English
Thus, practice as you visualize. Poisonous snakes and tigers, and other fierce beasts, will follow me like dogs. Rudra and other obstructing demons, and fierce evil spirits, etc., will not hinder, but will act like servants. Without abandoning the remaining body, one will transform into the place of a vidyadhara who has power over life. Through the blessings of the compassionate emanations, one will teach the path to liberation to beings in accordance with their respective languages, such as gods and nagas. The three lower realms will be emptied, and beings will be encouraged to engage in virtuous actions. They will be placed on the path of the stages, and these stages themselves will be the path. They will be placed on the path of the Great Vehicle of Secret Mantra. They will be encouraged to attain the meaning of the omniscient liberation of the Shravakas and Pratyekabuddhas, and will be awakened from the state of peace and cessation. One will be able to act as a Bodhi teacher who abides on the ten bhumis, and by teaching the meaning of Secret Mantra, one will purify the obscurations of knowledge and engage in practice. On the ten bhumis, such as the Joyful One, one will also teach the Dharma to the retinue of the Nirmāṇakāya Buddhas, which is the activity of the Nirmāṇakāya. The three thousand great thousand worlds will be shaken, greatly shaken, and exceedingly shaken, revealing the light of the Dharma. The practitioners who dwell there will purify the levels of the bhumis by increasing their inner samadhi. By proclaiming the sound of the supreme Secret Mantra, all of existence, both the container and its contents, will become the sound of wondrous mantras such as Vajrayogini. By its fame, outer and inner demons will be subdued, and the obscurations of the three lower realms will be purified. One will also do what is appropriate for all beings. Having completed all the activities for oneself and others, one will attain the deathless and unborn state of longevity. One will be adorned with the thirty-two major marks and eighty minor signs of a Buddha. One will attain the spontaneously accomplished vidyadhara who has perfected the path, and without effort, one will accomplish the deeds of the Buddhas. As stated in the tantras, the four sets of five are: enjoying the five objects of desire, the five things to be practiced, the five things not to be abandoned, and the five things to be accepted. In any case, by mastering awareness, one will engage in benefiting others without any hindrance. Up to a hundred thousand worlds in the past
Chinese
如经中所说，能调伏三千大千世界。蕴、界、处和根是自生智慧的缘故。彼等融入差别，远离一与多之边，在自生智慧中为一。证悟一非多，非二，安住于三摩地。因无漏现见，为净治六聚之六垢。如是三千大千世界中，直至百俱胝，以眼见色，以耳闻声，以鼻嗅香，以舌尝味，以身触受，一一皆具五者。于一一识之差别中，各具五五，显现为五根。因此，仅以一门亦能断五境。无有根具足与不具足之怖畏，亦无不具足之疑虑。由彼神通，于他处，直至三千世界，具天耳通。具天眼通。能忆念百千等宿住。知晓他人之心。知晓死殁与出生。以知晓二十种神通等事业之无漏神通，知晓所化当度与否。彼即知晓直至三百大千世界之境。以知晓应以何所化、何种方法、何种手段调伏，而如其所宜地调伏。彼神通之名为不退转神通、无漏神通。亦称之为自在种姓之神通，如是宣说名相之异名与功德之分位。为自他之利益，为作一千六百之事，彼具命自在之持明者。为自利故，住寿一千六百之量，为他利故，住寿如若干。安住于成办自利之果。如前于有漏异熟之时所说，此处亦有由一而渐次修习，以及顿超之二者。其中前者，乃渐次于无漏见道中。依于报身，由串习命自在之自生智慧三者。命自在之根本身无有生灭，乃胜者之身大印。彼等何者串习，何者现证之天尊。于获得大手印持明者时。即得圆满成就。
English
As stated in the scriptures, it subdues the three thousand great thousand worlds. The aggregates, realms, sources, and faculties are self-arisen wisdom. They merge into distinctions, free from the extremes of one and many, being one in self-arisen wisdom. Realizing that one is not many, not two, abiding in samadhi. Because of the stainless direct perception, it is to purify the six defilements of the six aggregates. In such three thousand great thousand worlds, up to a hundred kotis, seeing forms with the eye, hearing sounds with the ear, smelling scents with the nose, tasting flavors with the tongue, touching with the body, each possessing five complete aspects. In each distinction of consciousness, each has five fives, appearing as five roots. Therefore, even with one gate, one can sever the five objects. There is no fear of complete or incomplete faculties, nor is there doubt of incompleteness. From that clairvoyance, elsewhere, up to three thousand worlds, possessing divine ear clairvoyance. Possessing divine eye clairvoyance. Able to remember hundreds of thousands of past lives. Knowing the minds of others. Knowing death and birth. With the stainless clairvoyance that knows the activities of twenty kinds of miracles, knowing whether the disciples are ready to be tamed or not. That is, knowing the realm up to three hundred great thousand worlds. Knowing which disciples, which methods, and which means are appropriate to tame, and taming them accordingly. The name of that clairvoyance is the irreversible clairvoyance, the stainless clairvoyance. It is also called the clairvoyance of the sovereign lineage, thus speaking of the different names and the divisions of qualities. For the benefit of oneself and others, to do one thousand six hundred things, that vidyadhara with power over life. For one's own benefit, residing for the measure of one thousand six hundred years, for the benefit of others, residing for as many as needed. Abiding in the result of accomplishing one's own benefit. As previously stated in the context of conditioned maturation, here too there are two: gradually applying from one, and sudden transcendence. Among them, the former is gradually in the path of stainless seeing. Relying on the Sambhogakaya, through familiarizing the three self-arisen wisdoms of life empowerment. The root body of life empowerment is without birth and death, it is the great seal of the Victorious One's body. Whichever of those deities is familiarized and manifested. Upon obtaining the Mahamudra Vidyadhara. One becomes completely accomplished.
Chinese
证得自然成就（任运）持明，从而成佛逝去。之后，第二，顿超法类至尊长寿自在，从见道起。如前次第进入，修习智慧三事后。舍弃大印持明，于顿成之终极道任运成就之持明。行者乃是：获得见解法性智慧之力，以及缘起誓言之力，以及祈愿和精进之加持。于无漏道中，此三者之间，未修习之道，将讲述修道大印持明。首先，以长寿自在之身四八圆满其身。瑜伽士以一与多之印之戏论。自身之生起之身，其自性即是心，故心之自性即是本尊。见解现见，禅定串习，积累资粮之末，以加行道积聚资粮。于见道中，获得异熟长寿自在二者，见解执著，一切行之障碍清净，此乃修道次第之体性因。以因行持，以异熟之果之方式，不承认能生所生，生与不生。于体性上，不承认先后因果各异。不认为因果二者通过次第修持而获得，因为认为因果无别，体性为一。因果二者，体性为自生智慧，以一即是道，故获得长寿自在。连同余蕴之身，延长至一百年，修持之究竟。大印即是转变，自利一千六百年，不确定是否利他。自心本即是大印。于一印之二者显现中，观修本尊，寂怒何者显现，即是其身。具足共同和殊胜之三十二相，八十随好。称为二种受用者，乃是大印持明，与受用圆满报身之装束相同，无漏三者中之第二者乃是修道。称为第二者，或者二身，即受用圆满报身本身，以及作为其代表之身二者。此处大印持明，因作为报身之代表，故也是第二者。
English
Having attained the spontaneously accomplished (effortless) Vidyadhara, one passes away into Buddhahood. Then, secondly, the supreme of the classes, Longevity Empowerment, which is the breakthrough all at once, from the path of seeing. Having entered in the previous order, having practiced the three wisdoms. Abandoning the Mahamudra Vidyadhara, in the Vidyadhara of the spontaneously accomplished ultimate path all at once. Beings are: obtaining the power of the wisdom of the view of reality, and the power of the condition of vows, and the blessing of aspirations and diligence. In the uncontaminated path, in between these three, the path that has not been meditated upon, the Mahamudra Vidyadhara of the path of meditation will be explained. First, the body of Longevity Empowerment is perfected by the four eights. The yogi, with the elaboration of one and many mudras. Since one's own body of arising is the essence of mind, the nature of mind is deity. View is seen, samadhi is familiarized, and at the end of accumulating merit, the path of joining is accomplished by accumulating merit. In the path of seeing, obtaining the two, Vipaka and Longevity Empowerment, the view is held, and the obscurations of all going are purified, which is the essential cause of the path of meditation in sequence. By practicing the cause, in the manner of the result of Vipaka, it is not accepted that there is production and non-production, production and non-production. In essence, it is not accepted that cause and effect are different before and after. It is not believed that the two, cause and effect, are obtained after being accomplished in sequence, because it is believed that cause and effect are inseparable and of one essence. The two, cause and effect, are one in essence as self-arisen wisdom, and since one itself is made into the path, Longevity Empowerment is obtained. The remainder of the body is extended for a hundred years, and the end of practice. Mahamudra itself is transformed, self-benefit is one thousand six hundred years, and it is not certain whether it is for the benefit of others. One's own mind is inherently Mahamudra. In the manifestation of the two in one mudra, by meditating on the deity, whichever of the peaceful and wrathful manifests, that is the body. Possessing the common and supreme thirty-two marks and eighty signs of excellence. Called the two enjoyments, the Mahamudra Vidyadhara is similar in style to the Sambhogakaya, and the second of the three that are uncontaminated is the path of meditation. Called the second, or the two bodies, namely the Sambhogakaya itself, and the body that acts as its representative. Here, the Mahamudra Vidyadhara, because it acts as the representative of the Sambhogakaya, is also the second.
Chinese
而且金刚部、法轮部、珍宝部，莲花部和宝剑事业部的五种持明也会转变。 自身本来就是大手印，在那上面，通过修习，显现出属于哪一部的本尊身。 具备相好、四种神通、六种现量智，被称为大手印部。 具有报身智慧幻化身的特征，出现寿命自在的时候，金刚身将从衰老中解脱。 因此，广大的持明者寿命不可估量，远离推迟和显现。 大手印持明中，也有其自身的名相，即事部三部、行部四部。 瑜伽部五部和嘛哈最胜五部的手印，因为执持那些部的种性和特征。 名相也如先前在四种灌顶时所说的那样，次第变成相同数量。 嘛哈最胜的持明者有三种名称，第二是修道和广大寿命自在任运成就三者，从等性之意中不移动。 在寿命自在的时候，因为远离勤作的造作。 也被称为无漏三品的修道，也被称为不动瑜伽大手印。 因为诸佛亲自出现授记，也被称为获得大授记。梦等与魔分开，并且观察的差别，这种手印珍宝持明也没有。 圆满受用智慧身的特征，显空无别的瑜伽士，是三身佛陀的化身，圆满受用大手印的见解之眼和意之禅定也一样。 虽然与寿命自在和无漏之意相合，但此处特别的是，大手印持明安住于不动的状态中获得，因此，安住在意极稳固的境界中。 不从那个状态中移动，限量神众法轮坛城显现。 那么是否与报身无别呢？虽然如此，瑜伽士具有修习的勤作。 不从等性安住的状态中移动，三千大千世界百