English
What is it? The scope and names of clairvoyance. Directly, the extent of the three thousand great thousand worlds. The extent of what is seen by clairvoyance, such as the realms and the differences of those to be tamed. Through the clairvoyance of life-mastery, beings to be tamed, whatever their different inclinations, are tamed in accordance with what is appropriate. The categories of names for that clairvoyance are: it is also called the clairvoyance of non-retrogression. It is called the clairvoyance without outflows, and the name of clairvoyance is also spoken from the name of the life-mastery vidyādhara. Therefore, from the categories of names such as that life-mastery clairvoyance, the number of names of clairvoyance is also spoken. Eighth, there are two ways to combine with the higher path. Enumeration: brief explanation. Directly: For the sake of the life-mastery person himself or other beings to be tamed, that vidyādhara with life-mastery, for his own benefit, the measure of his lifespan is one thousand six hundred years, or for the benefit of others, for however many kalpas, the manner of abiding in the world until the end and combining with the fruit of his own tenets is: Just as in the previous path, from the one mudrā and beyond, depending on whether the intellect is large or small, there are gradual liberation and sudden transcendence simultaneously, so here too, in combining with the fruit, there are two occurrences: gradual combination and sudden simultaneous combination. There are two ways to explain in detail. Enumeration: gradual progression, gradual liberation. Directly: That is also, the first of the brief explanations, the manner of combining the gradual liberation is: The path of seeing without outflows. This life-mastery itself, and after familiarizing the mind with the three wisdoms of hearing, contemplation, and meditation of life-mastery itself without outflows, purifying the obscurations of what is to be abandoned by seeing, the root body of life-mastery itself is without birth and death, that vajra body becomes the body of the Victorious One, the great mudrā. During the time of the path, whichever of the peaceful and wrathful five families of deities is practiced, it becomes manifest, attaining the vidyādhara of the great mudrā who holds the appearance of the deity's body. The place is completely transformed, purifying the obscurations of what is to be abandoned by meditation, and finally attaining the vidyādhara of spontaneous accomplishment of the path, and proceeding to the ground of Buddhahood. Simultaneous progression, the sudden transcendence. Directly: The last of the brief explanations, the sudden simultaneous combination is:
Chinese
从通路的殊胜智慧道修习的命力自在开始，首先逐步地在适当的时候习惯于自己的三种智慧，从而见断和修断同时清净，舍弃修道大手印，顿时超越，前往终道任运成就持明。究其原因，是因为因是见解证悟法性深刻，缘是清净守护誓言，以及祈愿的威力强大。这被称为暂时的顿超或顿超者。此时，将要讲述两种命力如何与更高的道结合的辩论。中阴身的异熟持明是否与大手印结合？如果不结合，就与此处的论典相违背，即“舍弃行境而圆满于手印”，以及“分离而显现者即是异熟”等等，有许多中阴身与大手印结合的教证。如果与中阴身结合，那么命力自在者胜过异熟，因为异熟的一生就能获得大手印，而命力自在的自身利益需要一千六百年。如果承认，则与“因为力量小，缘起和祈愿弱”的说法相违背。即使如此，如果说异熟必须力量小，那么果位临近结合的那些力量大的誓言就违背了。还有，命力自在的一千六百年是与佛地结合，还是与更高的道结合？如果是前者，那么逐渐积累也会结合。如果承认一千六百年是命力自在的寿命期限，就与此处所说的“为了自身利益而努力，一百六十年是寿命的圆满”相违背。寿命期限是，大手印和任运成就包含在它的来源中吗？不包含。如果不包含，那么是否需要经历这两者？如果不需要，那么也不需要经历逐渐积累的两种道。如果需要，那么将一千六百年与佛地结合的誓言就违背了。自己的宗派是，命力自在上等的，从一千六百年开始与佛地结合，中等的从十六年开始与任运成就结合，下等的从十六年开始与大手印结合，然后是任运成就，然后与佛地结合。如果这样，那么后者就与论典相违背。如果说，不相违背
English
From the life-force empowerment of practicing the supreme wisdom path of the thoroughfare, one gradually becomes accustomed to one's own three wisdoms as appropriate, so that what is abandoned by seeing and what is abandoned by meditation are purified at the same time. Abandoning the Mahamudra of the path of meditation, one goes beyond at once to the spontaneously accomplished vidyadhara of the final path. What is the reason for this? It is because the cause is the profound realization of the nature of reality through view, the condition is the pure preservation of vows, and the power of aspiration is strong. This is called the temporary sudden or the sudden goer. At this time, a debate will be presented on how the two life-forces are combined with the higher path. Is the maturation vidyadhara combined with Mahamudra in the bardo or not? If not, it contradicts this very text, which says, "Having abandoned the field of action, one completes the mudra," and "Having separated, that which appears is maturation," etc., there are many quotations that combine the bardo with Mahamudra. If it is combined with the bardo, then the life-force empowerment is better than maturation, because in one life of maturation one obtains Mahamudra, while the self-benefit of the life-force empowerment requires sixteen hundred years. If you accept this, it contradicts the statement, "Because the power is small, the conditions and aspirations are weak." Even so, if you say that maturation must be weak, then the vow that those who closely combine with the result are powerful is broken. Furthermore, are the sixteen hundred years of life-force empowerment combined with the Buddha-ground or with the higher path? If it is the former, then gradual accumulation will also combine. If you accept that sixteen hundred years is the life span of the life-force empowerment, it contradicts what is said here, "For the sake of one's own benefit, sixteen hundred is the completion of life." Is the life span included in the source of Mahamudra and spontaneous accomplishment or not? If not, then is it necessary to go through these two or not? If it is not necessary, then it is not necessary to go through the two paths of gradual accumulation. If it is necessary, then the vow to combine sixteen hundred years with the Buddha-ground is broken. Our own system is that the best life-force empowerment, from sixteen hundred years, is combined with the Buddha-ground, the intermediate one from sixteen years is combined with spontaneous accomplishment, and the lowest one from sixteen years is combined with Mahamudra, then spontaneous accomplishment, then combined with the Buddha-ground. If so, then the latter contradicts the text. If you say, it does not contradict
Chinese
在《道次第论》中说：有些从权势持明，圆满于十六恒常身。有些以大手印，转变为无上普贤。有些在经历三种过程的尽头，于任运智中圆满成佛。这样说。那么，如果从根本续部中说：那时以十六等，五身任运圆满。这样说，是否矛盾呢？不矛盾，那是顿超的教言。从灌顶来说，不是比成熟更好，理由是：总的说和分别说两种。第一种是：灌顶有两种。在此生获得，在中阴获得，在来世获得，在其他次数获得。没有明八，这些依次要知道灌顶两种比灌顶更好。分别说：灌顶解脱这个，和成熟此生获得两种。成熟与大手印结合道路近，与佛地结合需要延长。断除烦恼后施予一个手印，获得成熟的那个，和积累资粮后获得成熟的两种。与更高的道路结合有力量大小的差别。另外，在资粮道上净化业障，在加行道上净化烦恼障，在见道上净化俱生烦恼障，在修道上净化俱生垢染，在尽道上净化习气障后需要成佛。业障是：一切四种习气所积累的。烦恼障是：烦恼三毒五毒等。圣道的障碍是：所知障，对于所知不给予知和执着所知两种。对于所知执着的俱生障碍是：执着于见解，因为见解在一切道的前面，所以叫做俱生。如果执着于好的见解就会成为障碍，因此叫做俱生障碍。对于所知不给予知的障碍是：修道俱生障碍，执着于禅修，那也是禅修的心和禅修三摩地的自性两者，互相独立存在，俱
English
In the Lam Namshé, it says: Some from the empowerment of the powerful vidyādhara, are perfected in the sixteen constant bodies. Some, through the great mudrā, are transformed into the unsurpassed Samantabhadra. Some, at the end of traversing the three states, are perfectly enlightened in the spontaneously arisen wisdom. Thus it is said. Then, if it is said in the root tantra: At that time, with sixteen etc., the five bodies are spontaneously perfected. Is this contradictory? It is not contradictory, that is the teaching of Tögal. As for why Tshewang (life empowerment) is not better than ripening, there are two reasons: general and specific explanations. The first is: There are two kinds of Tshe (life). Obtaining it in this life, obtaining it in the bardo, obtaining it in the future life, and obtaining it in other instances. There are no Rig Gya (eight vidyādharas). These, in order, should be known as the two kinds of Tshe, Tshewang is better. Specifically, there are two: this Tshewang that is liberated, and the ripening of obtaining this life. Ripening is closer to the path of union with Mahāmudrā, and it is said that union with the Buddha-ground requires prolongation. After cutting off defilements, giving one mudrā, that which obtains ripening, and the two that obtain ripening after accumulating merit. There is a difference in the strength of union with the higher path. Furthermore, on the path of accumulation, karmic obscurations are purified; on the path of joining, afflictive obscurations are purified; on the path of seeing, the obscurations of co-emergence are purified; on the path of meditation, the stains of co-existence are purified; and on the path of culmination, habitual obscurations are purified, and then one needs to become a Buddha. The karmic obscurations are: all that is accumulated from the four habits. The afflictive obscurations are: the three poisons and five poisons of afflictions. The obscurations of the noble path are: the obscurations of knowledge, which are the two obscurations of not giving knowledge to the knowable and clinging to the knowable. The co-emergent obscuration of clinging to the knowable is: clinging to views, because views go before all paths, therefore it is called co-emergent. If one clings to good views, it becomes an obscuration, therefore it is called the co-emergent obscuration. The obscuration of not giving knowledge to the knowable is: the co-existent obscuration of the path of meditation, which is clinging to meditation, that is, the mind of meditation itself, and the nature of meditation samādhi, these two exist independently of each other, co-
Chinese
称为“俱生”。因为专注于禅修会被遮蔽，所以称为“俱生之遮蔽”。潜在的遮蔽是：虽然显现了阿赖耶识的四种识，但未显现能取和所取，那细微的部分，就像短暂的瞬间。对此，即使是异熟果和遍行遮蔽等五种，要清净俱生的垢染也需要很长时间，因此不如长寿灌顶。详细介绍了这些之后，转变处清净与不清净的界限，如果对显现有所抑制，就必须理解这些的意义。禅修道大手印的持明也有八个意义。如上所述，第一个是：清净遍行遮蔽本身。༈。通过大手印的形象来显现，那本身就是清净遍行遮蔽。正如这所说：“清净遍行遮蔽是自性的因。”第二个是：总相和别相。前者是：清净遍行遮蔽之时。那时，因为与大手印结合，所以那本身也是时间。后者是：通过超越积累来证悟。与大手印结合之时，虽然在积累的地上没有明确说明，但与获得异熟果长寿灌顶之时相同，所以也说是暗示的智慧。但不会从积累中超越，因为在那之上获得了异熟果后才与大手印结合。从见道与大手印的持明结合之时也有两种：以异熟果与禅修道结合之时，在那时，通过三种智慧之门，就是清净遍行遮蔽之时。与长寿灌顶的大手印结合之时：自利是1600年，利他则不确定。正如这所说：“即使无数劫转变，身体仍然非常年轻。”并且，那时寿命是无限的。“调伏之时的移动和静止。”这样说。第三个是：本尊神的种类是什么。通过完全习惯的力量，三门本尊的形象显现为大手印本身。那么，与任运成就的持明有什么区别呢？任运成就的持明是：五身以任运成就的方式安住