Chinese
观修金刚岩石之声，会出现如金刚岩石般坚硬的声音。攀登其上进行观修，会有禅定境界广阔的必要。这是历代上师们所说的。在手掌心书写种子字རྃ་（藏文，梵文天城体RAM，梵文罗马拟音RAM，火），由此智慧之火燃烧，甚至会烧毁寻常之火。从种子字ཁྃ་（藏文，梵文天城体KHAM，梵文罗马拟音KHAM，空）中流出智慧之水，也如上述例子一样，能净化寻常之水。从种子字ཡྃ་（藏文，梵文天城体YAM，梵文罗马拟音YAM，风）中生出智慧之风，显示世界崩坏。书写种子字ཨེ་（藏文，梵文天城体EH，梵文罗马拟音EH，无生），然后进行收放，思维一切皆空。所有世界皆空，所有器情世界都从上往下掉落，或者从下往上抛起等等，都能成就。八种事业的完成是：勾招和遣送，束缚和解脱，滋养和杀害，战败和胜利，这些都容易理解。如自己所观想和思维的那样就能成就，禅定就能派上用场。降伏凶猛之物的方法是：对于凶猛的蛇，以及老虎、熊等凶猛的野兽，像给狗喂食一样，它们会像影子一样跟随自己。此外，对于制造障碍的魔、夜叉、罗刹等身心凶猛之物，它们不会成为自己的障碍，反而会像奴仆一样听从自己的命令，无论吩咐什么事业，都能毫无阻碍地完成。随后所示现的神变和正直。不舍弃剩余之身，安住在掌握寿命的持明者之位，凭借其慈悲化身的加持力，以与众生天龙等各自语言相符的方式，也示现众生各自的解脱之道。使三恶道等空尽，劝勉行善，并将他们安置在道阶的乘法上。而道阶的那些道路，则安置在大乘密咒道上。劝勉声闻缘觉为了遍知一切而努力，并从寂静声闻的止境中唤醒他们。能够成为安住于十地的菩萨的导师，并通过开示密咒的意义来修习所知，也能在善逝化身之眷属中说法和化现。
English
By meditating on the sound of the vajra rock, a sound as hard as a vajra rock will arise. By climbing upon it and meditating, there is a need for a vast state of samadhi. This is what the previous lamas have said. By writing the syllable རྃ་ (Tibetan, Devanagari RAM, Romanized RAM, meaning fire) on the palm of the hand, the fire of wisdom will blaze forth and even ordinary fire will be burned. Just as in the previous example, wisdom-water will flow from the syllable ཁྃ་ (Tibetan, Devanagari KHAM, Romanized KHAM, meaning space), purifying even ordinary water. From the syllable ཡྃ་ (Tibetan, Devanagari YAM, Romanized YAM, meaning wind), the wind of wisdom will arise, showing the world disintegrating. By writing the syllable ཨེ་ (Tibetan, Devanagari EH, Romanized EH, meaning unborn) and then contracting and expanding it, think that everything is empty. All realms of the world are empty, and all containers and contents fall from above to below, or are thrown from below to above, and so forth, will be accomplished. The eight completed actions are: attracting and sending, binding and liberating, nourishing and killing, defeating and conquering, which are easy to understand. It will be accomplished as one visualizes and thinks, and the samadhi will be useful. The method of subduing the violent is: towards violent snakes, and fierce beasts such as tigers and bears, just as giving food to a dog, they will follow behind you like a shadow. Furthermore, obstructing demons, yakshas, rakshasas, and other violent beings of body and mind, they will not become obstacles to you, but instead, like servants, they will listen to your commands, and whatever activities you entrust to them, they will accomplish without hindrance. The subsequent miracles and uprightness that are shown. Without abandoning the remaining body, abiding in the place of a vidyadhara who has power over life, through the blessings of the compassionate emanation, in accordance with the respective languages of beings such as gods and nagas, they also show the path of individual liberation to beings. Making the three lower realms empty and encouraging virtuous actions, and placing them on the vehicle of the path stages. And those paths of the path stages, they place on the path of the Great Vehicle of Secret Mantra. Encouraging the Shravakas and Pratyekabuddhas to strive for omniscience, and awakening them from the cessation of the peaceful Shravakas. Able to be the teacher of the Bodhisattvas abiding on the ten bhumis, and by explaining the meaning of Secret Mantra, they train in what is to be known, and also teach the Dharma and emanate in the retinue of the Sugata.
Chinese
担任身之代表。那么见道者，最终道者是否不应清净十地之障碍？此之见道乃是，证悟三真谛无别之见，诸法皆为平等性之实相。此之第二品中云：“清净与痛苦，世俗中亦无别，见地高低仅此尔。”如是说故，名相乘之十地之等持，显现强制融入法界，于此处现量证悟。以是理，密咒之见道命自在者，被说是必须成为十地之导师。有些人说，不舍身而获得佛果，之后是为下者们成办利益之方式。如果是那样，命自在持明之行又有何意义？法显现之神变，真实的神变乃是，于一三千大千世界中，具有百俱胝四大洲之世界，于六方摇动，极度摇动，周遍且极度甚深摇动等等，是法显现之程度显现。其功德为，于彼刹土安住之有情众生，于相续中生起无常，入道者以外在如地震般，内在如三摩地之体验摇动般，摇动获得、串习稳固、究竟之次第，从下往上摇动。成办周遍宣说之神变之义。真实，见道命自在者，彼之秘密咒语自声宣说，一切音声亦成为功德殊胜之密咒之声，发出“底日日”之声。其功德为，调伏内外之四魔等及外道，清净有情众生相续中三恶趣之因业及烦恼，也为剩余六道有情众生，如其各自之根器及相应般成办利益。如何于成办他利后与果位结合，真实，于自他一切事业皆成办后，获得无生无死之永恒。以三十二妙相与八十随好圆满庄严之道，究竟成就之任运成就持明，无作而成佛。
English
Acts as the representative of the body. So, shouldn't the one on the path of seeing, the ultimate one, purify the obscurations of the ten grounds? This path of seeing is, in fact, the realization of the view of the inseparability of the three truths, the understanding of the reality that all phenomena are of equal nature. As it is said in the second chapter of this: "Purity and suffering, even in the relative, are inseparable; the difference in view is only this much." Thus, the samadhi of the tenth ground of the characteristic vehicle, the appearance is forcibly dissolved into the absolute space, and here it is directly realized. Therefore, it is said that the life-empowered one of the secret mantra's path of seeing must become the teacher of the ten grounds. Some say that Buddhahood is attained without abandoning the body, and then it is the way to benefit those below. If that is the case, then what is the meaning of the conduct of the life-empowered vidyadhara? The miraculous display of Dharma appearance, the actual miracle is that in one three-thousandfold great thousand world, there are hundreds of millions of four continents, and the realms of the world move in six directions, violently move, pervade and move very deeply, etc., which is the appearance of the extent of Dharma appearance. Its merit is that the impermanence arises in the minds of the sentient beings who dwell in that realm, and those who have entered the path, as the earth shakes externally, internally, the experience of samadhi shakes, and the stages of gaining movement, becoming familiar, becoming stable, and reaching the end are moved from below to above. Accomplishing the meaning of the miracle of complete expression. Truly, the life-empowered one of the path of seeing, by proclaiming the self-sound of the secret mantra, all sounds become the sound of the miraculously virtuous secret mantra, sounding "ti ri ri". Its merit is that it subdues the four maras, internal and external, and the heretics, purifies the karma and afflictions that are the cause of the three lower realms in the minds of sentient beings, and also benefits the remaining sentient beings of the six realms according to their respective minds and suitability. How to combine with the result after accomplishing the benefit of others, truly, after accomplishing all the actions of oneself and others, one obtains the eternal, unborn and undying. The path adorned with the thirty-two major marks and eighty minor marks is the spontaneously accomplished vidyadhara who has completed the path, becoming a Buddha without effort.
Chinese
之地成就。以奇妙的行为显示调伏所化。正直。如《广大经》等续部中所说的五种不舍弃，五种受持，五种欲妙，即四组五事之行，有二十种差别，即对轮回之法行持，以及以四种事业成办他利，即获得寿命自在之时，无碍显现，如之前神通之时所显示一般，调伏包括四大部洲等百俱胝之所有区域的一切所化。第七、神通有四。计数。神通生起之因，正直。蕴、界、处、根等自性离于矫饰，故为智慧。彼等不杂差别，故离于一，以自生智慧为一，故观多之一端与多二者无别，现量证悟，串习三摩地。之后，为清净无漏现见之六聚之六垢。譬如水之浊垢彻底清净时，如显现影像一般，于六聚之显现，于相之能取所取清净时，说神通显现。二十五种神通圆满。正直。以尔许三千大千世界至百俱胝大千世界之眼见色，以耳闻声，以鼻嗅香，以舌尝味，以身触受触，且每一者皆具足五者，故于每一识之差别亦有五者，即显现为五根。由此，一根亦能断五境。无有根具足与不具足之怖畏，亦无具足与不具足之疑惑。六神通圆满。正直。于二十五之外，三千世界之内有天耳通，忆念自他过去多世以来所取之住处与生世之宿命通，知晓他有情之分别念之他心通，知晓自与他众于何时死亡及于何处受生之知生死通，以及知晓神变之神通等，显示八种不同之处，或于执持以上之行境时，有漏，尽漏之神通与六
English
The ground of accomplishment. Showing the taming of those to be tamed through wondrous conduct. Straightforward. The five things not to be abandoned, the five to be adopted, and the five objects of desire, as spoken of in the extensive tantras, etc., that is, the practice of four sets of five, with twenty distinctions, that is, practicing the twenty aspects of samsara, and accomplishing the benefit of others through four activities, that is, at the time of obtaining mastery over life, it arises without obstruction, just as it was shown at the time of previous miraculous powers, taming all those to be tamed in all the areas of hundreds of millions of continents, etc. Seventh, clairvoyance has four aspects. Counting. The reason for the arising of clairvoyance, straightforward. The aggregates, elements, sources, and faculties are wisdom because their nature is free from artificiality and adulteration. Because they are distinct and unmixed, they are separate from oneness. Because they are one as self-arisen wisdom, they directly realize that the extreme of one and the many are inseparable by viewing them as not one or many, and they become accustomed to samadhi. After that, it is for the purpose of purifying the six defilements of the six aggregates that are seen manifestly without outflows. For example, just as an image appears when the turbidity of water is completely cleared, it is said that clairvoyance appears when the appearance of the six aggregates, the grasping and the grasped of characteristics, are purified. The twenty-five clairvoyances are complete. Straightforward. Seeing forms with the eye from as far as a thousand three-thousand great thousand worlds up to a hundred million great thousand worlds, hearing sounds with the ear, smelling scents with the nose, tasting flavors with the tongue, feeling tangible objects with the body, and because each of these is complete with five, there are also five distinctions of each consciousness, that is, they appear as five roots. Thus, even one faculty cuts off five objects. There is no fear of having complete or incomplete faculties, and there is no doubt of having complete or incomplete faculties. The six clairvoyances are complete. Straightforward. Other than the twenty-five, within the three thousand worlds there is the clairvoyance of the divine ear, the clairvoyance of remembering the places and births taken from many past lives of oneself and others, the clairvoyance of knowing the thoughts of other sentient beings, the clairvoyance of knowing when oneself and other beings will die and where they will be born, and the knowledge of miraculous activities, etc., showing eight different things, or when holding onto the above-mentioned objects of practice, there are the clairvoyances of outflows and the exhaustion of outflows, and six.
Chinese
何也？神通的境界和名称的类别。直说，三千大千世界。以神通所见之范围，即此等之境界与所化之差别等。由寿命自在之神通，以适合任何所化之不同意乐，而调伏之。彼神通之名称的类别是，也称为不退转之神通。名为无漏之神通，并且从寿命自在之持明之名称中，也说神通之名称，因此从彼寿命自在神通等名称之类别中，也说神通之名称数量。第八，将上道结合，有二。略说。直说，为了寿命自在者自己或所化他者的利益，彼寿命自在之持明者，为了自利，以自身寿命之量为一千六百年，或为了他利，以无数劫，安住于世间之最后，将自身宗派之果结合之方式是，如同以前之前道，从大手印一修及以上，由于智慧大小之关系，有次第解脱者与顿超同时者二者一样，在此也是，在结合果时，有次第结合之次第者，与顿超同时结合者二者出现。广说有二。次第行进之次第者。直说，彼也，略说之最初，次第结合之次第之结合方式是，无漏见道。此寿命自在本身，与寿命自在自身之无漏之闻思修三慧串习之后，清净见断之障碍，寿命自在自身之根本身无有生灭，彼金刚身成为胜者之身大手印。于道之时期，无论修习何种本尊寂怒五部，皆能显现，证得具有天身形象之大手印持明者。处所完全转变，清净修断之障碍，最终获得道任运成就之持明，而趋往佛地。同时行进者，顿超者。直说，略说之最后，顿超同时结合是。