English
If it is said that I have become the Lord of Life, because I have completely obtained the power over life, then the meaning of this is: below the path of joining, one has not obtained the power over life. Although in the nature of Vipaka, life does not cease, but because one must abandon the body, it is not called the Lord of Life. Above the faultless path of seeing, the beginning of having the power to lengthen and shorten life begins, so it is said. Mahamudra and spontaneous accomplishment not only obtain the Lord of Life, but also do not need to be urged even if they remain in the Kalpa. Although they are free and stable, they are not named the Lord of Life because they are measured by the Sambhogakaya and the spontaneously accomplished Vidyadhara. The definition of Mahamudra is: enjoying the second Mudra family, which means the Vidyadhara of the Mahamudra of enjoying the complete Sambhogakaya. That is, because "the self-nature is originally the Mahamudra." Thus, the spontaneously accomplished Vidyadhara also belongs to the Mahamudra, because it exists in the bodies of the Buddhas. If you ask, Mahamudra exists and holds the attire of the five families, while spontaneous accomplishment exists in the attire of the sixth family, so the two are different. The spontaneously accomplished Vidyadhara is the lineage of the five bodies, spontaneously accomplished Samantabhadra. Moreover, because "the attire is the Buddhas themselves," etc., it is clear. Regarding "obtaining the rebirth of the king of gods and humans," if you say so, then in the first Joyful Ground of the cause, it is also said to be dwelling in the attire of the king of gods and humans, so will there be no difference? To this question dug out of the loophole, the usual answer is used to respond quickly from "gods and humans" to "also," saying: Although the attire and the path of seeing are similar on the surface, "especially on the ground," so there is a difference. The first Joyful Ground of the cause is a small part of the emergence of faultless qualities, and the meaning of seeing the inseparability of cause and effect. The path of seeing of the fruit is the ground of the treasure of merit. Because of seeing the inseparability, the power of generating qualities is strong. For example, like the harvest in fertile fields and barren fields. The difference between the two will be explained below. In short, there are two kinds of Lord of Life: general explanation and detailed explanation. The first is: the remaining Lord of Life after the brief explanation, in the path of joining, has the number of time such as thirty-six fortnights, so by practicing the assembly of groups, the yogi's view and intention
Chinese
智慧清晰，以荟供享用阿黎嘎黎，以精进修持之力修习，圆满殊胜道的长寿灌顶；秘密的工具阿黎，即结合，从唯一方便道而生起的方便长寿灌顶；以上下之气摄持之法，圆满能力之力而生起的度母风所化之长寿灌顶；以及从修习这些道之外，以药物之门修成长寿灌顶；以及依靠刺柏、诃子等工具修成长寿，以成就而具有成就之相；以及从享用和受用成就之能力而生起的甘露药物所化之长寿灌顶；如果以各自获得它们的方法或因来区分，则会产生四种不同的长寿灌顶。再者，此处是从修习荟供道的威力而生起的长寿灌顶，是胜于其他三种长寿灌顶的，因为是无漏持明之故。上面的“其他的工具具有相”，这两句诗。证悟者认为，殊胜道是长寿灌顶之因的确定之法。确定为第三长寿灌顶之因。其含义如注释。详细解释分为两种：简略指示和详细解释。首先是简略指示：也就是传承，真实的因，自身获得与佛陀结合之时，长寿灌顶的体性和意义以及名称的类别，见解和意图，自他的行为，以神通观察后，第四种神变成就事业之方式，以解脱和顿超二者与果结合之方式，这样四组共八个方面的纲要指示，将完整阐述长寿灌顶持明的意义。༈。详细解释有八个方面。计数。获得长寿灌顶之因。正直。从这里分成两部分。其中，一般指示是指虽然在胜义谛中因果无别，但为了引导哪些修行者获得果位的方法和对果位的向往，仅仅作为引导之义而作为获得长寿灌顶之因，或者，作为三种持明之因的上
English
Clarity of wisdom, enjoying the assembly with Ali Kali, practicing with the power of great diligence in practice. The empowerment of long life that perfects the supreme path. The secret tool, Ali, which is the union, the empowerment of the method that arises from the single path of skillful means. The empowerment of Tara, transformed from wind, which arises from perfecting the power of ability through the method of holding the upper and lower winds. And other than those paths that have been practiced, the empowerment of long life accomplished through the door of medicine. And relying on tools such as juniper and haritaki to accomplish long life, possessing the signs of accomplishment through accomplishment. And the empowerment of long life transformed from nectar medicine, which arises from the power of enjoying and partaking of accomplishments. If the methods or causes of obtaining each of these are distinguished, then four different empowerments of long life will arise separately. Furthermore, here, the empowerment of long life that arises from the power of practicing the path of assembly and union is superior to the other three empowerments of long life, because it is the stainless vidyadhara. The above "other tools possess signs," these two lines of verse. The realized one considers the supreme path to be the method of determining the cause of the empowerment of long life. Determined as the cause of the third empowerment of long life. Its meaning is as in the commentary. The detailed explanation is divided into two: a brief indication and a detailed explanation. First, the brief indication: that is, the lineage, the actual cause, the time when one attains oneself and unites with the Buddha, the nature and meaning of the empowerment of long life, the categories of names, the view and intention, the conduct of oneself and others, the manner in which the fourth miraculous transformation accomplishes deeds after seeing with clairvoyance, the manner in which liberation and sudden transcendence are united with the result, thus, two sets of four, eight aspects of the outline indication, will fully explain the meaning of the empowerment of long life vidyadhara. ༈. The detailed explanation has eight aspects. Counting. The cause of obtaining the empowerment of long life. Straight. From here, it is divided into two parts. Among these, the general indication refers to the fact that although cause and effect are inseparable in ultimate truth, in order to guide those practitioners who obtain the method of obtaining the result and aspire to the result, it is regarded as the cause of obtaining the empowerment of long life merely as the meaning of guidance, or as the upper cause of the three vidyadharas.
Chinese
是获得持明果位的方法，或成为正直之因。究竟而言，是属于有漏的积聚资粮以上的三种闻思修智慧。对这些次第或同时生起的智慧加以串习。分别解说如下：又是以道次第的方式，了悟平等之义。如上所说，以二谛无别的见解，不错误地确定法性平等的意义。以听闻的智慧听闻，以思维的智慧了悟。由于远离二谛无别的等持的破立，无论何时何地，都以法性离边的广大之义同时修持。以道次第的方式，因是了知之见，缘是进入等持，彼等持，慈悲，手印一座，积聚资粮，此乃道之五支瑜伽。在见解之时，以闻思之智慧了悟。等持逐渐串习之后，积聚资粮的瑜伽士，如月藏根本续第九品所说：“或三十六个昼夜。”等语般积聚资粮，是为大智慧者。果是获得寿命自在，成就无生无死的金刚身，对此毫无怀疑。而且，不舍弃此身，剩余之身，地大之身，分别之身，业力之身，具有此四名之身，不舍弃而转变为无生无死的金刚身之方式是，如是转变。第二，关于身有二：一、计算。获得寿命自在的时间。二、正直。修持的昼夜之数是三十六，即六个月，或中等十二个月，即一年，或十四个月，即一年两个月，或最下限也是十六个月，即一年四个月。以智慧和精进上中下的次第，如经中所说，毫不错误地修持，则必定不会被欺骗。能自在地掌控寿命，不舍弃身体，转世化身持明者能成就持明者之殊胜道，寿命自在。༈。为了自身之利益而将道与上师结合，即是成佛之时。正直。因是道，果是佛。
English
It is the method to obtain the state of vidyādhara, or to become the cause of uprightness. Ultimately, it is the three wisdoms of hearing, thinking, and meditating above the accumulation of contaminated accumulations. These are practiced with gradual or simultaneous wisdom. Explained separately as follows: Also, in the way of the path at once, realize the meaning of equality. As mentioned above, with the view of the inseparability of the two truths, the meaning of the equality of Dharma-nature is determined without error. Hear with the wisdom of hearing, and realize with the wisdom of thinking. Since it is free from the establishment and negation of the samadhi of the inseparability of the two truths, at all times and places, practice the meaning of the Dharma-nature being free from extremes simultaneously. In the way of the gradual path, the cause is the view of knowing, the condition is entering samadhi, that samadhi, compassion, one mudra, accumulating resources, these are the five yogas of the path. At the time of view, it is realized by the wisdom of hearing and thinking. After gradually becoming familiar with samadhi, the yogi who accumulates resources, as stated in the ninth chapter of the Root Tantra Moon Treasury, "Or thirty-six days and nights." Accumulating resources like words is for the great wise. The result is to obtain the freedom of life, and to achieve the Vajra body without birth and death, there is no doubt about it. Moreover, do not abandon this body, the remaining body, the body of the elements, the body of discrimination, the body of karma, the body with these four names, the way to transform into the Vajra body without birth and death without abandoning is, it will change like that. Second, there are two about the body: One, count. The time to obtain life empowerment. Two, upright. The number of days and nights of practice is thirty-six, that is, six months, or the middle twelve months, that is, one year, or fourteen months, that is, one year and two months, or at least sixteen months, that is, one year and four months. With the order of wisdom and diligence, upper, middle, and lower, as explained in the scriptures, practice and accomplish without error, then you will definitely not be deceived. Being able to freely control life, without abandoning the body, the reincarnation vidyādhara can achieve the supreme path of vidyādhara, life empowerment. ༈. Combining the path with the guru for one's own benefit is the time of becoming a Buddha. Upright. The cause is the path, and the result is the Buddha.
Chinese
通过无有先后之分的，同时在基位上本初圆满，自证菩提心性获得自在，其自身利益的寿命是：以寿命百岁为准，一百个百岁，即六千岁之间。从一百岁一百岁地缩短为八岁的孩童少年，安住于世间，最终不舍弃现在的身体，而将其带到圆满正等觉佛的果位，具有这样的能力。༈。第三，本体有五。计数：成为无漏金刚身，一生证得佛果；正直：通达意义的见、修之禅定等达到究竟之后，以积聚受用之成就，身体的无漏是：身体的生起成为金刚身，因此没有衰老和死亡。脉的无漏是：身体的漏是由于脉而生起，因此不产生大小便等，并且完全没有脉的乐空。生处的无漏灭尽是由于对生有自在，因此不生于业力的三有之中。身体的生灭不存在，生起成为金刚身，获得寿命自在的持明者，在今生证得涅槃，不舍弃身体而前往成佛。此处关于漏的意义有三：漏的有无的界限，漏的含义，以及分类。第一：有些人说，从积聚资粮以下是有漏，寿命自在以上是无漏，异熟有争议。有些人说，异熟是三个蕴。这里认为，积聚和加行二者是有漏，见道异熟以上认为是无漏。第二，关于漏的含义有二：其他宗派和自宗。第一：按照共同的显宗，业和烦恼二者称为漏，因为“凡是与漏相关的都是痛苦”。因此，一切业和烦恼都是痛苦的。为什么称其为漏呢？因为与漏相似，所以称为漏。例如，如同水器或水池装满时，会漏出来一样，业和烦恼的相续一旦充满，就会从六根门或九窍中漏出轮回的五蕴。而且，经部或