English
That which is non-existent is also the ripening fruit of accumulating practice. Manifest wisdom is another name for accumulating practice and ripening itself. Even if the number of names changes, it can also determine the place with the power of obtaining the unpolluted. A single mudra measures the manifestation, one of the four continents accumulates practice, and even within the boundary of one continent, the size of the ripening mudra tames the trainable. The remaining accumulating practice of the later times. With the view and conduct and meditation, diligently increasing strength, perfecting the supreme path, life empowerment. The implements used by Ali (藏文，梵文天城体，ali，汉语字面意思：阿) Kali (藏文，梵文天城体，kali，汉语字面意思：嘎里) arise from the power of skillful means. The superior other implements, such as ghee lamps, nectar skull cups, etc., are endowed with signs of accomplishment. The life empowerment arising from the power of Ali (藏文，梵文天城体，ali，汉语字面意思：阿) Kali (藏文，梵文天城体，kali，汉语字面意思：嘎里), which obtains and enjoys the supreme siddhi, and the separate life empowerments arising from the causes of perfecting the supreme path, such as skillful means, medicine, wind practice, etc. The supreme life empowerment arises from the power of practicing the path of liberation. It is the unpolluted vidyadhara. This is also the way to combine the cause, time, essence, and types, and. The view and conduct and manifest wisdom, etc., with the upper path, the types of the four, two, and eight life empowerments of the body are fully explained. The method of obtaining the fruit and the meaning of leading to the fruit are taken as the cause, and. In the true meaning, how the three wisdoms of hearing, thinking, and meditating are gradually practiced. Immediately entering, the meaning of the view of all dharmas being equal. Of the great practice sequence that is free from all attachments. The cause is knowledge and view, the condition is entering, the four dhyanas and five, all of these are vast accumulating practices, realizing and practicing the five yogis of the path accumulation combination. It is accomplished as it appears in the ninth chapter of the continuum of the number of months and days. There is no doubt that life empowerment is accomplished in the vajra body. Or, the body of the four elements, the body of the four names of discrimination, the body of the four elements, the body of karma, the remaining body itself is not abandoned, there is no birth or death, thus it becomes a vajra body. The days of accomplishment are superior, thirty multiplied by six, that is, six months. Medium twelve months, or fourteen months, inferior sixteen months. Three faculties: superior, medium, and inferior.
Chinese
务必如实不欺。 掌握权势的圣者，祈愿能成就长寿自在。 通达因的见解与果位的佛陀二者同时圆满， 获得对自明觉的掌控，寿命能住留一千六百年。 从一百年到十六年或八年之间递减，安住于世间。 不舍弃此身而前往佛地。 通达因的体性，真谛无别的意义，见解、所见之缘融入的禅定等达到究竟之后， 以五种受用资具和成办事业的殊胜成就，身体的无漏是指身体的生起转化为金刚身，从而没有衰老和死亡。 脉界的无漏是指从脉界产生的屎尿等不再产生，并且将脉界的譬喻意义寄托于其上而消失。 产生之处的无漏断绝而消失时，因为获得了对出生的自主，所以永远不会因业力而在三界轮回中转生。 身体本身没有生灭，因此生起转化为金刚身，即是对寿命拥有自在的持明者，从现见之法的今生中获得寂灭。 不舍弃此身而前往成佛之地。 远离轮回的八种怖畏和五毒的怖畏，圆满了四种神通和六种现量。 化现天人转轮王等国王的化身。 承接天、人、梵天等清净的转生，如果有人认为这样就没有差别了，虽然确实承接， 但因为安住于无漏的殊胜之地，所以才会有差别。 以天人的形象，针对不同根器对天人宣说佛法。 例如，如同那些持有能使人不畏惧毒蛇的药草吉打一样。 掌握寿命自在的持明者远离了五种无畏等，即没有生活，没有赞颂，没有轮回，远离了眷属的怖畏，舍弃了死亡的习气。 就像经文所说：因为没有变异而没有怖畏，没有赞颂的怖畏，轮回痛苦的怖畏，眷属提问的怖畏，以及没有死亡的怖畏。 第一种是没有脉界的漏失，并且因无漏的安乐而增长，远离了获得虚空藏的怖畏。 第二种是没有我执。
English
May Tshewang Drub, the holy one of the lineage of power, be sure to be truthful and not deceive. The view of understanding the cause and the Buddha of the fruit, both perfected at the same time, gaining control over one's own awareness, with a lifespan of one thousand six hundred years. Decreasing from one hundred years to sixteen or eight years, abiding in the world. Without abandoning this body, one goes to the state of Buddhahood. After perfecting the nature of understanding the cause, the meaning of the indivisibility of truth, the samadhi of entering the conditions of seeing, with five kinds of enjoyment and the special accomplishments of accomplishing the assembly, the absence of leakage of the body means that the arising of the body is transformed into a vajra body, so there is no aging or death. The leakage of the elements, the leakage from the elements, such as feces and urine, does not occur, and the metaphorical meaning of the elements is entrusted to it and disappears. When the leakage of the place of birth is exhausted and disappears, because one has gained autonomy over birth, one will never be reborn in the three realms of samsara due to karma. Because the body itself has no birth or death, the arising is transformed into a vajra body, which is the vidyadhara who has power over life, attaining nirvana from this life of the visible dharma. Without abandoning this body, one goes to Buddhahood. Free from the eight fears of samsara and the fears of the five poisons, perfecting the four miracles and the six direct perceptions. Manifesting as gods, humans, chakravartins, and other royal births. Taking pure rebirths as gods, humans, Brahma, etc., if one thinks there is no difference, although one does take them, it is because one abides in the excellent state of non-leakage that there is a difference. With the appearance of gods and humans, one teaches the Dharma to gods and humans according to their needs. For example, like those who carry the herb Kita, which makes one unafraid of poisonous snakes. The vidyadhara who controls life is free from the five fears, such as no livelihood, no praise, no samsara, free from the fear of retinue, and abandoning the habits of death. As the scripture says: Because there is no change, there is no fear, the fear of no praise, the fear of the suffering of samsara, the fear of the questions of the retinue, and the absence of the fear of death. The first is the absence of leakage of the elements, and it increases with the bliss of non-leakage, free from the fear of obtaining the treasury of space. The second is the absence of self-grasping.
Chinese
由于证悟诸法皆为平等性，他人无论说出多么恶劣的过失等言语，都不会有任何过错。第三，彻底解脱烦恼，从轮回中解脱出来，因此没有在轮回中漂泊的恐惧。第四，智慧的力量变得强大，即使像舍利子等人在同一时间提问，也能在同一时间给出毫无疑惑的解答。第五，获得对明觉的掌控，并转化为金刚身，因此没有死亡的恐惧。此外，还远离了轮回中的一切过失。圆满了六神通、四神变以及所有支分，能够照见三千大千世界。能够随意转生为天神或人类的国王。为了利益他人，能够调伏三千大千世界乃至百俱胝个世界。在因位的初地，与极喜地（བྷོ་དྷི་，bodhi，菩提，觉悟）和寿命自在二者具有相同的福分。我的行为是为了利益他人而努力，用一百一十六万六百年的寿命来圆满自己的利益。为了调伏其他有情众生，为了获得对寿命的自在，即使愿意住世无数劫，寿命自在之身也不会衰老，而是呈现出非常年轻的形态。从显现上来看，会根据所化众生的根器，将调伏时机的常执转移到所调伏的对境上，如果具备调伏的因缘，就会住世。获得寿命自在的持明者的体性，其种类包括拉摩夏等外在的五种甘露，以及誓言物内在的五种甘露等。通过服食精华获得寿命自在的持明，通过药物和下门结合的方法，依靠下门手印获得寿命自在的持明，以及通过瑜伽度母的上门轮和度母风息获得寿命自在。通过大乐和合道的殊胜圆满，证悟见解，并按照证悟的意义，次第显现无漏的智慧，这就是寿命自在的四种次第。获得十自在，即：获得寿命自在，因此能够自由地转移和安住；获得转生自在，因此能够示现各种化身；获得受用自在，因此能够享受五妙欲；获得意乐自在，因此能够随心所欲地显现自己和他人；获得神变自在，因此能够展现神变和奇迹。
English
Because all phenomena are realized as equality, no matter how much others say bad words such as faults, there is no fault. Third, completely liberated from afflictions and relieved from samsara, so there is no fear of wandering in samsara. Fourth, the power of wisdom becomes great, even if Shariputra and others ask at the same time, they can give answers without hesitation at the same time. Fifth, having gained control over awareness and transformed into a vajra body, there is no fear of death. Moreover, one is free from all the faults of samsara. Completing the six superknowledges, the four miracles, and all the limbs, one can see three thousand great thousand worlds. One can take birth as a king of gods or humans at will. For the benefit of others, one can subdue up to a hundred kotis of the three thousand great thousand world realms. In the first bhumi of cause, one has equal merit with both the Joyful Bodhi (བྷོ་དྷི་，bodhi，菩提，Enlightenment) and the Tshewang (Life Empowerment). My practice is to strive for the benefit of others, completing my own benefit with a life of one million one hundred sixty-six thousand six hundred years. For the sake of taming other sentient beings, in order to gain freedom over life, even if one wishes to remain for countless kalpas, the Tshewang body will not age, but will appear very young. From the appearance, the constant clinging to the time of taming will be transferred to the object to be tamed according to the capacity of the sentient beings to be tamed, and if there is a cause for taming, one will remain. The nature of the vidyadhara who has power over life, its types include the five external nectars such as Ra Mo Shak, and the five internal nectars of samaya substances, etc. Obtaining the vidyadhara who has power over life by taking essence, obtaining the vidyadhara who has power over life by the method of combining medicine and the lower gate, relying on the lower gate mudra, and obtaining the Tshewang vidyadhara by relying on the upper gate wheel of the yogini Tara and the Tara wind. Through the supreme perfection of the Maha Union path, realizing the view, and according to the meaning of realization, gradually manifesting uncontaminated wisdom, these are the four stages of Tshewang. Obtaining the ten powers, that is: obtaining the power over life, therefore being able to freely transfer and abide; obtaining the power over rebirth, therefore being able to show various manifestations; obtaining the power over resources, therefore being able to enjoy the five desirable qualities; obtaining the power over intention, therefore being able to manifest oneself and others as desired; obtaining the power over miracles, therefore being able to display miracles and wonders.
Chinese
示现。于法自在故，宣说各种法音。于智慧自在故，所知一切皆不愚昧。于心自在故，游戏百千三摩地。于业自在故，享用百千财富。于愿自在故，示现如何播种之果。如是说。获得寿命自在相似，然此具有差别，与经文结合，即是十自在之名相。于自在续中云：于寿命自在故，于轮回中尽未来际安住。如是，以彼能力之威力，有大小之差别，有漏与无漏之差别，即有漏与无漏二者。因此，意和行等何须赘述，差别不可思议。由其他因，如药物、方便、风等所成，非为殊胜道圆满持明。于殊胜道亦有功德之名称，宣说不同之品类，即：以具有增上身、色、名四蕴，而令觉性自在。为成就于无数劫等安住自在之持明。不舍弃具有余残分别生起之业之身，而安住于寂灭，以及此一切三漏等尽之大持明。无论如何行持，亦不退转于轮回，此非汝之境界。获得寿命自在，为从轮回中拔出气息，故而呼出大气息。于道生起之寿命自在之时，真谛不减反增，故称之为中见道。精通共同与自之法相，故见解通达，因三摩地串习，行持殊胜，故称之为寿命自在之持明。于本尊及人等持明，以金刚部等之传承故，从此不舍弃自之种姓，由持明之见解受持，而得觉性自在，故得持明之名。另有功德方面，名称之品类不可思议。广大者，真实为地界，即宣说净土。秘密名称为金刚，即金刚持以名呼唤而灌顶。见解通达且具足三摩地串习之究竟，故为自生之觉性。无内外之显现，为觉性持守之处。