English
The prophecy about how to obtain the first and second (fruits). The vidyādhara of the path of seeing of the exhaustive path with outflows is joined with reality. Second, regarding the specific way to obtain the fruit, there are two: the way to obtain the fruit of complete maturation without remainder, and the way to obtain the empowerment of life with remainder. First, there are four aspects to complete maturation: First, identifying the cause of obtaining complete maturation is: by gaining stability in the single mudrā, one obtains complete maturation and is transferred to the great mudrā. Just as one obtains the khyung egg matrix and the lion womb matrix, what need is there to mention obtaining complete maturation during the time of the mudrā with elaboration and the accumulation of merit? Second, the nature of complete maturation and how to apply it to the higher path is: the mind gains stability in the form of the deity of the yidam, and the body of the mudrā deity itself is clear in the direct perception of awareness. When the body becomes the form of whatever deity it is, that is complete maturation. Then, at the time of leaving that remaining body, before the bardo arises, the remaining body disappears and matures into the great mudrā and is obtained. Third, the definition of complete maturation is: the form that appears in the sheath of the body of previous karma. Because the mind matures into the yoga of the deity of the yidam, the impure aspect of obtaining the fruit, the great mudrā, is named complete maturation. The body of wisdom, the fruit of maturation, is accomplished in the form of the great mudrā. Fourth, the view and conduct are no different from obtaining it itself. For example, at the time of obtaining complete maturation, like seeing the surface of copper in a mirror, the view and conduct are the place of transformation, that is, acting similarly to the previously obtained single mudrā, elaboration, and accumulation of merit. Second, there are two aspects to life empowerment: First, indicating the cause of obtaining life empowerment and the place of one's own ground is: like the previous complete maturation, the fruit of accumulating merit is joined with the vidyādhara who controls life. Then, the duration of accomplishing the ultimate fruit from that itself is: although the duration remains for an eon for the sake of taming other disciples, for the sake of one's own benefit, the five spontaneously accomplished bodies are obtained in sixteen hundred, up to one thousand six hundred. Second, there are two aspects to applying the higher path to the path: When accumulating merit, contemplate the spontaneously accomplished Samye Monastery in Lhasa, and here, with the power of seeing
Chinese
将脱噶与（修持）相结合的方法，以及因不清楚而逐步结合的方法。第一部分分为两部分。第一部分是进入脱噶的原因：获得长寿灌顶之人，精通无思任运成就之三摩地。通过在广修和会供期间修习和成就，在此无需次第，以现量见之力量，远离五种怖畏。如是说：无有活命之，无人赞叹之，轮回之痛苦，眷属询问之怖畏，无有死亡之怖畏，此乃五种（怖畏）。（注释：舍弃习气。）如是说。第二部分是真实的脱噶，分为三部分。第一部分是从长寿灌顶到任运成就的获得方式：无漏之因，即了知之见，以及缘，即入定之禅定，二者同时获得稳固，以因缘之力，获得如国师般的任运成就持明果位。彼时，现量见到第六世达赖喇嘛之面容，从自利的角度，圆满了无二双运之五身，证悟了道位究竟，剩余之身成熟为无有生死的金刚身。即，先前剩余之身，无需舍弃，自然成就为智慧之身，为了调伏其他所化众生，成熟为报身，并在彼处显现为化身，从那之后，与最终之果位，即字母轮坛城大会之位相结合。这是从普遍获得三种持明的方式，讲述了与佛果相结合的方法。第二部分是仅凭长寿灌顶成就佛果的方式：一些具有大智慧之人，在对寿命自在掌控的持明者之位上，在十六个世纪的末尾，由导师秘密身灌顶，清净了习气的垢染，获得了五身任运成就之佛果。第三部分是将长寿灌顶与大手印相结合，并由此成就佛果的方式：一些脱噶行者，在获得长寿灌顶后，获得了大手印之持明果位。此后，通过获得灌顶和无上之果位，一切所行皆清净为身和智慧，将证得普贤王如来之果位。第二部分是通过渐悟道获得长寿灌
English
The method of combining Tögal with (practice), and the method of gradual combination due to lack of clarity. The first part is divided into two parts. The first part is the reason for entering Tögal: the one who receives the longevity empowerment has mastered the Samadhi of Spontaneous Accomplishment of Samye. Through practicing and accomplishing during elaborate rituals and gatherings, here, without stages, by the power of direct perception, one is free from the five fears. As it is said: Without the fear of no livelihood, without the fear of no praise, the suffering of samsara, the fear of questioning by retinues, and without the fear of death, these are the five (fears). (Note: Abandon habitual tendencies.) Thus it is said. The second part is the actual Tögal, divided into three parts. The first part is how to obtain spontaneous accomplishment from the longevity empowerment: the unpolluted cause, which is the view of knowing, and the condition, which is the entering Samadhi, both simultaneously attain stability, and by the power of cause and condition, one obtains the fruit of the spontaneous accomplishment of a Vidyadhara, like a regent. At that time, one directly sees the face of the Sixth Dalai Lama, and from the perspective of self-benefit, one perfects the five bodies of non-dual union, realizes the ultimate of the path, and the remaining body matures into an indestructible Vajra body without birth and death. That is, the previous remaining body, without being abandoned, naturally accomplishes as the wisdom body, and for the purpose of taming other disciples, it matures into the Sambhogakaya, and appears there as the Nirmanakaya, and from then on, it is combined with the ultimate fruit, which is the position of the great gathering of the Mandala of Letters. This is from the way of universally obtaining the three Vidyadharas, explaining the method of combining with Buddhahood. The second part is how to achieve Buddhahood solely through the longevity empowerment: some individuals with great intelligence, from the position of a Vidyadhara who has mastered life, at the end of sixteen centuries, are empowered by the secret body of the teacher, purify the defilements of habitual tendencies, and obtain the Buddhahood of the spontaneous accomplishment of the five bodies. The third part is the method of combining the longevity empowerment with Mahamudra, and thereby achieving Buddhahood: some Tögal practitioners, after receiving the longevity empowerment, obtain the Vidyadhara of Mahamudra. Thereafter, by obtaining empowerment and the supreme fruit, all actions are purified into body and wisdom, and one will attain the state of Samantabhadra. The second part is obtaining longevity through the path of gradual enlightenment.
Chinese
将禅修道大手印的终道任运成就持明或佛陀结合的方法有十种。第一，通过象征比喻的差别来展示道路行进的方式：如阳光、无湿之光、火光、以及终极珍宝这四种光芒照耀在海洋上。如同珍宝阳光将水变成酸奶一样，有漏的烦恼会转变成无漏的智慧。在获得禅修道大手印持明的时候，会更加增强力量。如同珍宝无湿之光照耀将酸奶变成酥油一样，在见道时仍然存在俱生之障，在此显现为智慧，身心转变成胜者的坛城。在终道任运成就持明的阶段，会更加增强力量。如同珍宝无光照耀将酥油变成火焰一样，禅修道上存在的俱生之垢，在此显现为智慧，转变成五身任运成就持明。在终极的时刻，会更加增强力量。如同终极的宝珠之光照耀，使一切皆空且显现无余一样，终道者的习气之垢连同种子一起断除，安住在广大智慧的自性之中。在《华严经》中说：善男子，汇入大海的水聚，被宝珠阳光照耀，舍弃水的自性，变成牛奶和酸奶。珍宝无湿之光照耀，舍弃牛奶和酸奶的自性，变成酥油的精华。火焰之光的宝珠照耀，舍弃酥油精华的自性，变成火焰般燃烧。宝珠无余终极之光照耀，一切无余且显现无余。以上。第二，行进道路的差别是：有些次第者行进见道寿自在、禅修道大手印、终道任运成就这三种道路，通过修习的力量，最终获得任运成就持明之位，从而获得圆满正等觉的五身任运成就。第三，安立名称意义的差别是：以智慧之眼观看，五根是无二自显
English
There are ten ways to unite the meditation path of Mahamudra with the ultimate path of spontaneous accomplishment, the Vidyadhara, or the Buddha. First, the way to progress on the path is shown through the distinction of symbolic examples: When the four lights of sunlight, dry light, firelight, and ultimate preciousness shine on the ocean, just as the precious sunlight turns water into yogurt, afflicted emotions with outflows are transformed into wisdom without outflows. When the Vidyadhara of the meditation path of Mahamudra is attained, it becomes even more powerful. Just as the precious dry light shines and turns yogurt into butter, there is still the obscuration of co-emergence on the path of seeing. Here, it arises as wisdom, and the body and mind become the mandala of the Victorious Ones. In the stage of the ultimate path of spontaneous accomplishment Vidyadhara, it becomes even more powerful. Just as the precious light shines and turns butter into the form of fire, the impurities that are present together on the meditation path arise here as wisdom and transform into the five Kayas, the spontaneously accomplished Vidyadhara. In the ultimate moment, it becomes even more powerful. Just as the light of the ultimate jewel shines and makes everything empty and appear without exception, the habitual stains of the ultimate path, along with their seeds, are abandoned, and one abides in the single nature of great wisdom. In the Avatamsaka Sutra, it says: "O sons of the Victorious Ones, the masses of water that gather in the great ocean, when illuminated by the light of the jewel sun, abandon the nature of water and become milk and yogurt. When illuminated by the precious, dry light, they abandon the nature of milk and yogurt and become like the essence of butter. When illuminated by the light of the jewel of fire, they abandon the nature of the essence of butter and become blazing like fire. When illuminated by the ultimate light of the precious jewel, everything is without remainder and appears without exception." The second difference is the path of progression: Some gradualists progress through the three paths of the empowerment of the path of seeing, the Mahamudra of the path of meditation, and the spontaneous accomplishment of the ultimate path. Through the power of practice, they ultimately attain the position of the spontaneously accomplished Vidyadhara, thereby attaining the five Kayas of the perfectly complete Buddha, the spontaneously accomplished. The third difference is the distinction of names and meanings: Looking with the eye of wisdom, the five faculties are non-dual and self-arising.
Chinese
通达并且具有瑜伽禅定的自性者，对于即使是同一个基础，但提取教导的差别无量的人们来说，瑜伽见修的提取，以大小的作用时机来说明三位持明的名称。也就是对于轮回不再退转的见道寿自在，对于意平等性不动摇的修道大手印，以及其究竟的任运成就持明，分为这三种。或者说，如同寿自在的道路，见解先行一般，通过见解证悟而脱离五种怖畏；大手印圆满了二万四千等显现分别的禅定；任运成就持明，在自明智的境界中，十六喜具有五种智慧的功用圆满，因此与最终究竟的果位结合，所以称为加行道者。第四，清净所净的差别是：瑜伽士为了自我的利益和所化他人的利益，无论是度化、结合、妄语、不予取、恶语等五种行为，还是慈、悲、喜、舍等四无量心等，以这些词语表示四种事业。像这样，清净与不清净的行为，都在不离二取自显的境界中行持，虽然看似好坏不沾染习气，但还是有差别的。也就是在见道上，对于见解周遍的证悟之义不散乱，通过这样的修持，遮蔽大手印的意；在修道上，安住于四万四千之上时，其他的各种功用，遮蔽任运成就的意；在终道时，对于具有五种智慧功用者，有习气的污垢，如同石子碰撞般的短暂遮蔽。这三种是通过道路上下高低的差别来区分的。因为前往更高的道路时，下下的遮蔽得以清净，所以这三位持明的意，在道路上是有差别的，会变成这样。第五，意境能力上的差别是：为了他人的利益，所化之境和为了自己的利益，意禅定的能力上也有高低的差别，原因如下所述。第六，神通境界等差别分为两种：第一