Chinese
比其他的稍微有大小。什麼叫做「使者女」呢？一般來說，三種使者都可以這麼稱呼，但在這裡指的是，自然生成的田生和咒生兩種，以及那些被它們加持，顯現出徵兆的女性。僅僅是明妃不能被稱為使者女。修行者如果生起少許智慧，就能真實地了解她們。但對於初學者來說，大部分時候都必須將她們視為信仰的對象。其中，薄伽梵母金剛亥母是吉祥黑汝迦的引導者。就像這樣說的：「從那之後」等等，大持明者說：「哪個續部已經圓滿，是勝樂輪的引導者女，我向金剛亥母頂禮。」這樣說的。那並不是說神有善惡或力量大小的意思。而是從淨化所淨和能淨的角度來說，智慧是根本，方便是枝幹，偉大的安樂也必須通過具備一切相的空性來成就。而且更加明確的是，吉祥勝樂輪續部的儀軌和事業，所有成就都來自金剛亥母的智慧所生的本咒的修持。例如，母續的心髓，不用說是由母續的智慧所化現，父續的心髓也是從母續的心髓所生，轉變成黑汝迦的本咒的形態，是與母續咒語的因相同的果。因此，即使修行者自身不離黑汝迦的瑜伽，使者女們也會成為我的金剛上師。第五個是，關於左道行，外在的是身體的行為，內在的是脈輪清淨的緣起安排，秘密的是啟動智慧母左側流動的脈馬拉納斯，進行貪慾的供養。真實的左道行，雖然是那些象徵的意義，但在那還沒有顯現之前，應當通過信仰來憶念清淨。這個續部的體系中，所謂的使者道，並不是指一般的貪慾之道，而是特指與使者女的修持相關的。左道行是這個法的特點。
English
It has some differences in size compared to others. What is called a 'messenger woman'? Generally, all three types of messengers can be referred to as such, but here it refers to the two types of naturally arising field-born and mantra-born, and other women who have been blessed by them and have manifested signs. A consort alone cannot be called a messenger woman. If a practitioner develops a little wisdom, they will truly understand them. But for beginners, they must mostly regard them as objects of faith. Among them, the Blessed Mother Vajravarahi is also the guide of glorious Heruka. It is said like this: 'From then on,' etc., the great vidyadhara said, 'Which tantra has been perfected, is the guiding woman of Chakrasamvara, I prostrate to Vajravarahi.' It is said like this. That does not mean that deities have good or bad, or great or small power. Rather, from the perspective of purifying the object to be purified and the purifier, wisdom is the root, skillful means are the branches, and great bliss must also be accomplished through emptiness that possesses all aspects. And even more clearly, the rituals and activities of the glorious Chakrasamvara Tantra, all accomplishments arise from the practice of the root mantra born from the wisdom of Vajravarahi. For example, the essence of the mother tantra, needless to say, is manifested from the wisdom of the mother tantra, but the essence of the father tantra is also born from the essence of the mother tantra, transformed into the form of the root mantra of Heruka, and is the result that is the same cause as the mother tantra mantra. Therefore, even if the practitioner himself is inseparable from the yoga of Heruka, the messenger women will become my Vajra masters. Fifth, regarding the left-hand path, the external is the behavior of the body, the internal is the arrangement of the pure interdependence of the chakras, and the secret is to activate the nadi Maranas flowing to the left side of the wisdom mother, and to offer the worship of desire. The true left-hand path, although it is those symbolic meanings, before that has manifested, one should remember purity through faith. In this tantric system, the so-called messenger path does not refer to the general path of desire, but specifically refers to what is related to the practice of the messenger woman. The left-hand path is a characteristic of this Dharma.
Chinese
被说成是伟大的。而在此地出现的自诩为胜乐金刚者，对于后世的大多数人来说，只剩下了空名。因此，这是从各续部经典中分散出现的内容进行汇集并清晰阐述的。第二，共同的誓言是，在根本续中说：“所有续部的共同之处是，不应无故违犯，此秘密不应示人，应努力保密。”以及“不应轻蔑和抛弃上师”等所揭示的。根本堕罪的第一条、第三条、第六条、第八条和第十四条是轻蔑；第二条、第四条、第五条、第十一条、第十二条和第十三条包含着抛弃；第七条是不示秘密本身。第十条实际上也包含着轻蔑。因此，“不轻蔑、不抛弃、不泄露秘密”包含了应守护的主要誓言。五部总体的和各自的誓言，四灌顶的各自誓言，以及最初的行者、稍微获得稳固者、大大获得稳固者的誓言等等，所有续部的共同誓言都应毫无破损地守护。如此安住于誓言并努力于生起次第瑜伽，首先在唯一勇士瑜伽中使心稳固，然后也应次第修习圆满的坛城轮。当内外坛城清晰且非常稳固时，从续部中所说的无量成就的差别，也将毫不费力地成就。那些也能够通过年的修习，以一心专注的方式使心稳固。之后，也通过在那段时间内修习，能够使内外所有坛城清晰显现。为了使之稳固和最终完成，也必须在那段时间内修习。如果根器敏锐且远离散乱的因缘，三年就能使生起次第达到圆满，否则需要十二年等才能成就。其中，修习一心专注是近修，逐渐增进是近成就。修习圆满坛城的瑜伽
English
It is said to be great. And those who claim to be Chakrasamvara arising in this place, for most of the later generations, only the empty name remains. Therefore, this is a collection and clear explanation of the contents that appear scattered in various tantric scriptures. Second, the common vows are, as stated in the root tantra: "The commonality of all tantras is that one should not violate them without reason, this secret should not be shown to others, and one should strive to keep it secret." And as revealed by "One should not despise or abandon the guru," etc. The first, third, sixth, eighth, and fourteenth of the root downfalls are contempt; the second, fourth, fifth, eleventh, twelfth, and thirteenth contain abandonment; the seventh is not showing the secret itself. The tenth also actually contains contempt. Therefore, "do not despise, do not abandon, do not reveal secrets" contains the main vows to be guarded. The general and individual vows of the five families, the individual vows of the four empowerments, and the vows of the initial practitioner, those who have gained some stability, those who have gained great stability, etc., all the common vows of all tantras should be guarded without any breakage. Thus, abiding in the vows and striving in the yoga of the generation stage, first stabilize the mind in the yoga of the solitary hero, and then gradually practice the complete mandala wheel as well. When the outer and inner mandalas are clear and very stable, the infinite differences of accomplishments mentioned in the tantra will also be achieved without effort. Those can also stabilize the mind through the practice of years, in a single-minded manner. Afterwards, by practicing for that period of time, one can clearly manifest all the outer and inner mandalas. In order to stabilize and ultimately complete it, one must also practice for that period of time. If the faculties are sharp and free from distracting conditions, three years will bring the generation stage to completion, otherwise it will take twelve years or more to accomplish. Among them, practicing single-mindedness is approaching practice, and gradually increasing is near accomplishment. Practicing the yoga of the complete mandala
Chinese
是为修持，修持共同的小成就，以及事业仪轨是名为事业之结合，修持共同的大成就是名为大修持，于此续中，生起次第瑜伽士为了生起次第成就之义，修持使者女，行持明妃之行，一切大成就亦将成就。此书末尾，吉祥胜乐轮之修法，大导师苦行者所造圆满。是为作者题记。印度之堪姆嘎雅达热，以及藏地译师俄雷札所译校而定。是为译者题记。俄译之版本有些有佛吉祥静与宝贤所译之校订。一般而言，此论有克雅译纯正本，以及玛所略作修改者，以及玛巴多瓦以大差异修改者，以及热译师金刚称所译者，以及觉竹定增桑布所译者，以及无译者题记之二种不同译本，我皆已见过，一般而言，或有其他译本。此处说，深广词句少而义理丰，金刚句略此论甚难懂，瑜伽士与智者亦迷惘时，如实无谬明说谁能为？然孩童之慧于义蒙昧，所有错谬皆为我所为，圆满功德所饰妙语者，所说是为上师之恩德，由此所积诸善根，以此一切方与时，此诸有情成嘿汝嘎，愿成俱生大乐之基。如是成就者之轮王大导师苦行者所造，出自吉祥胜乐轮根本续，吉祥嘿汝嘎大坛城修法之解说，口诀极广或俱生光芒十方增广，此亦以行金刚之名所赐。
English
This is practice, practicing the small common attainments, and the activities of the Karma assembly are called the combination of Karma, practicing the great common attainments is called the great practice, in this tantra, the yogi of the generation stage, for the sake of the attainments of the generation stage, practices the messenger woman, practices the conduct of the vidyadhara, and all great attainments will also be accomplished. At the end of the book, the practice method of the glorious Chakrasamvara, made by the great teacher ascetic, is complete. This is the author's note. The Indian Khenmo Gaya Dhara and the Tibetan translator Ngo Lhatse translated, edited, and finalized it. This is the translator's note. Some versions of the Ngo translation have corrections by Buddha Shri Shinta and Rinchen Zangpo. In general, this text has the Klog kya translation pure version, and the one slightly modified by Mal, and the one greatly modified by Marpa Dolpa, and the one translated by Ra Lotsawa Dorje Drakpa, and the one translated by Cho Dru Tingdzin Zangpo, and two different translations without translator's notes, all of which I have seen. In general, there may be other translations as well. Here it is said, Deep and vast, few words and rich in meaning, The Vajra's concise words, this text is very difficult to understand, When yogis and scholars are also confused, Who can speak clearly and without error? However, the mind of a child is ignorant of the meaning, All mistakes are made by me, Whatever is well-spoken, adorned with perfect qualities, That which is spoken is the kindness of the supreme guru, Whatever merit is accumulated from this, By this, in all directions and times, May these beings become Herukas, May they become the basis of co-emergent great bliss. Thus, the wheel-turning great teacher ascetic, made by the Siddha, arising from the root tantra of the glorious Chakrasamvara, the explanation of the method of practicing the great mandala of the glorious Heruka, the oral instructions are extremely extensive or the co-emergent light expands in the ten directions, this is also given by the name of the action Vajra.
Chinese
由……所加持，江康巴·达Ra纳塔在自己四十七岁新年生日的庆祝会上，于雪山中的吉祥香巴拉写成。 审核完毕。吉祥！ 嗡 阿（藏文，梵文天城体：ओम् अथ，梵文罗马拟音：oṃ atha，汉语字面意思：嗡，现在）。 愿以此书写清净增长之善，使我不离殊胜本尊，圆满生圆次第道之次第，迅速获得胜乐金刚之果位。 顶礼！ 此为如何修持吉祥胜乐金刚之次第。 嗡 斯瓦斯谛（藏文，梵文天城体：ओम् स्वस्ति，梵文罗马拟音：oṃ svasti，汉语字面意思：嗡，吉祥）。 此处为如何修持吉祥胜乐金刚之次第： 首先，在与自己心意相合的地方，直至闭关之事未完成之前，于无有敌人之怖畏等，不会发生突然需要解除闭关之因缘的地方。 首先数日精进皈依、发心，之后一两个月，或至少十日左右，尽力念诵百字明。 进行顶礼、绕转等力所能及之善行。 之后，以皈依、发心为先导，于自身观为乐空双运本尊，念诵所能念诵之松巴咒，于座间休息时努力恳切祈祷上师。 如是次第，最好念诵松巴咒四百万遍，中等一百万遍，最少也要念诵四万遍，之后再如其他仪轨一样，仅念诵橛咒不少于七日。 此以上若为开始闭关之初，则最好在闭关期间，即使有其他时间间隔也无妨，于修法期间禁语，不一定需要闭关。 之后，若是胜乐金刚瑜伽士则最好，若不是，也应供养四位瑜伽士或四位比丘，积聚资粮并作会供，发愿闭关圆满且无有违缘。 供养上师，于佛堂供养等，祈祷无有违缘且获得成就。 此以上，即使不在进行念诵修行之地，于其他地方进行也可以。 之后，于修行房之外砌墙，若四面无法砌成真正的墙，则做象征性的。 东面的墙观为持国天，南面观为圣天，西面观为广目天，北面观为多闻天，刹那间生起。 须弥山
English
Empowered by ..., Jangkampa Tarāনাথ composed this at the glorious Shambhala amidst the snowy mountains on the celebration of his forty-seventh new birthday. Checked. Mangalam! Om Atha (Tibetan, Devanagari: ओम् अथ, Romanized Sanskrit: oṃ atha, Literal Chinese meaning: Om, Now). May the virtue of writing this increasingly clear text ensure that I am inseparable from the supreme Yidam, perfect the stages of the generation and completion stage paths, and swiftly attain the state of Chakrasamvara. Homage! This is the sequence of how to practice the recitation of glorious Chakrasamvara. Om Swasti (Tibetan, Devanagari: ओम् स्वस्ति, Romanized Sanskrit: oṃ svasti, Literal Chinese meaning: Om, Auspicious). Here is the sequence of how to practice the recitation of glorious Chakrasamvara: First, in a place that is agreeable to your mind, until the activities of the retreat are completed, in a place free from the fear of enemies and other causes that would suddenly require the breaking of the retreat. First, diligently engage in taking refuge and generating bodhicitta for several days. Then, for one or two months, or at least about ten days, recite the hundred-syllable mantra as much as possible. Perform prostrations, circumambulations, and other virtuous deeds as much as possible. Then, with refuge and bodhicitta as the preliminary, visualize yourself as the deity of bliss and emptiness, recite the Sumba mantra as much as possible, and earnestly pray to the guru during the breaks between sessions. In that order, it is best to recite the Sumba mantra four million times, moderately one million times, and at least forty thousand times. After that, like other rituals, recite only the Vajrakila mantra intensely for no less than seven days. If the above is the beginning of the retreat, it is best to have other intervals of time during the retreat, which is not contradictory. During the session, maintain silence, and there is no necessity to be in retreat. Then, if you are a Chakrasamvara yogi, that is best. If not, you should also offer to four yogis or four monks, accumulate merit, and perform a feast offering, praying that the retreat will be completed without obstacles. Make offerings to the guru, offer worship in the temple, etc., and pray that there will be no obstacles and that you will attain accomplishments. Up to this point, it is permissible to do it in another place that is not the place where you are doing the recitation and practice. After that, build a wall outside the practice room. If you cannot build a real wall on all four sides, then make a symbolic one. Visualize the wall on the east as Dhritarashtra, the wall on the south as Virudhaka, the wall on the west as Virupaksha, and the wall on the north as Vaishravana, arising in an instant. Mount Meru