English
Through the three (referring to body, speech, and mind), one attains the meaning of Dharmata in a special way, thereby accomplishing the accumulation of merit. From the time of accomplishment mentioned in the Tantras, it is obtained without much delay. By practicing the three wisdoms, one realizes the meaning of equality in Samadhi, and meditates on the vast and boundless emptiness. The steps to realize the five wisdoms are: wishing to accomplish through monthly and daily practice, there is no doubt about obtaining the Vajra body. This is how it is said. One's own nature has two aspects: the main text and the incidentally mentioned lifespan. First, the meaning of Dharmata manifests in one's own nature, seeing the nature that cannot be created or produced, all defilements are exhausted, and one becomes the Vajra body without change, attachment, destruction, or analysis. The meaning is to understand and enter the ultimate, through the actual action of accumulating merit, the body, elements, birthplaces, and defilements are all exhausted, transforming into the Vajra body, which is the type of lifespan. The incidentally mentioned lifespan is that, for one's own benefit, one can abide for six thousand periods, and for the benefit of others, by obtaining mastery over lifespan, one is able to change it as one wishes. Striving for one's own benefit, the lifespan is complete for one thousand six hundred periods. Acting for the benefit of others, one can change and abide for hundreds and thousands of periods. This is how it is said. If classified, there are four types: the longevity empowerment accomplished by medicine, the longevity empowerment accomplished by means, the longevity empowerment accomplished by lamp and wind, and the longevity empowerment of the complete and ultimate path. The nature is medicine and means Vidyadhara, the Vidyadhara of Yogini Tara, and the stages of the complete path. This is how it is said. The conduct is to practice the three wisdoms for one's own benefit, and to demonstrate the four miracles and four activities, etc., for the benefit of others. Through secrecy, hearing, thinking, awareness, meditation, and practice, just like the four awarenesses that reach the middle ground, one universally benefits beings. Demonstrating miracles, Dharma appearances, and following actions. This is how it is said. The attire is that one's own nature is the Vajra body without birth or death. The manifestation is to demonstrate the attire of the creation sequence of gods and humans, etc., which is meaningful. The sequence is that the root of freedom is the Vajra body. Thus it is said. Also, although possessing the pure birth of gods, humans, and Brahma, especially one abides on the earth, and performs transformations during the time of taming. This is how it is said. The object of clairvoyance is the general six clairvoyances and
Chinese
在岩洞中，以五种容器的灌顶和二十五种知觉，将四大洲十亿化身佛的净土，变成平等之地，并且能够成办其意义，如前一样调伏整个区域。为了生处自生智慧，那唯一的和众多的边，在无二中显现证悟。为了通过见而净化六种垢染，那即是色、声、香、味、触，知觉的差别被说为五种根本。断除一个的五个境，不需要完整和不完整地摧毁。另外，天耳通，天眼通，宿命通，他心通，生死通，神足通或漏尽通。在获得这些之前，调伏所有能知之境。因此，这是不退转的无漏，被称为灌顶传承的一部分。如是说。在果上的应用方式是：为了自他的利益，通过获得寿命的灌顶，安住在不可逆转的等持中，逐渐地将索托噶的途径，以及终极的道次第地应用。为了自利和他人的利益，有权者，在寿命的限度或任何时候，住在最后，自己的修持，如前一样，是次第的和非次第的。如是说。可信的来源是：权势传承的圣者成就。如是说。如果与特征乘的道地相联系，见道是第一地的真谛，就像是占卜一样。在因的开始是同等份额。如是说。为了获得自主的呼吸，此时没有见到中间的真谛。如是说。驳斥争论是：在将寿命灌顶应用于大手印时，金刚身是舍弃还是如原样携带？如果如前者，则不应是剩余。如果如后者，因为大手印存在于天神的幻化状态中，所以金刚身与平凡的状态不相似。不是的，不是舍弃也不是如原样携带，金刚身转变安住于智慧幻化身，例如将金银的容器融化后做成天神的身体一样。又问，寿命灌顶不是为了自身利益而停留一千六百八年吗？如果不是，则与停留的说法相矛盾。
English
In the cave, with the empowerment of the five containers and the twenty-five consciousnesses, transforming the pure land of a hundred million emanation bodies of the four continents into an equal realm, and being able to accomplish its meaning, subduing the entire region as before. For the sake of the spontaneously arising wisdom of the sense bases, that very one and the many extremes, are manifestly realized in non-duality. In order to purify the six stains through seeing, that is, form, sound, smell, taste, and touch, the distinctions of consciousness are explained as five roots. Cutting off the five objects of one, there is no need to destroy completely or incompletely. Furthermore, divine ear, clairvoyance, recollection of past lives, knowledge of others' minds, knowledge of death and rebirth, miraculous powers or knowledge of the exhaustion of defilements. Until these are attained, whatever is known is subdued. Therefore, this is irreversible, without outflows, and is said to be a part of the empowerment lineage. Thus it is said. The way to apply it to the result is: for the benefit of oneself and others, through the empowerment of life, abiding in irreversible samadhi, gradually applying the path of sudden breakthrough, and ultimately the path, as appropriate. For the sake of one's own and others' benefit, the empowered one, to the extent of the lifespan or however long, abiding at the end, one's own practice, as before, is sequential and non-sequential. Thus it is said. The source of faith is: the holy ones of the powerful lineage accomplish. Thus it is said. If it is connected with the grounds and paths of the characteristic vehicle, the path of seeing is the truth of the first ground, like a divination. In the beginning of the cause, there is an equal share. Thus it is said. In order to obtain the breath of self-mastery, the intermediate truth is not seen at this time. Thus it is said. Refuting the argument is: when applying the life empowerment to the Great Seal, is the Vajra body abandoned or carried as it is? If it is the former, then it should not be with remainder. If it is the latter, since the Great Seal exists in the illusory state of the deity, the Vajra body is not similar to the ordinary state. It is not so, it is neither abandoned nor carried as it is, the Vajra body itself transforms and abides as the wisdom illusory body, just as a vessel of gold and silver is melted and made into the body of a deity. Again, isn't the life empowerment staying for one thousand six hundred and eighty years for one's own benefit? If not, it contradicts the statement of staying.
Chinese
是。如果是这样，那么从灌顶来说，成熟的智慧就太大了。因为大手印的结合能迅速成熟，所以标志是普遍的：谁在大智慧中觉悟，通过它一下子进入，如果这样认为，因为力量小，增长的陈述就弱。如果说通过“留下产生分别念的剩余”来阐明，那就是胡说。根本原因在于，在诀窍中，为了自己的利益，无论何时结合大手印，都有自主权。因为是掌握寿命的缘故。如是说：为了自己或他人的缘故，有权者。如是说，这是显而易见的。大手印的持明有十个意义，第一个获得的因缘是：通过持续不断地进入一种寂止，以及通过见解专注的专注显现，净化一切行相的障碍，在没有确定时间的情况下成为大手印。不是因果不同而产生的，一个和多个的瑜伽士，从身体和心来看自性，通过积累所见的步伐最终实现，净化一切行相的障碍是本质的原因。如是说。自己的本质是，先前所走的本尊身，执持大手印五种姓任何一种的装束，处于不动的寂止中，进入与俱生一体的状态，舍弃垢染。自宗本来就是大手印，通过修习显现的本尊，金刚、轮、宝、莲花、宝剑成为持明。如是说。具有智慧身的装束，从金刚身中解脱。如是说。如果区分，有事部的三种大手印，行部的四种，瑜伽部的五种，以及大瑜伽部的五种殊胜。如是说。行为和装束是：不从自利的想法中动摇，为了他人的利益，也示现为猎人和妓女等化身，做一切清净和不清净的利益。处于等持的状态中，在无数百千俱胝的刹土中，在十方的世界微尘数中，猎人、占卜、显现和妓女等，以化身来调伏。如是说。是现量的对境吗？以前灌顶者以明稳的方式普遍显现，与报身的刹土相同
English
Yes. If so, then in terms of empowerment, the wisdom of maturation is too great. Because the union of Mahamudra matures quickly, the sign is universal: whoever awakens in great wisdom, through it enters all at once, if it is thought so, because the power is small, the statement of increase is weak. If it is said that it is clarified by "leaving the remainder of arising conceptualization," that is nonsense. The root cause is that in the pith instructions, for one's own benefit, whenever one unites with Mahamudra, one has autonomy. Because it is the mastery of life. As it is said: For the sake of oneself or others, the one with power. As it is said, this is obvious. The Vidyadhara of Mahamudra has ten meanings, the first cause of attainment is: through the continuous entry into a single cessation, and through the focused appearance of focused view, purifying the obscurations of all phenomena, becoming Mahamudra without a fixed time. It is not born from different causes and effects, the yogi of one and many, viewing the nature from body and mind, ultimately accomplishing through accumulating the steps of seeing, purifying the obscurations of all phenomena is the essential cause. As it is said. One's own essence is, the deity body previously walked, holding the attire of any of the five families of Mahamudra, being in unwavering samadhi, entering the state of being one with co-emergence, abandoning defilements. One's own tradition is originally Mahamudra, the deity manifested through meditation, Vajra, Wheel, Jewel, Lotus, Sword become Vidyadharas. As it is said. Having the attire of the wisdom body, liberated from the Vajra body. As it is said. If distinguished, there are three Mahamudras of Kriya, four of Upa, five of Yoga, and five supreme ones of Maha Yoga. As it is said. The conduct and attire are: not wavering from the thought of self-interest, for the benefit of others, also showing as emanated bodies such as hunters and prostitutes, doing the benefit of all pure and impure. Being in the state of equanimity, in countless hundreds of thousands of kotis of Buddha-fields, in the number of world-dusts of ten directions, hunters, diviners, manifestations and prostitutes, etc., are tamed by emanated bodies. As it is said. Is it the object of direct perception? Previously, the empowerer appeared universally in a clear and stable manner, being equal to the pure lands of the Sambhogakaya.
Chinese
能夠在境上轉化，也能夠做到那樣的程度，具備六種和五種支分。 雖然知曉也相似，但一切四聚。 如是境的差別，以及義圓滿、威力與所化相雜。 如此。 如何與果結合呢？ 像這樣，將顯空無別的等持，在俱時和後得中雙運而串習，由此清淨俱生微細的垢染，最終無勤獲得道。 自明不移見解和，致力於尋求次第的勤作，以道一切圓滿的加持力，俱生之垢得以清淨，瑜伽遠離而任運成就，無勤任運獲得成就。 如此。 確信的依據是，二取不成立即是大手印。 如此。 如果將特徵、深觀、乘、地道結合起來，那麼二地等於從九觀之間和測量相同。 二地的明禁持，八地的菩薩同分。 如此。 道是修道，大手印修習之道，被稱為不移之瑜伽。 如此。 沒有需要排除的和需要辯駁的。 任運成就持明者的十個意義中，第一個獲得的因緣是，在修道之流和依賴報身的智慧三傳承的依賴之時。 因為先前的種姓威力圓滿，如所說般不需網絡，第二佛的智慧三者，生起為任運成就之種姓。 自己意行具能力，是時候將地推到極限了。 如此。 自己的本質是五身任運成就的代理，無別道的證悟究竟的自性，尚未獲得佛地。 如彼等清淨之智慧，五身任運成就金剛持，於任運平等之性中不移，即使處於不證悟之性中，也能摧毀習氣，剎那間依賴持明者之邊際。 如此。 如果區分種類，有克里亞三種，瑜伽五種，大瑜伽五身，任運成就之代理三種。 行為任運成就之瑜伽的，大持明者內持明。 如此。 行為是，自利五身任運成就之勝者善為依止並清淨障礙