Chinese
或者，是否也能见到十六以内的数量级？或者，通过扩展，能增加到两三个世界等等的数量级？六种神通也变得清晰而可靠。如果在此修行道中出现这样的神通，那么在异熟持明的阶段，据说要将俱胝数的世界用于实践。如果说修行道比见道者的神通更广大，那是不对的。因为异熟持明是通过彻却的单印地和次第道的积累资粮而获得的果，因此，就像获得的三者有高低一样，异熟持明的神通有大小并不矛盾。正如它本身所说：没有间隔或成熟的显现智慧，那个有名字，不会改变，它也会改变。俱胝数的世界用于实践。第三，获得梦兆预言。正直。用耳朵听到美妙的声音，或者在睡眠的梦中，预言将往生极乐世界等佛陀居住的净土，预言将获得殊胜的天人转世，预言将获得持明者的地位，这些出现是真实的征兆吗？还是魔的障碍？进行检查非常重要。第三个总义是积累资粮的果，获得持明的方式有两种：智慧大者获得有余依寿命自在，智慧小者获得无余依异熟。第一种有三种：修行圆满今生获得寿命自在，修行未圆满来世获得，以及在其他次数获得寿命自在。第一种有两种：计数。首先是获得寿命自在后成佛的方式。正直。通过积累资粮三十六天或十二天，或十四天，或十六天以内，这个身体不被抛弃，转化为不生不死的金刚身，征服寿命自在的持明者地位，那时为了自己的利益，享受一千六百年等长久的无漏见道者的法性之乐，通过次第道或彻却的任何一种方式，圆满无上金刚萨埵的名号。
English
Or, is it also possible to see up to the order of magnitude of sixteen? Or, through expansion, can it increase to the order of magnitude of two or three worlds, and so on? The six superknowledges also become clear and reliable. If such superknowledges appear in this path of practice, then in the stage of maturation-ripening vidyādhara, it is said that a koti number of worlds should be used for practice. If it is said that the path of practice is more extensive in superknowledges than the one on the seeing path, that is not correct. Because maturation-ripening vidyādhara is the result obtained through the single-mudrā ground of trekchö and the accumulation of merit through the gradual path, therefore, just as the three attainments have high and low, it is not contradictory that the superknowledges of maturation-ripening vidyādhara have large and small. Just as it says itself: The manifest wisdom that is without interval or ripened, that has a name, will not change, it will also change. A koti number of worlds are used for practice. Third, obtaining dream omens and prophecies. Straightforward. Hearing beautiful sounds with the ears, or in dreams during sleep, prophecies of being born in the pure lands where Buddhas reside, such as Sukhavati, prophecies of obtaining excellent rebirths as gods and humans, prophecies of obtaining the position of vidyādhara, are these occurrences true signs? Or are they obstacles from māras? It is very important to examine. The third general meaning is the result of accumulating merit, and there are two ways to obtain vidyādhara: those with great intelligence obtain life-empowerment with remainder, and those with little intelligence obtain maturation-ripening without remainder. The first has three: accomplishing practice completely and obtaining life-empowerment in this life, obtaining it in the next life even if practice is not completed, and obtaining life-empowerment in other lifetimes. The first has two: Counting. First is the way to attain Buddhahood after obtaining life-empowerment. Straightforward. Through accumulating merit for thirty-six days or twelve days, or fourteen days, or up to sixteen days, this body is not abandoned, but transformed into an immortal vajra body, conquering the position of vidyādhara with power over life, at that time, for one's own benefit, enjoying the bliss of the dharma nature of the uncontaminated seeing path for a long time, such as one thousand six hundred years, and perfecting the name of the unsurpassed Vajrasattva through either the gradual path or trekchö.
Chinese
获得了断除烦恼的佛地，那位佛陀具有共同和不共同的八十种随好，三十二种妙相庄严，具备无漏的六种神通，拥有了知一切事物如其所是和如其所有的智慧。福德和智慧两种大资粮，也显现地圆满受用，成为真实圆满正等觉佛陀，能自在转变受用身佛土的所化众生。因为一切行境都显现为身和智慧的坛城，即天神的坛城，所以获得了文字轮大集合的地。因此，如来佛的显现，会如所观想和所意念的那样自然成就。第二种，是不依赖业和时间，一生就能成佛。诚然，因为上述那样不依赖像名相师一样先前积累的业力和无数时间等，所以不依赖业和时间，从而舍弃灰心，通过身语意三门的巨大精进，将无漏的意义融入见道，在今生证得见法的涅槃。第二，获得来世自主权分为两种：广说和总结无疑惑地获得方式。广说分为三种：计数，第一，来世获得殊胜的天人和不忘殊胜乘；诚然，通过修持资粮道的瑜伽，能够胜任四种禅定的行者们，即使努力从事像这样积聚资粮的善业，但由于智慧和精进不足，即使今生没有现证见道的果位，但因为今生能够自主修持自己的身语意三门为天神的身体、语言和意念，所以从中阴开始，知道佛陀化身会出现在哪个世间，从而获得与他同等的天人转生，并得以相见。而且，通过修持密咒的业力以及与之相关的加持，会遇到这个密咒本身，也不会转生到趋入和修持小乘声闻缘觉等的地方。因为受用五种受用物的福德，以及了知一切法性的智慧两种大资
English
Having attained the Buddha-ground of eliminating defilements, that Buddha is adorned with the common and uncommon eighty minor marks and thirty-two major marks, endowed with the six unobstructed superknowledges, and possesses the wisdom of knowing all phenomena as they are and as many as they are. The two great accumulations of merit and wisdom are also manifestly and perfectly enjoyed, becoming the master of the disciples in the Sambhogakaya Buddha-field of the truly perfect and complete Buddha. Because all realms of experience appear as the mandala of body and wisdom, that is, the mandala of deities, one attains the ground of the great assembly of the wheel of letters. Therefore, the appearance of the Sugata will be spontaneously accomplished as envisioned and intended. Secondly, one attains Buddhahood in one lifetime without depending on karma and time. Indeed, because the above does not depend on previously accumulated karma and countless times like a nominalist, therefore, one does not depend on karma and time, thereby abandoning discouragement, and through the great diligence of the three doors of body, speech, and mind, one applies the undefiled meaning to the path of seeing, and attains the Nirvana of seeing the Dharma in this life. Secondly, obtaining autonomy in future lives is divided into two: explaining in detail and summarizing the way to obtain it without doubt. The detailed explanation is divided into three: enumeration, first, obtaining special gods and humans in the future and not forgetting the supreme vehicle; indeed, through the practice of the yoga of the path of accumulation, those practitioners who are capable of the four samadhis, even if they strive to engage in such meritorious deeds of accumulating merit, but because of weak intelligence and diligence, even if they do not manifest the fruit of the path of seeing in this life, but because in this life they are able to freely cultivate their own body, speech, and mind as the body, speech, and mind of the deities, therefore, from the Bardo, they will know in which world the Buddha's incarnation will appear, and thus obtain a birth as a god or human equal to him, and will be able to meet him. Moreover, through the karmic force of practicing tantra and the blessings associated with it, one will encounter this very tantra and will not be reborn in places where one enters and practices the Hinayana Shravakas and Pratyekabuddhas. Because of the merit of using the five objects of enjoyment and the two great accumulations of wisdom from knowing all phenomena as Dharmata,
Chinese
凭借具有力量的军队，为了清净过去世至今的业力恶障，无明的黑暗，不会完全堕入恶趣三途。即使投生到天界，也会因为处境恶劣、享受微薄，不适意且痛苦，没有闲暇修持神圣的佛法，以及外道、长寿天、邪见者和没有佛陀驻锡的空旷之地，和不具足根器等八种境地中流转和投生。为了不忘失殊胜的忆持，证悟正见，以及具有禅定的习惯，即使被生命所阻隔，也不会改变密咒金刚乘殊胜的所说和能说。因此，能够进入并修持它，获得圆满的忆念。也就是长寿无病，安乐富饶，这就是寿命圆满。第二，具足相好和功德圆满的方式，正直。在天人和人类的 श्रेष्ठ 种姓的出生地或处境中，身体和容貌美好端庄，肢体没有残缺而圆满，五根齐全，肢体没有残缺，从而获得色身圆满。声音的音调美妙悦耳且圆满，具有如梵天之音，能够利益众生，从而获得声音圆满。我的财富受用一切圆满，不通过邪命的方式，不损害其他众生，自然而然地成就正命，从而获得受用圆满。具有他人无法匹敌的强大力量，变得像金刚手一样，并且这也是为了利益众生，具有真实圆满的力量，从而获得力量圆满。像这样即使具有力量，也完全不损害其他众生，对众生具有伟大的慈悲心，并且具有能够证悟密咒意义的智慧，从而获得意乐圆满。具有积聚资粮的强大力量，并且精通使用器具的方法。
English
Through the power of an army endowed with strength, in order to purify the karmic obscurations and the darkness of ignorance from past lives onwards, one will not completely fall into the three realms of suffering. Even if reborn in the heavens, one will avoid unfavorable conditions, meager enjoyments, discomfort, and suffering, and the lack of leisure to practice the sacred Dharma, as well as the three lower realms, barbarians, long-lived gods, those with wrong views, empty lands where Buddhas do not reside, and the eight states of incomplete faculties, and will not transmigrate or be born into them. In order to possess supreme non-forgetting retention, realize right view, and be accustomed to meditative absorption, even if interrupted by lives, one will not alter whatever is expressed or expresses the supreme Secret Mantra Vajrayana. Therefore, one will be able to enter and practice it, obtaining perfect mindfulness. That is, longevity, freedom from illness, happiness, and abundant wealth, which is the perfection of life. Secondly, regarding the manner of possessing marks and perfecting qualities, being upright. In that place or state of obtaining the supreme high lineage of gods and humans, one's body and appearance will be good and beautiful, the limbs complete without excess or deficiency, the five senses complete, and the limbs without excess or deficiency, thus obtaining the perfection of form. The tone of one's voice will be good, melodious, and perfect, possessing the qualities of Brahma's voice, capable of benefiting beings, thus obtaining the perfection of voice. All of my wealth and enjoyments will be perfect, without harming other sentient beings through wrong livelihood, effortlessly accomplishing right livelihood, thus obtaining the perfection of enjoyment. Possessing unsurpassed great power, one will become like Vajrapani, and this will also be for the benefit of beings, possessing true and perfect power, thus obtaining the perfection of power. Even though possessing such power, one will completely refrain from harming other sentient beings, having great compassion for sentient beings, and possessing the wisdom capable of realizing the meaning of secret mantras, thus obtaining the perfection of intention. One will possess great power to accumulate merit and be skilled in the methods of using implements.
Chinese
拥有（誓言）的瑜伽士，通过我和其他被调伏者，能够获得圆满成就的殊胜事业。第三，获得寿命自在持明的方式。具有上等根器者，依靠这样的身体，使有漏之道达到究竟，获得无生无死的寿命自在持明之位。犹如能实现佛陀化身之伟大的功德所需的如意宝珠。从所化刹土的衡量之上的一切。例如，在欲界有六种天神，第六是他化自在天的享用，从自身化现而自己享用一样。掌握并享用五种受用之物，获得见道的殊胜成就。第二，总结无有怀疑地获得之方式。中等根器者，来世获得寿命自在，因此，对于来世之时修持寿命自在持明，更不用说，必定无疑。第三，在其他次数获得寿命自在。如上所示，以三种方式精进修持道，如果具有上等根器和精进者，在此生获得见道，中等根器者即使来世没有获得寿命自在，下等根器者也能在其他世获得寿命自在，不会超过七世而获得见道，或者从寿命自在本身所具有的四种中的持明殊胜道，圆满成就寿命自在持明。第二，获得异熟果的方式有两种。首先，即使修行达到究竟没有获得寿命自在，也能在此生获得异熟果的例子和意义。还有，五种仪轨，五种真言支分，以及五种受用之物等等，这十五种通过道位如实现前圆满，并且具有不违背誓言的瑜伽士们必定聚集一起修持会供，享用五种受用之物，即使果位寿命自在持明没有在此生显现，由于智慧浅薄也能获得异熟果，例如国王。