English
Gapaye. Although there is attachment to seeing appearances in sequence. Thus it is. Secondly, to attain Buddhahood through Tshewang (Life Empowerment), one must abandon the three obscurations. For the Mudra, there are two. For Lhundrup (Spontaneous Accomplishment), one only needs one latent tendency. Thirdly, the root body of Tshewang is: The root of subjugation is the Vajra body. As it says, the Vajra body is without birth or death. The emanation body is: The root body of the king of gods and humans, the Great Mudra, is: Having the appearance of the Wisdom Body. As it says, and: The second enjoyment is the family of the Mudra. As it says, there are five families of the Wisdom Body. The emanation body is: The good one emanates as the king of gods and humans, and the bad one emanates as hunters and prostitutes, etc. Moreover, it is said in this very text: Hunters and prostitutes, etc., are tamed by the emanation body. Thus it is. The root body of the spontaneously accomplished Vidyadhara is: The appearance is that of a Victorious One. Because the five are spontaneously accomplished. As it says, it is by holding the sixth body. The emanation body is: Taming from various self-appearances, in places where the lower body is endowed with merit, encircling sentient beings of various bodies. Thus it is. Fourthly, the teacher of Tshewang is the Mudra. The teacher of that is Lhundrup, not the reverse. Also, in the Small Path it says: The teacher of one becomes one, like reason, it becomes again, thus the great difference is certain. Thus it is. Fifthly, as in the sequence, in the cause there is the cause of transmission, and the object of the cause. Among them, the actual cause for obtaining Tshewang is: It is the great wise one who accomplishes the final gathering, and from the detailed explanation onwards is the cause of transmission. The actual cause of the Great Mudra is: It is the Tshewang of complete maturation and the supreme path. The cause of transmission is the accomplishment of the gathering onwards. The actual Great Mudra of Lhundrup. The cause of transmission is Tshewang onwards. The cause of Tögal (Direct Transcendence) is: The above three empty instructions are as appropriate. Sixthly, the time when Tshewang attains Buddhahood is: Sixteen hundred complete lives. As it says, it is one thousand six hundred years. The time of the Mudra is: Closer than Tshewang, it appears in all the texts of the Vehicle of Reason, as it says in this very text: Because of wanting or not wanting the sequence, wanting one, taking one itself as the path, along with the remaining practices exhausted, because it transforms into that itself, there is no certainty. Lhun.
Chinese
成就，即一刹那成佛，以最后的刹那逝去。虽然有些人认为时间是这样的，但时间是如各自的章节中所说的那样。第八个是，四种命自在、四种手印和四种任运成就，有内在层次的差别，以及见道、修道和次第的差别，地也有高低，要暗示地结合起来。第九个分为两种，有相的见解的差别是，在广说时所说的千佛和两万佛是命自在，十万等众多本尊，轮圆满瑜伽。大手印是，比那更殊胜，修持十万俱胝等，数量上其他处所能数的一切本尊。那也是，数量之轮显现。任运成就的本尊虽然修持无数，但如果按照面容和手的广说，能修持二十一面容四十二只手的是命自在，能修持九百面容一千八百只手的是大手印，能修持无数只手的是任运成就，那也是第六品所说，二十一面容百面容，无数最终次第具足。无相的见解的差别是，如实地见到法性自相，并且不从那动摇，以及最终完成。第十个分为两种，为自利的行持和为他利的行持。第一个是，命自在为自利的行持是，听取同类至尊幻化身的法，并且断除一切行。为他利是，也示现四种神变、四种事业、四组五种等方便道的行持。大手印为自利的行持是，听取同类任运成就报身的法，并且断除一同安住。为他利是不从等持动摇，聚集三千世界等微尘数。任运成就为自利的行持是，听取同类至尊和第六品的法，并且断除习气。为他利是能与佛相等。第十一个，神通的差别是，安立六和五的支分，虽然智慧也相同，但面容等一切，以及那样的身体的差别，和意义圆满的力量和调伏对境。等等。
English
Accomplishment is becoming a Buddha in a single instant, passing away with the final instant. Although some consider time to be like this, time is as described in each of their respective chapters. The eighth is that the four empowerments, four mudras, and four spontaneous accomplishments have differences in inner levels, as well as differences in the paths of seeing, meditation, and stages, and the grounds also have high and low, which should be implicitly combined. The ninth is divided into two, the difference in the views with signs is that the thousand Buddhas and twenty thousand Buddhas mentioned in the extensive explanation are life empowerment, hundreds of thousands and so on are numerous deities, the wheel is clear, complete yoga. The Great Seal is even more supreme than that, practicing hundreds of billions of deities, and all the deities that can be counted in other places in terms of number. That is also, the wheel of numbers appears manifestly. Although countless deities of spontaneous accomplishment are practiced, according to the elaboration of faces and hands, being able to practice twenty-one faces and forty-two hands is life empowerment, being able to practice nine hundred faces and one thousand eight hundred hands is the Great Seal, being able to practice countless hands is spontaneous accomplishment, that is also as stated in the sixth chapter, twenty-one faces, one hundred faces, countless ultimately possessing the stages. The difference in the views without signs is seeing the self-nature of reality directly, and not wavering from that, and ultimately completing it. The tenth is divided into two, the conduct for one's own benefit and the conduct for the benefit of others. The first is, the conduct of life empowerment for one's own benefit is listening to the Dharma from the emanation body of the supreme of the same kind, and abandoning all activities. For the benefit of others, it also shows the conduct of skillful means such as the four miracles, four activities, and four sets of five. The conduct of the Great Seal for one's own benefit is listening to the Dharma from the enjoyment body of spontaneous accomplishment of the same kind, and abandoning dwelling together. For the benefit of others, without moving from equanimity, gathering dust-like particles including the three thousand worlds and so on. The conduct of spontaneous accomplishment for one's own benefit is listening to the Dharma from the supreme of the same kind and the sixth chapter, and abandoning latent tendencies. For the benefit of others, it is being able to be equal to the Buddhas. The eleventh, the difference in clairvoyance is establishing the branches of six and five, although the wisdom is also the same, but everything such as the face, and the difference in that kind of body, and the power of fulfilling the meaning and taming beings. And so on.
Chinese
《小道》中说：同样，即使运用神通或获得四种相似的神变，在三方面，即地点、净土和加持等方面也会有差别。因此，有五种差别：所作之事的地点的差别，所调伏的净土的差别，自他之利益圆满与否的差别，加持的差别，以及是否为所调伏之众生的差别。第一，时轮的所调伏众生的地点是：化身的眷属处于加行道以下。大手印的眷属是：报身的普通眷属和见道以下。任运成就的眷属是：第六的普通眷属和修道以下。净土的差别是：时轮说：三千八十世界，动、极动、甚动。大手印的净土是：百千俱胝个十方微尘数的刹土，以及无数百千俱胝个十方微尘数的刹土。任运成就的净土是：地点和无量胜者。并且，为了调伏，也示现化身的作为。第十二，果的结合方式是：解脱和顿超两种。这是章节的名称。端正。在道的三个特征中，为了断除显现圆满的道果特征的经文之义，并且作为分界，因此称为章节，意为次第的第八。༈。在此，如果按照次第的观点，首先必须证悟大空性的意义。如云：因为是胜义谛一切之因，所以首先修习殊胜之义。如是说，通过串习如是性的等持，胜义谛真谛空性，自然会生起周遍显现的等持，世俗谛无灭。通过修习周遍显现智慧幻化的瑜伽，自然会显现本尊身相一个手印。如果这个本尊一个手印在四种行为中不被夺走而获得稳固，那么自然会显现广大手印，许多本尊。如果按照名相乘和教理来说，这四种从加行道的暖位到六地之间，等持是相同的。加行道聚合修习是：
English
In the "Small Path," it says: Similarly, even if one practices clairvoyance or attains four similar miraculous powers, there will be differences in three aspects: place, pure land, and blessings. Therefore, there are five differences: the difference in the place of the action, the pure land of those to be tamed, whether or not the benefit of oneself and others is complete, the difference in blessings, and the difference of whether or not they are beings to be tamed. First, the place of the beings to be tamed by Kalachakra is: the retinue of the emanation body is below the path of application. The retinue of Mahamudra is: the ordinary retinue of the enjoyment body and below the path of seeing. The retinue of Spontaneous Accomplishment is: the ordinary retinue of the sixth and below the path of meditation. The difference in pure lands is: Kalachakra says: Three thousand eighty worlds, moving, extremely moving, very moving. The pure land of Mahamudra is: hundreds of thousands of trillions of lands like ten directions of dust particles, and countless hundreds of thousands of trillions of lands like ten directions of dust particles. The pure land of Spontaneous Accomplishment is: the place and the immeasurable Victorious Ones. And, in order to tame, it also shows the actions of the emanation body. Twelfth, the way to combine with the fruit is: liberation and sudden transcendence. This is the name of the chapter. Straight. Among the three characteristics of the path, in order to cut off the meaning of the scriptures that reveal the characteristics of the complete path fruit, and as a boundary, it is called a chapter, meaning the eighth in order. ༈. Here, if we take the view of sequence, first we must realize the meaning of great emptiness. As it is said: Because it is the cause of all ultimate truths, first practice the supreme meaning. Thus, by familiarizing oneself with the samadhi of suchness, the ultimate truth of emptiness, the samadhi of pervasive appearance, the conventional truth of non-cessation, will naturally arise. By practicing the yoga of pervasive appearance wisdom illusion, the deity's form, one mudra, will naturally appear. If this deity, one mudra, is not taken away in the four behaviors and gains stability, then the vast mudra, many deities, will naturally appear. If we follow the nomenclature and teachings, these four are the same in equanimity from the heat of the path of application to the sixth ground. The accumulation practice of the path of application is:
Chinese
将这个我执带到道上进行断法，与第七地以方便度彼岸相符。两种命是：如实通达无别之真谛，以二取不动的第八地之现证。这就是密宗的见道。然而，两种命的区别在于，以强烈遮止显现之义，异熟者必须舍弃身体。以命力，不舍弃它，能将证悟之身带到佛地。大手印持明是：禅修成为法界，与第十地同等。任运成就持明是：如实的智慧度彼岸，与十一普光同等。总的来说，在道位上，资粮道大传承的证悟是：声闻和独觉二者的见道。加行道暖位是：唯识宗的见道。第一地极喜地证悟胜义谛，这是中观的见道。第八地的现证，显现平等空性平等，这是密宗的见道。第十地智慧度彼岸，日夜法身之轮，这是所入之境穷尽的大圆满见道。加行大乘的道位次第，对于这些断法，需要了解并通达等持五蕴离的证悟，后得识八识聚的垢染清净之法。等持后得颠倒。名相后得识和，正确后得识和，道的决断方式后得识，后得识的清净方式，这些都需要了解。如果没有串习，何时死何时成佛。说可以扔掉头盖骨，就像用铁锹在脚上挖一样。虽然有理由详细说明这些，但因为担心文字太多所以没有写。一般来说，一个人相续之上，必须具足是、证、权三种。具足了就不会不解脱，不具足就无法解脱。仅仅说是这样是不够的，这需要证悟的方式。例如，国王的孩子显现为奶妈的儿子时，就像念诵王族血统一样。现在必须生起我和他人的定解并证悟。仅仅证悟是不够的。如果被安置在法座上而没有获得灌顶，就无法掌握王位。