that time with wisdom and, samadhi and, practice and accumulation becoming excellent, a person with superior faculties practices the longevity empowerment with six months. The superior below twelve months means, those with faculties superior below practice with twelve months. Those slightly inferior to that also practice with fourteen months. Those with inferior faculties internally practice with sixteen months, what is the result of the practice? By "mastery" it means, mastering life, being free from birth and death, not fearing the four enemies, by "accomplishing the noble lineage" it means, the result of the practice is twofold, the ripening awareness holder and, the life-mastery awareness holder. The ripening awareness holder is, abandoning the ripening body and practicing the wisdom mahamudra awareness holder. The life-mastery awareness holder is, during the practice of samadhi and, view and, conduct, without separation, enjoying the five desires as dharmata, becoming proficient in that, the grasped and grasper are self-purified, without even subtle clinging, just as a bird flying in the sky does not cling to the path, all actions manifest as dharmata, thus purifying the object of clinging, the realization of equality is spontaneously accomplished, the ripening body manifests as the body of a deity. The body of a deity manifests as the body of an awareness holder, being free from birth and death, free from the harm of the four elements, the three outflows are exhausted, being free from the fear of the three realms, seeing the meaning of the truth of dharmata. To others, it appears as the previous basis, to oneself, it appears as the mandala of the deity, therefore, the noble awareness holder is the life-mastery awareness holder, therefore that will be accomplished. The way to practice the Buddha with that is, at that time, up to sixteen years old, and so on. The life of that awareness holder is, for the actual awareness holder, calculate the age of life, old
Chinese
因为没有，当导师薄伽梵住世时，众生的寿命是一百岁，所以以此为准。十和六是百的六倍，即六百。所谓“在此之前”，这也是计算智慧低下者成就的期限。由于智慧和精进的大小，有一百年就能与果结合的，也有二百年就能结合的。根据这些次第的差别，有一百六十年的期限，意思是“此后不会延迟”。对此，在《广大续》中说：“寿命是十和六，百百之中可延缓，不舍肉身而成佛。”所谓“五身任运成就”，五身是：法身、报身、化身、金刚身和现证菩提身，以上已广说。此处心回到本位，觉性占据自地，本体之身显现，五身的觉性之中任运显现，是究竟果的意义。所谓“智慧明点即彼”，持明者究竟的意旨是，诸法如是之性本来就是，持明者证悟显现，除了智慧的自性之外，没有所知能知之自性，即是智慧。明点是如此意旨的状态中，轮回和涅槃、显现和不显现、物质和觉性、境和心等等，不舍弃对境的粗细，自性清净，远离戏论之边，故为明点。并非执着于离戏论之境，而是平等性的状态。所谓“即彼”，是执持本体，即佛陀的意旨。瑜伽士的意旨中任运成就的即彼，智慧明点显现。所谓“显现”，究竟的佛陀意旨在平等性的状态中，自生的智慧毫不阻碍的妙力，一切自显的功德任运成就的自性。所谓显现，是相似的显现为相似，远离对境的自显现也是以无二的方式自显现，所以也说是任运成就的果。如同水融入水中一般，说是从彼显现彼，意义上
English
Because there is not, when the Teacher, the Bhagavan, was alive, the lifespan of beings was one hundred years, so this is taken as the standard. Ten and six is six times a hundred, which is six hundred. The so-called "before this," this is also calculating the time limit for the accomplishment of those with inferior intelligence. Due to the size of wisdom and diligence, there are those who can unite with the fruit in one hundred years, and there are those who can unite in two hundred years. According to these differences in order, there is a time limit of one hundred and sixty years, meaning "there will be no delay after this." Regarding this, in the Extensive Tantra it says: "Lifespan is ten and six, it can be prolonged in hundreds of hundreds, becoming a Buddha without abandoning the body." The so-called "five bodies spontaneously accomplished," the five bodies are: the Dharmakaya, the Sambhogakaya, the Nirmanakaya, the Vajrakaya, and the Manifestly Enlightened Body, which have been extensively explained above. Here, the mind returns to its original position, awareness occupies its own ground, the essence body manifests, and the awareness of the five bodies manifests spontaneously, which is the meaning of the ultimate fruit. The so-called "wisdom bindu is that itself," the ultimate intention of the Vidyadhara is that the suchness of all phenomena is originally so, the Vidyadhara's realization manifests, and apart from the nature of wisdom, there is no self-nature of knowable and knowing, which is wisdom. Bindu is in the state of such intention, samsara and nirvana, appearance and non-appearance, matter and awareness, object and mind, etc., without abandoning the grossness and subtlety of the object, self-nature is pure, and it is free from the extremes of elaboration, hence it is bindu. It is not like clinging to a state of non-elaboration, but rather the state of equality. The so-called "that itself" is holding the essence, which is the intention of the Buddha. In the intention of the yogi, that which is spontaneously accomplished is that itself, the wisdom bindu appears. The so-called "appearance" is that the ultimate Buddha's intention is in the state of equality, the unobstructed power of self-born wisdom, the nature of all spontaneously appearing qualities spontaneously accomplished. The so-called appearance is that similar appearance appears as similar, and the self-appearance that is separate from the object is also self-appearing in a non-dual way, so it is also said to be the fruit of spontaneous accomplishment. Just like water merging into water, it is said that from that, that appears, in meaning
Chinese
对于三世佛和无二之智慧无有分别者，名为不可思议无边最胜。从体性和类别两种来说，体性不可思议是指：圆满证悟持明者之道的智慧不可思议，与佛之智慧不可思议无有分别，犹如东方之虚空与西方之虚空无有分别。以无二之大悲显现，觉性与法界等同，是为体性不可思议。类别或功德不可思议是指：身智庄严之轮，二十五自成之事业，其事业之事业与法界等同而自显现，满足所化众生之希望。因数量不可计数，故为无量。最胜是指所化、能化、事业一切皆于心性中自成。这些也是自成持明之显现，故具足俱生智和后得智之细微差别。不需寻觅而显现之体性是：十方四时现证圆满。等等，于十方安住，于四时行持，三界一切法于自明觉性之现量中，不杂而圆满，于等性增上之法身中圆满之法界无边际。清净刹土无量等，是指普贤王如来之刹土，五部之刹土无量，于六道众生前显现之化身刹土无量，以及这些安住处所，广阔无边无法测量的宫殿，如四讲中所说般显现。下方之轮和珍宝所成之外内庄严等，以及五妙欲之乐受无量之聚等。坛城无余无边际等，是指：二十五庄严轮之坛城，因果之化现无量。见到后，是指这些一切无有能见所见，于觉性之体性中，一时觉性自明而显现后。近悦和一切事业于觉性之体性中自显现，无有能取所取是为最胜之悦意。广大语中，是指五语任运
English
For those who are inseparable from the wisdom that is non-dual with the Buddhas of the three times, it is called inconceivable, infinite, and supreme. In terms of essence and categories, the inconceivable essence refers to: the wisdom of the completed path of vidyadharas being inconceivable, and being inseparable from the inconceivable wisdom of the Buddhas, just as the eastern sky is inseparable from the western sky. With the manifestation of non-dual compassion, awareness is equal to the dharmadhatu, which is the inconceivable essence. The inconceivable categories or qualities refer to: the wheel of the adornment of body and wisdom, the twenty-five spontaneously accomplished activities, whose karmic activities are equal to the dharmadhatu and self-manifest, fulfilling the hopes of those to be tamed. Because the number is countless, it is immeasurable. Supreme means that all those to be tamed, those who tame, and all activities are spontaneously accomplished in the nature of mind. These are also the appearances of spontaneously accomplished vidyadharas, so they possess subtle differences of co-emergent and subsequent wisdom. The essence that appears without seeking is: perfectly realized in the ten directions and four times. And so on, abiding in the ten directions and acting in the four times, all the dharmas of the three realms are manifestly present in the self-aware wisdom. Unmixed and complete, in the dharmakaya of surpassing equality, the dharmadhatu is boundless. Pure realms are immeasurable, which refers to the realm of Samantabhadra, the immeasurable realms of the five families, the immeasurable realms of the nirmanakaya that appear before the six types of beings, and these abodes, the vast and immeasurable palaces, appearing as described in the four lectures. The lower wheel and the outer and inner adornments made of jewels, and the immeasurable collections of enjoyments of the five desires. Mandalas are all infinite, which means: the mandalas of the twenty-five wheels of adornment, the immeasurable manifestations of cause and effect. Having seen, means that all of these, without object and subject, in the nature of awareness, at once awareness is self-luminous and appears. Near pleasure and all activities self-manifest in the nature of awareness, without object and subject, is the supreme pleasure. In the vast speech, it refers to the five spontaneously
Chinese
成就者的教言。由于没有语言的表达，像水中的月亮一样，从觉性中领会意义，通过那样的教言，念诵持明者的咒语，并说“意义显现”，意思是：不混杂且完全圆满，一切法的真如之义显现，如第二品所说，获得灌顶后，相应的智慧是自显现。意思是导师和终极道者的见解一致，即无别的自生智慧自显现。终极道者的见解和佛陀的见解如水入水般无别。大身法身显现。对于那个意义，道者以见修行达到究竟的智慧，以及三世佛陀证得果位的智慧，这两者无别，修道达到圆满，是果位的自性，这三者无二无别，称为相应的智慧，那本身以远离因缘的方式自显现。自显现的例子是：上面说如意树和如意宝。 如意树是不悦意世界的受用，从如意树中，一切所需所欲无需言语，仅凭意念即可产生，但树却没有“这个是这个”的想法。同样，当如来藏的伟大智慧达到究竟时，终极道者的所有见解都会圆满，没有不聚集的。如果说如意树是不悦意世界，与三界无关，而菩提心是遍一切处的，所以这个例子不能代表，那么，如意宝，珍宝，珍宝存在于龙王那里，伟人取走后，无论高低根器的所化众生祈祷什么都会显现。菩提心证悟的大小取决于满足愿望的方式。如果按照这个例子，菩提心是遍一切处的，但对道者有益，对自续者无益，那么，一切生起。意思是，就像五大的缘起自然成就三界的一切所需一样，菩提心远离一方，自显现不灭的自性，三个例子也是从它的力量中显现，所以是遍一切处的。因此，三个例子
English
The words of the accomplished one. Since there is no expression of speech, like the moon in water, understanding the meaning from awareness, through such words, reciting the mantras of vidyadharas, and saying "meaning arises," it means: unmixed and completely perfect, the meaning of the suchness of all dharmas manifests, as explained in the second chapter, after receiving empowerment, the corresponding wisdom is self-appearing. It means that the views of the teacher and the ultimate path practitioner are consistent, that is, the non-dual, self-born wisdom is self-appearing. The views of the ultimate path practitioner and the views of the Buddha are non-dual like water merging into water. The great dharmakaya manifests. Regarding that meaning, the path practitioner, with the wisdom of seeing, meditating, and reaching the ultimate, and the wisdom of the Buddhas of the three times attaining the fruition, these two are non-dual, cultivating the path to perfection, is the nature of the fruition, these three are inseparable, called corresponding wisdom, that itself appears spontaneously in a way that is free from causes and conditions. An example of self-appearance is: above, the wish-fulfilling tree and the wish-fulfilling jewel. The wish-fulfilling tree is the enjoyment of the non-pleasant world, from the wish-fulfilling tree, all needs and desires do not require words, they arise merely from thought, but the tree has no thought of "this is this." Similarly, when the great wisdom of the tathagatagarbha reaches perfection, all the views of the ultimate path practitioner will be fulfilled, and there is nothing that is not gathered. If it is said that the wish-fulfilling tree is the non-pleasant world and is not related to the three realms, and the bodhicitta is all-pervasive, so this example cannot represent it, then, the wish-fulfilling jewel, the precious jewel, exists with the dragon king, and after a great person takes it, whatever the disciples of high and low capacity pray for will appear. The size of the realization of bodhicitta depends on the way of fulfilling wishes. If according to this example, bodhicitta is all-pervasive, but it is beneficial to the path practitioner and not beneficial to the self-reliant, then, all arise. It means that just as the interdependence of the five elements naturally accomplishes all the needs of the three realms, bodhicitta is free from one side, and the self-appearing, non-ceasing nature, the three examples also appear from its power, so it is all-pervasive. Therefore, the three examples