English
Therefore, it becomes uncontaminated. If you want to know how it is uncontaminated, generally speaking, the antidote to completely eliminate the clinging to afflictions is the path of seeing, and the path of seeing pervades uncontamination. The path of seeing is life empowerment, as it is said: "At this time, the intermediate truth is not seen." Life empowerment is the ripening path being smooth, and ripening pervades the path of seeing. Just the ripening being the path of seeing, the leakage of afflictions will not arise. Furthermore, if the clinging to afflictions arises, it will not become nirvana, and nirvana pervades the absence of the leakage of afflictions. This pervades ripening, because ripening is said to be nirvana from here. There is also no leakage of the place of birth, because one will not involuntarily enter the four births. Therefore, ripening is indeed uncontaminated. If it is said that because there is leakage of the navel, body, and elements, it becomes contaminated, then even the supreme emanation Shakya Simha also has a body, and feelings of pleasure and pain also arose at the time of passing away, so would that also become contaminated? Therefore, this ripening is uncontaminated. The supreme path is the single realm of reality. Having accumulated the accumulations, the path is divided into the path of life empowerment with remainder and the path of ripening without remainder, according to the size of the intellect. Although there is a difference in the size of the intellect between the two, the steepness of the path is equal, so there is no situation of combining one with the other. If so, is it not contradictory to what is said in the small path: "At that time, it ripens, that body, transforms into a vajra body, and combines with life"? It is not contradictory, because this is accumulating the accumulations, and combining with life empowerment with great intellect, it is the source of combining with the vajra body without abandoning the body ripened by the karma of the previous life, it is not referring to this ripening. Perfecting strength through diligent intention and conduct refers to the life empowerment of the complete path, which is also based on the intention of the path of means and the path of liberation, perfecting the strength of the path, becoming the vajra body without birth and death. What is strength? It is the twenty-five kinds of superknowledge and being free from the five fears, and so on. "Resources arise from the power of means." Resources are the channels and winds that abide in oneself, and means is suppressing the upper wind and restraining the lower wind, making the wind usable, thereby becoming long-lived. The path of liberation is accomplished by the wind
Chinese
是长寿。具有其他用品的标志，意思是说，其他如前一样，不依赖于自身所拥有的用品，而是依赖于其他的外部用品，如药物、拉摩沙等，通过成就精华而长寿，这是由药物成就的长寿灌顶。从成就嬉戏的力量中产生，意思是说，在修持大法的时候，在迎请明妃的虚空时，男女嬉戏，吞食菩提心而长寿，这是从方便中产生的长寿灌顶。像这样，如果三种共同的长寿灌顶没有被纳入见解的计算中，那就是道，如果被纳入见解的计算中，那就成为方便道。那么，与圆满的殊胜道有什么区别呢？区别很大，三种共同的长寿灌顶，是依赖于物质而成就的，所以是有漏的，而圆满道的长寿灌顶，是从见解和禅定中成就的，所以本体是无漏的。金刚身转变毫无疑问。意思是说，那么在修积荟供的时候，在获得长寿灌顶的时候，是舍弃荟供的身躯而转变成金刚身，还是不舍弃而转变呢？如果舍弃荟供的身躯，那就不会变成有余，如果不舍弃，那么荟供的粗大身体，就转变安住于金刚身中。就像老年人安乐地走向死亡一样。说，身体、界、生处漏尽。意思是说，长寿灌顶是远离三种漏的，因为变成了金刚身，所以远离死亡。因为不排泄大小便，所以远离身体的漏，因为身体没有饥渴和疾病，所以没有界的漏，因为不需要为了自己的利益而随意进入四个生处，所以没有生处的漏。为了利益他人而进入化身，则没有定准。总之，长寿灌顶的根本身是不生不灭的金刚身，而化身则是 धारण天人等上层阶级的装束，做利益众生的事业。为了自己的利益而努力，一千六百是寿命的圆满。意思是说，长寿灌顶，这些持明者不是为了自己的利益而住一千六百年吗？如果不是，那就与这个论典相违背。与大手印结合，成熟迅速
English
Is longevity. Having the signs of other items, meaning that the other, as before, does not rely on the items that reside within oneself, but relies on other external items, such as medicine, rāmośaka, etc., achieving longevity through accomplishing the essence, this is the longevity empowerment accomplished through medicine. Arising from the power of enjoying siddhis, meaning that during the time of great practice, at the time of invoking the consort's space, the male and female enjoy, consuming bodhicitta, and thus there is longevity, this is the longevity empowerment arising from skillful means. Like this, if the three common longevity empowerments are not included in the calculation of view, then it is the path, if they are included in the calculation of view, then it becomes the path of skillful means. Then, what is the difference with the complete supreme path? The difference is great, the three common longevity empowerments are accomplished by relying on material substances, so they are contaminated, while the longevity empowerment of the complete path is accomplished from view and samādhi, so its essence is uncontaminated. There is no doubt about the transformation into a vajra body. It means, then, during the accumulation of the gathering, at the time of obtaining the longevity empowerment, is the body of the gathering abandoned and transformed into a vajra body, or is it transformed without being abandoned? If the body of the gathering is abandoned, then it will not become remaining, if it is not abandoned, then the coarse body of the gathering transforms and abides in the vajra body. It is like an old person peacefully going to death. Saying, the body, element, and birth place are exhausted of outflows. It means that the longevity empowerment is separated from the three outflows, because it has become a vajra body, so it is separated from death. Because there is no excretion of urine and feces, so it is separated from the outflow of the body, because the body has no hunger, thirst, and disease, so there is no outflow of the element, because it is not necessary to enter the four birth places arbitrarily for one's own benefit, so there is no outflow of the birth place. There is no certainty in entering the emanation body for the benefit of others. In short, the root body of the longevity empowerment is the vajra body that does not arise or cease, while the emanation body is धारण taking on the attire of upper classes such as gods and humans, doing the work of benefiting sentient beings. Striving for one's own benefit, one thousand six hundred is the completion of life. It means that the longevity empowerment, are these vidyādharas not staying for one thousand six hundred years for their own benefit? If not, then it contradicts this treatise. Combining with Mahāmudrā, maturation is rapid.
Chinese
为了那个缘故。如果那样更快，那么长寿自在为了我的缘故也能住留一千六百年。因为成熟果报不能住留那么长的寿命。如果认为成熟果报智慧广大，那就和经论相违背了。因为力量小，养育能力弱。这样说的。从种姓相同的一百个殊胜化身中。 意思是说，长寿自在为了自身利益的行为是，对于和自己种姓相同，成为最殊胜智慧的长寿自在听闻佛法。对于大手印持明者也听闻佛法，对于化身也听闻佛法。从串习中也会显现。大手印的仪轨是显现为任何种姓的身相。那也是在有戏论中，对于主要所做的串习的天神身相中，显现为一个。那也是一个在有戏论中，显现为主要所做的。化身没有决定，显现为猎人和妓女等，做利益有情的事情。具足共同殊胜的相好。 意思是说，共同的三十二种妙相是，手足具有轮相等等。八十种随好是，指甲红如铜色等等，是从二十万部中宣说的那些。殊胜的相好是三十二种妙相，在那每一个上面加上五种头饰，就是八十种随好，是和大手印持明者相结合的。如果这样，报身有什么差别呢？享用第二种手印的种姓。 意思是说，不是真正的报身，因为和报身的仪轨相同，所以说是第二报身。在见解上，起立安坐等等差别非常大。具有智慧身之仪轨。 意思是说，长寿自在和大手印持明者相结合的时候，是舍弃金刚身，还是如那样携带？如果舍弃，就不能成就余身，如果如那样携带，就不能成为智慧幻化身。如果这样问，回答说，不是舍弃也不是不具足，意思是说，长寿自在的身不是舍弃，也不是如那样不具足，如果那样，如何结合呢？金刚身本身转变为智慧幻化身。在先前的持明者处力量圆满。 意思是说，先前的道路大手印
English
For that reason. If it is faster that way, then Longevity Empowerment can also stay for sixteen hundred years for my sake. Because the ripening result cannot stay for that long of a lifespan. If one thinks that the ripening result has great wisdom, then it contradicts the scriptures. Because the power is small and the nurturing ability is weak. That's what was said. From a hundred supreme emanations of the same lineage. It means that the practice of Longevity Empowerment for its own benefit is to listen to the Dharma from Longevity Empowerment, who is of the same lineage as oneself and has become the most supreme wisdom. One also listens to the Dharma from the Mahamudra Vidyadhara, and one also listens to the Dharma from the emanation body. From habituation, it will also become manifest. The ritual of Mahamudra is to manifest as the body of any lineage. That is also in the elaborate, in the deity body of the habituation that is mainly done, it manifests as one. That is also one that manifests as the main thing done in the elaborate. The emanation body is not definite, it manifests as hunters and prostitutes, etc., doing things that benefit sentient beings. Possessing the common supreme marks and examples. It means that the common thirty-two major marks are, the hands and feet have wheel marks, etc. The eighty minor marks are, the nails are red like copper, etc., which are explained from the two hundred thousand sections. The supreme marks and examples are the thirty-two major marks, and on each of those, adding five kinds of head ornaments, are the eighty minor marks, which are combined with the Mahamudra Vidyadhara. If so, what is the difference with the Sambhogakaya? Enjoying the second type of Mudra lineage. It means that it is not the real Sambhogakaya, because it is similar to the ritual of the Sambhogakaya, so it is called the second Sambhogakaya. In terms of view, standing and sitting, etc., the differences are very large. Possessing the ritual of the Wisdom Body. It means that when Longevity Empowerment combines with the Mahamudra Vidyadhara, does one abandon the Vajra body or carry it as it is? If one abandons it, one cannot accomplish the remaining body, and if one carries it as it is, one cannot become the Wisdom Illusory Body. If one asks this, the answer is, it is neither abandoned nor not possessed, meaning that the body of Longevity Empowerment is not abandoned, nor is it not possessed as it is, if so, how does one combine? The Vajra body itself is transformed into the Wisdom Illusory Body. Power is perfected in the previous Vidyadhara. It means that the previous path Mahamudra
Chinese
在那波的持明阶段，观行之力得以圆满。如所说般清净垢染，在大手印持明阶段，如所说般与俱生之垢染清净。第二佛是报身，三种智慧是，对报身进行闻思修三者，依此便能获得任运成就。刹那依赖持明之边际。意思是说，任运成就的持明获得成佛之时，是在事业圆满的刹那获得，那也是习气之障仅有极其微细的部分。犹如白天的星星般，有却感觉不到，被微小的一点所遮蔽，对此，依靠金刚般的事物进行清净。那也是持明者的最后阶段，是顶峰。仪容即是胜者。意思是说，任运成就的持明的仪容，是六种姓之第六，大金刚持的仪容。是法身的代表，而化身则不一定，示现寂静和忿怒，以及胜者义成等等。以金刚般的等持。譬如金刚石，对外能摧毁一切坚硬之物，对内则任何事物都无法摧毁它。同样，在任运成就的持明阶段，以意念专注的等持，对外能摧毁一切微细的习气之障，对内则任何烦恼等障都无法沾染，因此，等持如同金刚石一般，所以称为金刚般的等持。那么如何安立呢？任运成就的持明在与自己的果位结合之时，十方诸佛都会劝请，十方诸佛都用手摩顶那个种姓之子，伸出手说：种姓之子，进入名为意念专注的等持吧。这样说之后，那个种姓之子便生起那样的等持，摧毁我执之相，以及微细的习气之障，从而显现成佛的境界。那么