Chinese
关于道之长短，分为有漏和无漏两种。第一种，长则七世，短则五世，之后与无漏结合。其转生之差别与行部相符。第二种无漏，即有漏达到究竟，业和烦恼界的三个漏洞耗尽，成为身大手印的持明者。之后在十六世之内，显现出三族无别的自性，即毗卢遮那佛的身，证得金刚持的果位。正如经中所说：有漏地七世，转生与前者相似，最终三漏耗尽，成为大手印的持明者。安住于禅定道，在一百一十六世之内，获得种姓之基金刚持的果位，这是确定无疑的。以上出自《乘之辨别日光极明》，是行部的清净品第十一品。
English
Regarding the duration of the path, there are two types: with outflows and without outflows. The first, if long, is seven lifetimes; if short, from five lifetimes onwards, it is joined to the outflowless. The distinction of its birth is in accordance with the Kriya Tantra. The second, outflowless, is when the outflowful itself is perfected, and the three outflows of karma and the realm of afflictions are exhausted, becoming a vidyadhara of the Great Seal. Then, within sixteen lifetimes, the self-nature of the three families, inseparable, the body of Vairochana, becomes manifest, and the ground of Vajradhara is realized. As it is said: In the outflowful ground, seven lifetimes; rebirth is similar to the previous one; at the end of that, the three outflows are exhausted, and one becomes a vidyadhara of the Great Seal. Abiding in the path of meditation, within one hundred and sixteen lifetimes, the ground of the lineage, the state of Vajradhara, the attainment of the fruit is certain. This is from "The Discriminating Light of the Vehicle," the eleventh chapter, the chapter on the purity of conduct tantra.
Chinese
然后，那也是因为以各自领悟的道理证得菩提。对此，观想从字母阿（藏文：ཨ）开始的月亮逐渐增大，或者圆满，是证得发菩提心。由此，观想心的本体为吽（藏文：ཧཱུྃ），是证得法性相续存在。由此，光明放射并聚集，五股金刚杵向上竖立，是证得依处而现前菩提。从手印的聚集放射出毗卢遮那佛的身相，是证得身圆满而现前菩提。在那样的状态中，自己生起本尊的身相，由此修习四种幻化之续，是生起眷属的幻化。通过灌顶、供养、四手印的幻化之门来调伏众生的相续。生起誓言者，迎请智慧尊以无二的方式安住于彼处。供养顶礼等供品，供养三白等。对此，总纲中说：五种现前菩提，生起自己的本尊身，修习四种戒律之续，誓言与智慧无二无别。如是，以誓言者和智慧尊为友伴的方式，完整地修习仪轨的支分。以上引用的经文中说：以缘起道和瑜伽两种，显现任运成就的瑜伽，加持稀有不可思议，瑜伽明晰且平等。玉塘中说：自明实空二相，无别中与智慧中，加持金刚界化身，如友伴般观想供养。第四，行持方面：说禅定是主要的。那里面说：行持以世间为主。这样说，心的行持是：在禅定明晰的状态中，语的行持是念诵咒语和歌咏等。舞蹈和手印等是身的行持。这些聚集起来进行修持，虽然没有像下面那样说物质和用具是主要的，但如果供养丰盛的供品，则说是最殊胜的。如是说。第五，誓言方面：共同方面，说要具备下部的别解脱戒、发愿和趣入以及事行部的誓言。
English
Then, that is also because of attaining enlightenment through the reasoning of individually realizing. Regarding this, contemplating the moon starting from the letter A (Tibetan: ཨ) gradually increasing, or becoming full, is attaining the generation of Bodhicitta. From this, contemplating the essence of the mind as Hūṃ (Tibetan: ཧཱུྃ), is attaining the abiding of the Dharmata continuum. From this, light radiating and gathering, the five-pronged vajra standing upright, is attaining manifest enlightenment through reliance. From the gathering and emanation of the hand gestures, the form of Vairocana Buddha arises, which is attaining manifest enlightenment from the perfection of the body. In that state, generating oneself as the deity's form, thereby training in the continuum of the four miraculous manifestations, is the miraculous manifestation of generating the retinue. Through the gate of the miraculous manifestations of empowerment, offering, and the four mudrās, the continuum of sentient beings is tamed. Generating the Samaya being, inviting the Wisdom Being to abide there in a non-dual manner. Offering prostrations and other offerings, offering the three white substances, etc. Regarding this, the general principle states: The five manifest enlightenments, generating one's own deity form, training in the continuum of the four moral disciplines, Samaya and Wisdom are inseparable. Thus, practicing the limbs of the ritual completely in the manner of the Samaya being and the Wisdom being as companions. In the same passage quoted above, it says: Through the two types of causal path and yoga, the spontaneously accomplished yoga is manifested, blessings are wondrous and inconceivable, yoga is desired to be clear and equal. Yuthang says: Self-awareness, reality, emptiness, the two characteristics, inseparable middle and wisdom, blessings, Vajradhatu emanation deity, visualize and offer as a companion. Fourth, regarding conduct: It is said that Samadhi is the most important. In that same text, it says: Conduct is primarily worldly. Thus, the conduct of the mind is: in the state of clear Samadhi, the conduct of speech is recitation of mantras and melodies, etc. Dance and mudras, etc., are the conduct of the body. These are gathered together for practice, although it is not said that materials and implements are the main thing as below, it is said that offering abundant offerings is the most excellent. Thus it is said. Fifth, regarding Samaya: In general, it is said that one should possess the vows of individual liberation, aspiration, and entry, and the vows of action tantra of the lower levels.
Chinese
如来部的誓言。 恒常恭敬金刚上师， 持金刚铃杵作为方便之所依是金刚部的誓言。 布施佛法和财物以及无畏的救护是宝生部。 听闻思维修持声闻、菩萨、秘密真言外内密三种乘的佛法是莲花部。 在圣众处积聚福德资粮是事业部的誓言。《总纲》中说：守护的别解脱戒，在具足下部的同时，五部的誓言最为殊胜。 不舍三律仪是如来部。 具足上师金刚铃杵，恒常恭敬受持是金刚部。 佛法和财物无畏慈爱，具足三种布施是宝生部。 外内秘密三种乘，听闻思维修持是莲花部的誓言。 恒常供养圣众是事业部的誓言。 如是。 第六，道的长短分二：有漏和无漏。 初者，瑜伽部的行道，长则五世，短则三世之中成就身大手印持明，之后轮回的因，业和烦恼的障碍穷尽清净，远离三界轮回的怖畏。《总纲》中说：三世之中，成就大手印持明，业和烦恼全部清净，远离三界怖畏和有漏。 如是。 第二，无漏者，从无漏见道起，十六世之内，以细微粗大的障碍，用bhaih大手印的等持来清净，最终修持道圆满持明直至到达密严刹土。彼经中说：彼时十六世之内，清净细微所知障。如是。 第七，果，如上，有漏无漏究竟的果，获得密严刹土，成为圆满正等觉。 《意集经》中说：清净种姓断除的，名为色究竟天的安乐处，真正的佛在那里成佛，一个化身佛在这里成佛。 如是说。 密严刹土有什么样的功德呢？ 秘密藏
English
The vows of the Tathagata family. Always respecting the Vajra Master, and holding the vajra bell and vajra as the means of support, is the vow of the Vajra family. Giving the gifts of Dharma and wealth, and fearless protection, is the Ratna family. Listening, contemplating, and meditating on the Dharma of the Hearers, Bodhisattvas, and the three vehicles of outer, inner, and secret Mantras is the Padma family. Accumulating the accumulation of merit in the assembly of the Noble Ones is the vow of the Karma family. The General Treatise says: The specific discipline of being protected, while possessing the lower ones, the vows of the five families are praised as supreme. Not abandoning the three vows is the Tathagata family. Possessing the Lama, vajra and bell, always respecting and holding is the Vajra family. Dharma and wealth, fearlessness and love, possessing the three gifts is the Ratna family. Outer, inner, and secret three vehicles, listening and contemplating is the vow of the Padma family. Always offering to the assembly of the Noble Ones is the vow of the Karma family. Thus it is. Sixth, the duration of the path is twofold: contaminated and uncontaminated. The first is: the duration of the practice of Yoga, if long, is five lifetimes, if short, within three lifetimes, one will accomplish the Vidyadhara of the Great Seal of the Body, and then the cause of samsara, the obscurations of karma and afflictions will be exhausted and purified, and one will be free from the fear of wandering in the three realms. The General Treatise says: Within three lifetimes, one will accomplish the Vidyadhara of the Great Seal, all karma and afflictions will be purified, and one will be free from the fear of the three realms and contamination. Thus it is. The second, the uncontaminated, is: from the path of uncontaminated seeing onwards, within sixteen lifetimes, the subtle and gross obscurations will be purified by the samadhi of the bhaih Great Seal, and finally, by practicing the path to the spontaneously accomplished Vidyadhara, one will be joined to the Akaniṣṭha realm. That itself says: At that time, within sixteen lifetimes, the subtle obscurations of knowledge will be purified. Thus it is. Seventh, the fruit is: as above, the fruit of the ultimate completion of the contaminated and uncontaminated, obtaining the Akaniṣṭha realm, and becoming a fully enlightened Buddha. The Gongdü says: The pure lineage that has been abandoned, that delightful place called Ogmin, the true Buddha becomes enlightened there, one emanation Buddha becomes enlightened here. Thus it is said. What kind of qualities does Akaniṣṭha have? Secret Essence
Chinese
续部中说：法身无量不可说，受用无漏珍宝藏，化身百千不可思。彼等成办利生事业之理是：彼时于六道一切众生，示现断罪之形相，于具戒者示现阿罗汉之形相，于独觉者示现犀牛之形相，其他还有殊胜乘之次第，于色究竟天无上胜妙处，身乃遍照之相。于菩提心之眷属众，如是殊胜语不言说，示现身之法性令得见。如镜子铺设之方式，遣除最初一切恶色，眷属如是皆观视，菩萨之无量障碍，如镜子般于身显现，之后十地次第清净，获得无上圆满菩提。如是说。一切乘之判别，日光极明中，瑜伽续之清净品第十二。
English
It is said in the Tantra: The Dharmakaya is immeasurable and unspeakable, the Sambhogakaya is a treasure of stainless jewels, the Nirmanakaya is a billionfold inconceivable. The way they accomplish the benefit of beings is: At that time, to all the six realms of beings, they show the form of abandoning sins, to the ordained they show the form of an Arhat, to the Pratyekabuddhas they show the form of a rhinoceros. Furthermore, according to the order of the supreme vehicle, in the Akanishta, the supreme and unsurpassed place, the body is in the form of Vairochana. To the retinue of Bodhichitta, likewise, the supreme speech is unspoken, showing the Dharmata of the body to be seen. Like the way a mirror is laid out, it removes all the initial bad colors, the retinue thus all see, the immeasurable obscurations of the Bodhisattva, appear on the body like a mirror. Then the ten bhumis are gradually purified, and perfect unsurpassable enlightenment is attained. Thus it is said. From "The Clear Light that Distinguishes All Vehicles," the twelfth chapter, the chapter on purification in the Yoga Tantra.
Chinese
进入每个乘的门径，却能无有任何偏颇地证悟无别平等。既然这样宣说解脱，那么就无法推测出它们之间有什么差别。依靠各自乘的宗义，将基、道、果三者的一切差别作为因道，就会变成有为法。而密咒是诸法皆为自生智慧，如实地安住于此，所以是无为法。外者，有相者以势力了知应断的余剩和应得的余剩，以上者的势力来知晓。密咒三身数量相同，体性却有差别。这是因为在胜义和世俗中，证悟真谛无别，三时无离合，从而现前证得金刚身果位。证悟诸法无有任何所知余剩，皆为无为的任运成就大智慧自性，从而获得自性法身。详细内容应在各自的章节中了解。第二，外密和内密的差别是：外内之因和差别。仅仅证悟胜义界智慧无别，却未证悟一切皆为大自性，对外境诸佛和智慧萨埵希求成就，行持取舍的行为是外者。证悟诸法皆为大自性，因此诸佛和成就也未脱离明觉的幻化，不行持取舍，受用誓言物五甘露等是内者。第二，差别有三：基、道、果。第一，所知的事物本身没有差别，但各乘的观点却有差别。外密认为胜义是界智慧无二的遍照等，世俗则认为那是其清净与不清净的加持。内密的玛哈瑜伽也认为二谛无别，远离行境。世俗中也认为轮涅无二。《道次第》中说：“方便大乘是，清净与痛苦，世俗中无别，见高下仅此。”如是说。第二，道是见、生起次第、行持的差别。第一，体性观点的四种差别