English
Turn around! Before that, there are seven full years lacking one and a half months. From the age of sixty, there are two progressions every two years, that is, two sets of sixty years. In each year's subsequent progressions, the wind of death does not flow. In the first of the one hundred and twenty progressions, starting from the left, there is one 'chu srang' of beneficial water. In the third, starting from the right, there are two 'chu srang' of beneficial water. Increasing from fifty-nine on the left and increasing from sixty on the right, combining them alternately, at the age of sixty, the 'chu srang' of death omens, that is, one hour, is reached. From then until the age of thirty, there are two progressions each year, that is, sixty progressions, and dividing them into two halves, one hundred and twenty sets of three months each appear. In this way, the latter half of each progression does not have death omens flowing. In the first half of the progression, starting from one hour on the left, in the third half of the progression, there are two hours on the right. Starting from there, in the one hundred and seventeenth half of the progression, there are fifty-nine hours on the left, and in the nineteenth, there are sixty hours on the right, totaling one day and one night. Before that, ninety-six years and eleven and a half months have passed. There are 1156 remaining life days. Starting from the left, there is one day of beneficial wind, one day of ordinary wind, and starting from the right, there are two days of beneficial wind and two days of ordinary wind. Combining them in this way, starting from the left, there are three beneficial and three ordinary, and starting from the right, there are four and four ordinary, and starting from the left, there are five and five ordinary, and starting from the right, there are six and six ordinary. Thus, there are three groups of death days on the left and right, and six groups with the same name, from the sixty chakras of the center, the six uneven time cycles on the left cut off the six chakras of the sky, and the six balanced time cycles on the right cut off the six chakras of the earth. Combining them in this way in sequence, making analogies, from the seventh to the twelfth, beneficial and non-beneficial, with the same name and number, alternately flowing to the left and right, thus cutting off the six winds on the left and the six waters on the right. From the thirteenth to the eighteenth, combining them in this way, cut off the two groups of six fire chakras on the left and right. From the nineteenth to the twenty-fourth, combining them as before, cut off the water on the left.
Chinese
切断左边的六个地脉和右边的六个风脉轮。从二十五日到三十日之间也如前一样结合，切断左边的六个地脉和右边的六个空脉轮。之后，从左边以有益和无益，各自三十一日来抛弃右边的精勤之界。从左边以三十二日来抛弃微尘之界，以三十三日来抛弃黑暗之界。那些时日过去了一千一百二十二日。剩余三十四日中的三十三日仅仅降临于右边，从而抛弃五蕴、五界、五根、五境、五业缘、五种行为。剩余的一日降临于共同的命脉，从而抛弃蕴等等六种智慧之分。以那种方式转移到其他的存在。这些时节的死亡征兆，发生在转生之际出生的人身上。上面那些是假定在左边的时节结合中转生之际出生的人，如果在右边的时节结合中转生之际出生的人，必须从右边降临的死亡征兆开始，因此上面所说的左右顺序是颠倒的。这两种死亡征兆，六个时节结合的脉络已经被切断，据说第七个时节出现死亡征兆就无法挽回，这也只是普遍而言。凭借神等的加持力，以及咒语、药物和禅定的力量的差别，完全可以挽回。如果连已经死去和身体化为灰烬的人都能复活，那其他情况还用多说吗？此外，对于在掌握生命之瑜伽上获得征兆的人来说，无论在那期间出现懈怠，无论出现应时或不应时的死亡征兆，只要努力通过金刚唤醒之法强烈地抓住命脉明点，就能战胜死主，必定获得不死之地。就像《灌顶略说》中所说的那样：了解死亡征兆的特征后，应将生命注入明点中。依靠阿瓦都提的足下，应修持至高不变之境。应恒常唤醒金刚。从日月运行的止息中，否则在阿瓦都提的雨中，生命的呼吸无法进入。向下消除有壳的下泄之物，不进入其中。
English
Cut off the six earth channels on the left and the six wind chakras on the right. From the twenty-fifth to the thirtieth, combine as before, cutting off the six earth channels on the left and the six sky mandalas on the right. Then, from the left, with beneficial and non-beneficial, each for thirty-one days, discard the realms of diligence on the right. From the left, with thirty-two days, discard the realm of dust, and with thirty-three days, discard the realm of darkness. Those days have passed one thousand one hundred and twenty-two days. Of the remaining thirty-four days, thirty-three days fall solely on the right, thereby discarding the five aggregates, five elements, five senses, five objects, five karmic conditions, and five actions. The remaining one day falls on the common life force, thereby discarding the six aspects of wisdom, such as the aggregates. In that way, one transmigrates to another existence. These omens of death in time occur in those born at the juncture of transmigration. Above, those were assumed to be born at the juncture of transmigration in the left temporal conjunction. If those born at the juncture of transmigration in the right temporal conjunction, one must begin with the omens of death descending from the right, therefore the order of left and right mentioned above is reversed. In these two omens of death, the root veins of the six temporal conjunctions have been severed, and it is said that if an omen of death enters the seventh, it cannot be reversed, but this is only a general statement. By the power of the blessings of gods and so on, and by the difference in the power of mantras, substances, and samadhi, it is entirely possible to reverse it. If even those who have died and whose bodies have turned to ashes can be revived, what need is there to mention others? Furthermore, for a person who has obtained signs in the yoga of sustaining life, no matter if he is negligent during that time, no matter if an omen of death occurs in or out of time, if he strives to strongly grasp the life essence bindu with the vajra-awakening method, he will conquer the Lord of Death and surely attain the state of immortality. As it is said in the 'Summary of Empowerment': Having understood the characteristics of the omens of death, one should inject life into the bindu. Relying on the feet of the Avadhuti, one should meditate on the supreme unchanging state. One should constantly awaken the vajra. From the cessation of the movement of the sun and moon, otherwise in the rain of the Avadhuti, the breath of life does not enter. Downward, eliminate the shelled downward flow, do not enter into it.
Chinese
完结。 死亡预兆欺骗瑜伽士， 这由喜悦所转变。 如是说。第二，如何修持之方法，金刚瑜伽修习之方式是：一般来说，如同密咒乘被称为金刚乘一样，无上密咒的完整且无误的道，都具备金刚瑜伽的意义。实际上，波罗蜜多和共同的空性，具有慈悲的精华，也具备相应的金刚瑜伽的意义。修习不改变的实相，就是金刚瑜伽的意义。同样，三金刚的瑜伽也同样具备。布施等福德资粮，以及修持四种正知，还有修习空性的意义等，都有词语解释。观修密咒本尊和念诵咒语，以及无相瑜伽等，都普遍具备。无上的生起次第，必须与圆满次第和清净相结合，才是与真正的金刚瑜伽正确结合。第四金刚瑜伽也有相似之处，经中也说： 性行为转变为其他， 与佛安乐同在， 见女无烦恼， 将获得殊胜成就。 如是说，下部三续部也有以贪欲为道的情况。然而，这些不是真正的金刚瑜伽，因为有些是分别念的修习，有些是不具备完整特征的缘故。因此，应当理解，经的究竟意趣在于密咒，而密咒道的究竟是甚深道金刚瑜伽。为了阐述它，有五个方面：道的体性，名称和意义的类别，六支的形态的确定，消除对金刚瑜伽的邪见，以及显示道和果的分界。第一，由于基础时期的法性存在于双运的体性中，因此果位的智慧也是双运的自性。因此，修持它的方法或道也必须具备双运的特征。因为相似的因产生相似的果是事物的
English
Finished. The yogi who deceives the signs of death, This is transformed by joy. Thus it is said. Secondly, the method of how to practice, the way to practice Vajra Yoga is: Generally, just as the Mantra Vehicle is called the Vajra Vehicle, all the complete and unerring paths of the Unsurpassed Mantra possess the meaning of Vajra Yoga. In reality, the Perfection of Wisdom and the common emptiness, which have the essence of compassion, also possess the corresponding meaning of Vajra Yoga. Meditating on the unchanging reality is the meaning of Vajra Yoga. Similarly, the yoga of the Three Vajras is also similarly complete. Generosity and other accumulations of merit, as well as the methods of practicing the four correct knowledges, and meditating on the meaning of emptiness, all have verbal explanations. Visualizing the secret mantra deity and reciting mantras, as well as general formless yoga, are all universally possessed. The unsurpassed generation stages must be combined with the completion stage and purification, which is the correct combination with the real Vajra Yoga. The fourth Vajra Yoga also has similarities, as it is said in the sutras: When sexual activity transforms into something else, Being with the Buddha in bliss, Seeing a woman without afflictions, One will obtain supreme accomplishment. Thus it is said, and the lower three tantras also have the path of using desire. However, these are not the real Vajra Yoga, because some are meditations of conceptual thought, and some do not possess complete characteristics. Therefore, it should be understood that the ultimate intention of the sutras lies in the mantras, and the ultimate of the mantra path is the profound path of Vajra Yoga alone. In order to explain it, there are five aspects: the nature of the path, the categories of names and meanings, the determination of the form of the six branches, eliminating wrong views about Vajra Yoga, and showing the boundary between the path and the fruit. First, since the nature of the ground period exists in the nature of union, the wisdom of the fruit is also the nature of union. Therefore, the method or path to practice it must also have the characteristics of union. Because similar causes produce similar effects is the nature of things.
Chinese
因为这是诸法的法性。因此，甚深道金刚瑜伽是双运道。双运又是什么呢？是不变的、大乐的智慧，以及具足一切殊胜相的空性身双运的自性。这也就是大悲和空性双运，也是幻身和光明双运。如是也于《密集金刚后后续》中说：“瑜伽方便之身与，智慧单独不转变，方便与智慧等入，瑜伽如来之所说。”如是说，大悲、光明和不变的安乐，都变成一个意义，这也就是方便和世俗共称的世俗谛。空性、幻身和具足一切殊胜相之身，都变成一个意义，这也就是智慧和世俗共称的胜义谛。其中，不变的大乐，是法界自性不变，以及所依明点无漏二者体性融合为一的大乐智慧，是远离戏论的法界自性自证的行相。此大乐摧毁自他的痛苦，因此这是大悲，因为救护一切痛苦者是大悲的体性。如是，不只是大悲的词义解释的入门，而是对所有众生显现出极度慈爱的行相或执持方式，并且这也是能取所取二相止息，未超出离戏之界限，因此称为无缘大悲。不仅如此，事业手印的安乐也显现为大悲的行相，如云：“一切菩提因，以智慧方便供养，国王大臣与慈悲，兼具之心。”如是，事业手印的安乐是缘于有情，智慧手印的安乐是缘于法，大手印的安乐是无缘，即是三种慈悲。此外，一切相
English
Because this is the nature of all phenomena. Therefore, the profound path of Vajra Yoga is the path of union. What is union? It is the nature of the union of the unchanging, great bliss wisdom, and the emptiness body that possesses all supreme aspects. This is also the union of great compassion and emptiness, and it is also the union of the illusory body and clear light. As it is said in the Uttaratantra of the Guhyasamaja Tantra: "The body of yoga method and, wisdom alone does not transform, method and wisdom equally enter, yoga is what the Tathagatas have said." As it is said, great compassion, clear light, and unchanging bliss all become one meaning, and this is also shown as the conventional truth of method and common fame. Emptiness, the illusory body, and the body that possesses all supreme aspects all become one meaning, and this is also established as the wisdom and the ultimate truth of common fame. Among them, the unchanging great bliss is the unchanging nature of the Dharmadhatu, and the great bliss wisdom of the essence of the two, the support bindu and the non-leaking, is the aspect of the self-awareness of the Dharmadhatu, which is free from elaboration. This great bliss destroys the suffering of oneself and others, therefore this is great compassion, because protecting all sufferers is the nature of great compassion. Thus, it is not only the entrance to the explanation of the meaning of great compassion, but it also appears as an extremely loving aspect or way of holding all beings, and this is also the cessation of the appearance of the two, the grasper and the grasped, and it has not gone beyond the boundary of non-elaboration, therefore it is called unconditioned great compassion. Moreover, the bliss of karma mudra also appears as an aspect of great compassion, as it is said: "All causes of enlightenment, should be offered with wisdom and method, kings, ministers, and compassion, possessing hearts." Thus, the bliss of karma mudra is focused on sentient beings, the bliss of jnana mudra is focused on dharma, and the bliss of mahamudra is without focus, which are the three kinds of compassion. Furthermore, all aspects