English
Because it is dancing, those worlds shake in six directions, greatly and intensely shake, universally and greatly shake very much, and so forth, appearing as the activity of the Dharma's manifestation. Its merit is that the sentient beings dwelling in that buddha-field are born from the impermanent continuum, and those who have entered the path, outwardly it appears as the earth shaking, inwardly it appears as the experience of samadhi shaking, and the stages of obtaining shaking, becoming accustomed to stability, and reaching the ultimate, are made to shake from higher to higher. Fourth, accomplishing the benefit of others through the miracle of universal proclamation. Straightforward. That one who has attained mastery over life on the path of seeing proclaims the self-sound of secret mantra, and all sounds are also the sound of the wondrous secret mantra, proclaiming the sound "ti ri ri". Its merit is that it subdues the four maras, internal and external, and so forth, and obstacles, purifies the karma and afflictions of the three lower realms in the minds of sentient beings, and also accomplishes the benefit of the remaining sentient beings of the six realms without exception, according to their individual minds and suitability. Second, the manner of combining with the result after accomplishing the benefit of others. Straightforward. Having completely performed all four types of activities, such as pacifying, increasing, magnetizing, and wrathful, which accomplish the benefit of oneself and others, one obtains from the continuum the ultimate result, the unchanging Dharma body of Yungdrung, which is without birth, death, or change, and appears to those to be trained as a form body adorned with the thirty-two major marks and eighty minor signs, and without any effort of the path, the result of the path being perfected is manifestly accomplished in the presence of the lotus eyes and the great assembly of the wheel of letters. Third, showing how to subdue those to be trained through wondrous conduct. Straightforward. Through the five things not to be abandoned, the five things to be accepted, the five things to be practiced, and the five objects of desire, which are spoken of in the extensive tantras and so forth, that is, the practice of four sets of five, divided into two sets of ten, that is, practicing the twenty dharmas of samsara, and accomplishing the benefit of others through the four activities of pacifying, increasing, magnetizing, and wrathful, this arises without obstruction at this very moment of mastering life, of obtaining mastery over life. As previously shown in the chapter on miracles, one subdues all those to be trained in the area of a hundred billion three-thousand great-thousand worlds. Fifth, abiding in clairvoyance.
Chinese
计数。第一，产生神通的原因。端正。眼等十二处，也是本体自生智慧的缘故。十二处显现任何事物都是一边的边际，本体不离自生智慧，不落入多边的边际，以自证的现量见而证悟，并以禅定而串习。因此，处之境与根二者，见为自证无二。为了清净执着六识之境为各别的六种垢染。第二，显示二十五种神通圆满。端正。上面所说的三千大千世界的境，乃至那样的色、声、香、味、触等。五根中的每一根都能断除五境，显现为二十五种神通的差别，因此五根中的一根就能断除五境。没有五根齐全与不齐全的怖畏的必要。第三，显示六种圆满。端正。从那二十五种神通之外，即以天耳神通听闻三千大千世界以内的一切声音，无论大小远近。以天眼神通现见一切形色，无论大小远近。忆念自己和他人从过去无数世以来的住处和所受生。以他心神通了知其他众生的心念如何运作。以知死生神通了知众生从此地死亡后投生何处的差别。以及以神变神通了知各种事业，即显示八种不共等等。因为对上述的行境没有执着，所以是六种漏尽神通。第四，神通的境与名称的类别。端正。现量了知三千大千世界以内的一切境和所化众生的差别。对任何不同的所化众生，都以相应的调伏方法进行调伏。神通的名称类别是：也称为不退转神通，无漏神通。
English
Count. First, the cause of the arising of clairvoyance. Correct. The twelve sense bases, such as the eye, are also the essence of self-originated wisdom. Because the twelve sense bases appear as anything, they are the limit of one, and because the essence does not move from self-originated wisdom, they are not in the limit of many, and are realized by seeing with the direct perception of self-awareness, and are familiarized by samadhi. Therefore, seeing the objects and faculties of the sense bases as non-dual self-awareness, in order to purify the six defilements that hold the objects of the six aggregates as distinct, secondly, the twenty-five kinds of clairvoyance are shown to be complete. Correct. The objects of the three thousand great thousands of worlds mentioned above, such as form, sound, smell, taste, and touch. Each of the five faculties cuts off five objects, so twenty-five distinctions of clairvoyance arise, so one of the five faculties cuts off five objects. There is no need to fear whether the five faculties are complete or incomplete. Third, the six perfections are shown. Correct. Other than those twenty-five clairvoyances, the divine ear clairvoyance hears all sounds within three thousand great thousands of worlds, whether large or small, near or far. The divine eye clairvoyance sees all forms, large or small, near or far. The clairvoyance of remembering one's own and others' past lives and births. The clairvoyance of knowing the thoughts of other beings. The clairvoyance of knowing the distinctions of where beings die and are reborn. And the knowledge of miraculous deeds, such as showing the eight dissimilarities. Because there is no clinging to the above-mentioned objects, it is the sixth exhaustion of outflows clairvoyance. Fourth, the objects and names of clairvoyance. Correct. Directly knowing all the objects and the distinctions of those to be tamed within three thousand great thousands of worlds. Whatever different beings are to be tamed, they are tamed by whatever appropriate methods of taming. The names of clairvoyance are: also called the non-returning clairvoyance, the outflow-free clairvoyance.
Chinese
也被称为“知”，也被称为“掌控寿命的持明者的现量”。如此，现量的名称的类别，是从功德方面也说现量的名称。之后，对于“掌控寿命的现量”等名称的类别，也说现量的名称的数量。第八，将道与更高的道结合的方式有两种：宣说。第一，经部和……为了自利或他利，具有寿命自主的持明者，为了自利，将寿命的量定为一千六百年，或者为了他利，在无量劫中安住于世间，将自己的修行成果结合起来的方式是：如同之前在有漏手印一座的阶段有智慧大小一样，此处将成果结合也有逐渐结合和顿超同时结合两种方式。第二，广说，这又有两种：宣说。第一，逐渐提升，循序渐进。正直。也就是简略教导的前者，循序渐进的修行方式是：在此无漏见道寿命自在中，寿命自在者自己对无漏的闻思修三种智慧加以串习，由于清净了见断的障碍，寿命自在者自己根本的身体，不生不死的金刚之身，在胜者的身大手印中，从之前的道位开始修习本尊寂怒五部中的任何一部，并且由于显现而清晰，因此获得了持有天神身相的大手印持明，在那里修道完全圆满，清净了修断的障碍，最终获得任运成就的持明，前往佛地。对此，在小道中说：有些人在三种提升的最后，在任运的种姓中圆满成佛。第二，同时提升，顿超。正直。简略教导的后者，顿超同时结合是：从见道的殊胜种姓修习道的寿命自在开始，如同之前循序渐进的阶段一样，自己对闻思修三种智慧加以串习，舍弃修道大手印，同时清净见修的断除，最终获得任运成就的持
English
It is also called "knowing," and it is also called "the direct perception of the vidyādhara who controls life." Thus, the categories of names for direct perception are also spoken of as names for direct perception from the aspect of qualities. After that, regarding the categories of names such as "direct perception that controls life," the number of names for direct perception is also spoken of. Eighth, there are two ways to combine the path with the higher path: Proclamation. First, the Sutra and... For the sake of one's own benefit or the benefit of others, that vidyādhara who has autonomy over life, for one's own benefit, sets the measure of life at one thousand six hundred years, or for the benefit of others, abides in the world for countless kalpas, the way to combine one's own accomplishments with the result is: Just as there was great or small intelligence in the stage of the single mudrā with outflows before, here, combining with the result, there are two ways of combining, gradually combining and suddenly combining at the same time. Second, extensive explanation, there are two of these: Proclamation. First, gradual ascent, gradual. Straightforward. That is, the former of the brief teachings, the way to practice gradually is: In this very life of unobstructed seeing path, the life-master himself cultivates the three wisdoms of unobstructed hearing, thinking, and meditation, and because the obscurations of what is to be abandoned by seeing are purified, the life-master himself, the root body, the indestructible vajra body that does not die, in the great mudrā of the Victorious One's body, from the time of the previous path, practices whichever of the five families of peaceful and wrathful deities is the yidam, and because it becomes manifest and clear, therefore he obtains the vidyādhara of the great mudrā who holds the form of the deity's body, and there the path of meditation is completely perfected, and the obscurations of what is to be abandoned by meditation are purified, and finally he obtains the vidyādhara of spontaneous accomplishment and goes to the ground of the Buddhas. Regarding this, it is said in the Small Path: Some people, at the end of the three ascents, perfectly awaken in the spontaneously accomplished lineage. Second, ascending simultaneously, sudden transcendence. Straightforward. The latter of the brief teachings, sudden transcendence combined simultaneously is: From the life-master who has cultivated the path of the supreme lineage of the path of seeing, just as in the previous gradual stage, one cultivates the three wisdoms of hearing, thinking, and meditation, abandons the great mudrā of the path of meditation, and simultaneously purifies the abandonment of seeing and meditation, and finally obtains the vidyādhara of spontaneous accomplishment.
Chinese
之所以要前往清净刹土，是因为原因有以下几点：通过观察，更容易证悟法性；持守清净的誓言；以及愿力的力量强大。这被称为暂时的顿悟，或顿超。第二，关于修道大手印持明，分为两种：念诵。第一，简要地说明与前世的身体相似之处。正直。现在要讲述这三个无漏道中的中间阶段，即修道大手印持明。就像之前在长寿灌顶的身体简要说明中一样，这里也要圆满四二八的身体，如下所示。第二，详细解释，这有八个方面：念诵。第一，获得的原因。正直。通过修持积资道大手印的瑜伽和众多禅修，有为的瑜伽士，因为自己的四大聚合之身也是心性，所以将一切外在的分别念都视为自性本尊的坛城，从而现量见到其意义。通过串习禅定，最终在积累了二资粮的尽头，在加行道上修习了成簇的资粮，从而在见道上获得了异熟和长寿灌顶。因此，那些认为见道者相续中存在的遍行染污是清净的观点，就是修道大手印持明之体性的原因。此外，以异熟持明与大手印结合的方式是：身体是天人的身体，心识成熟为大手印，因此有人认为舍弃身体就能成就大手印。但长寿灌顶与大手印结合并非如此认为。因为不认为生起者和所生起者是先后因果关系，而是身心二者都成熟为大手印。第二，获得的时间。正直。不认为因果需要按时间先后顺序逐步修习才能获得，而是认为因果无别，本体为一。因此，通过将因果无别，本体为一的那个本体作为道，从而在获得长寿灌顶后，连同剩余的身体，从一百岁一百岁地推迟到像八岁少年一样，在修持的最后阶段，那个长寿灌顶就变成了大手印本身。在此基础上，结合更高道的时间。