English
Practicing the twenty kinds of cyclic existence and half of the four activities of pacifying, increasing, magnetizing, and wrathful for the benefit of others occurs without obstruction at this very moment of controlling life. As taught during the previous time of miracles, all those to be tamed within the hundred million realms of the three thousand great thousand worlds are tamed. Seventh, clairvoyance has four aspects: First, the cause of clairvoyance arising is the twelve sources, such as the eye, whose essence is self-originated wisdom. Therefore, since the twelve sources appear as anything, they are the extreme of one, and since they do not move from self-originated wisdom, they are the extreme of many, without duality. By seeing with the direct perception of self-awareness, one realizes and becomes accustomed to meditation. Seeing the twelve sources, objects, and faculties as non-dual, one purifies the six stains of the six consciousnesses that grasp distinct objects. Therefore, second, the twenty-five clairvoyances are taught as complete. As explained above, up to the realm of a hundred million world systems, forms, sounds, smells, tastes, and tangible objects are perceived by each of the five senses, giving rise to twenty-five distinct aspects of clairvoyance that discern the five objects. Thus, one of the five doors discerns the five objects, so there is no fear of the five senses being complete or incomplete. Third, the six are taught as complete. Other than those twenty-five clairvoyances, by the clairvoyance of the divine ear, one hears sounds of all sizes, near and far, up to a hundred million world systems. By the clairvoyance of the divine eye, one sees forms of all sizes, near and far. By the clairvoyance of remembering one's own and others' past lives, one remembers the place of birth and what kind of birth was taken. By the clairvoyance of knowing the thoughts of other sentient beings, one knows what thoughts are moving in their minds. By the clairvoyance of knowing where beings die and are reborn, one knows where beings transmigrate and take birth. And by knowing the activities of magical powers, one shows the eight uncommon qualities, etc. Or, since there is no grasping onto those objects of experience, it is the clairvoyance of the exhaustion of defilements, making six. Fourth, the objects of clairvoyance and the distinctions of names: By directly knowing the objects and the distinctions of those to be tamed up to the realm of a hundred million three-thousandfold worlds, one tames whatever beings, with whatever different inclinations, with whatever methods of taming are appropriate.
Chinese
这样做了。神通的名称有：也称为不退转的神通，也称为无漏的神通，也称为自在掌控寿命之类的神通。如此神通的名称是从功德方面来说的，也说了神通的名称。第八，将上道结合起来的方法有两种。第一，简略地说明。为了自利或利他，具有寿命自在的持明者，为了自利，寿命的量是六千六百年，或者为了利他，在无量劫中安住于世间之后，将自己的修行果实结合起来的方法是：如同之前在有漏的广大境地中存在智慧大小一样，此处将果实结合起来，有次第渐进地结合，以及顿超一时结合两种方式。第二，广说，这又分为两种：第一，次第行进，渐进。也就是简略说明中的前者，次第渐进结合的方式。在无漏见道中，寿命自在的当下，寿命自在者自己对无漏的闻思修三种智慧加以串习，由于清净了见断的障碍，寿命自在者自己根本的身体，不生不灭犹如金刚一般，成为胜者的身相大印，之前在道时所修的本尊寂怒五部，显现为现量，因此获得了持有神像仪轨的大印持明，在那里修习道完全圆满，从而清净了修断的障碍，最终获得任运成就的持明，前往佛的果地。第二，一时行进，顿超。简略说明中的后者，顿超一时结合的方式是：从见道的殊胜种类修习道的寿命自在开始，如同之前的次第一样，串习自己的闻思修，对三种智慧加以串习，舍弃修道大印，见修的所断顿时清净，最终趋向任运成就持明，之所以这样，原因是什么呢？因为，原因在于见解对法性的证悟非常重要，缘起在于清净地守护誓言，以及祈愿的愿力强大，这就是原因。
English
Thus it was done. The names of clairvoyance are: it is also called irreversible clairvoyance, it is also called flawless clairvoyance, and it is also called the kind of clairvoyance that controls life. Thus, the names of clairvoyance are spoken from the aspect of qualities. Eighth, there are two ways to combine with the higher path. First, a brief explanation. For the sake of self or others, that vidyadhara with mastery over life, for his own sake, the measure of his lifespan is sixteen hundred years, or for the sake of others, after residing in the world for countless eons, the way to combine his own practice with the fruit is: just as there was great or small intelligence in the case of the previous contaminated vast realm, here, in combining with the fruit, there are two ways: gradually combining in stages, and suddenly combining all at once. Second, the detailed explanation, which has two parts: First, gradual progression, gradual. That is, the former of the brief explanation, the way to combine gradually in stages. In this very life empowerment of the path of seeing without outflows, the life empowerment itself cultivates familiarity with the three wisdoms of hearing, thinking, and meditating without outflows. Because the obscurations to be abandoned by seeing are purified, the life empowerment's own root body, which is unborn and undying like a vajra, becomes the great seal of the body of the Victorious One. Because whichever of the five peaceful and wrathful families of the yidam was meditated upon in the past at the time of the path becomes manifestly clear, one attains the vidyadhara of the great seal, holding the appearance of a deity. There, the path of meditation is completely transformed, and the obscurations to be abandoned by meditation are purified, and finally one attains the vidyadhara of spontaneous accomplishment of the path and goes to the ground of Buddhahood. Second, progressing all at once, sudden transcendence. The latter of the brief explanation, the way to combine sudden transcendence all at once, is: from that very life empowerment of the supreme kind of the path of seeing, having trained on the path, just as in the previous gradual stages, one cultivates familiarity with one's own hearing, thinking, and meditation, and cultivates familiarity with the three wisdoms. Abandoning the great seal of the path of meditation, the objects to be abandoned by seeing and meditation are purified all at once, and finally one goes to the vidyadhara of spontaneous accomplishment of the path. What is the reason for this? Because the cause, the realization of the nature of reality through view, is very important, the condition is maintaining pure samaya, and the power of aspiration prayers is also strong. That is the reason.
Chinese
这被称为即时或超越。第二，关于修道大手印持明，分二：第一，简要地指出与前一个身体相似之处。现在要讲的是，在前一个灌顶之身的基础上，如何修持无漏三道中的中等道，即修道大手印持明，这里也像之前一样，通过四、二、八来圆满身体，就像这样。第二，详细解释，分为八个方面：第一，获得的因。集资道的大手印瑜伽士和不作多分别的瑜伽士，因为他们自己的四大聚合之身本质上也是心性，所以所有念头都显现为自性本尊，为了现量见到这个意义，他们习惯于禅定，并通过积累二资粮的修行，在加行道上圆满资粮，从而在见道时获得异熟灌顶二者。认为执着于大见解的俱生障，在见道者的相续中是清净的，这本身就是修道大手印持明之本质的因。此外，以异熟持明将大手印结合起来的方式，身体成熟为天人的身体，心成熟为大手印，因此他们认为舍弃外在的身体就能成就大手印。在与寿命结合时，他们不这样认为，不认为生起者和所生起者之间有先后因果关系，而是认为身心二者都成熟为大手印。第二，获得的时间。他们不认为因果是按时间先后顺序逐步实现的，因为他们认为因果无别，本质为一。因为因果无别，本质为一，所以将这个意义本身作为道，获得寿命灌顶后，连同剩余的身体一起，延长一百年又一百年地修行，最终这个寿命灌顶就变成了大手印本身。获得这个之后，在与更高的道结合的时间上，没有确定的标准。第三，本体分二：心大手印显现为报身之本体，身大手印显现为报身之部分。第一部分又分二：第一，显现为本体的真实。见道者自身的心成为本尊身大手印，这是因为通过将大手印观想为一和二，最终无论本尊是寂静还是忿怒，都会显现。
English
This is called instantaneous or transcendent. Second, regarding the Great Seal Vidyadhara of the Path of Meditation, there are two aspects. First, a brief indication of similarity with the previous body. Now, on the basis of the previous empowerment body, how to practice the intermediate path of the three uncontaminated paths, namely the Great Seal Vidyadhara of the Path of Meditation, here also, as before, the body is perfected through four, two, and eight, like this. Second, a detailed explanation, divided into eight aspects: First, the cause of attainment. The Great Seal yogi of the Accumulation Path and the yogi who does not make many distinctions, because their own body of the four elements is also essentially mind itself, all thoughts appear as self-nature deities, and in order to directly see this meaning, they become accustomed to meditation, and through the practice of accumulating the two accumulations, they perfect the accumulations on the Path of Application, thereby obtaining the two maturation empowerments on the Path of Seeing. The belief that the co-emergent obscuration of clinging to great views, which exists in the continuum of the Path of Seeing, is purified, is itself the cause of the essence of the Great Seal Vidyadhara of the Path of Meditation. Furthermore, by the method of combining the Great Seal with the Maturation Vidyadhara, the body matures into the body of gods and humans, and the mind matures into the Great Seal, therefore they believe that abandoning the external body will accomplish the Great Seal. In combining with the life force, they do not think so, they do not think that there is a sequential cause and effect relationship between the arising and the arisen, but rather that both body and mind mature into the Great Seal. Second, the time of attainment. They do not think that cause and effect are gradually accomplished in a sequential order of time, because they believe that cause and effect are inseparable and of one essence. Because cause and effect are inseparable and of one essence, by making this meaning itself the path, after obtaining the life empowerment, along with the remaining body, they extend and practice for a hundred years and a hundred years, and in the end, this life empowerment becomes the Great Seal itself. After obtaining this, there is no definite standard for the time of combining with the higher path. Third, the essence has two aspects: the mind Great Seal appears as the essence of the Sambhogakaya, and the body Great Seal appears as a part of the Sambhogakaya. The first part has two aspects: First, the reality of appearing as the essence. The Path of Seeing practitioner's own mind becomes the deity body Great Seal, because by visualizing the Great Seal as one and two, in the end, whatever the deity is, whether peaceful or wrathful, will appear.
Chinese
对于显现的身体，具有三十二种共同和殊胜的妙相，以及八十种随好，如同圆满受用身，因此如同第二圆满受用身般，是修道大手印的持明者。第二是各自五部的持明者。其中，特别是金刚部的大手印，同样地，轮是如来部，宝生部，莲花部，剑即是事业的大手印。以五种手印表示，无论是五部中的哪一部，其身体都持有大手印的部和特征，因此是大手印的持明者。第二，显现为受用身的特征有两种。第一，服饰显现的真实。也就是，自己的身体从原始以来就安住于本尊的大手印身。见解证悟，通过禅定反复修习，无论哪个本尊，都以感官显现为本尊的身相，圆满了共同和殊胜的妙相和随好，四种神通，六种神通和二十五种功德。那也就是大手印部的妙相、随好、神通和神通等。第二，持有智慧身的特征，并且与长寿灌顶不同，因此身体的寿命是无限的。智慧幻化身具有受用身的特征，无生无灭，从生起金刚身的老化中解脱。为了获得智慧身，对于广大的持明者来说，身体的寿命是无法衡量的。不像长寿灌顶那样，需要努力延长一百年又一百年才能显现果，而是超越了长寿灌顶。第四，分类有三种。第一，大手印持明的分类总的来说明。在广大持明者之中，有事部三部的印，行部四部的印，瑜伽部五部的印，以及大瑜伽至尊五部的印，因为持有那些本尊的部和特征，所以是广大持明者。这也是分类或者说，像以前的长寿灌顶一样分为四种部类。就像本质有药物和方便持明等一样，这里也有好坏的差别。第二，特别是大印大手印的分类。像这样在广大之中最