English
Through the indivisibility of before and after, simultaneously perfected from the beginning on the ground, self-awareness attains freedom in the nature of Bodhicitta. The lifespan for its own benefit is: based on a lifespan of one hundred years, one hundred centuries, that is, between six thousand years. From one hundred years to one hundred years, it is shortened to eight-year-old children and youths, abiding in the world. Finally, without abandoning this current body, it is carried to the state of perfect and complete enlightenment, possessing such power. ༈. Third, the essence has five aspects. Counting: becoming an undefiled Vajra body and attaining Buddhahood in one lifetime; Straight: After the ultimate perfection of seeing, meditating, and entering Samadhi that see the meaning, through the accomplishments of accumulating and enjoying, the undefiled nature of the body is: the body's arising becomes a Vajra body, therefore there is no aging or death. The undefiled nature of the channels is: the body's defilement arises from the channels, therefore feces and urine etc. do not occur, and there is absolutely no bliss and emptiness of the channels. The exhaustion of the defilement of the birthplace is due to having freedom over birth, therefore one is not born in the three realms of karmic power. The arising and ceasing of the body do not exist, arising becomes a Vajra body, the Vidyadhara who has power over life, attains Nirvana in this very life upon seeing the Dharma, and goes to Buddhahood without abandoning the body. In this context, there are three meanings of "defilement": the boundary between the presence and absence of defilement, the meaning of defilement, and the classification. First: Some say that from the accumulation of merit onwards is defiled, and from the mastery of life onwards is undefiled, and there is debate about the fully ripened karma. Some say that the fully ripened karma is the three skandhas. Here, it is considered that the accumulation and joining are defiled, and it is considered that everything above the path of seeing and fully ripened karma is undefiled. Second, there are two meanings of defilement: other schools and our own school. First: According to the common Sutra tradition, karma and afflictions are called defilements, because "everything associated with defilements is suffering." Therefore, all karma and afflictions are suffering. Why is it called defilement? Because it is similar to defilement, it is called defilement. For example, just as when a water vessel or pond is full, it leaks out, once the continuum of karma and afflictions is full, it leaks out the five aggregates of samsara from the six sense doors or nine apertures. Moreover, the Sutra or
Chinese
经集合中说： 如何执持蕴， 乃至彼时，即是执我的所依。 即使有我执，也是业， 因此，又有了生。 自己的宗义是： 因为与业和烦恼一起，在三界中转移和流出，所以是“漏”。 也就是经部中说： “与漏一起就是痛苦。” 又在《大乘瑜伽》中说： “从人我的角度来说，人五蕴是因。 为什么呢？ 原因是：从业和烦恼中，果报漏为蕴，那就是我。” 这样说。 第三，关于漏的
English
It is said in the collection of scriptures: How to grasp the aggregates, Even until that time, it is the basis for self-grasping. Even if there is self-grasping, it is karma, Therefore, there is also birth. The own tenet is: Because it transmigrates and outflows in the three realms together with karma and afflictions, it is a "leak." That is, it is said in the Sutra Pitaka: "What is with leakage is suffering." Also, in the Great Vehicle Yoga, it says: "From the perspective of the self of a person, the five aggregates of a person are the cause. Why? The reason is: From karma and afflictions, the result leaks into aggregates, that is the self." Thus it is said. Third, regarding the classification of leaks: Other tenets say: It is divided into three types of karma, five types of afflictions, and the dharmas produced by them. Here there are the leak of cause and the leak of result. The first is: Karma and afflictions, all that is with leakage is suffering. There are three types of result leaks: the leak of the body, the leak of the realm, and the leak of the birth place. Some say: Relying on the food of the realm, abandoning the five samaya substances such as feces and urine. If so, the two realms are not satisfied, and the leak of the body will be exhausted, because there is no feces and urine without the food of the realm. Although it is said so, not abandoning feces and urine is without the leak of the realm. Here, arising from the coarse and subtle of karma and afflictions, one involuntarily takes a body in samsara. The second is: Arising from the coarse and subtle of karma and afflictions, one involuntarily experiences happiness and suffering in samsara. The third is: Arising from the coarse and subtle of karma and afflictions, one involuntarily enters the four birth places. Alternatively, in the sixth chapter of the Sutra, it says: The leaks of outer and inner, all, all are leaks. In the fifty-fifth chapter, it says: The root of realization is outer and inner, all are two leaks. Therefore, it is also said to be outer and inner two. In the Abhidharmasamuccaya, it says: It speaks of six doors of leakage, namely the nature of leakage, association with leakage, bondage by leakage, following leakage, conformity with leakage, and arising from the cause of leakage, therefore it is regarded as having leakage. Thus it is said, the nature of leakage is: Afflictions and near afflictions, etc. The association is: In the place of birth, and in the corresponding companions, it is explained as: Eye faculty, etc., and afflictions and near afflic
Chinese
以及与它们同时生起的心和心所。束缚是烦恼的影响下产生的业。后有关联是三界其他习气，与其他烦恼的恶劣处境有关。后随顺是资粮道。从因产生的，是阿罗汉有余依的蕴。因此，下面五个是包括的，说明和另外在三界中渗漏，所以是渗漏。正如学狮子贤所说，在《名号赞》的注释中说，例如从伤口的孔中，像脓和血水等渗漏一样，从六处生的伤口中，烦恼和近烦恼渗漏，所以是渗漏。欲漏、有漏、无明漏和见漏。第一个是属于欲界的烦恼。第二个是属于无色界的烦恼。第三个是属于三界所有的烦恼。第四个是对五见的解释。《俱舍论》中也说：除了道以外的有为法都是有漏，因为从它们那里，一切漏都会增长。因此，渗漏的自性，在《总经》中也说：分别的根本内外，一切渗漏有五种。所说的是烦恼和近烦恼，因为它们在三界中渗漏，所以是渗漏。身体、界、生处是安立在与渗漏有关联上的。从过失中解脱并圆满了四种神通的方式，正直。远离了一切五种烦恼的怖畏，圆满了四种神通和六种神通。༈。以装束来示法的方式，正直。掌握寿命的持明者的装束是，天和人的国王的种姓，梵天和帝释天以及转轮王等，持有清净的、自主的生，以及欲界六种天族的，人和转轮王等，以及色界的天梵天等安住在装束中，那些清净的、自主的生，没有根缺、瘸腿等，虽然是持有，那么和他们没有区别吗？但是，因为“也”字，所以有区别，他们的区别在于住在地上和不住在地上。
English
And the mind and mental factors that arise together with them. Bondage is the karma that arises under the influence of afflictions. Subsequent connection is the other imprints of the three realms, related to the bad situation of other afflictions. Subsequent conformity is the accumulation path. What arises from the cause is the aggregates of the Arhat with remainder. Therefore, the following five are included, explaining and also leaking in the three realms, so it is leakage. As taught by the master Simhabhadra, in the commentary of "Namasangiti", for example, from the hole of the wound, like pus and serum, etc. leak out, from the wound of the six sources of birth, afflictions and near afflictions leak out, so it is leakage. The leakage of desire, the leakage of existence, the leakage of ignorance, and the leakage of views. The first is the afflictions belonging to the desire realm. The second is the afflictions belonging to the formless realm. The third is the afflictions belonging to all three realms. The fourth is the explanation of the five views. In the Abhidharmakosha, it is also said: All conditioned phenomena except the path are contaminated, because from them, all leakages will increase. Therefore, the nature of leakage, in the "General Sutra" also says: The root of discrimination, inner and outer, all leakages are of five kinds. What is said is afflictions and near afflictions, because they leak in the three realms, so it is leakage. Body, realm, and place of birth are established in relation to leakage. The way of being liberated from faults and perfecting the four miracles, upright. Free from all fears of the five afflictions, perfecting the four miracles and the six superknowledges. ༈. The way of teaching Dharma with attire, upright. The attire of the Vidyadhara who has power over life is, the lineage of gods and human kings, Brahma and Indra, and the Chakravartin kings, etc., holding pure, autonomous births, and the six classes of gods of the desire realm, and human rulers, Chakravartin kings, etc., and the gods of the form realm, Brahma, etc. reside in attire, those pure, autonomous births, without root defects, lameness, etc., although they are holding, then is there no difference from them? However, because of the word "also", there is a difference, their difference lies in residing on the ground and not residing on the ground.
Chinese
是有差别的。那么，关于果的乘，见道者和寿命自在之间有差别吗？如果问：果的乘的见道者和寿命自在的持明者二者，仅仅在见道上是同等的，但在第八地，与安住的菩萨是同等的。同样，果的乘的第八地和大手印的持明者二者，仅仅在修道上是同等的，但证悟与果的究竟道者是同等的。果的乘的第十地的菩萨和任运成就的持明者二者，仅仅在究竟道上是同等的，但证悟与普贤王如来是同等的。小道中说：其初之初者，同等第二之胜族，与第八地同等，第三与第十不同等，证悟行持以大海而超胜。如是说故可知。仪轨是天和人王的仪轨，以其调伏对境的持明者，宣说生圆次第三法，是为佛陀化身的代表。如是，寿命自在的根本身，是天人殊胜的生，是无有生死，执持金刚身。又，幻化续金刚中说：明智之士不可胜，虽持天人生，从何至何平等合，金刚明智持明身，安住一切诸刹土。又说：漏尽金刚身，此后离变坏，得大乐之记，离有漏学处。又说：凡具成事力，金刚身不变，离五怖漏尽，得三自在权，安乐受用无量。如是说。化身之教证是，不决定于调伏之权，彼经中说：于刹土自在化身，定持受用无量。如是。无垢功德圆满，调伏刹土之量和正直。譬如，如同有些人拿着毒蛇的不怖畏的咒语一样，以寿命自在而远离五怖等。何为五怖？无有活命
English
There is a difference. So, regarding the vehicle of result, is there a difference between the one who sees the path and the one who has power over life? If asked: The seer of the path of the vehicle of result and the vidyadhara who has power over life, these two, are equal only on the path of seeing, but on the eighth ground, they become equal to the bodhisattva who abides there. Similarly, the eighth ground of the vehicle of result and the mahamudra vidyadhara, these two, are equal only on the path of meditation, but the realization is equal to the ultimate path of the result. The bodhisattva of the tenth ground of the vehicle of result and the spontaneously accomplished vidyadhara, these two, are equal only on the ultimate path, but the realization is equal to Samantabhadra. In the Small Path it says: The very first of the first, the noble family of the equal second, is equal to the eighth ground, the third is not equal to the tenth, the realization and conduct are superior by the ocean. As it is said, it is known. The ritual is the ritual of the king of gods and men, teaching the three dharmas of generation and completion to the vidyadhara of that being to be tamed, is the representative of the Buddha's incarnate body. Thus, the root body of the life-empowered vidyadhara is a special birth of gods and humans, without birth and death, holding the vajra body. Moreover, in the Vajra of Illusion Tantra it says: The wise man cannot be overcome, although he holds the birth of gods and humans, from where to where they are equally united, the body of the Vajra Wisdom Vidyadhara, abides in all realms. It also says: The body of the Vajra is exhausted of defilements, henceforth it is free from change and destruction, having received the prophecy of great bliss, it is free from the teachings of defilements. It also says: Whatever power of accomplishment is possessed, the Vajra body is unchanging and fearless, free from the five fears and exhausted of defilements, having obtained power over the three controls, the enjoyment of bliss is immeasurable. Thus it is said. The testimony of the incarnate body is, not determined by the power of taming, it says in the same scripture: The incarnate body is in control of the realm, the samadhi enjoyment is immeasurable. Thus. Flawless, complete with qualities, the measure and uprightness of the realm to be tamed. For example, just as some people hold the fearless mantra of a poisonous snake, by having power over life, they are free from the five fears, etc. What are the five fears? No livelihood