English
This is no different from the path. Because one actually receives prophecy. If so, according to the characteristic vehicle, are the experiences or dreams below the seventh ground prophecies, while it is said that the eighth ground actually receives prophecy? The reason for this is that below the seventh ground, since the afflicted mind has not been reversed, there is a subtle self-grasping. If one actually receives prophecy, pride and subtle arrogance may arise, and if these arise, one will regress to the lesser vehicle. The eighth ground transforms the afflicted mind into the wisdom of equality, and self-grasping ceases, so it is said that prophecy actually occurs. If this contradicts, it does not contradict. In the path of seeing, the emanation body actually prophesies and teaches the Dharma in the world, while in the path of meditation, the great seal, prophecy occurs in the pure land of the enjoyment body. That is to say, dreams are like the realm of melodious sound, and pure lands appear as Buddhas. Third, the place, birth, and attire are also uncertain in the context of benefiting others. To be straightforward, since one possesses the power of seeing the view and being accustomed to samadhi, there is nothing other than all activities self-appearing as the self-arisen wisdom of awareness, so it is the place of the awareness holder who has power over life. In this way, since everything self-appears as awareness, there is nothing that does not become a place, so the place of reliance is not fixed in one direction. Birth and attire also change and are uncertain in the context of taming beings. Well, if it is said above that the vajra body has no birth or death, and that it has the attire of a king of gods and humans, is this contradictory? It is not contradictory, the former is the root body, while this is the emanation body. Fifth, intention has three aspects: non-objectification is the intention of suchness, non-cessation is the intention of the mudra, and how to abide in intention and ultimately connect to the result. The first has two aspects: counting, first, intention is seeing the nature of reality directly without seeing subject or object, and so on, the five senses self-manifest without an object; to be straightforward, all phenomena of samsara and nirvana are realized as the self-appearance of the great essence of awareness, therefore there is no object to be fixated on. The reason is that all phenomena are not seen as subject and object. So, do you see its suchness? Because suchness is also not seen as subject and object, therefore the mind of the Buddha is also
Chinese
因此，不会将它视为有境和有者。那么，是否能见到轮回呢？外在的器世界和内在的有情六道众生，也只是自己心性的自显现，除此之外什么也见不到。因此，在无境自明、无二的状态中见到什么呢？因此，在无境自明的面目上，由于没有有境和有者以及片面的过失，所以见到的是离边任运成就的意义，这被称为见到真实无漏法性的真谛。基于这个理由，耳朵听到的声音，不是在任何有境和有者中听到，而是听到声音、显现、空性双运的自显现。同样，舌头品尝味道，身体感受触觉，鼻子嗅到气味，以及意识认知对境等等，由于在无境自显、无二的状态中见到，所以是见道。第二，它的原因是由于观修的力量所产生，因此与有漏法不同。诚然，如此见到真谛的原因是什么呢？原因是智慧的见解，条件是进入四种禅定和无间断地积累资粮而产生的。因此，证悟真谛无别自明的殊胜是，在真谛无别的觉性上获得自在，就像之前在自性的时候所说的那样。身体、界、生处的三漏使人流转轮回，但在圆满道之殊胜的持明灌顶中是没有的。第二，无有止息的手印之意。诚然，以前在资粮道和加行道的所断之勤作和对治之勤作的造作，在这个无漏的灌顶中也是没有的。其原因是，在这里，平等和后得融合，烦恼显现清净，因此远离了对获得果位的希望和对未获得的疑虑的执着。这也要看智慧的大小。如果智慧小，就次第地修持从千尊本尊到两万四千尊等等；如果智慧大，就以无次第、一次性圆满的方式，从千尊到两万四千尊等等，无数的本尊坛城在自心中显现，安住于圆满瑜伽的禅定中，以寂静和忿怒两种坛城来成办一切自性之义。第三，安住于意，并将之与究竟果位结合的方式。诚然，那个意
English
Therefore, it is not seen as having a realm and a possessor. Then, is samsara seen? The outer container world and the inner sentient beings of the six realms are also nothing other than the self-appearance of one's own mind. Therefore, what is seen in the state of no realm, self-illumination, and non-duality? Therefore, on the face of no realm and self-illumination, because there is no fault of having a realm and a possessor and one-sidedness, what is seen is the meaning of spontaneous accomplishment free from extremes, which is called seeing the truth of the authentic, uncontaminated nature of reality. For this reason, the sound heard by the ear is not heard in any realm or possessor, but is heard as the self-appearance of sound, manifestation, and emptiness inseparable. Similarly, tasting flavors with the tongue, feeling touch with the body, smelling odors with the nose, and the mind cognizing objects, etc., because they are seen in the state of no realm, self-appearance, and non-duality, it is the path of seeing. Second, its cause arises from the power of view and meditation, therefore it is different from contaminated dharmas. Indeed, what is the cause of seeing the truth in this way? The cause is the view of wisdom, and the condition is entering the four samadhis and accumulating merit without interruption. Therefore, the supreme empowerment of life, which is the direct realization of the indivisible self-awareness of truth, is that one gains freedom in the indivisible awareness of truth, just as it was taught in the context of essence before. The three leaks of body, realm, and birth cause one to wander in samsara, but they are not present in this supreme vidyadhara empowerment of the complete path. Second, the intention of the unceasing mudra. Indeed, the efforts to be abandoned and the efforts of antidotes of the paths of accumulation and joining in the past are also not present in this uncontaminated empowerment. The reason for this is that here, equality and subsequent attainment are integrated, and the manifestation of afflictions is purified, therefore one is free from clinging to the hope of attaining the result and the doubt of not attaining it. This also depends on the size of the intellect. If the intellect is small, one practices in stages from a thousand deities to twenty-four thousand, etc.; if the intellect is large, one manifests countless deity mandalas in one's own mind in a non-sequential, simultaneous, and complete manner, from a thousand to twenty-four thousand, etc., and abides in the samadhi of perfect yoga, accomplishing all the meanings of self-nature with the two mandalas of peaceful and wrathful deities. Third, the way to abide in intention and connect it to the ultimate result. Indeed, that intention
Chinese
名字是名为“控制寿命的瑜伽之三摩地”。为了自身，在不足一百一十六年中，通过修习三种智慧之道，最终获得大手印，超越顶峰的任运成就。以最后一刹那间的金刚喻定，摧毁知障，与究竟的勇士果位——佛陀相结合。此处，关于断除三种无漏道之障碍的方法有三：所断障碍之义，断除之对治之义，以及如何断除之方法。第一是俱生、俱有、以及习气之障碍。这三种总摄于所知障中。具体而言，以存在于皮肤表层、肌肉缝隙、以及足底中心的方式，通过粗细、难易、以及广狭之方式而各不相同。第二是见道、修道、以及尽道的金刚喻定。第三是，三位持明者各自的对治智慧生起，与所断障碍清净同时。也就是说，所断生起与对治解脱为智慧二者，断除与对治是同一味道。譬如，太阳升起与黑暗消散同时。第六，行持有二：一、首先是自利之行，二、具有与寿命自在相同种姓，但智慧广大且意念殊胜的长寿自在老者们，以及大手印持明者和佛陀化身们，为了从无漏密咒的状态中发挥力量和能力，以听闻之智慧听闻，以思惟之智慧理解意义并证悟，以修习之智慧将意义融入自身。譬如，到达平地的骏马，进入平地后无碍地行走一样，见解是道路始终的先导。因此，在这种见解的状态下，通过三种智慧净化障碍并发挥意念的力量，是自利之行的行为。第二，利益他人的功德，分为两点：一、首先是简要指示，二、神变。
English
The name is the Samadhi of Yoga that controls life. For one's own benefit, within the period of not completing one hundred and sixteen years, by practicing the path of the three wisdoms, one ultimately attains Mahamudra, the spontaneous accomplishment that transcends the peak. With the Vajra-like Samadhi in the last instant, one destroys the obscurations of knowledge and unites with the ultimate warrior's fruit—Buddhahood. Here, regarding the method of abandoning the obscurations of the three uncontaminated paths, there are three: the meaning of the obscurations to be abandoned, the meaning of the antidote to be abandoned, and the method of how to abandon them. The first is the obscuration of co-emergence, co-existence, and habitual tendencies. These three are generally included in the obscurations of knowledge. Specifically, in the manner of existing on the surface of the skin, in the gaps of the muscles, and in the center of the sole of the foot, they differ in terms of subtlety and grossness, ease and difficulty of purification, and extent of pervasiveness. The second is the Vajra-like Samadhi of the path of seeing, the path of meditation, and the path of culmination. The third is that the arising of the wisdom that is the antidote of each of the three vidyadharas and the purification of the obscurations to be abandoned occur simultaneously. That is, the arising of what is to be abandoned and the liberation of the antidote into wisdom are of one taste; abandonment and antidote are of the same taste. For example, it is like the simultaneous rising of the sun and the clearing of darkness. Sixth, there are two types of conduct: First, the conduct for one's own benefit; second, those who have the same lineage as the empowerment of life, but are great in intelligence and have supremely excellent intentions, the elderly masters of life empowerment, as well as the vidyadharas of Mahamudra and the incarnate Buddhas. In order to bring forth strength and ability from the state of uncontaminated secret mantra, one hears with the wisdom of hearing, understands the meaning and realizes it with the wisdom of thinking, and integrates the meaning into one's own being with the wisdom of meditation. For example, like a well-trained horse that has reached a plain, it enters the plain and travels unimpeded in all directions. Therefore, since that view goes before the beginning and end of the path, purifying obscurations with the three wisdoms and bringing forth the power of intention in that state of view is the conduct for the benefit of oneself. Second, the qualities of benefiting others, which has two points: First, a brief indication; second, miraculous powers.
Chinese
神变，以及显现正法的神变，随顺教化的神变，以及普遍宣说的神变这四种，还有六种神通。以具有寿命自在之名者，寿命自在者，由于根本身无生灭，所以从金刚身未动摇之化身，以天人国王之装束，为了其他所化众生的利益，行持事业之行，一切利生事业得以圆满。第二，广说，其中有三：以四种神变行持利他之事，行持利他之后如何与果位结合，以及以奇妙的行为显示调伏所化众生。第一部分有四：以神通之神变行持利益，以及随顺教化的神变，显现正法的神变，普遍宣说的神变行持利他。第一部分有四：计数。第一，显示二十种神通。正直。四种神变之初，化身以神通之神变行持利益其他所化众生的方式，是怎样的呢？如果问：具有道路见修行之能力之自在生，寿命自在之持明者，如何行持二十种神通呢？如果问：如何能够做到呢？答：身体像木棉花的瓣一样宽广，像鸟一样在空中飞翔，到达所有持明者的处所，由于语之谛实成就，仅仅说一句“让河流倒流”，河流就倒流，仅仅说一句“让风停止”，就能让风不动地停止，能够毫无阻碍地进入山和岩石等，不会沉入水中，不会被火烧，不会被毒药和武器所威胁，无法伤害，这个身体不会显现，一个身体化为多个身体，除了这些之外，还能如自己心中所想的那样成就，这是什么呢？我能控制并役使世间的天龙八部，如果想延长自然寿命和时间，就能延长，如果想缩短，就能缩短，能够动摇三千大千世界的全部