English
Even if one attains (enlightenment), since there is no object different from one's own awareness, not even the tip of a Buddha's hair, because one abides in the nature, one has the pure confidence of the equality of joy and displeasure. Thus, to cultivate the four types of confidence to their full extent and enter the sacred city of Nirvana, it is said in the Vajrasattva Heart Mirror Tantra: Nirvana is also of two types: complete and perfect Buddhahood, and manifest and perfect Buddhahood. Among these, complete and perfect Buddhahood is Buddhahood without remainder of aggregates. For the noble being who attains manifest and perfect Buddhahood, light, sound, vibration, form, and earth tremors, etc., will occur. As it is said, the former is like the great Jetsun, etc., and the latter is like the omniscient Dharma King, the Stainless Light, as stated by Rigdzin Jigme Lingpa. Furthermore, there are two ways of dying when the practice of Kadag Trekchö is perfected, the body dissolving into particles like space and dakinis; and two ways of dying when the practice of Lhündrub Tögal is perfected, the essence dissolving into a mass of light, like vidyadharas and a heap of fire, making four in total. The first two of these are: the body dissolves into particles and the mind dissolves into dharmata, instantly liberating into the state of primordial purity, like the seven lineages of Pang Mipham Gonpo. In this tradition, it is said that one cannot attain the great transference of the vajra body. If we consider the latter two, after completing the path of the four visions, if one sees that this body can accomplish great benefit for others, one vows to remain as long as samsara exists, and that body, like a reflection of the moon in water, remains visible but intangible, benefiting sentient beings, attaining the body of great transference, like the great scholars Vimalamitra and Padmasambhava, who display inconceivable miracles and categories of Dharma in a single instant. If one sees that this body cannot accomplish great benefit for others, then at the moment of liberation into clear light, body and wisdom spontaneously accomplish in the primordial realm, abiding as Samantabhadra in the Dharmakaya realm, and from that state, through the blessings of spontaneously perfecting the enjoyment of self-appearance, the Sambhogakaya realm of dense array arises, and the five families of Buddhas appear in the pure realms, thus benefiting the bodhisattvas on the bhumis, etc.
Chinese
利益大地的宝藏，于六道众生各自的处所显现为各自的导师并成办利益，是殊胜的化身，以及工巧和出生的化身等等，只要轮回存在，事业便不会中断，而是随着各自的显现而出现。详细而言，上中下三种根器的解脱方式，以及究竟果位的解脱之处，身与智慧的分类等等，在至高无上的珍宝藏等一切智智法王（龙钦巴）的论著中可以了解。简而言之，从外密续部来说，通过修持密咒成就的力量，变成与欲界天神具有同等福分的身体，从而成就空行持明等等。在密集金刚五次第等法中，修持微细风心幻身的方法，以及光明妥噶四相圆满后，这个有碍的粗大身体也融入光明，从觉性的智慧光明中，自生的双运佛身与虚空同等而成就，宁玛派将此命名为虹身光身。这三种有粗细，不清净与清净，以及极其清净的差别，如同天地般悬殊，以上已经简略提及。详细而言，关于本觉光明分类等内容也有阐述，请参阅。以上简略讲述了掌权方便的玛哈、阿努、阿底三乘。现在开始引用经文来总结第三部分。如是九乘的分类，以持明者敏林巴父子昆仲的观点为根本，此外，还参考了一切智智法王（龙钦巴），全知噶陀巴大师，谢谦班智达具力名称父子，以及恩德无与伦比的持明者蒋贡三尊的教言，略作讲述。现在为了支持以上观点，将从大圆满觉性自生大圆满续，以及释续《明点普明大圆满续》中所说的教证，也简略地摘录如下。首先是九乘中的声闻乘。出自同一续部：声闻乘是这样的，进入之门是四谛，是声闻乘共同的进入之门，分类有两种，即有部和经部。
English
Benefiting the treasure of the earth, appearing as their respective teachers in the abodes of the six kinds of beings and accomplishing their benefit, is the supreme emanation, as well as the emanation of crafts and births, etc. As long as samsara exists, the activity will not cease, but will appear according to their respective appearances. In detail, the methods of liberation for the three faculties of superior, middling, and inferior, as well as the place of liberation for the ultimate fruition, the classification of body and wisdom, etc., can be understood in detail from the treatises of the Omniscient Dharma King (Longchenpa), such as the Supreme Vehicle Precious Treasury. In short, from the outer tantras, through the power of accomplishing mantras, one transforms into a body with equal merit to the gods of the desire realm, thereby accomplishing the Vidyadhara of Khechara, etc. In Guhyasamaja Five Stages, etc., the method of accomplishing the subtle wind-mind illusory body, and after the four visions of clear light Tögal are perfected, this coarse body with obstacles also dissolves into light. From the wisdom clear light of awareness, the spontaneously arising Yuganaddha deity body is accomplished, equal to space. The Nyingma school calls this the Rainbow Body of Light. These three have differences like heaven and earth in terms of coarse and subtle, impure and pure, and extremely pure, which has already been briefly mentioned above. In detail, it is also explained in the sections on the classification of the innate mind clear light, etc., please refer to them. Thus, the three vehicles of empowerment methods, Maha, Anu, and Ati, have been briefly explained. Now, to summarize the third part with scriptural citations: Thus, the classification of the nine vehicles is based on the view of the brothers and sons of the Dharma King Minglingpa. In addition, it also refers to the teachings of the Omniscient Dharma King (Longchenpa), the Omniscient Kathokpa the Great, the father and sons of Zhechen Pandita Thutop Tsenchan, and the incomparable Lord of Lineage Jamgön Three, and has been briefly explained. Now, in order to support the above points, I will also briefly extract the scriptural proofs from the Great Perfection of Awareness Self-Arisen Great Perfection Tantra, and the explanatory tantra, the Clear Light All-Illuminating Great Perfection Tantra. First, of the nine vehicles, the Shravaka Vehicle: From the same tantra: The Shravaka Vehicle is like this, the entrance is the Four Noble Truths, which is the common entrance of the Shravaka Vehicle, there are two types of divisions, namely Vaibhashika and Sautrantika.
Chinese
布拉巴的观点是：对于蕴、界和处，认为是牦牛尾巴的茂密状态。当成为自己心智的景象时，认为是微尘和微细尘埃。同样地，在彻底分解之后，就观修空性。经部的观点是：通过言说的自性，以及闻、思、修这三者，通过观修三种智慧，认为可以获得十地的果位。声闻乘共同的特点是：修习四圣谛，认为有四种果位。而其修习方式如下：想要修习灭谛，就想要断除集谛。灭谛的修习方式如下：对于这些外在的元素，进入不执着的状态后，首先要习惯于食物。一旦习惯于食物，就修习禅定和三摩地，修习无分别的单一定。在胜者弥勒的教法中，认为可以获得果位。断除集谛的方式如下：断绝食物的念头，认为可以切断集谛的相续。此外，还要修习嗔恨的对治法，断除一切烦恼。修习地道的方式如下：修习贪欲的对治法，以及修习愚痴的对治法。同样，道的修习就是想要断除痛苦。道的修习方式如下：作为贪欲的对治法，在自己额头的中央，观想一个拇指大小的白色骨骼，从白色光芒开始观修，然后逐渐增大到头的大小，再到身体的大小，然后到自己房屋的大小，然后观想一切显现。这样，三千世界都变成白色，这样习惯了白色之后，就能断除贪欲的痛苦。断除愚痴的痛苦是：在自己头顶的顶端，观想一个明亮而发光的红色火焰，通过观修，智慧变得清晰，认为心是空性的。这样就能断除愚痴的痛苦。像这样通过修习四种方式，就能获得四种果位。那么，这四种果位是什么呢？修习灭谛的果位是：获得入流果，获得极大的喜悦，也就是七地以下。通过修习集谛的自性，获得一来果，
English
The view of the Brakpas is: Regarding the skandhas, dhatus, and ayatanas, they consider them to be like the dense state of a yak's tail. When it becomes a sight of one's own mind, they consider them to be dust and fine dust. Likewise, after thoroughly dismantling them, they meditate on emptiness. The view of the Sutrantikas is: Through the nature of what is spoken, and through the three of hearing, thinking, and meditating, by meditating on the three wisdoms, they believe that the fruit of the ten bhumis can be attained. The general characteristic of the Shravakas is: They meditate on the four noble truths, and believe in four fruits. And the way of meditation is as follows: Wanting to meditate on cessation, they want to abandon origination. The way to meditate on cessation is as follows: Regarding these external elements, after entering a state of non-attachment, they first become accustomed to food. Once accustomed to food, they meditate on dhyana and samadhi, meditating on non-conceptual single-pointedness. In the teachings of the Victorious Maitreya, they believe that the fruit can be attained. The way to abandon origination is as follows: Separating from the perception of food, they believe that the continuum of origination can be cut off. Furthermore, they meditate on anger as an antidote, abandoning all afflictions. The way to meditate on the bhumis and paths is as follows: Meditating on desire as an antidote, and meditating on ignorance as an antidote. Likewise, the meditation on the path is wanting to abandon suffering. The way to meditate on the path is as follows: As an antidote to desire, in the center of one's forehead, they meditate on a white skeleton the size of a thumb. From meditating on white light, it then grows to the size of a head, then to the size of a body, then to the size of one's house, and then they meditate on everything that appears. Thus, the three thousand worlds become white. Having become accustomed to white in this way, they abandon the suffering of desire. Abandoning the suffering of ignorance is: On the crown of one's head, they meditate on a bright and radiant red flame. Through meditation, wisdom becomes clear, and they believe the mind is emptiness. In this way, they abandon the suffering of ignorance. By meditating in these four ways, they attain the four fruits. What are these four fruits? The fruit of meditating on cessation is: Attaining the stream-enterer, attaining great joy, which is the seventh bhumi and below. Through the nature of meditating on origination, they attain the once-returner.
Chinese
获得了下部的传承。通过修习道，获得阿罗汉的果位，圆满了十地。处于地和道时，听闻和学习。七地以下的菩萨，听从各自的上师。八地以上的菩萨，希望从化身中听闻。那也不是真实地见到，而是通过加持而听闻。如是说。声闻乘是：从那之中，啊！秘密主请听。声闻乘的经部，进入的门是十二缘起。证悟的见解是人无我，认为法性有一半的我。守护的戒律是守护二百五十条戒律。修习的次第是修习无分别的法性。内外的一切缘起，习惯后成为力量，认为是圆满的果。那也有这样的例子：例如如同尸陀林的尸体。去往尸陀林后，思考这尸体最初从何而来？现在这尸体的本质是什么？像这样用例子来比喻。那也是从无明中产生。从无明产生行。行产生识。识产生名，从名产生色的自性。从色产生六处。从六处产生触。从触产生感受。从感受产生爱。从爱产生取。从取产生有。从有产生生。从生产生老。从老产生病。从病产生死。同样修习十二缘起。像这样修习的功德，获得十二地的果位。修习八种不净观，去往尸陀林的方向后，对自己的身体这样认识：首先想像是青色的，然后是红色的，然后是黑色的，同样是肿胀的，同样是被虫蛀的，想像是分散的，同样是被分开的。同样作为贪欲的对治，修习八种不净观。没有听闻和学习，因此称为声闻乘。如是说。菩萨是：从那之中，菩提心
English
The lower transmissions are obtained. Through the merit of meditating on the path, the fruit of Arhatship is obtained, and the ten bhumis are perfected. When abiding in the bhumis and the path, one listens and learns. Bodhisattvas below the seventh bhumi listen to their respective teachers. Bodhisattvas above the eighth bhumi wish to listen from the Nirmāṇakāya. That is not actually seeing it, but hearing it through blessings. Thus it is said. The Pratyekabuddha is: From that, Ah! Lord of Secrets, listen. The Pratyekabuddha's Sutra Vehicle, the door of entry is the twelve links of dependent origination. The view of realization is the absence of self of the person, and it is considered that the nature of phenomena has half a self. The discipline to be protected is to protect the two hundred and fifty precepts. The order of meditation is to meditate on the non-conceptual nature of phenomena. All external and internal dependent origination, having become accustomed to it, becomes a power, and it is considered the ultimate fruit. That also has this example: for example, like a corpse in a charnel ground. Having gone to the charnel ground, one thinks, where did this corpse originally come from? What is the essence of this corpse now? Like this, one uses an example to illustrate. That also arises from ignorance. From ignorance arises formation. Formation arises consciousness. Consciousness arises name, and from name arises the nature of form. From form arises the six sense bases. From the six sense bases arises contact. From contact arises feeling. From feeling arises craving. From craving arises grasping. From grasping arises existence. From existence arises birth. From birth arises aging. From aging arises sickness. From sickness arises death. Likewise, meditate on the twelve links of dependent origination. By the merit of meditating in this way, the fruit of the twelve bhumis is obtained. Meditate on the eight aspects of ugliness, and having gone to the direction of the charnel ground, one understands one's own body in this way: first imagine it as being blue, then as being red, then as being black, likewise as being swollen, likewise as being infested with worms, imagine it as being scattered, likewise as being separated. Likewise, as an antidote to desire, meditate on the eight aspects of ugliness. There is no listening and learning, therefore it is called the Pratyekabuddha Vehicle. Thus it is said. The Bodhisattva is: From that, Bodhicitta