English
and Constant Weeping. The longevity empowerment nourished by the medicine of the five ambrosias, internal and external, and the longevity vidyādhara arising from the method of combining the lower gate, and the longevity achieved by yogis holding the breath, and the longevity vidyādhara arising from Tārā Wind, and the vidyādhara who masters life by perfecting the power of the three—view, meditation, and action—of the supreme path of the Mahāyoga assembly practice. Thus, there are four levels of longevity empowerment. The ten powers are: From the Empowerment Tantra: By mastering life, one abides as long as samsara exists. By mastering birth, one manifests as an emanation of the lineage. By mastering resources, one enjoys the five desirable qualities. By mastering devotion, self and others appear as desired. By mastering miraculous powers, miraculous displays and transformations appear. By mastering Dharma, one proclaims various Dharma sounds. By mastering wisdom, one is not deluded about all that is to be known. By mastering the mind, one enjoys hundreds of thousands of samādhis. By mastering action, one accomplishes flourishing activities. By mastering aspiration, one achieves whatever one has aspired to. Thus it is. Thus, although it seems that there are ten powers, and at first glance it seems only to master life, there are differences among them. What are they? The second is that the longevity empowerment of the perfected supreme path is particularly taught. Straightforward. These four longevity empowerments themselves have six differences. First, there is a difference in the magnitude of power and blessings. The first three cannot abandon self-benefit and universal conduct, nor can they manifest twenty kinds of miraculous powers, etc., but this one can. Second, the difference between being with or without outflows is that the first three have outflows, while this one does not leak like the former, because it is a path of seeing without outflows. Third, the difference in the cause of generation is that the cause of the first three is medicine, etc., while the cause of this one is the three wisdoms of assembly practice. Fourth, the difference in essence is that the first three are worldly, while the essence of this one is transcendent because it is the perfection of the supreme path. Thus, it transforms into two types: samsara and nirvana, with outflows and without outflows. Fifth, the difference in view is that, because of the differences mentioned above, the first three do not have the view of no outflows, while this one has hit the target with the view of the self-characteristic of the nature of no outflows. Sixth, the difference in conduct is that the first three cannot extensively accomplish the benefit of self and others, while this one can extensively accomplish the benefit of self and others.
Chinese
并且，能够作为佛陀化身的代表，那么就更不用说在见解和行为上存在差异了。除了这个殊胜道之外，通过药物、方法和气所获得的寿命自在，这三者也只是寿命自在而已，与殊胜道圆满的寿命自在持明者不同。第二，名称的分类有三种：计数。第一，简要地指示；正直。殊胜道的寿命自在本身，也从功德名称的不同方面来讲述，就像这样：第二，详细解释分为四点：计数。第一，指示与四名之身一同进入寂灭；正直。为了成就剩余之身，即色蕴和四名蕴一同，对于想要存在多少无量劫等获得自主的寿命自在持明者，不舍弃剩余之身、寻思之身、生起之身和业之身而进入寂灭，因此称为有余涅槃。第二，指示没有退转的染污；正直。由于身体、界和生处的三个染污全部耗尽，因此这个寿命自在的大持明者，见道者，无论为了自他的利益如何运用三门的行为，都不会退转到轮回中，因此称为没有退转染污的道。而且，这个没有退转的意思是：不会退转到恶趣吗？不会退转到轮回吗？不会退转到小乘吗？如果像第一种情况那样，就与加行道没有区别了。如果像第二种情况那样，就与所说的执持天人上界的生处相矛盾。如果像第三种情况那样，就与一般的佛法相矛盾。如云：只要没有登上八地，那之前都会被小乘所摧毁。因此，由于时间漫长，对众多众生有害，并且执着于自身利益，在没有登上八地之前会退转到小乘，据说对于进入大乘之门的一个人，恶魔种姓的人抓住他的弱点，接近他，使他改变主意而堕落到小乘中。经中说：习惯了三种不退转，即忍位获得不堕恶趣，见谛不堕轮回，修道八地不堕小乘。如果有人问这是否矛盾，那么，这里如上所说的不退转有三种，在上下两种情况中，集合加行的最后
English
And, being able to act as the representative of the Buddha's incarnate body, then it goes without saying that there are differences in view and conduct. Apart from this supreme path, the life empowerment obtained through medicine, methods, and winds, these three are merely life empowerments, and are not the same as the complete life empowerment vidyadhara of the supreme path. Second, there are three categories of names: Counting. First, briefly indicating; Straightforward. The life empowerment of the supreme path itself is also spoken of from the different aspects of the qualities' names, like this: Second, the detailed explanation is divided into four points: Counting. First, indicating entering nirvana together with the body of the four names; Straightforward. In order to accomplish the vidyadhara of life empowerment who has the autonomy to remain as long as he wishes, such as for countless eons, with the remaining body, that is, the aggregate of form and the aggregate of the four names together, without abandoning the remaining body, the body of thought, the body of arising, and the body of karma, one enters nirvana, therefore it is called nirvana with remainder. Second, indicating that there is no non-returning defilement; Straightforward. Since the three defilements of body, realm, and birthplace are all exhausted, this great vidyadhara of life empowerment, the one on the path of seeing, no matter how he uses the actions of the three doors for the benefit of himself and others, he will not regress into samsara, therefore it is called the path of no non-returning defilement. Moreover, the meaning of this non-returning is: Will it not return to the lower realms? Will it not return to samsara? Will it not return to the Hinayana? If it is like the first case, then it will be no different from the path of application. If it is like the second case, then it contradicts the statement of holding the birthplaces of gods and humans in the upper realms. If it is like the third case, then it contradicts the general Dharma. As it is said: As long as one has not ascended to the eighth bhumi, until then one will be destroyed by the Hinayana. Therefore, because of the long time, harming many sentient beings, and clinging to one's own benefit, before ascending to the eighth bhumi, one will regress to the Hinayana. It is said that for one who has entered the gate of the Mahayana, a demon-class person seizes his weakness, approaches him, and causes him to change his mind and fall into the Hinayana. The sutra says: Having become accustomed to the three non-returnings, that is, the forbearance of obtaining non-falling into the lower realms, seeing the truth non-falling into samsara, and the path of cultivation, the eighth bhumi non-falling into the Hinayana. If someone asks if this is contradictory, then here, as mentioned above, there are three non-returnings, in the upper and lower two cases, the end of the accumulation application
Chinese
然后说这是不可逆转的，这是轮回不由自主的不可逆转。第三，显示从呼吸中解脱而见到真谛，正直。因为智慧获得了自主，所以从轮回的痛苦恐惧中解脱出来。为了休息，进行大呼吸的瑜伽。在寿命灌顶的场合，这是对异熟和加行道的暗示。也就是说，在有漏和无漏佛地的三种真谛中，这里因为见到中间的真谛，无漏自性，所以称为无漏见道。此外，在《小道》中说：从获得和未获得能力来看，分为两种见道。在《广大》中说：如同不染莲花般的，是具有智慧者的行境。不是与一切共同的，那是如来佛的行境，是具有卓越智慧的人所能理解的。在《意集经》中说：秘密主，秘密咒的自性，心的如实性，是谁的行境？回答说：楞伽的主人，那是诸佛世尊的行境，不是安住于地和地的人的行境。因此，这是很清楚的。第四，显示执持明觉。正直。因为精通法自身和共同意义的观点，并且习惯于修持禅定，所以明觉与智慧不分离地执持，因此也称为持明。持明的装束也是天和人等的装束。并且，禅定的本尊，无论是寂静还是忿怒，都持有金刚部等的血统。因为具有不舍弃的执持，所以获得持明的名称，因此也称为持明。第三，总结要义而显示。正直。如果将这些等等安立为见道者的功德的类别，那么名称的类别也是不可思议且无法言说的。第二，真实地预言并预示灌顶的出现，正直。在这个寿命灌顶中，圆满正等觉亲自预言说：在这个地界，也就是在这个刹土中奔跑，断除怀疑。并且，呼唤秘密名为某某金刚，以金刚之名进行灌顶。那么，如何修持获得大预言的瑜伽士呢？
English
Then it is said that it is irreversible, this is the involuntary irreversibility of samsara. Third, showing the seeing of truth by exhaling, upright. Because wisdom has gained autonomy, it is relieved from the fear of suffering in samsara. For the sake of rest, it is called the yoga of exhaling greatly. In the context of the life empowerment, this is an allusion to Vipaka and the path of union. That is, among the three truths of the Buddha-ground with outflows and without outflows, here, because the middle truth, the self-nature without outflows, is seen, it is called the path of seeing without outflows. Moreover, in the Small Path it says: From the attainment and non-attainment of power, it is divided into two paths of seeing. In the Extensive Path it says: Like an undefiled lotus, it is the realm of those with wisdom. It is not common to all, that is the realm of the Tathagata Buddha, which is understood by those with excellent intelligence. In the Condensed Thought it says: Secret Lord, the nature of secret mantra, the suchness of mind, whose realm is it? Answer: The Lord of Lanka, that is the realm of all the Buddhas, the Blessed Ones, not the realm of those who dwell on the ground and the ground. Therefore, this is very clear. Fourth, showing the holding of awareness. Upright. Because one is proficient in the view of the Dharma itself and the common meanings, and is accustomed to practicing samadhi, awareness is held without separation from wisdom, therefore it is also called Vidyadhara. The attire of the Vidyadhara is also the attire of gods and humans, etc. And, the deity of samadhi, whether peaceful or wrathful, holds the lineage of the Vajra family, etc. Because it has the holding of not abandoning, it obtains the name of Vidyadhara, therefore it is also called Vidyadhara. Third, summarizing the meaning and showing it. Upright. If these and so on are established as categories of the qualities of the path of seeing, then the categories of names are also inconceivable and unspeakable. Second, truly prophesying and predicting the occurrence of empowerment, upright. In this life empowerment, the Fully Enlightened One personally prophesies: Run in this realm, that is, in this pure land, and cut off doubts. And, calling the secret name so-and-so Vajra, empowerment occurs with the name of Vajra. So, how does one practice the yogi who has received the great prophecy?
Chinese
这与道没有区别。因为实际上获得了授记。如果这样认为，按照名相乘的说法，七地以下是体验或梦中授记，而八地则说是实际上授记。其理由是，七地以下由于烦恼意未转变，所以有微细的我执，如果实际上授记，可能会生起我慢和微细的傲慢，如果生起这些，就会退转为小乘。八地烦恼意转变为平等性智，我执消失，因此说是实际上会发生授记，如果这相违，则不相违，在见道期，化身实际上会在世间授记并讲法，在修道大手印期，会在报身刹土授记。也就是说，梦境如妙音天界，刹土显现为佛陀。第三，处所、生处和装束在利他时是不确定的。正直地说，由于具备见解显现和禅定串习的力量，除了所有行境都自显为明觉自生智慧之外，没有其他，因此是掌握寿命的明觉持有者的处所。像这样，由于一切都自显为明觉，没有不成为处所的，因此所依的处所没有固定在一个方向。生处和装束也是在调伏众生时变化的，不确定的。那么，如果上面说，金刚身没有生老病死，并且具有天人的装束，这是否矛盾呢？不矛盾，上面是根本身，而这是化身。第五，意念有三种：不缘是法性的意念，不灭是手印的意念，以及从意念安住最终结合到果位的方式。第一种有两种：计数，第一，意念是无所见、无所见者，直接见到法性等五门无境自明；正直地说，轮回和涅槃的诸法都是明觉大本体的自显，因此没有可以作为境的对境。理由是，一切法都不被视为能所二取。那么，是否见到它的法性呢？因为法性也不被视为能所二取，所以佛陀的心也是