Chinese
成为智慧真言，知晓、证悟和成就之后，是慈悲的佛和菩萨们的城市，因为是嬉戏和爱恋的处所。为了利他而进入其中时，由布施的波罗蜜多的力量所产生的这种真言的声音会响彻，此真言行持利益众生的事业。同样，在戒律和智慧之间也应结合。那么，这般六度波罗蜜多的声音又是什么呢？就是这个，说着又再次宣说了真言。这显示了真言的体性、因、果和作用，因是六度，体性是智慧的力量，果是不住涅槃，作用是利益有情。应如是理解。第二，宣说咒语不共之义的方式是：一般来说，如果将这些解释为咒语的方式，如果仅仅与事部相应则很好。但在此，导师敌胜（Dralé Namgyal）结合上部续部而作事部的仪轨，无论如何，所有补充仪轨都应在那里知晓。在此宣说不共之义，首先，对于后来者来说，是为了利益而示现具有守护轮和宫殿的无量功德的净土。同样，对于先前和后来的差别，也应在下面的内容中了解。在那里，无量寿佛安住，按照事部自身的体系，在修持时，是示现单独本尊的前置生起，但按照上部续部的广略体系，则是观自身为本尊的次第。无论哪一种，说法是念诵。通过示现书写、读诵、供养三者，是座间的行持。殊胜妙吉祥如来之名号等，是显示其利益。然后，八方之佛和上下之佛，与中央的导师毗卢遮那无量寿佛释迦王融为一体，这些显示了作前置生起九尊坛城。按照实际的事部，是修持的阶段。所说的寿命耗尽而增长是
English
Having become wisdom mantra, after knowing, realizing, and accomplishing, it is the city of compassionate Buddhas and Bodhisattvas, because it is a place of play and love. When entering it for the sake of others, the sound of this mantra arising from the power of the perfection of generosity will resound, and this mantra performs the work of benefiting beings. Similarly, it should also be combined between discipline and wisdom. So, what is the sound of these six perfections? It is this, and again the mantra is spoken. This shows the nature, cause, effect, and function of the mantra, the cause is the six perfections, the nature is the power of wisdom, the effect is non-abiding Nirvana, and the function is to benefit sentient beings. It should be understood as such. Secondly, the way to show the uncommon meaning of the mantra is: In general, if these are explained as the way of mantra, it would be good if it only corresponds to the Kriya Tantra. But here, the teacher Dralé Namgyal made the Kriya Tantra ritual in accordance with the upper tantra section, and in any case, all the supplementary rituals should be known there. Here, to explain the uncommon meaning, first, for the sake of later followers, it shows the pure land of immeasurable qualities with the protective circle and palace. Similarly, the difference between the previous and the later should also be understood in the following content. There, Buddha Amitayus resides, according to the Kriya Tantra's own system, during the practice, it is showing the front generation of a single main deity, but according to the extensive system of the upper tantra, it is the stage of contemplating oneself as the deity. In either case, teaching the Dharma is recitation. By showing the three, writing, reading, and offering, it is the practice in between sessions. The names of the sublime Manjushri Tathagata, etc., show its benefits. Then, the Buddhas of the eight directions and the Buddhas of the upper and lower directions are mixed into one with the central teacher Vairochana Amitayus Shakya King, and these show the creation of the front generation of the nine-deity mandala. According to the actual Kriya Tantra, it is the stage of practice. What is said about the increase of exhausted life is
Chinese
是赎命仪轨。所谓“成为圆满”是指，三所依圆满和坛城圆满，即已说明前行和正行之现前生起仪轨等。清净五无间罪业和净除罪业二者，是指以明咒加持之水和以手印灌顶，即水和冠冕。魔不能得便，是指沐浴、擦拭和守护之理。如何灌顶之理是指，开示诸佛之面容并授记等，具有利益。所谓四大天王守护，是指对所有这些事业都已说明其朵玛仪轨。说明了供养法和供养七佛之佛塔的行法，即也说明了经卷供养仪轨和制作擦擦等佛塔，以及供养彼等之仪轨。所谓成为对一切如来作礼拜和供养，是指对坛城作供养，以及说明进入坛城时之礼拜。灌顶之词是六度之偈颂。亲近和灌顶之时，进行不共加持，是指以“执持寿命且寿命圆满”来表示。第三根本品之随喜是，世尊如是宣说等，与一般经部相同。此称为“一百零八名”，一百零八名是指除娑婆诃之外的一百零八个字，上师们如此认为。然而略作观察，具有三个嗡字之经中如此宣说也不见有相违之处，有些后代人说具有两个嗡字之陀罗尼不正确，因为有些译师作了删减，这似乎是虚假的，因为具有三个嗡字和两个嗡字之陀罗尼经，都有很多梵文版本。因此，对于具有两个嗡字的一方，则必须另有一百零八名，一百零八名和其陀罗尼经文各自存在也并不相违，如吉祥黑汝嘎一百零八名及其咒语一样。因此，对于未见之事难以妄下断言。
English
It is the ritual of redeeming life. The so-called "becoming complete" refers to the completion of the three supports and the completion of the mandala, that is, the preliminary and the actual generation rituals have been explained. Purifying the five inexpiable sins and purifying the accumulation of sins refer to the water blessed by the vidyā-mantra and the empowerment with mudras, that is, water and crown. The demon cannot find an opportunity, which refers to the principle of bathing, wiping, and protecting. The principle of how to empower refers to showing the faces of all Buddhas and prophesying, etc., with benefits. The so-called protection by the four great kings means that the torma ritual for all these activities has been explained. Explaining the method of offering to the Dharma and offering to the stupas of the seven Buddhas, that is, also explaining the scripture offering ritual and making tsatsas and other stupas, as well as the ritual of offering to them. The so-called becoming offering and prostrating to all Tathagatas refers to making offerings to the mandala, and explaining the prostrations at the time of entering the mandala. The words of empowerment are the verses of the six perfections. At the time of approaching and empowering, performing uncommon blessings is indicated by "holding life and completing life." The third fundamental section, rejoicing, is the same as the general sutra section, such as the Blessed One said thus. This is called "One Hundred and Eight Names," and the One Hundred and Eight Names refer to the one hundred and eight letters excluding Svāhā, which the previous masters considered. However, upon slight examination, there is no contradiction even if it is said so in the sutra with three Oṃs, and some later people say that the dhāraṇī with two Oṃs is incorrect, because some translators have made deletions, which seems to be false, because there are many Sanskrit versions of both the dhāraṇī sutras with three Oṃs and two Oṃs. Therefore, for the side with two Oṃs, there must be a separate One Hundred and Eight Names, and it is not contradictory that the One Hundred and Eight Names and its dhāraṇī scriptures exist separately, just like the One Hundred and Eight Names of Glorious Heruka and its mantra. Therefore, it is difficult to make reckless assertions about unseen things.
Chinese
因此，两种陀罗尼经在词类上与其他所有经文相同，但一部经的梵文版本或翻译者的差异并非如此，而是要知道，由于仪轨不同，需要修持的续部或陀罗尼是不同的。一般来说，佛所说的所有密咒续部都包含在经藏中，即使从经咒二者的角度来区分，也不是没有共同的基础。在事部续中，那些仅以陀罗尼闻名的，既是经又是续，也应如此理解。仅仅修持其中已明确说明的含义，与波罗蜜多的方式并不矛盾，也不依赖于灌顶，正如《学集论》中所说，如光明母陀罗尼等。修持未明确说明的秘密含义，要知道这必然依赖于灌顶。无量寿佛陀罗尼经。仅仅稍微展开经文，由此积累的任何善业，愿我获得不死的金刚身。这部关于长寿经的略释也是嘉钦巴·达热纳塔所说。校对完毕，吉祥！吉祥的解释。嗡，愿吉祥！吉祥之中最奇妙的吉祥，具足无上善妙的善妙，三宝的光芒以珍宝，愿追求安乐的众生获得安乐！此处意欲宣说吉祥，故当宣说三宝的吉祥。所谓具有圆满者，即法身圆满，色身圆满，事业圆满，即具有奇妙、罕见、无与伦比的圆满者，即是佛。对于任何法都没有执着和障碍的智慧，以及完全断除所有障碍及其根本，以及无缘大慈悲，是为法身圆满。具足相好圆满，力量无边，以及六十支妙音，是为色身圆满。遣除一切众生的痛苦，并将他们安置于殊胜的圆满之中，这两种方式是为事业圆
English
Therefore, although the two dhāraṇī sūtras are the same as all other types of texts in terms of word class, the difference in the Sanskrit version or the translator of one sūtra is not the case, but it should be known that because the rituals are different, the tantra or dhāraṇī that needs to be practiced is different. In general, all mantra tantras spoken by the Buddha are contained in the sūtra piṭaka, and even if they are distinguished from the perspective of both sūtra and mantra, it is not that there is no common basis. Among the action tantras, those known only as dhāraṇī are both sūtras and tantras, and this should also be understood in this way. Merely practicing the meaning of what is clearly stated therein is not contradictory to the way of the pāramitās, nor does it depend on empowerment, as stated in the Compendium of Trainings, such as the dhāraṇī of the Light-emitting Mother, etc. Meditating on the secret meaning that is not clearly stated, know that this necessarily depends on empowerment. The sūtra of the dhāraṇī of Amitāyus. Merely expanding the sūtra slightly, may I obtain the immortal vajra body through whatever merit is accumulated thereby. This brief commentary on the Longevity Sūtra was also spoken by Jamyang Khyentse Tāranātha. Checked and finalized, auspicious! Explanation of Auspiciousness. Om, svasti! Auspiciousness that is most wonderful among all auspiciousness, possessing unsurpassed goodness and excellence, with the radiance of the three jewels as precious gems, may all beings seeking happiness and well-being attain happiness! Here, intending to declare auspiciousness, therefore, the auspiciousness of the Three Jewels should be declared. That which is called possessing perfection is the perfection of the Dharma body, the perfection of the Form body, and the perfection of activity, that is, the one who possesses the perfection that is wondrous, rare, and unparalleled is the Buddha. The wisdom that has no attachment or obstruction to any dharma, and the complete abandonment of all obscurations and their roots, and the great compassion without object, is the perfection of the Dharma body. Possessing the perfection of marks and signs, infinite power, and the melodious voice of sixty branches, is the perfection of the Form body. Eliminating the suffering of all beings and establishing them in extraordinary perfection, these two ways are the perfection of activ
Chinese
那，是圆满。所谓“犹如金山”是指：身色美好且具光彩，故而犹如金山；或者本体极为贤妙，任何因缘也无法动摇，故而犹如不可动摇的金山。这表明，佛陀本身，从贤妙方面来说，具有大悲心，对于一切所知境，入于无碍自在的无碍智慧；从稳固方面来说，示现为恒常、坚固、不变的金刚身。凡是圆满不坏的事物，就是最极圆满，正因为如此，才犹如金山。三界怙主，是指成为一切无上的救护与救助者，即是事业。三种垢染是指贪欲、嗔恨和愚痴，彻底断除了这些及其习气。犹如莲花盛开的花瓣完全绽放一般，对于一切所知境，智慧极为广大，具有绽放的智慧之眼，那就是佛陀。断除三种垢染是“醒”，具有慧眼是“绽放”之义。对此，所谓“布达（藏文，梵文天城体，Buddha，汉语字面意思：佛陀）”是指“摩诃尼扎札帕玛尔达帕布达普如沙瓦达（藏文，梵文天城体，moha-nidrā-pramarda-prabuddha-puruṣavat，梵文罗马拟音，moha-nidrā-pramarda-prabuddha-puruṣavat，汉语字面意思：如已醒觉之人般从愚痴之眠中醒来）”，即从愚痴之眠中醒来，犹如人从睡眠中醒来一般，因此“布达（藏文，梵文天城体，Buddha，汉语字面意思：佛陀）”是醒觉之义；“布达比嘎萨纳布达比布达帕玛瓦达（藏文，梵文天城体，buddha-vikāsanād buddha-vibuddha-padmavat，梵文罗马拟音，buddha-vikāsanād buddha-vibuddha-padmavat，汉语字面意思：因智慧开展而如开展之莲花）”是指智慧开展广大，犹如莲花绽放一般，因此“布达（藏文，梵文天城体，Buddha，汉语字面意思：佛陀）”是开展之义。这是世间一切善妙吉祥之首，是最殊胜的，没有比这更殊胜的了，并且世间和出世间的一切安乐，都是从佛陀薄伽梵的力量中产生的。所谓“他所开示”等，是指导师所开示的法，表诠之法是指作为能诠释的语言、言语、音声等，而所要诠释的法有三种：与取舍相关的，是需要修持的道法；所要获得的，是灭谛果法；所要证悟的，是法性真实之边。殊胜和极好是指不颠倒、不错谬之义，不动摇是指对于经文的意义，不因他人以过失来指责而动摇。