English
These are known as immeasurable and of the nature of activity. From the time of elaboration, "The support, front and back, body, speech, and mind, The complete wheel is a symbol of three syllables," and "Relying on the right and left sides, Qualities and activities are placed in order," thus establishing five categories of body, speech, mind, qualities, and activities. The fifth is to examine the categories based on the center, east, south, west, and north. The sixth is body, speech, mind, qualities, and activities, as stated in the tantra: "Shining with blue, white, yellow, red, and green colors." The seventh is round, square, crescent-shaped, triangular, and various shapes. The eighth is to examine the categories of spontaneously accomplished actions, as well as peaceful, increasing, powerful, and wrathful. Here, what are the five vidyadharas examined from maturity and the unified mudra vidyadhara? Although these are not different in nature, these are the five types of vidyadharas examined from the hand symbols, as it says in this very text: "Vajra, wheel, jewel, lotus, sword, transform into vidyadharas." Maturity and empowerment are the places of distinction and convergence. Straightforward. Therefore, Mahamudra and the two paths of union, the uninterrupted path, are the same place of division and convergence as the two categories of the supreme path, the path of seeing, maturity, and empowerment, so it is like the center of a road slingshot. Or, therefore, the two uninterrupted paths of the supreme, uncontaminated path of seeing for obtaining Mahamudra. The best is the one mudra, the intermediate has elaborations, the lowest is obtained after accumulating the accumulations, there are three places of division, and the place of convergence is the one Mahamudra vidyadhara. Now, in the empty practice of empowerment, there are eight aspects: cause, time, essence, types, meaning, conduct, direct perception, and how to combine with the higher path. First, the cause is that from the accumulation of merit onwards, it is necessary to obtain stability, born from the power of skillful means. Second, it is said in that very text, "For thirty-six nights," up to "The noble one of the empowering lineage is accomplished," as it is said in maturity. The time of obtaining maturity should also be understood as the combination of the two. Third, the essence and refuting disputes about it.
Chinese
第一，具有四名之身体成就为金刚身。不舍弃四名残余之身体自性，而与上方结合。第二，那么，修积荟供，于此生中，未得灌顶而猛厉之灌顶，也成为灌顶，因为不舍弃该身体之故。如果这样说，回答是：是说得到后成为过失，还是说未得到之角度成为过失？如前者，即使仅有不舍弃身体这一点，但身体并非真实存在，因为有漏之种子微细部分存在之故。如果不是灌顶，那么“什么”是空性，遍及便不成立。如后者，是所希望的。第四，灌顶仅是名称，以及圆满修持殊胜道之灌顶名称。第一，于此中说：“自性是药和方便持明。”等等，是药之持明和方便，以及气和圆满修持殊胜道之灌顶。后者于经文中清楚。第五，不间断是手印之意，不执著是法性之意。第一，千佛之闲暇，对于意彻底究竟清楚。后者，法性自身之自性如其本然，无境自显中，以随念和生灭分离之自性而安住。第六，自他之行为二者中，前者，该灌顶自身之智慧三种，使一切行之障碍清净。后者，以事业五种圆满成办他利，有些阎罗法王说：“三千大千世界中有百亿赡部洲，调伏那些。”上师们说：“调伏三千大千世界自身。”第七，以七种或二十五种神通，知晓三千世界百俱胝以内。第八，从该灌顶自身之地，与上方结合之方式有两种，解脱束缚者，是灌顶之时，一切行之障碍一远离，立即与大手印之持明结合。顿超者，从该地以智慧三种，一切行之障碍清净之时，与任运成就之持明结合，那是同时生起之垢染，边断边清净与之结合。
English
Firstly, the body with the four names becomes the Vajra body. Without abandoning the nature of the remaining body of the four names, it is joined to the higher. Secondly, then, accumulating the Tsok, in this life, even the fierce empowerment that has not been obtained becomes empowerment, because that body is not abandoned. If so, the answer is: Is it said to be a fault after obtaining it, or is it said to be a fault from the perspective of not obtaining it? According to the former, even if there is only one thing, which is not abandoning the body, the body is not actually present, because there are subtle parts of the seeds of leakage. If it is not empowerment, then "what" is emptiness, and pervasion is not established. According to the latter, it is as desired. Fourthly, empowerment is just a name, and the name of the empowerment that completely accomplishes the supreme path. Firstly, it is said in this itself, "The nature is medicine and skillful means, Vidyadhara." etc., it is the Vidyadhara of medicine and skillful means, as well as the empowerment of wind and completely accomplishing the supreme path. The latter is clear in the text. Fifthly, non-cessation is the intention of the Mudra, and non-objectification is the intention of Dharmata. Firstly, the leisure of a thousand Buddhas, the intention is completely and thoroughly clear. The latter, the self-nature of Dharmata itself is as it is, in the self-illuminating without object, it abides in the nature of subsequent awareness and separation from arising and ceasing. Sixthly, of the two behaviors of self and others, the former, the three wisdoms of that empowerment itself purify the obscurations of all actions. The latter, the five kinds of activities completely accomplish the benefit of others, some Yama Dharmarajas say, "There are hundreds of millions of Jambudvipa in the three thousand great thousand worlds, those are the ones to be tamed." The Lamas say, "Taming the three thousand great thousand worlds themselves." Seventh, with seven or twenty-five kinds of clairvoyance, knowing up to a hundred million of the three thousand worlds. Eighth, from the ground of that empowerment itself, there are two ways to connect to the higher, the liberated one is at the time of empowerment, as soon as the obscurations of all actions are removed, it is immediately connected to the Vidyadhara of the Great Seal. The leap-over one, from that ground, with the three wisdoms, when the obscurations of all actions are purified, is connected to the spontaneously accomplished Vidyadhara, that is, the simultaneously born defilements, while cutting and purifying, is connected to that itself.
Chinese
ར་བའོ。从这里，同时获得大手印和妥噶，是法性、誓言、药物和力量。如是说。依赖于那个论典，有些人将长寿灌顶和妥噶灌顶分为两种，一种是与任运成就的持明相结合，而比这更广大的，是舍弃二道而与佛陀的果位相结合，也有这样认为的。因为说了“同时获得大手印和妥噶”，所以也有这样认为的。有些人认为，说了“同时获得大手印和妥噶”是指舍弃大手印持明，通过“获得”这个词，仅仅是与后道者相结合，而不是舍弃二道而与佛陀相结合的词语，因此，舍弃二道而与佛陀相结合的妥噶是不合理的。然而，在根本续第十二章中，说了与佛陀相结合，所以认为没有矛盾。此外，一般来说，持明有三种：必要、确定哪个是持明，以及消除对三种持明定义的争论。第一，关于实际的，有两种：确定实际的外相，以及它的持明方式。第一种有三种：长寿灌顶的实际或外相是化身，因为获得了对生死的主权。大手印的实际是报身，因为安住于智慧身的印记中。任运成就的实际是法身普贤王如来第六世，因为五身任运成就。这些各自的持明方式是：第一种是获得对寿命的主权的持明，并且是血统的继承者。说是无漏的见道，是长寿灌顶。大手印的持明者是无漏的修道者。那个任运成就的持明是后道者。而且，在长寿灌顶的时候，有“不舍弃受持而得名”这两句，在任运成就的时候，有“仪容即是胜者”这四句来说明。早期的人们讲解持明，而没有确定实际或外相，就像不认识祖先而讲解子孙的血统一样。第二，关于消除定义的争论，有三种：关于获得对寿命的主权的持明的定义，有些人说获得了对寿命的主权，因此没有衰老。像这样，大手印和任运成就的两种持明
English
Rabao. From this very source, simultaneously attaining Mahamudra and Togal, is the nature of reality, samaya, medicine, and power. Thus it is said. Relying on that treatise, some individuals divide the empowerments of longevity and Togal into two, one being conjoined with the spontaneously accomplished Vidyadhara, and even more broadly, some desire to abandon the two paths and be conjoined with the state of Buddhahood. Because it is said, "Simultaneously attaining Mahamudra and Togal," thus there are those who hold this view. Some others believe that the statement, "Simultaneously attaining Mahamudra and Togal," refers to abandoning the Mahamudra Vidyadhara, and that the word "attaining" conjoins only with the final path practitioner, and is not a statement of abandoning the two paths to be conjoined with Buddhahood. Therefore, they say that Togal, which conjoins with Buddhahood by abandoning the two paths, is not reasonable. However, in the twelfth chapter of the root tantra, it is explained to be conjoined with Buddhahood, so it is thought that there is no contradiction. Furthermore, generally, there are three aspects of Vidyadhara: the necessity, the ascertainment of which is the Vidyadhara, and the refutation of disputes regarding the definition of the three Vidyadharas. Firstly, regarding the actual, there are two: the ascertainment of the actual outer form, and its method of Vidyadhara. The first has three aspects: the actual or outer form of the longevity empowerment is the Nirmanakaya, because one has obtained power over birth and death. The actual Mahamudra is the Sambhogakaya, because it abides in the seal of the wisdom body. The actual spontaneously accomplished is the Dharmakaya Samantabhadra, the sixth Victorious One, because the five bodies are spontaneously accomplished. The methods of Vidyadhara for each of these are: the first is the Vidyadhara who has power over life and is the successor to the lineage. It is said to be the stainless path of seeing, which is the longevity empowerment. The Vidyadhara of Mahamudra is the stainless path of meditation. That spontaneously accomplished Vidyadhara is the final path practitioner. Moreover, in the case of the longevity empowerment, there are the two statements, "Not abandoning, holding, and obtaining the name," and in the case of the spontaneously accomplished, it is clarified by the four statements, "The adornment is the Victorious One himself." Those of earlier times explained Vidyadhara, but without ascertaining the actual or outer form, it is like explaining the lineage of descendants without knowing the true ancestors. Secondly, regarding refuting disputes about the definition, there are three: regarding the definition of the Vidyadhara who has power over life, some say that one has obtained power over life, therefore there is no aging. Like this, the two Vidyadharas of Mahamudra and spontaneously accomplished
Chinese
如果说，我已成为寿命自在，因为我已完全获得了对寿命的自在，那么这其中的含义是：在加行道以下，尚未获得对寿命的自在。虽然在异熟的自性中，寿命不会中断，但因为必须舍弃身体，所以不被称为寿命自在。在无漏的见道以上，开始了对寿命具有延长和缩短的自在，所以才这样说。大手印和任运成就二者，不仅获得了寿命自在，而且即使住于劫中也不需要劝请，虽然是自在且稳固的，但之所以不冠以寿命自在之名，是因为这是根据报身和任运成就的持明者来衡量的。大手印的定义是：享用第二种手印之族，意思是享用圆满报身的大手印持明者。也就是，因为“自性本来就是大手印”。这样，任运成就的持明者也属于大手印，因为存在于诸佛的身体中。如果这样问，大手印存在并执持五部的装束，而任运成就是以第六部的装束存在，所以二者不同。任运成就的持明者是五身任运成就普贤的种姓。而且，因为“装束即是诸佛”，等等，所以很清楚。所谓“获得天人国王的转世”，如果这样说，那么在因位的第一个欢喜地，也被说成是安住在天人国王的装束中，这样就变得没有差别了吗？对于这个从漏洞中挖掘出来的诘难，用通常的回答来应对，从“天和人”到“也”之间迅速地回答说：虽然装束和见道在表面上相似，但“特别是在地上”，所以有差别。因位的第一个欢喜地，是产生无漏功德的微小部分，见到了因果无别的意义。而果位的见道，是福德宝藏的地，因为见到了无别，所以产生功德的力量强大。比如，就像肥沃的田地和贫瘠的田地里的收成一样。这二者的差别，将在下面阐述。总之，寿命自在有两种：总的阐述和详细的解释。第一种是：简略阐述之后的有余寿命自在，在加行道中，具有三十六旬等的时间数量，通过修持成组的会供轮，瑜伽士的见解和意念