Chinese
是身体的特征。 首先有四个方面：列举。首先是原因，正确。基础是真谛无别，原因是通过认识的特征来看见。条件的进入的特征是，通过禅定道、资粮道、加行道、见道四种瑜伽修持圆满的瑜伽士，在加行道中，寂怒尊众的受用五种妙欲。特别是，通过修持阿 अली（藏文，梵文天城体：अलि，梵文罗马拟音：ali，汉语字面意思：阿黎）并获得修持荟供的特殊成就的力量。第二是本体，正确。也就是身体的漏，身体不由自主地衰老和承受取舍的痛苦；以及界的漏，大小便和四种结合导致身体不适；以及生处的漏，不由自主地进入好的或坏的生处等等。这三种漏灭尽，因此，获得无生无死的金刚身，从而获得掌控寿命的持明者。如《幻化网海》中所说： “远离三种漏， 成熟之身即是， 获得掌控寿命之位， 习惯后必为手印种姓。” 第三是果，正确。也就是在今生今世证得涅槃，不舍弃这个剩余的身体，而是带着这个身体就能到达究竟的佛地。第四是功德，正确。远离轮回的八种怖畏和五种烦恼，并且圆满了从下方示现的四种神变。第二是化身的特征。正确。掌控寿命的持明者的特征是，获得天和人王的身份，居住在欲界六天之王、人王转轮王等等，以及色界的天人梵天等等的装束中。他们所获得的清净的、自主的、肢体和器官没有残缺，没有跛足等等的身体。那么，他们和那些有什么区别呢？“也”字表示有区别。他们的区别在于，是否安住在无漏的地上。虽然有这样的区别，但仍然以天人王的装束，为所化众生宣说生起次第、圆满次第、大圆满这三种法，作为化身的代表。因此，掌控寿命的持明者
English
These are the characteristics of the body. First, there are four aspects: Enumeration. First is the cause, correct. The basis is the inseparability of truth, the cause is seen through the characteristic of knowing. The characteristic of the entry of conditions is that through the yogi who has perfected the four yogas of the path of meditation, the path of accumulation, the path of preparation, and the path of seeing, in the path of preparation, the enjoyment of the assembly of peaceful and wrathful deities is the five objects of desire. In particular, through the power of practicing Āli (藏文，梵文天城体：अलि，梵文罗马拟音：ali，汉语字面意思：Āli) and obtaining the special accomplishment of practicing the tsok. Second is the essence, correct. That is, the leakage of the body, the body involuntarily ages and suffers the pain of taking and discarding; and the leakage of the elements, the discomfort of the body caused by feces, urine, and the four combinations; and the leakage of the place of birth, involuntarily entering good or bad places of birth, etc. These three leakages are exhausted, therefore, obtaining the indestructible vajra body without birth and death, thereby obtaining the vidyādhara who controls life. As it is said in the Magical Illusion Ocean: "Being free from the three leakages, That body of complete maturation, Having obtained the state of controlling life, Having become accustomed, it is certain to be of the mudrā lineage." Third is the result, correct. That is, attaining nirvāṇa in this very life, without abandoning this remaining body, but with this body being able to reach the ultimate state of Buddhahood. Fourth is the quality, correct. Being free from the eight fears of saṃsāra and the five afflictions, and also perfecting the four miracles shown from below. Second is the characteristic of the nirmāṇakāya. Correct. The characteristic of the vidyādhara who controls life is to take birth as a king of gods and humans, residing in the attire of the kings of the six desire realms, the human cakravartin kings, etc., and the gods of the form realm, Brahmā, etc. They obtain pure, autonomous bodies without defects in limbs and organs, without lameness, etc. So, what is the difference between them and those? The word "also" indicates that there is a difference. The difference between them is whether they abide on the uncontaminated ground or not. Although there is such a difference, they still use the attire of the king of gods and humans to teach the three dharmas of the generation stage, the completion stage, and the Great Perfection to those who are to be tamed, as the representative of the nirmāṇakāya. Therefore, the vidyādhara who controls life.
Chinese
其根本之身，乃是殊胜的天人转生，获得无有生死的金刚事业。如《幻化金刚经》所说：“明智之士不可胜，虽持天人之外相，然以净土与受用，由上而上平等合。金刚持明者之身，安住于一切刹土。”又说：“无漏金刚之身，未来远离变异与怖畏，因获大乐之授记，故离有漏之学法。”又说：“凡具修行能力者，其金刚之身无有坏灭，远离五种坏灭，漏尽，获得三种自在之权，安乐受用不可估量。”化身不定，乃由调伏之权而定。如经云：“于刹土自在之化身，禅定受用不可量。”第七、功德有五。一、离系之功德。譬如有人不惧蛇毒，身佩护身符，则远离毒害。如是，掌握寿命自在之持明者，亦远离五种怖畏。即：“无活命与不赞，轮回与眷属，离眷属之怖，舍弃死亡之习气。”因此，远离无活命之忧，不被赞颂之忧，眷属之痛苦，眷属之疑问，以及死亡之怖畏。一者，远离欲界之食，以无漏之乐滋养，证得虚空藏之三摩地，故远离活命之怖畏。二者，无有我执，通达诸法平等性，纵说他人过失等语，亦无过失之基。三者，烦恼彻底解脱，于轮回中得以喘息，故无有轮回流转之忧。四者，智慧力大增，纵使舍利子等同时提问，亦能同时解答疑虑。五者，于理自在，成就金刚身，故无有死亡之忧。此外，亦远离八种怖畏及轮回之诸过患。二、获得之功德。
English
The root body is the extraordinary birth of gods and humans, taking the absence of birth and death as the Vajra activity. Moreover, from the Magical Vajra: "The wise being cannot be overcome. Although holding the appearance of gods and humans, with pure lands and enjoyments, they equally unite from higher to higher. The body of the Vajra Vidyadhara dwells in all realms." And: "The stainless Vajra body, in the future, is free from change and fear. Having received the prophecy of great bliss, it is free from the teachings of defilements." And: "Whoever possesses the ability to practice, their Vajra body is indestructible. Free from the five destructions, exhaustion of outflows, having obtained power over the three controls, the enjoyment of bliss is immeasurable." The manifested body is not fixed, but determined by the power of taming. As it says: "The manifested body that controls the realms, the samadhi enjoyment is immeasurable." Seventh, there are five qualities. First, the quality of detachment. For example, just as someone who is not afraid of snake venom wears a charm and is thus free from the fear of poison, so too, the Vidyadhara who controls life is free from the five fears. That is: "No livelihood, no praise, samsara and retinue, freedom from the fear of retinue, abandoning the habits of death." Therefore, there is no fear of no livelihood, no fear of not being praised, the suffering of retinue, the questions of retinue, and the fear of death. The first is being free from the food of the elements and flourishing with the bliss of stainlessness, and having mastered the samadhi of the treasury of space, one is free from the fear of livelihood. The second is having no self-grasping and realizing the equality of all dharmas, even if one speaks of others' faults, there is no basis for fault. The third is that afflictions are completely liberated, and one can breathe in samsara, so there is no fear of wandering in samsara. The fourth is that wisdom becomes great, and even if Shariputra and others ask questions at the same time, the answers to doubts can be given at the same time. The fifth is that one has obtained freedom over reason and has become a Vajra body, so there is no fear of death. Furthermore, one is free from the eight fears and all the faults of samsara. Second, the qualities of attainment.
Chinese
以及四种神通的二十五种分支和二十种等等的所有技能和数量都完全具备。第三是出生的功德。正直。以自在掌控寿命或智慧和出生的力量，获得天人国王的清净殊胜的出生。第四是调伏的功德。正直。为了利益他人，能够调伏三千大千世界一百个世界以内的所化众生。第五是与因地第一地具有同等缘分的功德。正直。与因地大乘的第一地极喜地，以及寿命自在持明二者在轮回中不退转具有同等缘分。由此推断，更高的道也应如此理解。从小道来说：‘那也是最初的最初，与同等缘分的第二种姓最高者，第八地的菩萨具有同等缘分，第三与第十地具有同等缘分，意行以大海而超胜。’如此说。第三，寿命的量有二：计算。第一，自利的寿命量。正直。为了自己的利益，闻思等道努力，获得果位的时间是，十六个一百年，即一千六百年的寿命，自利圆满后与果位结合。第二，利他的寿命量。正直。为了调伏其他所化众生的利益，因为获得了寿命的自在，所以无法衡量。如果想要住世，即使在无量劫的时间里也会住在世间，但没有衰老的身体显现为非常年轻的八岁孩童的形象。虽然根本的身体没有生灭，但为了破除所化众生的常执，以及为了调伏懈怠者，以时机成熟时化身示现死亡和转生，不调伏时也会安住。第四，名称有三：名称的真实含义，以及真实地预言并显示灌顶的出现，以及住处、出生和装束，在利他的时候也是不确定的。第一种有二：本体的名称和名称的名称。第一种有二：计算。第一，总的来说明寿命自在持明，正直。如同确定本体一样，名称也以各种方式应用，如近树和拉莫且。
English
And all the skills and numbers of the twenty-five branches and twenty kinds of the four miracles are completely possessed. The third is the merit of birth. Straight. With the power of freely controlling life or wisdom and birth, one obtains the pure and special birth of the king of gods and humans. The fourth is the merit of taming. Straight. For the benefit of others, one is able to tame the beings to be tamed within a hundred world realms of the three thousand great thousand worlds. The fifth is the merit of having the same affinity as the first ground of the cause. Straight. The first ground of the cause, the Great Vehicle, the Extremely Joyful Ground, and the two life-empowerment awareness holders have the same affinity as not turning back in samsara. From this, it is understood that the higher paths are also like that. From the Small Path, it says: 'That is also the first of the first, the highest of the second lineage with equal affinity, the eighth-ground Bodhisattva has equal affinity, the third has equal affinity with the tenth, the mind and conduct are superior by the ocean.' So it is said. Third, the measure of lifespan is twofold: Counting. First, the lifespan of self-benefit. Straight. For the sake of one's own benefit, striving for the path of hearing, thinking, etc., the time of obtaining the fruit is, sixteen hundred years, that is, one thousand six hundred years of life, after self-benefit is complete, it is combined with the fruit. Second, the lifespan of benefiting others. Straight. For the benefit of taming other beings to be tamed, because one has obtained freedom over life, it cannot be measured. If one wishes to stay, one will remain in the world even for countless eons, but the body without aging appears as a very young eight-year-old. Although the root body has no birth or death, in order to dispel the constant clinging of the beings to be tamed, and in order to tame the lazy ones, the emanation body manifests death and rebirth when the time is ripe, and if they are not tamed, they will also abide. Fourth, there are three types of names: the actual meaning of the name, and the actual prediction and showing of the occurrence of empowerment, and the abode, birth, and attire are also uncertain at the time of benefiting others. The first has two: the name of the essence and the name of the name. The first has two: Counting. First, generally explaining the life-empowerment awareness holder, Straight. Just as the essence is determined, the names are also applied in various ways, such as Near Tree and Lamo Che.
Chinese
以及常啼。内外五甘露之药所滋养之长寿灌顶，以及由下门结合之法所生的长寿持明，以及瑜伽士摄持气脉而得长寿，度母风所生的长寿持明，以及圆满了摩诃瑜伽会供之道的殊胜见修习三者的力量，而能自在寿命的持明。如是四种长寿灌顶的次第。十自在是：出自《自在续》：由自在寿命故，住世尽轮回。由自在出生故，示现种姓之化身。由自在受用故，享用五欲。由自在信解故，自他随欲而显现。由自在神通故，显现神通变化。由自在法故，宣说各种法音。由自在智慧故，对一切所知皆不愚昧。由自在心故，享用百千三摩地。由自在业故，成办兴盛之事业。由自在祈愿故，如所祈愿皆成就。如是。如是，虽说有十自在，初看仅是自在寿命而已，但这些之间有差别，那是什么呢？第二是殊胜道圆满的长寿灌顶，特别地被开示了。正直。这四种长寿灌顶本身有六种差别。第一，在威力与加持上有大小的差别。前三种不能舍弃自利和普遍的行持，也不能显现二十种神通等，而这个能。第二，有漏与无漏的差别是，前三种是有漏的，而这个如前者一样不漏，因为是无漏见道者。第三，生起因的差别是，前三种的因是药等，而这个的因是会供修持的三种智慧。第四，体性的差别是，前三种是世间的，而这个的体性是殊胜道圆满而超胜的。如是转变为轮回与涅槃、有漏与无漏两种。第五，见解上的差别是，因为有以上所说的差别，所以前三种没有无漏的见解，而这个是于无漏的法性自相的见解上射箭中的。第六，行持上的差别是，前三种不能广大地成办自他的利益，而这个能广大地成办自他的利益。