English
The yogi who possesses (the vows), through myself and other beings to be tamed, will be able to obtain the excellent activities that accomplish the purpose completely. Third, the way to obtain the Vidyadhara who has power over life. One with superior faculties, relying on such a body, perfects the paths of contaminated aggregates, and obtains the state of Vidyadhara who has power over life, free from birth and death. Like a wish-fulfilling jewel that is needed for the great qualities of the Buddha's manifested body. From all that is above the measure of the pure lands. For example, in the desire realm, there are six types of gods, the sixth is the enjoyment of the gods who control the transformations of others, just as they emanate from themselves and enjoy themselves. By mastering and enjoying the five objects of enjoyment, one will obtain the supreme accomplishment of the path of seeing. Second, the way to conclude and obtain without doubt. The one with medium faculties, because of becoming the lord of life in the next life. Therefore, what need is there to mention practicing the Vidyadhara who controls life at the time of the next life, it will surely be without doubt. Third, obtaining life empowerment in other lifetimes. As shown above, by having the three doors of diligent effort in practicing the path of union, if one has superior faculties and diligence, one will obtain the path of seeing in this very life, and even if the one with medium faculties does not obtain life empowerment in the next life, even the lowest will obtain life empowerment in other lifetimes through successive births, and will not exceed seven births to obtain the path of seeing, or from the four types of life empowerment itself, the supreme path of Vidyadhara, the Vidyadhara of life empowerment will be completely accomplished. Second, there are two ways to obtain the ripening result. First, even if one does not obtain life empowerment by completing the practice, there is an example and meaning of obtaining the ripening result in this life. Also, the five rituals, the five branches of mantra, and the five objects of enjoyment, etc., these fifteen are actually perfected through the path of union, and the yogis who have not broken their vows must gather together to practice the gathering and enjoy the five objects of enjoyment, even if the result of life empowerment Vidyadhara does not appear in this life, due to small intelligence, one can obtain the ripening result, for example, a king.
Chinese
即使一个地位低下的人与一个恶劣的奴隶女结合，通过性行为，国王之子出生的种子，即使是奴隶女腹中孕育的那个孩子，也是国王的血统。一旦他出生，所有民众都会立即拥戴他为王子，他理应受到尊敬。当他被推上王位时，他拥有统治所有臣民的力量。世间的神祇们也通过祈祷和供养等方式，希望获得力量或满足愿望。他们各自增强自己的力量，保护、隐藏和供养这位王子。同样地，当一个成就圆满的瑜伽士，拥有正确的见地和禅定的力量，转化为成熟的持明者时，所有密宗金刚乘的誓言守护者，如空行母等，都会将他的意愿视为神圣，顶戴于头顶并加以守护。当成熟的身体放弃其活动领域并死亡时，立即成熟为本尊的形象，这清晰地表明他必将圆满成为大手印持明者。第二部分是关于即使今生没有达到最终目标，来世也能获得成就的教导。笔直。在最下等的根器中，有些智慧超群的人，如前所述，今生必定能获得成熟。然而，有些智慧较弱的人则不然，他们将在来世积累功德。也就是说，在所有生世中，他们都不会出生在会导致与解脱果实分离的恶劣之地，如五无间罪、十不善业、四重罪和八邪行等。他们也不会进入和修持天人乘等四种出离之乘。他们所获得的果实是成为持有密宗金刚乘殊胜血统的上师，并在来世多次获得成熟持明者的果位，如前所述，先放弃活动领域，然后圆满大手印。因此，来世获得成熟并修持大手印是确定无疑的。因此，对于那些与业力和福报相连的瑜伽士
English
Even if a person of low status unites with a wicked slave girl, through sexual union, the seed from which a king's son is born, even that child conceived in the womb of the slave girl, is of royal lineage. As soon as he is born, all the people will immediately enthrone him as the prince, and he is worthy of being revered. When he is placed on the throne, he possesses the power to rule over all subjects. Even the worldly gods, through prayers and offerings, hope to gain power or fulfill their wishes. They each increase their own power, protecting, concealing, and making offerings to the prince. Similarly, when a yogi of accomplished practice, possessing the power of correct view and samadhi, transforms into a ripened vidyadhara, all the oath-bound protectors of the secret mantra Vajrayana, such as dakinis, will regard his intention as divine, bear it on the crown of their heads, and protect him. When the ripened body abandons its field of activity and dies, immediately ripening into the form of the yidam deity, it is clear that he will certainly be perfected as a mahamudra vidyadhara. The second part is about the teaching that even if one does not reach the ultimate goal in this life, one can attain it in the next life, along with instructions. Straight. Among the lowest faculties, some individuals with great intelligence will certainly attain that very ripeness in this life, as previously stated. However, some with lesser intelligence will not, and they will abide in the ground of accumulating merit in the next life. That is to say, in all lifetimes, they will not be born in places and situations that lead to separation from the fruit of liberation, such as the five inexpiable sins, the ten non-virtuous actions, the four heavy sins, and the eight wrongdoings. Nor will they enter and practice the four vehicles of definite emergence, such as the vehicle of gods and humans. The fruit they obtain is to become spiritual teachers who hold the supreme lineage of the secret mantra Vajrayana, and in future lives, they will be made to obtain the ripened vidyadhara many times, as previously stated, first abandoning the field of activity and then perfecting mahamudra. Therefore, there is no doubt or hesitation that obtaining ripeness in the next life and practicing mahamudra is certain. Therefore, for those yogis who are connected with karma and fortune
Chinese
因此，所有人都应当时常精进修积资粮。那么，像这样，是否存在从中阴获得两种寿命的情况呢？如果没有，那么在此第六品中，说道：“断绝恶业他道之流，于中或后二者合执。”既然说了与两种寿命中的任何一种结合，而且从中阴获得异熟的教证是，《小道》中说：“心之天尊形为依，手印之身若明现，无余所留之中阴，彼无大手印中熟。”这岂不是相违吗？如果存在，那么异熟的形态是怎样的呢？如果具有天神的形态，那么与大手印没有差别，因此通过命力灌顶，异熟会变得更好。如果没有，那么就不会成熟为意生身。又与比玛拉的说法相违。如果命力灌顶在中阴获得，那么会变得与大手印的形态没有差别吗？或者，因为先前的身体已经舍弃，而且没有其他身体，因此会有不成为有余的过失。如果这样认为，那么这些没有过失。因为从中阴获得命力灌顶，是指在中阴时，清净元素的光身，具有天人的形态，在那里获得异熟，舍弃那个，而与大手印结合。因此，与导师比玛拉的说法不相违，说道：“人身大手印，广眼广地鹏雏鸟，明圆熟故无阻碍。”所以，命力灌顶从中阴获得的道理是，不舍弃清净元素的天人形态之身，显现智慧虹身，而与大手印和任运成就结合，因此没有相违。第三是章节的名称，正直，没有堕入恶趣的障碍，或者没有其他道路障碍的加行道中，依靠聚轮会供的坛城，来开示证悟见道之方便的论典的词义进行区分和界定，所以是章节，是计数第七的意思。 общей сложности.第三个总义是暂时的无漏道果有三种：计数。第一是顶礼并发誓宣说，正直。从共同的成就中变得殊胜，超胜的，也就是殊胜的成就，想要成就持明，也有亲近修持四种。
English
Therefore, everyone should always diligently strive to accumulate merits. So, is there a case of obtaining two kinds of life from the bardo? If not, then in this sixth chapter, it says, "Cut off the flow of bad karma and other paths, and hold on to either the intermediate or the later one." Since it is said to be combined with either of the two kinds of life, and the scriptural authority for obtaining the Vipaka from the Bardo is, in the Small Path, it says, "The form of the deity of mind is relied upon, and if the body of the mudra becomes clear, in the remaining Bardo, it matures into the great mudra without it." Isn't this contradictory? If it exists, then what is the form of the Vipaka? If it has the form of a deity, then there is no difference from the Mahamudra, so through the life-force empowerment, the Vipaka will become better. If not, then it will not mature into a mind-born body. It also contradicts the words of Bimala. If the life-force empowerment is obtained in the Bardo, then will it become no different from the form of the Mahamudra? Or, because the previous body has already been abandoned, and there is no other body, there will be the fault of not becoming residual. If you think so, then these are without fault. Because obtaining the life-force empowerment from the Bardo means that in the Bardo, the clear element's light body, which has the form of a deity, obtains the Vipaka there, abandons that, and combines with the Mahamudra. Therefore, it does not contradict the words of the teacher Bimala, who said, "The human body is the Mahamudra, the wide-eyed, wide-earth, Peng chick bird, clear, complete, mature, therefore without obstacles." So, the reason for obtaining the life-force empowerment from the Bardo is that without abandoning the clear element's body in the form of a deity, the wisdom rainbow body appears, and it combines with the Mahamudra and spontaneous accomplishment, so there is no contradiction. The third is the name of the chapter, upright, without the obstacle of falling into the lower realms, or in the path of joining without the obstacle of other paths, relying on the mandala of the assembly wheel offering, to show the means of realizing the path of seeing, the words and meanings of the treatise are distinguished and defined, so it is a chapter, which means counting the seventh. The third general meaning is that the temporary uncontaminated path fruit has three aspects: counting. The first is to prostrate and vow to explain, upright. It has become superior from the common attainments, the supreme, that is, the supreme attainment, wanting to achieve the Vidyadhara, there are also four approaches and practices.
Chinese
通过修持生起信解，为了将有情安置于无有痛苦之苦，获得大乐持明之地上，宣说以有漏之资粮道和加行道二者之道达到究竟之状态的果位之体性，即无漏之见修究竟三者的四种持明，是为如下。于此之际，此亦分为见道与修道，以及究竟三个次第而宣说。首先是开示见道。若有一事则善哉，如云：修习童子佛之秘密，则可完全断除。其次，正文之义有三，即见道、修道和究竟道。初者有二，即：略说。初者为略示，以及广说。手印连同所散，达到究竟后，于十六个月等，从上中下之时的寂怒本尊坛城，从积聚修持之加行道无间道起，从往昔无始轮回以来，由传承道成熟所成就之此蕴的剩余之身，于果位之地无有者为异熟，有者为寿命自在，即从痛苦中解脱。有漏达到究竟后，与无漏结合亦是，如共同之声闻乘有有余和无余二者一般，于持明之此时亦将有余和无余二者作为一体而示现。其次，广说者有二，即无余异熟持明和有余寿命自在持明。初者有八，即获得异熟之因、体性、密意、名称之异名、行为、时间、与上道结合之方式和神通。初者有二，即：略说。初者为顿超者之一散，以及广说。如是具有二者，其中首先宣说与无余结合之异熟持明为何？顿超之自在中，上者为手印唯一者，中者为手印所散之诸多本尊之瑜伽，于三摩地中稳固且达到究竟，从彼地结合于异熟之方式，或二者为次第积聚修持等。广说。次第自在中，获得手印所散之瑜伽达到究竟后，于加行道中，以上中下之根器，六个月或十二个月或十四个月。