English
In order to attain the Vidyadhara state of mastering life, one passes away with the remaining body, the realized body, the arising body, and the karmic body, which is called Nirvana with remainder. ༈ Without regression, upright, the great Vidyadhara who has exhausted all three leaks, etc., no matter how one practices, samsara will not regress. This very life-mastering Vidyadhara is born in the continuum of the realization of the eighth ground, and the wisdom of the equality of affliction and mind is manifested, therefore it is the meaning of non-regression. Bodhisattvas below the seventh ground have the fault of regression, therefore there will be the fear of falling into the Lesser Vehicle of Hearers and Solitary Realizers, like the story of Shariputra. As it is said, 'How can one not obtain the eighth ground? Until then, there is the fear of the Lesser Vehicle.' The Protector said, 'Even after obtaining the eighth ground, there is still a risk of regression.' This statement is not a prophecy of regression after the eighth ground is completed, but refers to the individual who has completed the seventh ground and is entering the eighth ground. ༈ Breath has passed and the Path of Seeing, upright, because one has obtained mastery over life, in order to exhale breath into samsara, this is called the Yoga of Exhaling Great Breath. At the time of life-mastery arising from the path, there is growth in the unchanging truth, which is called the Seer of the Path. In the case of contaminated states, it is the Path of Seeing with increase and decrease, like the sun clear and believable between the clouds. As it is said, 'The son of the Victorious One and the fire in the wood, although they see their own characteristics, their power is not complete.' In the Buddha-ground, the wisdom without increase or decrease is manifested, as it says here, 'Wisdom has no coming or going, it pervades all.' ༈ Vidyadhara, upright, skilled in the general and specific characteristics of Dharma, the practice of view, realization, conditions, and samadhi is extremely excellent, is the life-mastering Vidyadhara, the Vidyadhara of the deity Achala, etc., the Vajra Vidyadhara, etc. Therefore, by not abandoning self-awareness, the name of Vidyadhara is obtained by the view and intention of Vidyadhara. Furthermore, from the aspect of qualities, the categories of names are inconceivable. ༈ Prophecy and empowerment, upright, the Buddha personally prophesied, 'This land is your pure land.'
Chinese
被称为佛陀金刚持的秘密名为金刚某某，并被授予灌顶。持明者为了他人的利益而进行的化身是不确定的。正直。见解显现，禅定熟练，具备圆满果位的自性觉性。没有内外之分的显现，是持有觉性的处所，以符合所化众生的根器的方式显现，并且对处所没有确定性，为了调伏的目的而改变生处和装束，并且示现一切。第五，关于意，有三种：无所缘是法性的意，无阻碍是手印的意，以及安住于意的时机。第一种分为两种。计数。意是无可见者和能见者，安住于法性显现的自性中的方式。正直。轮回和涅槃的诸法显现为大自性，因此没有所缘和能缘。一切有法不被视为境和有境，法性也不被视为境和有境。佛陀的心性也不被视为境中的事物。器情世界不被视为境和有境，如此在二取不存、离境的状态中见到的一切，那便是真实的意义，被称为法性的真谛。因此，通过耳朵听到声音，舌头尝到味道，触觉等等，一切都以二取不存、离境的方式来了解，这就是无误的见道。༈。由于先前的因，法性得以显现，并且是无漏的。正直。证悟了知因的见解，以及无间断地修持四种进入的禅定，由此生起了这个长寿自在持明的见道。因此，一切法皆以自己的智慧显现来观察，证悟的殊胜道是长寿自在，即获得觉性的自在，而不像以前那样舍弃身体而证得佛果。所谓的三漏，即身体、界、生处之漏，在这个殊胜道之长寿自在中是没有的，这是对其他三种长寿自在的暗示。无阻碍是外在的意，正直。如前所述，在有漏的情况下，禅定中没有道的勤作，这是什么原因呢？因为对勤作的目的没有希望和恐惧的执着。根据智慧的大小，小则次第修持，大则以无次第的方式，一次性圆满的方式来成就千佛
English
Having called the secret name of Buddha Vajradhara as Vajra so-and-so, empowerment is bestowed. The emanation of the Vidyadhara for the benefit of others is uncertain. Straight. One's own awareness that possesses the ultimate fruition through seeing the view and becoming accustomed to samadhi. The appearance without inner and outer is the place of holding awareness, appearing in accordance with the disposition of the beings to be tamed, and there is no certainty about the place, changing birth and attire for the purpose of taming, and showing everything. Fifth, regarding intention, there are three: non-objectification is the intention of dharmata, non-cessation is the intention of the mudra, and the time of abiding in intention. The first has two. Counting. Intention is the manner of abiding in the nature where there is no object to be seen or seer, and dharmata is directly seen. Straight. Since the phenomena of samsara and nirvana appear as the great self, there is no object or subject. All phenomena are not seen as object and subject, and dharmata is not seen as object and subject. The mind of the Buddha is also not seen as an object. The vessel and essence are not seen as object and subject, and whatever is seen in this way as non-dual and devoid of object, that is the true meaning, called the truth of dharmata. Therefore, hearing sounds with the ears, tasting flavors with the tongue, and touch, etc., all are known as non-dual and devoid of object, and this is the path of seeing without error. ༈. Through the previous cause, dharmata is directly seen and is without outflows. Straight. Realizing the view of knowing the cause, and accumulating the four samadhis of entering without interruption, this path of seeing of the Tshewang Rigdzin arises. Therefore, all dharmas are seen directly with one's own wisdom, and the supreme path of realization is Tshewang, which is to attain independence over awareness and attain Buddhahood without abandoning the body as before. The so-called three outflows, namely the outflows of body, realm, and birthplace, are not present in this supreme path of Tshewang, which is an allusion to the other three Tshewangs. Non-cessation is the external intention, Straight. As previously explained in the case of contaminated states, there is no effort of the path in samadhi, and what is the reason for this? Because there is no attachment of hope and fear to the purpose of that effort. According to the power of great or small intelligence, if small, one cultivates in stages, and if great, one accomplishes a thousand Buddhas in a single moment without stages.
Chinese
如二万四千之闲暇等，众多之眷属自之觉性中，于明晰圆满之瑜伽三摩地中安住，以寂怒之闲暇二相成办自性之一切义利。安住于意念之时。正直。彼意念之名为寿命自在之瑜伽三摩地，为自利故，于一百六十劫圆满之时之间，串习自之三种智慧后，以修道手印和，终道任运成就二者次第获得之边际，以一刹那之分之金刚喻三摩地摧毁，将勇士与究竟之果位佛陀结合。又，串习已二获得边际刹那。如是说者，寿命自在持明解脱者，与大手印结合，且妥噶者与任运成就结合，彼更甚者与佛陀之地结合而说，某些自在智体性中，十六座之身而圆满。某些大手印中，成为无上普贤王如来。如是说之故。第六行中有二。计数。为自利故以三种智慧清净一切行之障碍，正直。以同族之说，寿命自在中安立上师，于自之意念最为殊胜者听闻佛法。其他大手印之持明和，佛陀化身之身等中，以秘密真言之甚深义无漏之听闻智慧而获得。思维智慧之义理知晓且证悟，以修习智慧之相续调伏，譬如前往平地之马，入于觉知后，以见平地之声音而知晓进入般，于此处清净一切行之障碍，且将上方之道纳入下方，是为自利之行。其他利益具功德者有二。略说和广说。初略说者，神变之神变和，法显现之神变和，随顺开示之神变和，一切言说之神变，彼等四种神变和，了知六神通，寿命自在或，自在或不退转彼
English
Such as the leisure of twenty-four thousand, etc. In the self-awareness of numerous retinues, abiding in the yoga samadhi of clear perfection, accomplishing all the meanings of nature with the two aspects of peaceful and wrathful leisure. It is the time of abiding in contemplation. Straight. The name of that contemplation is the yoga samadhi of mastering life, for one's own benefit, until the time of the completion of one hundred and sixty kalpas, having familiarized oneself with one's three wisdoms, with the attainment of the practice path mudra and, ultimately, the spontaneously accomplished path, by means of the vajra-like samadhi of a fraction of a moment, destroying and uniting the hero with the ultimate fruit, Buddhahood. Furthermore, having practiced, two attainments, the edge of a moment. As it is said, the life-mastering vidyadhara liberates, uniting with the great mudra, and the togal practitioner unites with spontaneous accomplishment, and it is said that one who is even greater than that unites with the ground of Buddhahood, some complete the sixteen-session body in the nature of self-mastering wisdom. Some, in the great mudra, become the unsurpassed Samantabhadra. That is why it is said. Sixth, there are two aspects to conduct. Counting. For one's own benefit, purifying the obscurations of all actions with the three wisdoms, straight. By saying "of the same lineage," establishing a teacher within the life-mastering, listening to the Dharma from one whose contemplation is most supreme compared to oneself. Furthermore, from the vidyadharas of the great mudra and the bodies of the Buddha's emanations, etc., attaining the profound meaning of secret mantra with the undefiled wisdom of hearing. Knowing and realizing the meaning of the wisdom of thought, and taming the continuum of the wisdom of meditation, for example, just as a horse that has gone to a level place enters into awareness and knows how to enter by seeing the sound of the level place, here, purifying the obscurations of all actions, and bringing the upper paths under the lower, is the conduct for one's own benefit. Other benefits with qualities have two aspects. A brief statement and a detailed explanation. The first, the brief statement, is: the miracle of magical display, the miracle of the appearance of Dharma, the miracle of subsequent instruction, and the miracle of all expression, these four miracles, and knowing the six superknowledges, life-mastering or, mastering or non-returning that very
Chinese
具有“现在”之名者，以掌控寿命之道的根本之身，不离无生无死如金刚之身，以化身天人国王之装束，为了自他一切所化之众生的利益，通过四种事业的方式，一切都将圆满成就。广说有三。计数。以四种神变行利他之事有四。计数。神通的神变之义。正直。四种神变之初，以神通的神变行利益。见修行。自在地转变为具有禅定能力者。行持二十种神通的方式是怎样的呢？ 也就是，身体轻如木棉，如鸟般在空中飞翔，前往一切持明者的处所，以语言的真实力，令河流逆流。（藏文：གྱེན་ལ་བཟློག་པར་གྱུར་ཅིག，梵文天城体：प्रतिलोमं कुरु，梵文罗马拟音：pratilomaṃ kuru，汉语字面意思：令其逆转！）。仅仅说出这句话就能使其逆流，仅仅说出“风止息吧！”就能令其停止，能够进入山和岩石等无有阻碍之处，不沉于水中，成就金刚之身，火不能焚烧，不为毒和武器所惧，无法摧毁，此身不显现，从一个身体化现出许多身体，并且那些身体也能如自己心中所想的那样成就。是什么呢？ 也就是，掌控世间界的天龙八部，能够延长自己和他人的寿命和时间，如果想缩短也能缩短，三千大千世界的全部世界都能容纳在一颗芥子中，一颗芥子也能充满整个三千世界，一根毛发能充满三千世界，将三千世界充满毛发的毛孔中并收摄，也如之前的芥子的比喻一样。也能摧毁焚烧一切器情世界的火劫大劫，能够同时在自己的身上放射出十万个太阳的坛城，在干燥的土地上引出水，将沙子变成黄金，将煤炭变成树木，令五大种变得强大，在空中发出（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）
English
One who possesses the name "Now," with the root body of the path that controls life, without moving from the indestructible vajra-like body, with the appearance of a king of gods and humans in a manifested body, for the benefit of all beings to be tamed, oneself and others, through the means of the four actions, everything will be completely accomplished. There are three in the detailed explanation. Counting. There are four ways to benefit others through the four miracles. Counting. The meaning of the miracle of magical power. Straightforward. At the beginning of the four miracles, using the miracle of magical power to act for benefit. View, practice. Freely transforming into one with the power of samadhi. What is the way to practice the twenty magical powers? That is, the body is as light as cotton, floating in the sky like a bird, going to all the places of the vidyadharas, with the truth of speech, causing the river to flow backward. (Tibetan: གྱེན་ལ་བཟློག་པར་གྱུར་ཅིག，Sanskrit Devanagari: प्रतिलोमं कुरु，Sanskrit Romanization: pratilomaṃ kuru，Literal Chinese meaning: Make it reverse!). Just saying this can make it flow backward, just saying "Let the wind stop!" can make it stop, able to enter mountains and rocks without obstruction, not sinking in water, achieving a vajra body, not being burned by fire, not being afraid of poison and weapons, unable to be destroyed, this body is invisible, manifesting many bodies from one body, and those bodies can also be accomplished as one wishes in one's mind. What is it? That is, controlling the eight classes of gods and demons of the world, being able to extend one's own and others' lives and times, and being able to shorten them if one wishes to shorten them, all the worlds of the three thousand great thousand worlds can be contained in one mustard seed, and one mustard seed can fill the entire three thousand worlds, one hair can fill the three thousand worlds, filling the pores of the hair with the three thousand worlds and collecting them, just like the previous example of the mustard seed. Also able to destroy the great fire kalpa that burns all containers and contents, able to radiate hundreds of thousands of sun mandalas on one's own body at the same time, drawing water in dry places, turning sand into gold, turning coal into trees, making the elements powerful, emitting (Tibetan: ཧཱུྃ，Sanskrit Devanagari: हुं，Sanskrit Romanization: hūṃ，Literal Chinese meaning: Hum) in the sky.