English
Its lifespan is measured in centuries, with ten sets of one hundred years, and six, totaling one thousand six hundred years. Every hundred years, it rejuvenates, hastening to the state of an eight-year-old child, and remains in the world. Ultimately, without abandoning this current body, it is carried to the state of perfect and complete enlightenment, possessing the ability to accomplish this. Third, the essence has three aspects: body, qualities, and the length of life. First, there are two aspects: the fundamental body and the adornments of the emanation body. The first has four aspects: First, the cause: the meaning of the indivisibility of the ground of truth, the cause is the nature of knowing, seen through vision. The condition: the nature of entering, through the yogi who has perfected the four yogas—completion stage, path of accumulation, path of application, and path of seeing. On the path of application, the enjoyment of the five desirable objects of the peaceful and wrathful deities' mandala. In particular, through the power of practicing Āli (藏文，梵文天城体，梵文罗马拟音，汉语字面意思) and obtaining the special accomplishment of practicing the tsok. Second, the essence: that is, the impurities of the body, the suffering of aging and deterioration of the body without control, and the suffering of taking and discarding. The impurities of the elements, the discomfort of the body due to urine, feces, and the four combinations. The impurities of the place of birth, involuntarily entering good or bad places of birth, etc. Therefore, the three impurities have been exhausted and no longer exist. Because the indestructible vajra body, free from birth and death, has been accomplished, the vidyadhara who controls life has been attained. Third, the result: that is, having attained nirvana in this very life of seeing the Dharma, without abandoning this remaining body, but remaining with it, one is able to reach the ultimate state of Buddhahood. Fourth, the qualities: being free from all eight fears of samsara and the five afflictions, and also perfecting the four miracles shown from below. Second, the adornments of the emanation body. The adornments of that life-empowered vidyadhara are: taking birth as kings of gods and humans, such as the kings of the six desire realms and the universal monarchs, and abiding in the form of the Brahma of the form realm. Although they take births that are completely pure, independent, and with complete faculties and limbs, is there a difference between them and the gods and humans, or is there no difference? There is a difference. Those differences lie in the difference between abiding in the uncontaminated ground and not abiding in the uncontaminated ground. Nevertheless, with the adornments of the kings of gods and humans, to tame the trainable.
Chinese
对于这类人，讲授生起次第、圆满次第、究竟次第三种法，作为化身佛的代表。第二，功德有五种。第一，断除的功德。例如，就像人们为了不害怕毒蛇而持有草药一样，掌握寿命自在的持明者也远离了恐惧，断除了没有生计的担忧、不被赞美的担忧、轮回的痛苦、眷属的询问，以及死亡的恐惧这五种。等等，内心远离了八种恐惧和轮回的所有过患。第二，获得的功德。六种神通和四种神变的二十五种和二十种支分等，所有的能力和数量都完全具备。第三，出生的功德。以自在掌控寿命或智慧和出生的力量，获得清净殊胜的天人国王的出生。第四，调伏刹土的功德。为了利益他人，能够调伏三千大千世界一百个世界范围内的所化众生。第五，与因地第一地同等的功德。与因地大乘的第一地极喜地和寿命自在持明者同等。第二，与大手印第八地相同。第三，与任运成就第十地相同。第三，寿命的长短有两种。第一，自利寿命的长短。为了自己的利益，精进闻思等道，获得果位的时间是十六个百年，即一千六百年的寿命，以此圆满自利而证得果位。第二，利他寿命的长短。为了调伏其他所化众生，因为获得了寿命的自在，所以没有固定的期限。如果想要住世，即使在无量劫中也会住于世间，但没有衰老退化的身体，显现为非常年轻的八岁童子的形象，为了调伏常执和懒惰的所化众生，化身之身会示现死亡和迁移，如果不调伏，也可以一直住世。第四，种类有三种。真实的种类，以及对此真实授记并赐予灌顶的授记，还有住处、出生和装束也不确定，因为是为了利益他人的缘故。第一种有两种，本体的种类和名称的种类。第一种有两种。
English
For such individuals, the three dharmas of generation stage, completion stage, and ultimate stage are taught, acting as representatives of the incarnate Buddha. Second, there are five qualities. First, the quality of detachment. For example, just as people hold herbs to not fear poisonous snakes, the vidyadhara who masters life also is free from fear, detached from the fear of having no livelihood, the fear of not being praised, the suffering of samsara, the questions of the retinue, and the five fears of death. And so on, inwardly detached from the eight fears and all the faults of samsara. Second, the quality of attainment. The twenty-five and twenty branches of the six clairvoyances and the four miracles, all the abilities and numbers are fully complete. Third, the quality of birth. With the power to freely control life or wisdom and birth, one takes the pure and extraordinary birth of a king of gods and humans. Fourth, the quality of taming the field. For the benefit of others, one is able to tame sentient beings within a hundred world realms of the three thousand great thousand world system. Fifth, the quality of being equal to the first bhumi of the cause. One is equal to the first bhumi of the Great Vehicle of the cause, the Joyful One, and the vidyadhara of life mastery. Second, equal to the eighth bhumi of Mahamudra. Third, equal to the tenth bhumi of spontaneous accomplishment. Third, there are two aspects to the length of life. First, the length of life for one's own benefit. For the sake of one's own benefit, striving for the path of hearing, thinking, and so on, the time to attain the result is sixteen hundred years, that is, a life of one thousand six hundred years, by which one perfects one's own benefit and applies oneself to the result. Second, the length of life for the benefit of others. For the sake of taming other sentient beings, because one has obtained freedom over life, there is no fixed limit. If one wishes to remain, one will remain in the world realm for countless kalpas, but the body without aging and decay appears as a very young eight-year-old, and for the sake of taming those who are attached to permanence and laziness, the incarnate body will show death and migration, and if they are not tamed, one can also remain. Fourth, there are three types. The actual type, and the prophecy that actually predicts and bestows empowerment, and the place, birth, and attire are also uncertain, because it is for the benefit of others. The first has two types, the type of essence and the type of name. The first has two.
Chinese
首先，总体上展示长寿灌顶和持明。如同本体被确定一样，类别也以各种方式进入。通过草药，即近树、拉摩夏嘎，以及经常服用内外五甘露的药物来获取长寿灌顶。通过结合下门的方法而产生的长寿灌顶持明。瑜伽士控制气息，变得长寿，由度母风产生的长寿灌顶持明。圆满了玛哈瑜伽的会供结合之道，观修、修行三者的力量，从而掌握寿命的长寿持明。如此，这四种长寿灌顶的十种自在是：掌握寿命，掌握出生，掌握资具，掌握意乐，掌握神通，掌握佛法，掌握智慧，掌握心，掌握业，掌握愿望。虽然十种自在中的第一种，即掌握寿命，看起来相似，但它们之间存在差异。第二，特别展示了圆满殊胜之道的长寿灌顶。这四种长寿灌顶本身有六种差异。第一，力量和加持力有大小之分。前三种不能避免所有自我利益的普遍发生，也不能展现二十种神通等，而这种（第四种）能够。第二，有漏和无漏的差异。前三种是有漏的，而这种（第四种）像之前一样不漏，因为它是无漏的见道者。第三，生起之因的差异。前三种的因是药物等，而这种（第四种）的因是会供修持的三种智慧。第四，本体的差异。前三种是世间的，而这种（第四种）的本体是圆满了殊胜之道，因此是超越的。如此，它变成了轮回和涅槃，有漏和无漏两种。第五，见解和意图的差异。由于上述差异，前三种没有无漏的意图，而这种（第四种）精通了无漏的法性自相的意图。第六，行为的差异。前三种不能广泛地利益自己和他人，而这种（第四种）能够极大地利益自己和他人，并且能够成为佛陀化身的代表。因此，见解和行为上的差异更不用说了。因为除了这个殊胜之道以外，通过药物、方法和气息而获得的长寿灌顶，仅仅是普通的长寿灌顶，所以殊胜之道是圆满的。
English
Firstly, the general presentation of longevity empowerment and vidyadhara. Just as the essence is ascertained, so too do the categories enter in various ways. There is the longevity empowerment obtained through herbs, namely the Near Tree, Ra Mo Shag, and the medicine of the five nectars, both internal and external, taken regularly. There is the longevity empowerment vidyadhara that arises from the method of combining the lower gate. There is the longevity empowerment vidyadhara that arises from Tara Wind, where the yogi controls the breath and becomes long-lived. And there is the vidyadhara who masters longevity by perfecting the skills of the three—view, meditation, and conduct—of the supreme path of union in Mahayoga. Thus, these four levels of longevity empowerment have ten powers: power over life, power over birth, power over resources, power over aspirations, power over miracles, power over dharma, power over wisdom, power over mind, power over karma, and power over aspirations. Although the first of the ten powers, namely power over life, seems similar, there are differences among them. Secondly, the longevity empowerment of the perfected supreme path is shown as distinct. These four longevity empowerments themselves have six distinctions. First, there is a difference in the magnitude of power and blessings. The first three cannot avoid the universal occurrence of all self-interest, nor can they manifest twenty miracles, etc., while this one (the fourth) can. Second, the difference between being defiled and undefiled. The first three are defiled, while this one (the fourth) does not leak like the previous ones, because it is an undefiled seer of the path. Third, the difference in the cause of generation. The cause of the first three is medicine, etc., while the cause of this one (the fourth) is the three wisdoms of the accumulation practice. Fourth, the difference in essence. The first three are worldly, while the essence of this one (the fourth) is transcendent because it has perfected the supreme path. Thus, it becomes both samsara and nirvana, defiled and undefiled. Fifth, the difference in view and intention. Because of the aforementioned differences, the first three do not have undefiled intention, while this one (the fourth) has mastered the intention of the undefiled nature of reality itself. Sixth, the difference in conduct. The first three cannot extensively benefit themselves and others, while this one (the fourth) can greatly benefit themselves and others, and can act as the representative of the Buddha's incarnation. Therefore, needless to say, there is a difference in view and conduct. Because the longevity empowerment obtained through medicine, method, and wind, other than this supreme path, is merely an ordinary longevity empowerment, the supreme path is complete.
Chinese
不像世间的长寿自在持明。第二，名称的类别有三。第一，简略指示。殊胜道的长寿自在本身也具备功德，因此宣说名称的不同类别，如下所示：第二，详细解释有四。第一，指示连同四名之身而入于寂灭。剩余之身，即色蕴，以及连同四名之蕴，以此获得随心所欲地安住无量劫等的自在，因此成就了寿命自在的持明。连同剩余之身、分别之身、生起之身、身体之身而不舍弃，入于寂灭，因此称为有余涅槃。第二，指示没有退转的染污。身体、界、生处的三种染污全部灭尽之时，获得自在的持明大士见道者，无论三门的行为如何行持，都是不会从轮回中退转的道者。第三，指示从喘息中见到真谛。由于对觉性获得自在，因此从轮回的痛苦怖畏中喘息，即为了休息而发出大呼吸的瑜伽士。在此长寿自在的场合，在有漏无漏佛地的三种真谛中，此处见到中间的真谛，无漏自性，因此成为无漏见道者。第四，指示执持觉性。通达精通法自身和共同意义的见解，并且串习禅定，因此行为、觉性和智慧不分离地执持，因此也称为持明。持明的装束也是天人和人等的装束，并且执持寂静和忿怒任何一种禅定的金刚部等续部，由于具有不舍弃的陀罗尼，因此获得持明的名称，所以称为持明。第三，总结要义而指示。如是等等，如果以见道者的功德类别来命名，名称的类别不可思议，无法言说。第二，对于此，真实地预言并授记灌顶将会发生。对于此长寿自在，圆满正等觉佛陀真实地预言说：在某某地界，即此刹土中奔走，断除怀疑。并且以金刚之名呼唤秘密名称为金刚恰给摩。