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如果未获得这个，经文中说，中等会获得来世，最下等会获得经历多次转世的异熟果报之身。认为在中阴获得是不合理的，因为异熟的法不圆满。从积累资粮到结合无漏，没有说过比异熟自性更低劣的智慧。并且，这本身是结合广大之事的最后机会。第一点成立，如《道次第》中所说：天瑜伽明晰圆满成熟，身体的网遮蔽之时，如妙音鸟般无惧，脱离后显现即是异熟。第二点成立，如《小道》中所说：因力量弱小、因缘和愿力不足，留下产生分别念的残余之身。第三点成立，如《道次第》中所说：如同广阔的视野和广阔的土地，未获得手印，圆满形象且力量强大者，正是那一个。并且，那一个刚一脱离，就圆满了四种手印，成为我的。第二，对于本体的疑惑进行辨析：一些古人说，异熟的本体是脱离这个身体后，前往大手印时的那一刹那。对此，宗喀巴大师问道：这不合理，因为存在两个过失。第一，这个异熟是利益他人还是不利益他人？如果不利益他人，就与“不舍弃安置他人”相矛盾。如果利益他人，那一刹那就能圆满利益他人，那就与佛陀没有差别了。第二个过失是：因为从那一刹那结合大手印，所以那个异熟比长寿灌顶更好。第二，长寿持明六法中，第一，获得的原因和时间是：以三种智慧对见解和禅定有特殊的证悟和串习的大智慧者，积累资粮六个月或者最少不超过十六个月，就结合有余依的长寿灌顶。如《道次第》中所说：串习三种智慧，证悟禅定平等之义，修习广大无边。证悟和串习五种入定之法，如月和日般不断修习，无疑会获得金刚身。第二，自身的本体是：无需修生起，就能见到法性自性光明，并且所有漏洞都已耗尽，那
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If this is not obtained, the scriptures say that the intermediate will obtain the next life, and the lowest will obtain the body of fruition through multiple rebirths. It is unreasonable to think that it can be obtained in the bardo, because the dharma of fruition is not complete. From accumulating merit to combining with the uncontaminated, there is no mention of wisdom lower than the nature of fruition. Moreover, this itself is the last opportunity to combine with the great. The first point is established, as stated in the Lamrim: The yoga of the deity is clear, complete, and mature, when the net of the body is obscured, like the Kalapingka bird without fear, the manifestation after separation is fruition. The second point is established, as stated in the Lamchung: Because of weak strength, poor conditions, and weak aspirations, the remaining body that produces conceptual thoughts is left behind. The third point is established, as stated in the Lamrim: Like a vast field of vision and a vast land, without obtaining the mudra, the one with a complete form and great power is the very one. And, as soon as that one is separated, it perfects the four mudras and becomes mine. Second, examining the doubts about the essence: Some ancient people say that the essence of fruition is that moment when one leaves this body and goes to Mahamudra. To this, Je Rinpoche asked: That is not reasonable, because there are two faults. First, does this fruition benefit others or not? If it does not benefit others, it contradicts "not abandoning and placing others." If it benefits others, then it can perfectly benefit others in an instant, so it is no different from the Buddha. The second fault is: because it combines with Mahamudra from that instant, that fruition is better than the longevity empowerment. Second, in the six dharmas of longevity vidyadhara, first, the cause and time of obtaining it is: a great wisdom person who has special realization and familiarity with the view and samadhi through the three wisdoms, accumulates merit for six months, or at least no more than sixteen months, and then combines with the longevity empowerment with remainder. As stated in the Lamrim: By practicing the three wisdoms, realizing the meaning of equality in samadhi, meditating on the vast and boundless. By realizing and practicing the five entries of samadhi, practicing continuously like the moon and sun, there is no doubt that one will obtain the vajra body. Second, one's own essence is: without having to cultivate the generation stage, one sees the clear light of the nature of reality, and all the outflows are exhausted, that
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且成为不坏金刚身。 还有，如前所说：证悟义见究竟时，以积聚受用所成之悉地，身界生处诸漏尽，转成金刚身，乃寿命之族。 如是。 剩余的意义，寿命的长短是：为自利而修习道，能住留至一千六百年。为利他，能自在寿命，如大导师莲花生一样，随欲延缓，不衰老而住世。 如彼所说：为自利而精进，能以一千六百年圆满寿命。为他利而得自在，即使住处经历无数劫，身形仍如少年般，以调伏之方式利益众生。 如是。 第三，种类是：依靠药物的精炼而成就的；依靠滴露、摄取等结合之方法而成就的；依靠度母风之结合而成就的；以及圆满道之殊胜灌顶，共有四种。 如彼所说：本体为方法与药物之持明，瑜伽度母之持明，以及圆满道之次第四种。 如是。 其中，前三种因无证悟串习之力，仅依赖物质与方法，虽在寿命上相似，然为有漏，后者则为无漏。 第四，装束是：示现为人和欲界天主之装束。 如彼所说： धारण天人和天王之生。 如是。 虽是如此，然与其他人天不同，因能自在受生。 还有，如前文所说： 虽 धारण人、天、梵天之清净生，然不同之处在于能于地上转移，以彼装束而说法。 如是。 这些也是化身的装束，而自己的本体是：因将现在的身体转化为金刚身，故具有一生之果的相貌。 第五，神通之境是：一般的六种神通，以及特别的五门之五识二十五种，与四大部洲百俱胝之刹土相等同的境界，并能成办如是之利益。 如彼所说： 如前调伏所有境，因诸蕴自性为智慧，彼即一与多之
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And becomes the indestructible Vajra body. Furthermore, as previously stated: When the realization of meaning is perfected, through the accomplishment of siddhis from accumulating and enjoying, the body's elements, birthplaces, and outflows are exhausted, transforming into a Vajra body, the lineage of life. Thus it is. The remaining meaning, the length of life, is: For the sake of self-benefit, practicing the path, one can remain for up to one thousand six hundred years. For the benefit of others, one has mastery over life, like the great teacher Padmasambhava, delaying it as desired, remaining in the world without aging. As it is said: By striving for self-benefit, one can complete life with one thousand six hundred years. For the sake of others, having attained freedom, even if the dwelling place experiences countless eons, the form remains like that of a youth, benefiting beings through the means of taming. Thus it is. Third, the types are: those accomplished through relying on the essence of medicine; those accomplished through relying on the methods of combining drops, seizing, and so on; those accomplished through relying on the combination of Tara and wind; and the supreme empowerment of the complete path, there are four types. As it is said: The essence is the vidyadhara of method and medicine, the vidyadhara of yogini Tara, and the four stages of the complete path. Thus it is. Among these, the first three lack the power of realization and habituation, relying solely on substances and methods, although similar in terms of life, they are with outflows, while the latter is without outflows. Fourth, the attire is: showing the attire of the chief of humans and desire realm gods. As it is said: धारण the birth of a king of gods and humans. Thus it is. Although it is so, it is very different from other gods and humans, because it can freely take birth. Also, as stated in the previous text: Although धारण the pure birth of humans, gods, and Brahma, the difference is that it can transform on the earth, teaching the Dharma with that attire. Thus it is. These are also the attire of emanations, and one's own essence is: because the present body is transformed into a Vajra body, it has the appearance of the fruit of one lifetime. Fifth, the object of clairvoyance is: the general six clairvoyances, and the special twenty-five types of five sense consciousnesses of the five doors, the realm equal to one hundred million times four continents, and can accomplish such benefits. As it is said: As before, taming all realms, because the nature of the aggregates is wisdom, it is one and many.
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穷尽边际。 习惯于无二的现证。 为了通过见而净除六垢， 如是显现色、声、香、味、触， 识的差别显现为五根。 一根能断五境。 没有完整与不完整的坏灭之忧。 此外，还有天耳， 以及天眼的现量智， 还有忆念前世， 以及知晓他者心意， 以及知晓死亡、转移、出生的， 以及神变智，也知晓烦恼漏尽。 如是等等，通过知晓对境， 调伏了什么和什么。 那被说为不可逆转、无漏， 以及从自在种姓之名称中说出。 如是。第六，果：或者以渐次，或者以顿超的方式，与大手印和任运成就持明以任何方式结合，或者甚至与大智慧究竟的佛地结合也是有的。次第而言，如《道次第》所说：为了自己或他者，有权者，在寿命的限度或任何时间内，安住于尽头，自己的修持，如前一样，或者渐次或者同时。如《广大论》所说：寿命以十和六，成百上千地延长而住留，不舍弃身体而成佛。顺便说一下，遣除诤论：寿命自在与大手印结合之时，金刚身是舍弃还是保持？如果如前者，则有剩余的定义会退失；如果如后者，因为大手印存在于智慧幻化的状态中，金刚身与庸常的状态不相同。如果这样说，那么既不舍弃，也不如那样地保持，因为金刚身转变安住于智慧幻化身。譬如，获得点金术的铁，不会单独舍弃而变成金子一样。又，那些寿命自在实际上是住留一千六百年还是不住留？不住留则与教证相违，住留则寿命自在比成熟的智慧更大，因为结合大手印成熟迅速。不能这样认为，因为力量小，缘起和愿力弱。这样说就很清楚了。尊者提问说：想在六百年中修行大手印和任运成就持明，如《遣除障碍明灯》所说：以寿命自在成就佛陀的时间，对于上中下根器没有决定。下根器的自在
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Exhausting the limits. Habituated to the non-dual direct realization. In order to purify the six stains through seeing, Suchness manifests as forms, sounds, smells, tastes, and touch. The distinctions of consciousness manifest as the five roots. One root severs the five objects. There is no fear of destruction, whether complete or incomplete. Furthermore, there is the divine ear, And the direct knowledge of the divine eye, And the recollection of past lives, And knowing the minds of others, And knowing death, transference, and birth, And also the miraculous knowledge, also knowing the exhaustion of defilements. Thus, by knowing the objects, What and what are tamed. That is said to be irreversible, without outflows, And is spoken from the name of the sovereign lineage. Thus it is. Sixth, the fruit: either gradually or abruptly, uniting with Mahamudra and Spontaneous Accomplishment Vidyadhara in any way, or even uniting with the ultimate Buddha-ground of great wisdom is also possible. In sequence, as stated in the Lamrim: For the sake of oneself or others, the empowered one, at the limit of lifespan or whatever extent, abiding at the end, one's own practice, as before, either gradually or simultaneously. As stated in the Extensive Treatise: Life is prolonged and dwells for hundreds and thousands by ten and six, without abandoning the body, becoming a Buddha. Incidentally, refuting disputes: When life empowerment is united with Mahamudra, is the Vajra body abandoned or retained? If the former, the definition of remaining with residue is lost; if the latter, because Mahamudra exists in the state of wisdom illusion, the Vajra body is not the same as the ordinary state. If it is said thus, then it is neither abandoned nor retained as such, because the Vajra body transforms and abides in the wisdom illusory body. For example, like iron that has obtained the elixir of transmutation, it does not become gold by being separately abandoned. Also, do those life empowerments actually dwell for one thousand six hundred years or not? If they do not dwell, it contradicts the scriptures; if they dwell, then life empowerment is greater than ripening wisdom, because uniting with Mahamudra ripens quickly. It cannot be asserted thus, because the power is small, and the conditions and aspirations are weak. This is clear. The venerable one asks: It is desired to practice Mahamudra and Spontaneous Accomplishment Vidyadhara for six hundred years, as stated in the Lamp for Clearing Obstacles: The time for achieving Buddhahood through life empowerment is not definite for superior, middling, or inferior faculties. The empowerment of the inferior faculty
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在六千六百年之内与佛结合。在那期间，将行进于大手印和任运成就的持明。如是说。这样，如果问“住于寿命的限度或多少的最后”是否有妨碍？没有妨碍，因为“最后”这个词不一定非要用在穷尽的最后，因为，如是说：“最后是穷尽、末端和部分。”这样想，现在还要研究。成就延缓，为了自己的利益，无论何时修持大手印都有自主权，因为是对寿命有自在的缘故。也如是说：“为了自己或他人的利益是有自在的。”这样明显地说过了。第三，大手印的持明有六个方面，第一，获得的因缘时间是：串习于一和戏论的禅定之流，以及清净对见解特别执着的俱生障碍是本体的因，因为获得了对寿命的自在，从寿命自在转为大手印的时间，没有决定放在一个方面。如是道次第中说：“一和多的瑜伽士，为了生起身心，自性天，见惯积聚的最后修成，俱生的障碍清净是本体的因。”以及“具有剩余的延缓修持最后，变成那个没有决定的。”第二，自己的本体是：所修显现，以前所修的本尊的装束，执持自相且不动的禅定，与安住一起的清净垢染，进入到其中。从中：“自心是大手印，所修的任何显现身，具有共同殊胜的相好，第二受用是手印的种姓。”以及“具有智慧身的装束，从生起的金刚身中解脱。”第三，种类是：克里亚的种姓三种，邬波瑜伽的种姓四种，瑜伽的种姓五种，玛哈瑜伽的殊胜五种，从中：“那个种姓三种种姓四种，五和殊胜五的持明者。”第四，装束是：不从本尊大手印中移动，对于利他化身的装束没有决定，因为示现为猎人和妓女等而做事情。从中：“如同不从等持的状态中移动。”以及“猎人和妓女