English
Perform various good deeds, therefore one can obtain the merits of practice. Thus it is said. In the post-meditation phase with objects, generate great remorse for all transgressions, and in equanimity, settle all dharmas in the state of being primordially pure and free from the labels of good and evil, which is the most excellent form of confession, so it should be cherished. Generally, the method of guarding vows depends on both the teacher and the student. Why is that? Because committing misdeeds is the nature of sentient beings' own continuum. Novice students do not know how to guard them. So, how should both guard them? The teacher should guard with ten kinds of knowledge. This is as follows: Knowing the key points of the meaning 1, knowing the answers to questions 2, knowing the timing of empowerment and instructions 3, knowing the vastness of view 4, knowing practice and greatness 5, knowing not to mix with samsara 6, knowing the exhaustion of dharmata 7, knowing to abide in the past ground 8, knowing the dharma of oneself and others 9, and knowing the characteristics of the subject of dharma 10. As the tantra says: Through the distinction of one knowledge, the method of guarding ten distinctions is supreme. The student should accept the teacher's words as a child sucks the milk from its mother's breast. The uncorrected faults are taught by saying "not confessed" and so on. If this dharma is to accomplish the state of omniscience, it is more excellent than other methods. Similarly, if one transgresses, the ripening of black karma is also profound. If one is afflicted by downfalls and does not confess, then all the virtues of happiness and well-being in this life will gradually diminish like the smoke of a dying fire, and one will be attacked by the eight great fears and die untimely. Going to the next world, even if all the general sufferings and the eight cold hells and the upper hot hells are combined, they cannot compare to the suffering of the incomparable Vajra Hell. As it says in the "Clear Illumination": If one is corrupted by the failure of all roots and does not diligently seek healing, one will fall into the Vajra Hell. The suffering of all other hells, if combined, cannot bear one hundred thousandth of it. Even the rays of light of a thousand Buddhas and the activities of Bodhisattvas, constantly performed, will not help. For hundreds of millions of kalpas, etc.
Chinese
苏。那是不可能出现的。如果世界毁灭，它会转移到其他地方。就这样。那么，如果想知道守护的利益是什么，就像“誓言”等所显示的那样。无论有多少誓言，如法守护并与传承相连的人，在十六世，或者如果精进迅速，在此生或临终的中阴等任何时候，都能获得八成就等功德，这些是：正如所说：飞行、剑、药丸，神速、宝瓶、夜叉奴，精华和眼药。其中，飞行是指能够住在空中且不死。剑是指战胜他人。药丸是指无论修什么药，拿在手中，身体就隐形。神速是指成就了鞋子，穿上它，瞬间就能绕海洋一圈。宝瓶是指其中涌出取之不尽的如意宝藏。夜叉奴是指将其作为奴仆，随心所欲地瞬间成就。精华是指具有日月般的寿命、大象般的力量、莲花般的光彩，身体像棉花一样轻盈等。眼药是指涂在眼睛上，就能看到地下的宝藏。以及十自在：对寿命自在，因此能随心所欲地住留多少劫；对心自在，因此能从无数的禅定中，每一瞬间都能入定和出定；对资具自在，因此仅凭意念就能使世界充满各种食物和财富；对业自在，因此能随心所欲地从事工巧等一切行业；对生自在，因此能随意转生到天界或人间；对信解自在，因此能满足众生心中所愿；对愿自在，因此能如愿成就使一切世界充满佛陀等；对神变自在，因此能随意变化，如将无数佛土置于一根毛发的虚空中；对智慧自在，因此能知晓一切想知的事物；对法自在，因此精通于辨别一切法的名称和意义。这些在七地之前都有相似之处，因此十自在是外在的，在三清净地比前者
English
Su. That will not happen. If the world is destroyed, it will transfer elsewhere. That's it. So, if you want to know what the benefits of guarding are, as shown by "vow," etc. No matter how many vows there are, those who guard them according to the Dharma and are connected to the lineage, in sixteen lifetimes, or if diligence is swift, at any time such as in this life or the bardo of death, they can obtain the merits of eight siddhis, etc., which are: As it is said: flying, sword, pill, swift feet, vase, yaksha slave, essence and eye medicine. Among them, flying means being able to live in the sky and not die. The sword means to conquer others. The pill means that no matter what medicine is practiced, holding it in hand makes the body invisible. Swift feet means that the shoes are accomplished, and wearing them allows one to circle the ocean in an instant. The vase means that an inexhaustible treasure of wish-fulfilling jewels emerges from it. The yaksha slave means making it a servant and accomplishing whatever one desires in an instant. Essence means having the lifespan of the sun and moon, the strength of an elephant, the radiance of a lotus, and a body as light as cotton, etc. Eye medicine means that applying it to the eyes allows one to see the treasures underground. And the ten powers: mastery over life, therefore being able to stay as many kalpas as one wishes; mastery over mind, therefore being able to enter and exit countless samadhis every moment; mastery over resources, therefore being able to fill the world with various foods and wealth with just a thought; mastery over karma, therefore being able to engage in all kinds of crafts and other activities as one wishes; mastery over birth, therefore being able to be reborn in the heavens or the human realm as one wishes; mastery over faith, therefore being able to fulfill the wishes in the minds of sentient beings; mastery over aspiration, therefore being able to accomplish the wish of filling all worlds with Buddhas, etc.; mastery over magical powers, therefore being able to transform at will, such as placing countless Buddha lands in the space of a single hair; mastery over wisdom, therefore being able to know whatever one wants to know; mastery over Dharma, therefore being proficient in distinguishing the names and meanings of all dharmas. These have similarities up to the seventh ground, so the ten powers are external, and in the three pure lands, they are more than the former.
Chinese
由于能力差别很大，所以有内和外两种，最终的归宿是在佛的境界。有八种自在，即如所说：微细且轻盈，极微之能力，能行且具力，以及大自在，令人喜悦和一切自在，随心所欲和自在之八义。其中，微细是指将轮回和涅槃的一切法都视为中观的自性。轻盈是指，以智慧之风的力量，能在刹那间于遍布虚空的世界中以神变行走和观看。能微细是指，风和心融入中脉，证悟到自他一切都融入空性，从而使一切二元显现消失。能行是指，因为内在的明妃是中脉，所以通过风和心融入其中的缘起，在外境中享用具有金刚自性等的无漏五妙欲。大自在是指，具有光芒四射的相好等，完全战胜四魔，成为威力的主人。令人喜悦是指，对于所有如海的众生，能够示现各种他们所希望的身和语等化身，从而满足他们的心愿。一切自在是指，能够将众生安置于圆满二资粮的果位，因此没有一刹那不为利他而转变。随心所欲是指，为了自他二利，能够获得诸如天石坠地，海涛汹涌之声，一变多，多变一等神变之自在。所有这些都取决于自己的意愿，因此因为能够自在地拥有所有无漏的功德，所以被称为具有自在。四种持明是：异熟持明，寿命自在持明，大手印持明，任运成就持明，如前所述可知。殊胜成就之结合七支是：以语自在力，圆满受用和结合大乐无自性，以慈悲周遍充满，相续不断且无止息。也就是说，圆满受用之相，由此也掌握了法身和化身，三身安住于七支之状态，无有执着的意续被大悲心所充满。
English
Due to the great difference in abilities, there are inner and outer aspects, and the ultimate destination is in the realm of the Buddha. There are eight powers, as it is said: Subtle and light, the power of the finest atom, capable of acting and powerful, and great sovereignty, causing joy and all-encompassing power, doing as one wishes, and the eight meanings of power. Among them, subtle means seeing all phenomena of samsara and nirvana as the nature of the Middle Way. Lightness means that with the power of the wind of wisdom, one can travel and see in an instant throughout the space-pervading world through miraculous powers. Being able to be subtle means that when wind and mind enter the central channel, one realizes that self and other, all dissolve into emptiness, thus all dualistic appearances vanish. Being able to act means that because the inner consort is the central channel, through the interdependence of wind and mind entering therein, one enjoys the five uncontaminated objects of desire, such as forms possessing the nature of vajra, in the external realm. Great sovereignty means possessing blazing marks and signs, completely conquering the four maras, and becoming the master of power and strength. Causing joy means being able to show various manifestations of body and speech, etc., as desired by all beings as vast as the ocean, thereby satisfying their minds. All-encompassing power means being able to place beings in the state of perfect completion of the two accumulations, therefore there is not a moment that does not transform for the benefit of others. Doing as one wishes means, for the benefit of oneself and others, being able to obtain the freedom of miraculous powers such as a sky-stone falling to the ground, the sound of turbulent ocean waves, transforming one into many, and many into one. All of these depend solely on one's own wishes, therefore, because one can freely possess all uncontaminated qualities, it is called having power. The four Vidyadharas are: the Vidyadhara of complete maturation, the Vidyadhara of longevity, the Mahamudra Vidyadhara, and the spontaneously accomplished Vidyadhara, as explained above. The seven branches of union of supreme accomplishment are: By the power of speech, complete enjoyment and union, great bliss without inherent existence, with compassion completely filling, continuous and without cessation. That is, the aspect of complete enjoyment, thereby also grasping the Dharmakaya and Nirmanakaya, the three bodies abiding in the state of seven branches, the mindstream without attachment being filled with great compassion.
Chinese
并且，其事业慈悲的进入众生界相续不断，没有阻碍，这是化身的三支。智慧身与自光天女交合，由此无漏的大乐相续不断，没有言辞和文字，恒常受用密意的法-轮，这是报身的三支。虽然具有这些相，但其自性已超越一切戏论，无有自性，这是法身的一支，总的来说是安住于七种自性之中。如是。从圆满这些所有功德开始，将前往五身的刹土，二利任运成就。功德宝藏第十章的注释。
English
And, its activity, the compassionate entry into the realm of sentient beings, continues uninterrupted and without obstruction, these are the three aspects of the Nirmanakaya. The wisdom body in union with the goddess of self-arising light, from which the great bliss free from outflows continues uninterrupted, and without words or letters, constantly enjoying the Dharma-wheel of the intended lineage, these are the three aspects of the Sambhogakaya. Although possessing these aspects, its own essence has transcended all elaborations, being without inherent existence, this is the one aspect of the Dharmakaya, generally abiding in the nature of seven aspects. Thus it is said. From the completion of all these qualities, one will go to the pure lands of the five bodies, and the two benefits will be spontaneously accomplished. Commentary on the tenth chapter of the Jewel Treasury of Qualities.
Chinese
也就不存在了。 诸如此类可以理解。 究竟真谛的自性，息灭了有无的戏论。 如《现观庄严论》所说： “此岸彼岸边非有，彼等中间亦不住，诸时平等名为彼，是为般若波罗蜜。” 又如《解深密经》所说：“各别自证无量行境，不可言说，一切名言皆断绝，远离诤论是胜义谛，彼乃离于分别境。” 诸如此类。 众生界中如来藏到达究竟之处，不依赖因缘而自性存在，被称为大圆满。 这种观点，下乘宗派之人的智慧无法容纳，若有怀疑，不必疑惑。 如《月灯经》所说：“如来藏周遍一切有情。” 又如《法界赞》所说：“如水处于大地中，无垢无染而安住，烦恼之中之智慧，如是无垢亦安住。” 又如《宝性论》所说：“圆满佛身任运成，以及真如无差别，具足种姓之因故，有情恒具如来藏。” 又如《中观根本慧论》所说：“如来之自性，即是此有情之自性。” 那么，如果任何一个究竟果位的乘都显得可以接受，那么这个地方有什么特别殊胜之处呢？ 噶饶多吉说：“大圆满是见解之堡垒，刹那间断除地道，非是下乘所能比。” 见修行如何超胜，将在下文阐述。 第二，阐述部分，以“与其他宗派相符之处在哪里”等来阐述。 任何时候，当无有他处，如虚空般广阔，不需学习的殊胜道，究竟的胜义，一切显现，四身任运成就的果法。 虽然仅仅是各自去除心垢的特点，但因此，以上所说的三种律仪，六度，生圆次第等一切学处，都是大圆满的道基。 为了确定基的安住方式