English
For those who are not yet mature, one should also observe the goodness or badness of their views, and the depth or shallowness of their conduct. These are the two distinctions that differentiate the higher and lower paths. That is to say, the maturation obtained through single effort has inferior views and conduct; while the maturation obtained through accumulating merit has excellent and noble views and conduct. Therefore, the maturation obtained through single effort, its views and conduct are consistent with the previous ocean of single effort; while the maturation obtained through accumulating merit, its views and conduct are consistent with the subsequent ocean of accumulating merit. Thus, the strength of these views and conduct is known by the name of maturation. Second, there are three names for the nature of attainment. Straight. The remaining bodiless, the arising bodiless, the karmic bodiless, are considered the fruit of Nirvana, described from the perspective of maturing into the Mahamudra Vidyadhara. Fifth, there are two types of conduct: Counting. First is self-benefit, straight. Whatever is done for one's own benefit is manifested in the mandala of peace and wrath, enjoying the pleasure of the gods like a deity, continuously accumulating merit, and uniting the two accumulations of non-discriminating wisdom, this is acting for the sake of one's own maturation. Second is benefiting others. Straight. The mind matures into the form of the Yidam deity, and through the four activities of pacifying, increasing, subjugating, and wrathful, completely accomplishes the benefit of others, without abandoning any beings to be tamed, establishing them in the correct position or meaning, this is acting for the benefit of others. Sixth, time, straight. Obtaining maturation through single effort, and obtaining maturation through accumulating merit, is best obtained in this life, secondly in the bardo, thirdly in the next life, and at worst within seven lifetimes, through the superior, middling, and inferior faculties and diligence, maturation will be obtained. After that, by uniting with Mahamudra, the ultimate fruit is obtained, not taking countless eons like the scholastics. Why is that? Because it emphasizes lofty views, the conduct of accumulating merit, and generating the diligence of body, speech, and mind. Seventh, there are two ways to unite with the upper path: Counting. First is the way and object of union, straight. Whenever the mature Vidyadhara is immediately after separating from the physical body
Chinese
谁。在没有中阴的状态中，由于本尊的身相，大手印等四种圆满的身相显现，金刚，如来，宝生，莲花，事业部，以及五部圆满的任何一部，以觉性执持，称为大手印持明，因为是异熟位时的果。二是显示道的差别和汇集为一。直说。异熟果位是大手印，因此获得大手印。大手印一味和合道无间的基础上，道胜异熟有三种差别，但汇集。大手印中是一，譬如瓦布延的中间之水。或者因此，大手印和。合道无间二者。道胜二者的种类，差别处和汇集处是一。第八是现量。直说。合道无间或者。大手印一味的基础上，获得异熟的现量也。虽然同名现量的对境数量不变。但在此，由于获得无漏的能力，对境清晰是必然的差别。从大手印一味获得异熟的度量，从开展获得一个四大洲，从积聚获得二到六个洲的数量，以现量与对境相合。二是剩余有依寿灌顶有二，数。第一是总的显示寿灌顶的差别，直说。简略的显示之后，剩余有依寿灌顶的，大手印开展的等持达到究竟之时，积聚资粮的瑜伽士。见解和意念等持明亮，积聚的行为行持阿哩嘎哩，修持上生起极大的精进力进行串习。道胜完全圆满是寿灌顶，秘密的用具是阿哩，即从合道方便道串习中产生的是方便的寿灌顶，以及执持上下之气的方便力量圆满所生，度母风所变的寿灌顶，以及从那些道串习之外，通过药物的方式修持长寿，以及依靠匝嘎达和仲杰等用具而长寿。
English
Who. In the state without bardo, due to the deity's form, the four complete forms such as Mahamudra manifest, Vajra, Tathagata, Ratna, Padma, Karma family, and whichever of the five complete families, holding with awareness, is called Mahamudra Vidyadhara, because it is the fruit of the Vipaka state. Second, it shows the difference of paths and the gathering into one. Directly speaking. The Vipaka fruit is Mahamudra, therefore obtaining Mahamudra. On the basis of Mahamudra one taste and the union path without interruption, there are three differences in the superior path Vipaka, but gathering. In Mahamudra it is one, like the water in the middle of Wabuyan. Or therefore, Mahamudra and. The union path without interruption, the two. The types of the superior path, the place of difference and the place of gathering are one. Eighth is direct perception. Directly speaking. The union path without interruption or. On the basis of Mahamudra one taste, the direct perception of obtaining Vipaka is also. Although the number of objects of the direct perception with the same name does not change. But here, due to the ability to obtain the uncontaminated, the clarity of the object is a necessary difference. The measure of Vipaka obtained from Mahamudra one taste, obtaining one continent from expansion, obtaining a number of two to six continents from accumulation, combines with the object with direct perception. Second, the remaining dependent life empowerment has two, number. The first is the general display of the difference of life empowerment, directly speaking. After the brief display, the remaining dependent life empowerment, when the samadhi of Mahamudra expansion reaches the ultimate, the yogi who accumulates the accumulation of merit. View and intention, samadhi is clear, the behavior of accumulation practices Ali Kali, in practice, generate great diligence and practice. The complete perfection of the superior path is life empowerment, the secret tool is Ali, that is, the life empowerment of means that arises from the practice of the union path, and the power of the means of holding the upper and lower energies is complete, the life empowerment transformed from Tara wind, and other than those path practices, practicing longevity through medicine, and longevity by relying on tools such as Tsagada and Zhongjie.
Chinese
通过修习而具有成就的征兆，以及享受和受用成就之能力所产生的甘露药物之长寿灌顶，以及各自获得它们的方法是，服用药物之方法，执持明点之方法，修习气脉之方法，积聚资粮之方法，以及因拉摩夏等物质，明点，气脉，和积聚资粮之智慧所区分的四种长寿灌顶，即使各自不同，但在此，由修习会供结合道的力量所生的长寿灌顶，比其他三种长寿灌顶更为殊胜，因为是不漏之持明。第二，详细解释殊胜道之长寿灌顶，分为两种：宣说。第一，简略；第二，详细。简略来说，即是原因，时间，本体，种类，意图，行为，神通，以及与更高层次的道相结合的方式，这四二得八的长寿灌顶之身体结构，简要说明的种类完整阐述如下：第二，详细阐述分为八个方面：获得长寿灌顶的原因，时间，本体，种类，意图，行为，神通，以及与更高层次的道相结合的方式。第一方面分为两种：宣说。第一，不了义之原因；第二，了义之原因。不了义之原因是指，将任何能使修行者获得果位的方法，以及对果位的向往，仅作为不了义之长寿灌顶的原因。第二，了义之原因分为两种：宣说。第一，总体阐述；第二，分别阐述。了义之意是指，通过次第或同时修习有漏之闻思修三种智慧，从而获得长寿灌顶。第二，分别阐述分为两种：宣说。第一，同时；第二，次第。同时是指，在同时之道中，通过无二谛之见解，对法性平等之义无误地获得定解的闻慧，由此，通过思慧进行理解，从而在远离二谛之执著的定中，于任何时间及状态下，都同时修习法性无边广大之境界。第二，次第是指，在次第之道中，原因是对知识的见解，
English
Having the signs of accomplishment through practice, and the longevity empowerment arising from the power of enjoying and utilizing attainments, which comes from nectar medicine, and the methods for obtaining each of these are: the method of taking medicine, the method of holding bindus, the method of practicing winds, and the method of accumulating assemblies. And although the four longevity empowerments divided by materials such as ramo shaga, bindus, winds, and the wisdom of accumulating assemblies are different from each other, here, the longevity empowerment born from the power of practicing the path of assembly union is superior to the other three longevity empowerments, because it is a non-leaking vidyadhara. Second, the detailed explanation of the supreme path's longevity empowerment is divided into two: enumeration. First, brief; second, detailed. Briefly, it is the cause, time, essence, types, intention, conduct, clairvoyance, and the way to connect to the higher path. The complete explanation of the eight aspects of the longevity empowerment's body structure, briefly stated, is as follows: Second, the detailed explanation is divided into eight aspects: the cause of obtaining the longevity empowerment, time, essence, types, intention, conduct, clairvoyance, and the way to connect to the higher path. The first aspect is divided into two: enumeration. First, the provisional cause; second, the definitive cause. The provisional cause refers to considering the method by which any practitioner obtains the result, and the aspiration for the result, merely as a provisional cause for obtaining the longevity empowerment. Second, the definitive cause is divided into two: enumeration. First, general explanation; second, specific explanation. The definitive meaning refers to obtaining the longevity empowerment by gradually or simultaneously practicing the three types of wisdom of hearing, thinking, and meditating with outflows. Second, the specific explanation is divided into two: enumeration. First, simultaneous; second, gradual. Simultaneous refers to, in the context of the simultaneous path, hearing with the wisdom of unerringly gaining certainty in the meaning of the equality of dharmata through the view of non-duality of truths. From this, understanding through the wisdom of thinking, and thus, in a state of samadhi free from the grasping of duality, at all times and in all states, simultaneously meditating on the boundless expanse of dharmata. Second, gradual refers to, in the context of the gradual path, the cause is the view of knowledge,
Chinese
能引入的等持，即彼等持、总持、手印一座、积聚，是道积聚加行的五种瑜伽。在见解时，以闻思的智慧次第证悟，等持次第纯熟，成为积聚成就的瑜伽士。在加行道中，月和日的数量，在根本续《秘密藏》第九品中，如所说日为三十六等，如是积聚，果为无生无死的金刚身，成就寿命自在无疑，四名之身即是：分别之身、生起之身、业之身、剩余之身，不舍弃而转为无生无死的金刚身之理，即如是转变。第二，时间分二：数。第一，获得寿命自在之时；正。修持并成就的日数，若是上等，则为三十六日，即六个月，或是中等十二个月，即一年，或是十四个月，即一年二个月，或是下等十六个月，即一年四个月，以智慧和精进上中下等的次第，如经中所说般修持，则必定不虚，能自在寿命，不舍弃此身，成就化身持明者的持明者之殊胜道圆满的寿命自在。第二，与上道结合，即成佛之时。正。因证悟之道和果位天之佛，二者于基位从本以来无别，于一时圆满之义，即是自明菩提心性获得自在而证悟，并显现出来。其自利之寿命量，以寿命百年为准，有一百六十年，即一千六百年存在之间，每过一百年，就变得年轻，转为孩童、少年八岁之相，安住于世间。最终，不舍弃现在的身体，而能将其带到圆满成佛的境界，具有成办利益的能力。第三，体性分三：身、功德和寿命量。第一，分二：根本身和化身。
English
The samadhi that can introduce, namely that samadhi, total retention, one mudra posture, accumulation, are the five yogas of the path of accumulation practice. At the time of view, one gradually realizes through the wisdom of hearing and thinking, and the samadhi gradually becomes familiar, becoming a yogi who accomplishes accumulation. In the path of practice, the number of months and days, from the ninth chapter of the root tantra "Secret Essence," as it is said that a day is thirty-six, etc., one accumulates in this way. The result is a vajra body without birth and death, and there is no doubt that one will achieve life empowerment. The four name bodies are: the body of conceptuality, the body of arising, the body of karma, and the body of remainder. Without abandoning them, the way to transform into a vajra body without birth and death is to transform in that way. Second, time is divided into two: counting. First, the time of obtaining life empowerment; direct. The number of days to practice and accomplish, if it is the highest, is thirty-six days, that is, six months, or the middle twelve months, that is, one year, or fourteen months, that is, one year and two months, or the lowest sixteen months, that is, one year and four months. With the order of wisdom and diligence, upper, middle, and lower, if one practices as explained in the scriptures, it will definitely not be in vain, and one can control one's life, not abandon this body, and achieve the complete life empowerment of the supreme path of the vidyadhara of the emanation body. Second, combining with the upper path, that is, the time of becoming a Buddha. Direct. The path of realizing the cause and the Buddha of the fruition deity, the meaning of being complete at the same time without distinction from the beginning in the base, that is, the self-awareness of bodhicitta nature obtains freedom and is realized, and manifests. The measure of its own benefit life, based on a life of one hundred years, is one hundred and sixty years, that is, between the existence of one thousand six hundred years, every hundred years, it becomes younger, turning into a child, a young man of eight years old, and dwells in the world. Finally, without abandoning the present body, one can take it to the state of perfect enlightenment, and has the ability to accomplish benefits. Third, the essence is divided into three: body, qualities, and lifespan. First, divided into two: the root body and the emanation body.