English
It is not like the longevity Vidyadhara of the world. Second, there are three categories of names. First, a brief indication. The longevity empowerment of the supreme path itself also possesses qualities, so the different categories of names are declared as follows: Second, there are four detailed explanations. First, it indicates entering into nirvana together with the four name bodies. The remaining body, that is, the form aggregate, and the aggregate of the four names, thus obtaining the freedom to abide as one wishes for countless kalpas, etc., therefore, the Vidyadhara who has power over life is accomplished. Without abandoning the remaining body, the conceptual body, the arising body, and the body of the body, one passes into nirvana, hence it is called Nirvana with remainder. Second, it indicates that there is no turning back from defilements. When all three defilements of body, realm, and birthplace are exhausted, the great Vidyadhara who has power over life, the one on the path of seeing, no matter how the actions of the three doors are practiced, is called the one on the path who does not turn back from samsara. Third, it indicates seeing the truth from breathing out. Because of gaining freedom over awareness, one breathes out from the fear of suffering in samsara, that is, the yogi who breathes out greatly for rest. In this case of longevity empowerment, among the three truths of the ground of the Buddhas with and without defilements, here one sees the intermediate truth, the undefiled self-nature, and thus becomes the undefiled one on the path of seeing. Fourth, it indicates holding awareness. Understanding the view of being skilled in the meaning of the Dharma itself and in general, and being accustomed to samadhi, therefore, practice, awareness, and wisdom are held inseparably, so it is also called Vidyadhara. The attire of the Vidyadhara is also the attire of gods and humans, etc., and one holds the tantra of the Vajra family, etc., of whichever samadhi, peaceful or wrathful. Because one possesses the dharani that does not abandon, one obtains the name of Vidyadhara, so it is called Vidyadhara. Third, it indicates by summarizing the meaning. Thus, and so on, if named by the categories of qualities of the one on the path of seeing, the categories of names are inconceivable and cannot be spoken. Second, for this, it is truly prophesied and predicted that empowerment will occur. For this longevity empowerment, the fully enlightened Buddha truly prophesied: Run in such and such a place, that is, in this realm, and cut off doubts. And calling the secret name by the name of Vajra as Vajra Chagé Mo.
Chinese
由此而发生灌顶。第三，处所、生处和装束也不一定以利他之时的情形为准。以见而见，且具有串习禅定的能力，因为一切行境都自显为觉性自生之智慧，除此之外别无他物，所以是于寿命自在的持明者的处所。如是，一切都因觉性自显而无不成为处所，因此所依之处不一定局限于一个方面。生处和装束也随着所化众生的利益而变化不定。第五，关于意，有三：不缘是法性的意，不灭是手印的意，以及以意从处所最终结合于果位之方式。第一，有二。第一，意是无所见能见而现量见到法性等，五根门无境自明，即：为了证悟轮涅之诸法皆为觉性大本体之自显，所以无有可作为对境之执着。彼之理证是：一切有法也不见为境与有境。那么，见到其法性吗？答：法性也不见为境与有境，因此，甚至佛陀的心也不见为境与有境。那么，见到轮回吗？答：外器世界之诸元素，以及内情众生之六道有情，也唯见为自心之自显，除此之外别无所见。因此，于无境自明二取不二之中所见者，即是远离边执、任运成就，无有境与有境片面之过失，因此是证见了真实无漏法性之谛实。基于此理证，耳之声于何处也无有听闻境与有境，而是听闻声响空性双运自显，同样，舌尝味、身触所触、鼻嗅香、意了别境等，于无境自显二取不二之中见，故是见道。第二，其因是从见修之力中产生，且与有漏法不同。如是，见到谛实的因从何而来？答：因是了知之见，缘是入定之四禅定，以及无有间断地积累资粮而产生。因此，现量证悟谛实无别自明之殊胜寿命自在，是于谛实无别之觉性获得自在后，先前。
English
Thus, empowerment occurs. Third, the place, birth, and attire are also not necessarily based on the circumstances of benefiting others. Seeing with sight and possessing the power of familiarizing oneself with samadhi, since all realms of experience are self-manifest as the wisdom of self-arisen awareness, there is nothing other than that, so it is the place of the vidyadhara who has power over life. Thus, since everything is self-manifest awareness, there is nothing that is not a place, so there is no certainty in one direction for the place of reliance. Birth and attire also change and are uncertain according to the occasion of benefiting beings to be tamed. Fifth, regarding intention, there are three: non-objectification is the intention of dharmata, non-cessation is the intention of the mudra, and the way of connecting from the place to the final result through intention. First, there are two. First, intention is seeing the nature of reality directly without an object of sight or a seer, and the five gates are self-illuminating without an object. Because all phenomena of samsara and nirvana are realized as the self-manifestation of the great essence of awareness, there is no object to be fixated upon. The reason for this is that all phenomena are not seen as object and subject. If so, is its nature seen? The nature of reality is also not seen as object and subject, so even the mind of the Buddha is not seen as object and subject. If so, is samsara seen? The outer world of elements and the inner beings of the six realms are also seen only as the self-manifestation of one's own mind, and nothing else. Therefore, whatever is seen in the non-dual self-illumination without an object is the spontaneously accomplished, free from extremes, without the faults of one-sidedness of object and subject, and is said to be the seeing of the truth of the undefiled nature of reality. Therefore, the sound of the ear is heard without hearing object and subject anywhere, but the sound is heard as the self-manifestation of the union of emptiness and sound, and likewise, the tongue tastes flavor, the body feels touch, the nose smells scent, the mind knows objects, etc., are seen in the non-dual self-illumination without an object, so it is the path of seeing. Second, its cause arises from the power of view and meditation and is distinguished from contaminated phenomena. Thus, from what does the cause of seeing the truth arise? The cause is the view of knowledge, the condition is the four samadhis of entering into meditation, and it arises from accumulating the accumulations without interruption. Therefore, the supreme life empowerment of realizing the truth as inseparable self-awareness is the former after obtaining freedom over the awareness of the inseparable truth.
Chinese
正如之前所说的那样。以身体、处所、生殖器的三种遗漏导致轮回的遗漏，对于这个长寿自在持明者来说是没有的。第二，不间断的手印之意。以前在积累和结合二道上的所断之勤作和对治之勤作的造作，对于这个无漏的长寿自在者来说也是没有的。其原因是，在此，平等和后得融合，烦恼显现清净，因此断绝了对获得果位的期望和对未获得的疑虑的执着。根据智慧的大小，如果智慧小，就次第修持千尊神到两万四千尊神等；如果智慧大，就以无次第一次性圆满的方式。从千尊到两万四千尊等无量众多神的坛城，在自明中显现圆满的瑜伽士安住在禅定中，以寂静和忿怒两种坛城成办自他的所有利益。第三，安住在意中而与究竟果位结合的方式。那个意之名为长寿自在瑜伽士之禅定。为了自利，在未圆满一百六十年的时间内，以自己的三种智慧使道熟悉，最终获得坚固的大手印，超越的任运成就二者。最后以一刹那的一部分，以金刚喻定摧毁所知障和烦恼障，从而与勇士究竟的果位佛陀相结合。第六，行持分二。第一，自利之行持。与长寿自在者自己同族，但智慧广大且意极为了不起的长寿自在老者们，从大手印持明者和化身佛处，对于无漏密咒的意义，以听闻的智慧获得，以思惟的智慧理解意义并证悟，以修持的智慧将意义融入自己的相续中。譬如到达平地的骏马一样，无碍地行走。因为见解是所有一切的前导，所以发挥见解和三种智慧是自利之行持。第二，具备他利功德，这又分二。第一，简略指示。神变的奇迹，法显现，随之教导，普遍宣说。
English
As previously stated. The three leakages of body, place, and genitals that cause leakage into samsara, this is not present in this Tshewang Rigdzin. Second, the uninterrupted intention of the Mudra. Previously, the efforts to be abandoned and the efforts of antidotes on the path of accumulation and union are also absent in this uncontaminated Tshewang. The reason for this is that here, equality and post-attainment are integrated, and afflictions manifest as pure, thus severing the attachment to the hope of attaining fruition and the doubts of not attaining it. According to the size of wisdom, if wisdom is small, one gradually meditates on a thousand deities to twenty-four thousand deities, etc.; if wisdom is great, one completes it all at once without sequence. From a thousand to twenty-four thousand deities, etc., the immeasurable multitude of deities' mandalas, the yogi who is complete in self-awareness abides in samadhi, accomplishing all the benefits of self and others with the two types of peaceful and wrathful mandalas. Third, the way to abide in intention and combine with the ultimate fruit. The name of that intention is the samadhi of the yogi who controls life. For self-benefit, within the time before completing one hundred and sixty years, one familiarizes the path with one's own three wisdoms, and finally obtains the immutable Mahamudra, the transcendent spontaneous accomplishment. Finally, with a fraction of a moment, the Vajra-like samadhi destroys the obscurations of knowledge and afflictions, thereby combining with the ultimate fruit of the hero, the Buddha. Sixth, conduct is divided into two. First, the conduct for one's own benefit. The elderly Tshewang who are of the same lineage as Tshewang himself, but who are of great wisdom and supreme intention, from the Mahamudra Vidyadhara and the incarnate Buddhas, obtain the wisdom of hearing for the meaning of the uncontaminated mantra, understand and realize the meaning with the wisdom of thinking, and apply the meaning to their own continuum with the wisdom of meditation. Just like a well-trained horse that goes to the plains, it goes unhindered. Because the view is the precursor of all, exerting the view and the three wisdoms is the conduct for one's own benefit. Second, possessing qualities for the benefit of others, which is divided into two. First, a brief indication. Miracles of magical power, the appearance of Dharma, subsequent teaching, universal proclamation.
Chinese
四种神通变化，以及六种神通，也以神通之力，以具有掌控生命之名者，掌控生命，因根本之身不生不灭，故于金刚身之状态中未曾动摇，而以利他事业行事，一切利益众生之事皆得圆满。第二，广大者有三：以四种神通变化行利他之事，行利他事后将之与果结合之方式，以及以奇妙之行引导所化众生。第一者有四：以神变之神通变化成办诸事，以及随顺开示，法显现，以及以普遍宣说之神通变化行利他之事。第一者有四：第一，开示二十种神通。四种神通变化之初，以化身神变之神通变化利益其他所化众生，为何？如是，已成具足道路见修行之能力之自主生者，即寿命自在持明者，行持二十种神通之方式。如何能做到？身体如棉花般轻盈，如鸟般于虚空中飞翔，且能行至一切持明者之境地。因语之谛实成就，故能使河流逆流而上，说语风息则风止不动。能无碍穿透山石等物，入水不溺，火不能焚，毒与兵器亦不能伤，无法加害。此身显现不见，能将一身化为多身，且彼等之外，亦能如己之所欲而成就，为何？我能掌控世间之天龙八部，若欲延长自他之寿命与时间则能延长，若欲缩短则能缩短。能将三千大千世界纳入芥子之中，亦能以芥子充满三千大千世界之虚空，一毛孔能充满三千大千世界，将空界收摄至毛孔之中亦如芥子之比喻。亦能息灭焚毁世界的劫末之火，能于自身同时显现十万个太阳之坛城，亦能于干燥之地上涌出水。