English
Sixth, describing the process of dying and ripening into the great fruit vidyādhara. Fifth, regarding conduct, there are two parts. The first part is self-benefit. For one's own benefit, whatever one does, it should be manifested in the mandala of peaceful and wrathful deities, acting like a deity playing as a deity, uninterruptedly accumulating merit, and without fixation accumulating wisdom, making the two complete in union, that is practicing for the sake of ripening self-benefit. The second part is benefiting others. By ripening the mind into the form of the yidam deity, one completely benefits others through the four activities of pacifying, increasing, magnetizing, and subjugating. Not abandoning those to be tamed, but considering the correct path, that is practicing for the benefit of others. Sixth, time. Obtaining ripening through the expansion of one mudra, and obtaining it through accumulating feasts, the best is obtained in this life, the intermediate is obtained in the bardo and future life, and even the worst is obtained within seven lifetimes, through the ways of superior, intermediate, and inferior intelligence and diligence. Then, by combining with Mahāmudrā, obtaining the ultimate fruit does not take countless eons like those with characteristics, why? Because one emphasizes high view, possesses the conduct of accumulating feasts, and generates diligence in the three doors. Seventh, the method of combining the path with the higher path, there are two parts. First, the actual method of combining. Whichever ripening vidyādhara, as soon as they are separated from the physical body, in the state without bardo, the form of the yidam deity, including the four perfections such as Mahāmudrā, the ripening body itself immediately manifests. Whichever of the five families, such as the Vajra family, Tathāgata family, Ratna family, Padma family, or Karma family, one holds with wisdom, that is called the Mahāmudrā vidyādhara, because it is the fruit of the ripening stage. Second, explaining that the division and convergence of the paths are the same. The fruit of ripening is Mahāmudrā, therefore, in order to obtain Mahāmudrā, through the expansion of one mudra and the uninterrupted path of union, there are three divisions of the supreme ripening path, but the place of convergence is one in Mahāmudrā, like the water in the center of the Wa River. Or, therefore, the two, Mahāmudrā and the uninterrupted path of union, the division and convergence of the supreme path and the two types of life are the same.
Chinese
第八，神通。通过无间道或大手印，获得异熟果的神通。具有相同名称的神通，虽然境的数量没有改变，但在此处，由于获得无漏的能力，境变得清晰，这确实是一种差异。从一个手印获得的异熟果为一踰缮那，从开展获得的异熟果为一个赡部洲，从积聚资粮获得的异熟果为二到六个千世界，神通的境即与此相连。第二，有余依命自在有二：第一，总的显示命自在的差别。简要显示之后，有余依命自在是，通过开展手印，禅定达到究竟之时，积聚资粮的瑜伽士，观见禅定清晰，积聚的行持是结合解脱，修行生起大精进的力量，完全圆满修习殊胜道，是命自在。秘密的资具，母音（藏文：ཨཱ་ལི་，梵文天城体：आलि，梵文罗马拟音：āli，汉语字面意思：母音）结合，修习方便道所产生的方便命自在。从上下之气力产生的命自在。由其他的药物和姜黄、诃子等资具成就的，具有征相。以及享受和受用的能力所产生的，甘露药物所产生的命自在。各自获得它们的方法是，服药的方法，持明点，修习风，积聚资粮的方法。以及原因，如拉摩夏等，明点，风，积聚资粮，智慧四者区分，虽然命自在四种各自不同。但在此，通过修习积聚结合道的力量所产生的命自在，比其他三种殊胜，因为是无漏的持明。第二，分别解说殊胜道的命自在，这有二。第一，简要显示。也就是原因，时间，体性，名称，意趣，行持，神通，与上道结合的方式，以四二八，命自在的体性安立，简要显示的名称，广说圆满，是这样。第二，广说，这有八：第一，获得命自在的原因有二。第一，不了义的原因是，任何道路获得果的方法和。
English
Eighth, Clairvoyance. Clairvoyance that obtains the Vipāka fruit through the Anantarya-marga or the Mahāmudrā. Clairvoyance with the same name, although the number of realms does not change, but here, due to the ability to obtain the uncontaminated, the realm becomes clear, which is indeed a difference. The Vipāka fruit obtained from one mudra is one yojana, the Vipāka fruit obtained from expansion is one Jambudvipa, and the Vipāka fruit obtained from accumulating resources is two to six thousand worlds, and the realm of clairvoyance is connected to this. Second, the Remainder-clinging Life Empowerment has two aspects: First, a general explanation of the distinctions of Life Empowerment. After the brief explanation, the Remainder-clinging Life Empowerment is that, through the expansion of mudras, when Samadhi reaches its culmination, the yogi who accumulates resources, the clarity of contemplation is seen, the practice of accumulation is the union of liberation, and the power of generating great diligence in practice, the complete perfection of the supreme path of practice, is Life Empowerment. The secret implements, the union of vowels (藏文：ཨཱ་ལི་，梵文天城体：आलि，梵文罗马拟音：āli，汉语字面意思：vowels), the Life Empowerment of means arising from the practice of skillful means. Life Empowerment arising from the power of the upper and lower winds. Possessing the signs accomplished by other medicines and implements such as turmeric and haritaki. And the Life Empowerment arising from the power of enjoying and consuming, the nectar medicine. The methods to obtain them individually are the method of taking medicine, holding bindu, practicing wind, and the method of accumulating resources. And the causes, such as rāmośaka, bindu, wind, accumulating resources, and the four wisdoms are distinguished, although the four Life Empowerments are different from each other. But here, the Life Empowerment arising from the power of practicing the path of accumulating union is superior to the other three, because it is the uncontaminated Vidyādhara. Second, the specific explanation of the Life Empowerment of the Supreme Path, which has two aspects. First, a brief explanation. That is, the cause, time, essence, name, intention, practice, clairvoyance, and the way of combining with the upper path, with four, two, and eight, the nature of the Life Empowerment is established, the name of the brief explanation, the complete explanation in detail, is like this. Second, the detailed explanation, which has eight aspects: First, there are two causes for obtaining Life Empowerment. First, the provisional cause is the method by which any path obtains the fruit, and.
Chinese
将对果的渴望作为获得长寿灌顶的途径，是名符其实的原因。第二，确定意义的原因分为两种。第一，总体展示。为了确定意义，通过逐渐熟悉三种有漏洞的闻、思、修智慧，来获得长寿灌顶。第二，具体阐述分为两种。第一，顿悟。通过对二谛无别的禅定之见，毫不错误地证悟法性平等的意义，远离破立，在任何时间和情况下，都顿悟法性无边广大。第二，渐悟。在渐悟道次第的方面，原因是知见，条件是入定的禅定。所有这些都通过广大的积累而成就，即五种道之资粮加行的瑜伽。在见道时，通过闻、思智慧所证悟的智慧，通过习惯而成就的瑜伽士，在加行道中，从根本续密心第九品中关于月和日的数量，如“三十六天”等所说的那样，通过积累资粮，毫无疑问地，在无生无死的金刚身中成就长寿灌顶。四名之身，即分别念之身、元素之身、业之身和剩余之身，不舍弃这些，而转变为无生无死的金刚身的方式，就是如此转变的。第二，时间分为两种。第一，获得长寿灌顶的时间。修行和成就的天数，最好是三十六天，即六个月，或者中等是十二个月，即一年，或者十四个月，即一年零两个月，或者最差是十六个月，即一年零四个月。根据经文所说，以最好、中等、最差的智慧和精进来修持，必定不会被欺骗，从而掌握寿命，不舍弃身体，成就圆满的化身持明者的殊胜道之长寿灌顶。第二，与更高的道相结合而证悟成佛的时间。原因之道和果位佛，两者从根本上无别，同时圆满的意义，即证悟并显现自明菩提心性的自在。以及它的自利
English
Making the desire for the fruit the cause of obtaining the longevity empowerment is a cause in name only. Second, the cause of definite meaning is twofold. First, the general presentation. In order to ascertain the meaning, one gradually becomes familiar with the three kinds of wisdom of hearing, thinking, and meditation, which are tainted, and thereby obtains the longevity empowerment. Second, the specific explanation is twofold. First, the sudden. Through the view of the samadhi of the non-duality of the two truths, one realizes without error the meaning of the equality of dharmata, and, free from affirmation and negation, one meditates at once on the great expanse of the utterly boundless dharmata at all times and in all circumstances. Second, the gradual. In terms of the gradual path, the cause is the view of knowledge, and the condition is the samadhi of entering. All of these are accomplished through the accumulation of vastness, that is, the five yogas of the path of accumulation and junction. At the time of the view, the yogi who accomplishes the wisdom realized by hearing and thinking through habit, in the path of junction, from the ninth chapter of the Root Tantra Secret Essence regarding the number of months and days, as it is said, "Thirty-six days," etc., by accumulating the accumulations, there is no doubt that the longevity empowerment will be accomplished in the indestructible vajra-like body without birth and death. The bodies of the four names, namely, the body of conceptualization, the body of elements, the body of karma, and the body of the remainder, without abandoning these, the way in which they are transformed into the indestructible vajra body without birth and death is how it is transformed. Second, time is twofold. First, the time of obtaining the longevity empowerment. The number of days of practice and accomplishment is best thirty-six days, that is, six months, or medium twelve months, that is, one year, or fourteen months, that is, one year and two months, or worst sixteen months, that is, one year and four months. According to the scriptures, if one practices with the best, medium, and worst intelligence and diligence, as explained in the scriptures, one will surely not be deceived, and thus one will gain control over life, not abandon the body, and accomplish the supreme path of the vidyadhara of the incarnate body, the longevity empowerment of complete perfection. Second, the time of combining with the higher path and attaining Buddhahood. The path of the cause of realization and the Buddha of the fruit, both of which are primordially inseparable from the ground, the meaning of being perfected at the same time, that is, realizing and manifesting the freedom of one's own awareness, the nature of bodhicitta. And its own benefit.
Chinese
其寿命以百年为单位，一百年为单位有十个，六个即一千六百年存在之间，每隔一百年一百年地变年轻，催促到八岁童年少年，安住于世间。最终不舍弃现在的身体，而是携带到圆满正等觉佛的果位，具有成办此事的能力。三、本体有三：身体、功德、寿命的长短。第一、有两种：根本身和化身的装束。第一种有四：第一、因，基位真谛无别之义，因是知性的体性，以见而见。缘，进入之体性，通过四种瑜伽——圆满道、资粮道、加行道、见道——达到极致的瑜伽士。在加行道中，寂怒本尊坛城的受用五种妙欲。特别是，以修持阿黎（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）并获得修持荟供的特殊成就的力量。第二、本体，也就是身体的漏洞，身体不由自主地衰老和经历取舍的痛苦。界（梵文：dhātu）的漏洞，大小便和四种结合导致身体不适。生处的漏洞，不由自主地进入好的或坏的生处等等，因此，三种漏洞已经耗尽且不存在。由于已经成就了无生无死的金刚身，因此获得了掌控寿命的持明。第三、果，也就是在今生获得见法的涅槃，不舍弃剩余的这个身体，而是保持这样，能够到达最终的佛果。第四、功德，远离轮回的八种怖畏和五种烦恼，并且也圆满了从下方示现的四种神变。二、化身的装束。长寿自在持明者的装束是：获得天和人类国王的身份，如六欲天之王和转轮圣王等，安住于色界天梵天的装束中。虽然他们获得了完全清净、自主、根肢无缺的转生，但是，与天人相比，有差别还是没有差别呢？有差别。那些差别在于安住于无漏地和不安住于无漏地的差别。尽管如此，以天人国王的装束来调伏所化