English
The conduct of the earth, the nine vehicles and the nine heretics, the conduct of the six realms of beings, etc., practice without attachment and fear, accept whatever happens, forty-four, etc., no being to be tamed should be abandoned, guard those and count the numbers, practice with mindfulness and awareness, it is called the great yoga empowerment. Thus it is said. Thus, the above shows the causes of the vows of root and branch being broken. It says: The causes of being broken are, doing the work of foolish ordinary people, being good at praising oneself and disparaging others, being skilled at sarcasm, gathering for the sake of profit and fame, having attachment to things, being partial to one's own side, indulging in alcohol and arrogance, views and behaviors degenerate, having prejudice and showing off towards the Dharma, keeping secrets but being lazy, paying attention to cleanliness but having many defilements, fabricating facts, the practice of friends regresses, wanting to propagate the lineage of samsara, disliking being alone and liking to gather, these are the twenty causes of breaking. Thus it is said. Fifth, in what situation should one consider? Guard according to the stage of one's own path. In the Bright Commentary it says: The ten perfections, the ten practices of Dharma, the practice of the four kinds of activities, and the practice of skillful means of entering accordingly. Thus it is said. The method of atonement, the faults of breaking, and the merits of guarding, are not written here because of the length. It should be understood as in the Bright Commentary. Sixth, the length of the path and the fruit are shown together, divided into two: the duration of the contaminated and the uncontaminated. The first is divided into two: the duration of peace and wrath. The former is divided into three: superior, medium, and inferior. In the Root Tantra it says: Twelve, fourteen, sixteen, respectively achieve freedom. Thus it is said. On the wrathful side, it says: Thirty-six days, or sixty, ninety-six days, the samadhi of the nine terrors, bhé (Tibetan, Devanagari: भै, Romanized Sanskrit: bhai, literal meaning: terror). Thus it is said. As shown above, on the path of application, based on the five perfections, measured by the four approaches, relying on the five companions, in one lifetime and one body, transforming the contaminated body into the uncontaminated, gaining freedom over the three of body, appearance, and mind, gaining the path of seeing, the vidyadhara who has power over life, and the vidyadhara of maturation who has not gained power. That is, the General Summary says: This can be manifestly accomplished in one lifetime, talent
Chinese
具有大者的士夫，以具有余蕴的身体，从业和烦恼的过患关联中，获得长寿等持明。如是说。第二，无漏的寿命是，异熟持明是，因智慧浅薄，虽未实际获得长寿持明的果位，但在其他来世的取舍中，据说能获得长寿。如道次第中所说：异熟具有鸟的形态。如是说。譬如大鹏鸟的蛋壳，狮子的胎盘一样，异熟也是瑜伽士身体的牢笼，显现天人的形象，心识成熟为本尊的身相，身体的牢笼一脱离，立即就能获得手印的明智。如是说。又如道次第中所说：天瑜伽清晰圆满后，身体的网状物被遮蔽，如迦陵频伽鸟的无畏一样，脱离后显现作用，那就是异熟。又如心中显现天人的形象一样，身体的束缚解脱后，天人的身相显现，那就是所谓的异熟。如是说。第二，长寿是，有漏的身体转变为无漏的金刚身，身体不舍而前往佛地。道次第中所说：蕴界生处有漏尽，转为金刚身寿智，于见法中入灭，不舍身而成佛。如是说。长寿与上位的结合方式是，根本续中所说：那时十六岁之内，五身自然成就。如是说。总纲中所说：以持明者的寿命，占据不生不死的地位后，以报身和化身，如理调伏众生相续后，安乐逝去并调伏，众生从痛苦之境解脱。百千万十六岁之内，所知细微之障净除后，瑜伽力量极大圆满之地，五身自然成就。如是说。略述无漏见道者所调伏的刹土和事业的功德。道次第中所说：三千大千世界，摇动、极摇动、非常摇动，以事业显现，那些地方，进行内部摇动的次第调伏。以秘密咒语的声音宣说，一切
English
The great person who possesses greatness, with the body that still has residue, from the connection of karma and afflictions, obtains longevity and other vidyādharas. Thus it is said. Second, the duration of the unpolluted is: the vidyādhara of maturation is that, due to small intellect, although the fruit of longevity vidyādhara is not actually obtained, it is said that longevity can be obtained from other future rebirths. As it is said in the Lamrim: "Maturation has the form of a bird." Thus it is said. For example, like the eggshell of a garuda, like the placenta of a lion, that maturation is also the cage of the yogi's body, appearing in the form of gods and humans, the mind matures into the form of the deity, and as soon as the body's cage is released, one will immediately hold the wisdom of the mudrā. Thus it is said. And as it is said in the Lamrim: "After the yoga of the deity is clear and complete, the net of the body becomes obscured, like the fearlessness of the kalaviṅka bird, after separation, the manifesting one is that maturation." And, "Just as the mind grasps the form of the deity, after the knots of the body are untied, the deity's form becomes clear, that is called maturation." Thus it is said. Second, longevity is that the polluted body itself becomes the unpolluted vajra body, and without abandoning the body, one goes to the state of Buddhahood. As it is said in the Lamrim: "The aggregates, elements, birthplaces, and pollutions are exhausted, the vajra body becomes the wisdom of life, in the dharma of seeing, one passes into sorrow, without abandoning the body, one becomes a Buddha." Thus it is said. The way to combine that longevity with the higher one is as it is said in the root tantra: "At that time, within sixteen years, the five bodies will be spontaneously accomplished." Thus it is said. As it is said in the general principle: "With the life of the vidyādhara, after taking the place of no birth and no death, with the sambhogakāya and nirmāṇakāya, after subduing the minds of beings in a proper manner, one passes into bliss and subdues, beings are liberated from the place of suffering. Within sixteen hundred thousand years, after the subtle obscurations of knowledge are purified, the place where the power of yoga is greatly perfected, the five bodies will be spontaneously accomplished." Thus it is said. Briefly speaking of the field of those to be tamed and the activity of the enlightened activity of the unpolluted path of seeing. As it is said in the Lamrim: "The worlds of three thousand great thousands, shake, greatly shake, and exceedingly shake, with the appearance of activity, those places, perform the order of internal shaking. By proclaiming the sound of secret mantra, all\
Chinese
又奇妙真言之声，以名声降伏魔军清净恶趣，令一切众生皆有意义，一切事业皆已成办后，获得无生无死的永恒。如是等等应如经文般广知。第二，贝（bhai）道大手印持明者，自身为胜者之身，成为大手印，具足相好。道次第中云：自心即大手印，贝（bhai）者何人显现身，具足共同殊胜之相好，受用二者手印之族。如是说。彼经中云：具有智慧身之相，于生起金刚身中解脱，因此身寿无量，远离转变与显现。如是说。彼经中云：于等持中不摇动，以千倍世界百千俱胝，十之微尘所得世界与，无量刹土百千俱胝，十之微尘所得刹土中，以装饰与卖淫等，以幻化身调伏，四与六等亦如是。如是说。第三，尽道任运成就持明者，以五身任运成就而成就，摧毁习气之遮障后，于后一刹那成佛。道次第中云：如是清净之智慧，五身任运成就金刚持，不摇动于任运平等之状态，亦安住于无分别性中，摧毁习气，于清净刹那获得持明。如是说。彼经中云：最后名称尽究竟道，自续清净之佛陀与，彼者与尽结合道，真实圆满之补处。如是。如是无漏之四持明之差别者，口诀心滴中云：异熟有为之相，自在蕴聚不坏灭，大手印我身显现，二十五成就自显现。如是说故，那么尽道与佛陀无有差别吗？答：等持无有差别，然习气之遮障有粗细之细微者，故有等持之勤作故有，彼经中云：于彼有彼之勤作。如是说故，相似然以习气区分。如是说。如是见道有寿命自在与异熟二者，贝（bhai）
English
Moreover, the sound of the wondrous mantra, through its fame, subdues demons and purifies bad destinies. It makes all beings meaningful, and after all actions are accomplished, one attains the eternal state without birth or death. Such things should be understood extensively according to the scriptures. Secondly, the Vidyadhara of the Great Seal of Bhai: One's own body is the body of the Victorious One, transformed into the Great Seal, endowed with marks and signs. In the Stages of the Path, it is said: 'One's own mind is the Great Seal; whoever is Bhai manifests the body, endowed with the marks and signs of the common and supreme, the lineage of the Seal for the two enjoyments.' Thus it is said. In that very text, it is said: 'Possessing the form of the Wisdom Body, liberated in the arising Vajra Body, therefore, the lifespan is immeasurable, free from transformation and manifestation.' Thus it is said. In that very text, it is said: 'Without wavering from the state of equipoise, with a thousand times a hundred thousand kotis of worlds, and with the dust of ten obtained from the world, and in countless realms, a hundred thousand kotis, with the dust of ten obtained from the realms, through adornments and prostitution, etc., one tames with emanated bodies, four and six, etc., are likewise.' Thus it is said. Thirdly, the Vidyadhara of Spontaneous Accomplishment on the Final Path: Accomplished through the spontaneous accomplishment of the Five Bodies, having destroyed the obscurations of habitual tendencies, one attains Buddhahood in the subsequent moment. In the Stages of the Path, it is said: 'Thus, that pure wisdom itself, the Vajradhara of the spontaneous accomplishment of the Five Bodies, without wavering from the state of spontaneous equality, and also abiding in non-conceptual nature, destroying habitual tendencies, one obtains Vidyadhara from the pure moment.' Thus it is said. In that very text, it is said: 'The final name is the Path of Completion, the Buddha of the pure own lineage, and that itself is the Path of Union with the End, the true and complete Regent.' Thus it is. Thus, the distinctions of the four uncontaminated Vidyadharas, in the Heart Drop of Instructions, it is said: 'The form of the ripening with action, the aggregates of dominion are indestructible, the Great Seal, my body appears, the twenty-five accomplishments are self-appearing.' Thus it is said, so then, is there no difference between the Final Path and Buddhahood? Answer: There is no difference in equipoise, but since the obscurations of habitual tendencies have subtle degrees of coarseness and fineness, there is effort in equipoise, therefore there is. In that very text, it is said: 'In that, there is effort in that.' Thus it is said, similar but distinguished by habitual tendencies. Thus it is said. Likewise, the Path of Seeing has the two, Life Empowerment and Ripening, Bhai.
Chinese
道路上大手印的持明，最终道路上是任运成就持明等四种。那么，本体的见，达到究竟的三种道路，和四种持明没有区别吗？如果这样问，见道两种和，因的乘的见道两种，仅仅在见道上福分相同，见解与因的第八地相同，bhé道大手印持明和因的第八地和，仅仅在bhé道上相同，见解与因的最终道路地相同。最终道路任运成就持明和，因的十地的菩萨两种，仅仅在最终道路上福分相同，见解与普贤王如来相同，道路相同中说，那也是最初的最初和，福分相同第二的殊胜种姓，第八地的菩萨福分相同，第三与第十地福分相同，见解行持在如海中超胜。这样说显而易见。第七是果分为两种，有漏和，无漏。第一种是刚刚说的持明们。第二种是显现的果佛陀是，道次第中说，体相最终的最终是，本体方式和差别所说。本体是，果的法二十五种所说，那个当中说，三身之前所说，身语意自性和，功德事业奇妙的，五种或者五种自性存在。这样说。方式是，像酥油放在酥油里一样不是恒常成佛，像木头燃烧成火焰一样不是混合的智慧也是，不混合圆满地存在。那个当中说，胜义不是唯一，像水和水一样也是唯一。这样说和，像木头燃烧成火焰一样所说也是，仅仅寒冷不是那个。这样说，因为是第三种平等，必定是相续混合不混合的，远离言说的状态存在。这样说。差别是，那个当中说，各自宗派的佛陀，数量圆满本体的加持力，显现和作用大小所，衡量本体自性所明示。这样说，数量圆满不圆满的差别和，本体有为无为的差别和，加持力显现不显现的差别和，事业作用大小的差别等等