Chinese
长寿仪轨修法之次第，欺骗死主的思择释义，寿自在欢喜凝聚之明点。功德海。
English
A Presentation on the Method of Accomplishing the Long Life Ritual, An Explanation of the Meaning of the Contemplation on Deceiving the Lord of Death, A Drop of Joyful Empowerment. Qualities Ocean.
Chinese
第二，关于这一点，从那里说，“为了使这个更加殊胜，是Prāṇa（藏文：པྲཱ་ཎཿ，梵文天城体：प्राण，梵文罗马拟音：prāṇaḥ，汉语字面意思：命），即从Aṇa（藏文：ཨཎ，梵文天城体：अण，梵文罗马拟音：aṇa，汉语字面意思：原子）到Gha。”又或者说，在业上加上Aṇa（藏文：ཨཎ，梵文天城体：अण，梵文罗马拟音：aṇa，汉语字面意思：原子）也被解释为：“所谓命，是大风，从口和鼻中运行。”这指的是对所说的心的风加以殊胜，而不是命风的同义词。因此，Prāṇa（藏文：པྲཱ་ཎཿ，梵文天城体：प्राण，梵文罗马拟音：prāṇaḥ，汉语字面意思：命）这个词的意思是殊胜地运行，即由于恒常在内外运行而起作用，或者在生存期间一直运行，指的是命或心的风。并非仅仅指特定的持命风的情况。第四，在《法句经》中说：“何为命根？乃三界之寿命。”因此，本体上没有差别，如果从相的差别，或者从所依和能依的差别来区分，则有三种：经部宗、密宗和医方明中所说的。第一种有两种：差别和所依。第一种是，先前业力的身体所依，在那里，寿命的长短所投射的命的延续，以相似的方式存在，那是寿命的行；现在业力或行为的果报时期，一直到生存，那是命的行。经部宗中，世尊说：“加持了命的行，舍弃了寿命的行。”这很清楚，这是经部宗的观点。第二种是，寿命的所依是暖和识，而它们的所依也是寿命，因此相互依赖而存在，所以暖和识是两种所依。从心和意的角度来说，没有差别。“心、意和识，意义相同。”因为有这样的说法。第二种是按照密宗的观点，在《无垢光》中说：“在中脉中，命的脉络被固定，从而给予寿命和无病。”这里有三种：脉、风和明点。第一种是，在同一部经中说：“菩提心转变为幼苗，在心间的空隙中，成为十种脉、命等风的所依，它们也非常微细，只有头发的粗细。”因此，以具备六界的补特伽罗的角度来说，在六个脉轮之间，具备自身一半又十三的尺度，作为阿赖耶识的所依，被大命的风充满而存在。
English
Secondly, regarding this, it says from there, "In order to make this more excellent, it is Prāṇa (Tibetan: པྲཱ་ཎཿ, Sanskrit Devanagari: प्राण, Sanskrit Romanization: prāṇaḥ, Chinese literal meaning: life), that is, from Aṇa (Tibetan: ཨཎ, Sanskrit Devanagari: अण, Sanskrit Romanization: aṇa, Chinese literal meaning: atom) to Gha." Or it is also explained that Aṇa (Tibetan: ཨཎ, Sanskrit Devanagari: अण, Sanskrit Romanization: aṇa, Chinese literal meaning: atom) is added to action, saying, "What is called life is the great wind, which moves through the mouth and nose." This refers to the excellence added to the wind of the heart itself, and it is not a synonym for the life-wind. Therefore, the word Prāṇa (Tibetan: པྲཱ་ཎཿ, Sanskrit Devanagari: प्राण, Sanskrit Romanization: prāṇaḥ, Chinese literal meaning: life) means to move excellently, that is, it functions by constantly moving inside and outside, or it continues to move as long as one lives, referring to the life or the wind of the heart. It is not just about the specific instance of the life-sustaining wind. Fourthly, in the Abhidharma it says, "What is the faculty of life? It is the life of the three realms." Therefore, there is no difference in essence, and if we differentiate based on the difference in aspects, or based on the difference between the support and the supported, there are three: the Sutra system, the Tantra system, and what arises from the science of medicine. The first has two: difference and support. The first is that the life-continuum, which is projected by the previous karma of the body-support, where the length of life exists in a similar manner, is the formation of life; the period of the fruit of present karma or action, until one lives, is the formation of life. In the Sutra system, the Blessed One said, "Having blessed the formations of life, he abandoned the formations of lifespan." This is clear, and this is the view of the Abhidharma. The second is that the support of life is heat and consciousness, and their support is also life, so they exist in mutual dependence, so heat and consciousness are the two supports. From the perspective of mind and intellect, there is no difference. "Mind, intellect, and consciousness are the same in meaning." Because there is such a statement. The second is according to the Tantric system, in the "Stainless Light" it says, "In the central channel, the life-channel is fixed, thereby giving life and freedom from disease." Here there are three: channels, winds, and bindus. The first is that in the same scripture it says, "The mind of enlightenment transforms into a sprout, and in the spaces of the heart, it becomes the support of the winds such as the ten channels and life, and they are also very subtle, only the size of a hair." Therefore, from the perspective of a person possessing the six elements, between the six chakras, possessing a measure of thirteen and a half of its own, as the support of the all-ground consciousness, it exists filled with the wind of great life.
Chinese
犹如晴朗的虚空一般，具有阿瓦杜帝和苏苏玛等众多名称，从维生的角度来说，被称为命脉。据说，只要风和菩提心流入轮穴中脉的十二根转移脉，生命就会存在。第二，在《密集金刚》中说：“最初的怙主变为愤怒金刚三面。”意思是，当阿赖耶识进入子宫时，由于生起烦恼意，从白红二者的精华中形成命气阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）的形态，十个月内增长十种风，从而维持现在的身体和生命。只要没有增减，风在所有脉中流动，生命就会存在，不会出现死亡的征兆。第三，在《律生论》中说：“顶轮大乐轮，莲花四瓣之形，微细菩提心之所，是一切所依之形，乃菩提心之自性。”等等。所说的是，阿赖耶和命气的所依，依赖于从父母获得的白分含（藏文：ཧཾ，梵文天城体：हं，梵文罗马拟音：haṃ，汉语字面意思：含）和红分短阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）的形态，位于中脉的上下端，从而融入十二精华和二十四糟粕以及七万二千脉中。微细的七万二千脉和二十四主脉中，风血流动的享用已经融入，现在正在享用，本源是主，即脉的尖端、腰部和根部必须结合。注释：以享用主的方式流动，即明点增长多少，寿命和福德等就增长多少。第三，按照医学的说法，有四种：光彩、魂、血和暖。第一，在《八支论》中说：“何者因恐惧而恐惧，何者是众生的生命，何者位于心中且遍布，那是生命的至高之处。”如是说，食物的精华是身体七种营养素的最终完成，被称为光彩之精华，遍布全身，是长寿的所依。第二，魂或生命存在的所依，本质是生命气息的提问，从魂脉中
English
Like the clear sky, it has many names such as Avadhuti and Susuma, and from the aspect of sustaining life, it is known as the life channel. It is said that as long as wind and bodhicitta flow into the twelve transforming channels of the central channel of the chakra, life will exist. Secondly, in the Guhyasamaja it says, "The first protector himself transforms into the three-faced wrathful vajra." The meaning is, when the alaya consciousness enters the womb, due to the arising of afflicted mind, the life-wind A (Tibetan: ཨ, Sanskrit Devanagari: अ, Sanskrit Romanization: a, Chinese literal meaning: A) is formed from the essence of white and red, and ten winds increase in ten months, thereby maintaining the current body and life. As long as there is no increase or decrease, and wind flows in all the channels, life will exist and there will be no signs of death. Thirdly, in the Samvarodayatantra it says, "In the crown chakra of great bliss, the shape of a lotus with four petals, the place of subtle bodhicitta, is the form of all support, the nature of the essence of bodhi." etc. What is said is that the support of alaya and life-wind depends on the white element Ham (Tibetan: ཧཾ, Sanskrit Devanagari: हं, Sanskrit Romanization: haṃ, Chinese literal meaning: Ham) and the red element short A (Tibetan: ཨ, Sanskrit Devanagari: अ, Sanskrit Romanization: a, Chinese literal meaning: A) obtained from the parents, located at the upper and lower tips of the central channel, thereby dissolving into the twelve essences and twenty-four impurities and seventy-two thousand channels. In the subtle seventy-two thousand channels and the twenty-four main channels, the enjoyment of wind and blood flowing has already dissolved, and now it is being enjoyed, the source is the master, that is, the tip, waist, and root of the channel must be combined. Note: Flowing in the manner of the master of enjoyment, that is, the more the bindu increases, the more life and merit, etc., increase. Thirdly, according to medicine, there are four: radiance, soul, blood, and warmth. First, in the Astangahrdaya it says, "Whatever is frightened by fear, whatever is the life of beings, whatever dwells in the heart and pervades, that is the supreme place of life." As it says, the essence of food is the final completion of the seven nutrients of the body, called the essence of radiance, pervading the entire body, and is the support for long life. Second, the support where the soul or life resides, the essence is the question of life-breath, from the soul channel
Chinese
由于它通过肢体在外面游荡，如果这个人虚弱，那么晚上游荡的鬼神会抓住并享用他，因此被称为灵魂游荡、被抢夺、被盗等，因为损害了所依之魂，也会损害所依之人的寿命，因此所依之脉也被称为魂脉。如是说：由于心未获得自主而向外看，以无明取了恶劣的轮回之身，魂脉游荡成为寿命的所依。第三，导师英雄说：众生的生命依赖于血液，血液良好地存在和流动，生命也良好地存在。第四，火热：依赖于胃中未消化的状态，它使寿命、力量、光彩、五大元素之精华和七种精华增长和发展，因此被说是生命之根本，并且与《俱舍论》中所说的热量意义相同。依赖于这些，寿命存在与否的来回变化是可以区分的，因为它是身体和寿命存在的根本，所以像“脉”一样，是同一本体和所依与能依的关系。依赖于此，寿命存在的因缘和成就长生不老的关键等，也可以顺便得知。第五，有三：生存的差别，死亡的类别，以及是否存在突发死亡的讨论。第一，通过咒语和精华，持明者成就，以及获得一心专注的禅定正行，以及无心三摩地等，在抛弃未完成之前不会放弃生命。四大天王等诸神，从寿命九百万年开始向上增长，直到有顶天众生寿命长达八万大劫。地狱的寿命，最短的也难以用人类的年数来衡量，最长的则无法用劫来衡量。饿鬼的寿命为一百九十万年。旁生的寿命，最长为一劫，最短为一刹那，不确定。如果声音不好听，寿命就缩短；如果声音不好听两次，寿命就减半。这里不确定，最后是十年，最初是不可估量。因此，人类世界中，北俱卢洲的人寿命一千年，西牛贺洲的人寿命五百年，东胜身洲的人寿命二百五十
English
Because it wanders outside through the limbs, if that person is weak, then the spirits that wander at night will seize and enjoy him, therefore it is called soul wandering, being robbed, being stolen, etc., because it harms the dependent soul, it will also harm the life of the dependent person, therefore the dependent channel is also called the soul channel. As it is said: Because the mind has not obtained autonomy and looks outward, taking the evil body of samsara with ignorance, the wandering soul channel becomes the support of life. Third, the teacher Hero says: The life of sentient beings depends on blood, and if the blood exists and flows well, then life also exists well. Fourth, fire heat: depending on the undigested state in the stomach, it makes life, strength, radiance, the essence of the five great elements, and the seven essences grow and develop, therefore it is said to be the root of life, and it has the same meaning as the heat mentioned in the Abhidharma. Depending on these, the coming and going of whether life exists or not can be distinguished, because it is the root of the existence of body and life, so like "channel", it is the same entity and the relationship of dependent and support. Depending on this, the causes and conditions for the existence of life and the key to achieving immortality, etc., can also be known incidentally. Fifth, there are three: the difference of survival, the categories of death, and the discussion of whether there is sudden death. First, through mantras and essences, the vidyadhara is accomplished, and the samadhi of one-pointed concentration is obtained, and the mindless samadhi, etc., do not give up life until the throwing is not completed. The gods of the Four Great Kings, etc., grow upward from a life of nine million years, until the beings of the peak of existence have a life of eighty thousand great kalpas. The lifespan of hell, the shortest is difficult to measure in human years, and the longest is immeasurable in kalpas. The lifespan of pretas is one million and nine hundred thousand years. The lifespan of animals, the longest is a kalpa, the shortest is a moment, uncertain. If the sound is not pleasant, the lifespan is shortened; if the sound is not pleasant twice, the lifespan is halved. Here it is uncertain, the last is ten years, the first is immeasurable. Therefore, in the human world, the people of Uttarakuru have a lifespan of one thousand years, the people of Godaniya have a lifespan of five hundred years, and the people of Purvavideha have a lifespan of two hundred and fifty