Chinese
完结。如果将此分开，则有四种金刚。那时，法身大乐之身合二为一，身亦为四。第二是，从如虚空般的空性中产生，成为如虚空般的空性之自性的音声海，并且所有这些的意义也无分别地任运成就，安住于自性空性之平等性中，仅仅凭借一语，也能与众生各自的想法相符，以各自的语言显现，刹那刹那生起，连绵不断，从而圆满受用一切各种神圣的法，是语金刚。第三是，相好庄严，本体是气心的殊胜身，功德的特点是具有八自在，进入的特点是遍布一切事物且无所不至的身金刚。此真实是双运，因此，所谓气心之际的气，安立于大乐的自显现，如本尊身等显现不灭之分。一般来说，凡夫时期的譬喻光明和大乐等，安立为道时的三身和三金刚，但即使将这些冠以果位的圆满次第之名，也不是主要安立为暂时之果的基础，因此，此处说为双运。第二，有三种补特伽罗成佛之理的各自差别，宣说成佛之因的主要方便，所要获得的果之自性。第一，有精进者今生成佛之理，懈怠者中阴成佛之理，有障碍者转生后成佛之理。第一是，今生即对二次第的证悟稳固，且以大精进修行，修行。所谓“除此之外”，是指在上面广说之后，“除此之外，如果简略来说”。以此善根，愿我们对一切誓言恭敬安住，没有过失，并且恒常不断地修持二次第，生起、稳固且具有力量的智慧，并且真实安住于二次第的金刚念诵，以精进和专注的修行，获得共同的成就，并
English
Completed. If this is separated, there are four vajras. At that time, the Dharmakaya, the body of great bliss, is joined into two, and the body is also four. The second is, arising from emptiness like space, and becoming the nature of emptiness like space, the ocean of sound and tone, and the meaning of all of these is also spontaneously accomplished without conceptualization, abiding in the equality of self-nature emptiness, even with just one word, it can conform to the individual thoughts of sentient beings, appearing in their respective languages, arising moment by moment, continuously, thereby perfectly enjoying all kinds of sacred Dharma, it is the speech vajra. The third is, adorned with marks and signs, the essence is the supreme body of wind and mind, the special quality of merit is having the eight powers, the special quality of entering is the body vajra that pervades all things and goes everywhere. This reality is union, therefore, the wind in the context of so-called wind and mind, is established in the self-appearance of great bliss, such as the deity body, etc., the part where appearance is not extinguished. In general, the example luminosity and great bliss, etc., of the ordinary person's time, are established as the three bodies and three vajras of the path time, but even if these are given the name of the completion stage of the fruit, it is not the basis for mainly establishing the temporary fruit, therefore, here it is said as union. Second, there are the respective differences in how three individuals attain Buddhahood, explaining the main skillful means of the cause of Buddhahood, the nature of the fruit to be obtained. First, there is the way a diligent person attains Buddhahood in this life, the way a lazy person attains Buddhahood in the bardo, and the way an obstructed person attains Buddhahood after rebirth. The first is, in this very life, the realization of the two stages is stable, and practice is practiced with great diligence. The so-called "in addition to that", refers to "in addition to that, if we summarize" after explaining in detail above. With this root of virtue, may we respectfully abide in all vows, without fault, and constantly practice the two stages, generating, stabilizing, and having the power of wisdom, and truly abiding in the vajra recitation of the two stages, with diligent and focused practice, obtaining common accomplishments, and
Chinese
依止于我的行持，能成就殊胜的悉地，在此生即可成就无二智慧之身，愿能成就佛果。第二种是，即使获得了暖相，却被其他事务分散精力，没有精进修行。如果我因为懒惰的过失，没有停止修行，而在此生没有获得佛果，那么依靠上师和本尊的加持，在死亡时获得悉地，死亡转化为实义的光明，并从光明中起立，成就无二智慧之身的时候，薄伽梵饮血尊主吉祥胜乐金刚与勇父空行母的眷属一同，以鲜花、胜幢、幡旗等一切供养的陈设，以及乐器歌舞的行持，引领我前往空行净土。从死亡光明中起立后，立即获得无量无边的三摩地之门，烦恼障在那时已经断除，并断除所知障，证悟的功德逐渐圆满，获得超越世间的持明者之身，智慧之身越来越殊胜，圆满十地而成佛。如果在此生获得了道位的大暖相，就会如此转变。如果仅仅获得了小暖相，那么在中阴获得幻身，有可能依靠它而解脱。或者转生到持明者的处所，也有可能依靠它而解脱。第三种是，没有获得小暖相，或者没有生起显现的分别念，也就是成为了非常下劣的根器，不精进于二种次第，或者即使精进，三昧耶的支分也不清净。因此，在此生没有获得小暖相，在中阴时没有成就幻身，也没有获得转生为持明者之身，那么在生生世世中，转生为具有佛法的善逝佛陀的种姓中，成为天或人的国王，行持密咒，即使非常迟缓，也必定在七世之内成就，并且在生生世世中，通过闻思修三者之门，具有不颠倒的了义智慧，转生于高贵的种姓，具有善良和没有我慢，具有大悲心和上师
English
By relying on my practice, one can accomplish the supreme siddhi, and in this very life, may one attain the body of non-dual wisdom and achieve Buddhahood. The second is, even if one has attained warmth, one is distracted by other activities and does not practice diligently. If I, due to the fault of laziness, have not ceased practicing and have not attained Buddhahood in this life, then by the grace of the guru and the yidam deity, may I attain siddhi at the time of death, may death be transformed into the luminosity of true meaning, and upon arising from that, at the time of accomplishing the body of non-dual wisdom, may the Bhagavan Heruka Chakrasamvara, together with the assembly of heroes and yoginis, lead me to the pure realm of the Dakinis with all the arrangements of offerings such as flowers, victory banners, and flags, and with the practice of music, song, and dance. Upon arising from the luminosity of death, may I immediately attain limitless gates of samadhi, and may the klesha-obscurations be abandoned at that time, and may I abandon the jnana-obscurations, and may the qualities of realization be gradually and perfectly completed, and may I obtain a body of a knowledge-holder that transcends the world, and may the body of wisdom become increasingly excellent, and may I perfect the ten bhumis and attain enlightenment. If one attains great warmth on the path of union in this life, one will transform in this way. If one only attains a small amount of warmth, then one will obtain the illusory body in the bardo, and it is possible to attain liberation through that basis. Or, one may take birth in the abode of knowledge-holders, and it is also possible to attain liberation through that basis. The third is, one has not attained a small amount of warmth, or one has not generated the conceptual thought of appearance, that is, one has become extremely inferior in fortune, and one does not strive in the two stages, or even if one strives, the limbs of the samaya are not pure. Therefore, if one has not attained a small amount of warmth in this life, and the illusory body is not accomplished in that bardo, and one has not obtained birth as a knowledge-holder, then in all lifetimes, may one be born into the lineage of the Sugata Buddha, endowed with Dharma, and become a king of gods or humans, practicing secret mantra, and even if it is very slow, one will definitely attain accomplishment within seven lifetimes, and in all those lifetimes, through the three doors of hearing, thinking, and meditation, may one possess unerring wisdom of definitive meaning, and may one be born into a noble lineage, possessing goodness and without arrogance, possessing great compassion and a guru
Chinese
并且恭敬，如前所说，安住于以共同和不共同所摄的胜乐轮之誓言，头戴上师之顶饰，如依止金刚上师之方式而依止，手持金刚铃等，持一切不离之誓言，语中念诵秘密真言之王四宝，或金刚念诵等，意修乐空双运，若此生和中阴未成就，则愿来世亦能行持密咒。第二，分为广说和略摄两种。第一，以他续加持，断除对欲天之怀疑，回向之差别，自他交换之思想，以及特别是调伏难调之方式。这些的词义容易理解，第一是上师金刚阿阇黎，以及胜乐轮嘿汝嘎及其眷属，即本尊诸神，与法金刚乘无有分离，金刚上师和嘿汝嘎之莲足位于头顶，其加持并融入自己的身语意三门，自己仅以专注和观想，亦能成熟和加持无量众生，是为方便之差别。第二是，何时欲见至尊嘿汝嘎，以及想要提出稍微断除疑惑之问题时，祈愿能无碍见到怙主金刚上师，以及吉祥饮血胜乐轮等十方诸佛。如是恒常得见诸佛，以彼等之加持，能显现种种神通，并如彼等之教敕而行持，故利生事业亦不会变得无意义，且依靠他力，能随顺众生之意乐而说法，此等瑜伽士因具有极大之威力亦能成办，故能成办殊胜之利生事业亦是方便之差别。第三是，特意为利益十方虚空边际所能及的一切众生，为成办暂时之安乐和究竟之利益菩提之义而完全地
English
And with reverence, as previously stated, abide by the vows of the Chakrasamvara mandala, which are encompassed by both common and uncommon aspects, wear the crown of the guru on the head, rely on the vajra master in the manner of relying on him, hold the vajra bell in the hand, and maintain all the vows of non-separation, recite the king of secret mantras, the four jewels, or the vajra recitation, etc., in speech, and meditate on the union of bliss and emptiness in mind, may I practice secret mantras in other lives as well if I do not achieve it in this life and in the bardo. The second has two parts: detailed explanation and concise summary. The first includes blessing by others, cutting off doubts about the desire realm deities, the distinction of dedication, the thought of exchanging self and others, and especially the way to subdue the difficult to tame. The meaning of these words is easy to understand, the first is the lama vajra acharya, and the Chakrasamvara Heruka with his retinue, that is, the yidam deities, and the Dharma Vajrayana are inseparable, the lotus feet of the vajra master and Heruka are on the crown of the head, when he blesses and enters one's own body, speech, and mind, one can also mature and bless immeasurable beings just by focusing and visualizing, which is the difference of means. The second is, when one wants to see the venerable Heruka, and wants to ask questions to slightly cut off doubts, may one see the protector vajra master, and the glorious blood-drinking Chakrasamvara, etc., the Buddhas of the ten directions without obstacles. Thus, one always sees the Buddhas, and with their blessings, one can manifest various miracles, and by acting according to their commands, the activities of benefiting beings will not become meaningless, and relying on the power of others, one can teach the Dharma in accordance with the wishes of sentient beings, these yogis can also accomplish it because they have great power, so being able to accomplish the excellent benefit of beings is also the difference of means. The third is, especially for the benefit of all sentient beings that can reach the ten directions of the sky, in order to accomplish the temporary happiness and the ultimate benefit of enlightenment, completely
English
The way of aspiration is: Just as the conduct of all Buddhas and Bodhisattvas of the ten directions and three times, such as the glorious Heruka, the Chakrasamvara deity, may my conduct also become like that. May all beings whom I see, hear, remember, and touch quickly and certainly be established in supreme enlightenment. Like this, may I perform all the deeds of Buddhas and Bodhisattvas, may I accomplish all aspirations, and may I dedicate myself to liberating all beings without exception from samsara. Not fixating on these three circles is also a special method. Fourth, may I give all my body, possessions, and the roots of virtue of the three times, as well as all the slightest happiness, to all beings with both thought and action, so that each and every sentient being may obtain inexhaustible benefit and happiness, and may I aspire to the wealth of the Buddha's wisdom. May all the non-virtue, suffering, and unpleasantness of beings ripen on my body and mind, and may all beings be separated from all sins. Rejoicing in the virtuous roots of others also arises in addition to this, the root being the exchange of self and others, therefore, this rejoicing with thought and action is also a great skillful means. Fifth, for all those in the realm of sentient beings who harm others with actions and are malicious with thoughts, may I quickly establish them in the state of Vajradhara from the very beginning, and may I take the means of thought and action. In particular, for those who do not have faith in the path of Chakrasamvara and accumulate sins such as slandering, and who have little merit, just as they are tamed, may they be thoroughly tamed with various means such as empowerment and miraculous powers, and may they be established in the state of Vajradhara by relying on this path of liberation. Taming those who are unruly and difficult to tame with various means such as wrathful ones is also a skillful means. Second, the summary of the meaning is: In short, may I be cared for by the supreme guru in all lifetimes, meditate on the two stages, obtain both supreme and common siddhis, and then manifest countless emanations in immeasurable fields, benefiting limitless sen-