Chinese
第五十八未动摇，周遍六十名扬。 具足一切之殊胜。 二者事业者： 恒常不断对于何者应调伏，即示现何种调伏，其事业与虚空等同，此乃自性。 所化众生安置于道之所依，道与果三者。 其中，暂时安置于轮回之安乐属于前者，究竟安置于三种菩提属于后二者。 初者，对于修持道之次第的所依，圆满闲暇，安置于此之事业者： 以神变之奇妙变化，以及普遍宣说之奇妙变化，以及随顺教导之奇妙变化，令恶趣众生生起欢喜，安置于天界。 对于将会造作恶业者，教导口诀而令其止息。 对于贪执欲妙以及我执深重者，以四法印调伏之，生起信心与出离之贤善心。 因此，以四摄摄受后，安置于资粮道，安置于断证取舍与四无量心，以及方便智慧双运之修持。 为了获得六度之盔甲与佛陀之果位，安置于断恶行善。 之后，于加行道，安置于修持观修能取所取无自性。 于见道，安置于现证无我。 于修道，安置于断证由上而上增进，彼乃所化之地与道之功德一切皆是佛陀之事业。 如是安置后，最终与圆满佛陀四身之自性，或者不住于有寂二边之寂灭相合。 从彼等之中分别，以及功德之类别，以及事业之种种差别，若细致宣说则会变得非常繁多。 第四，祈愿之究竟且（《ཛཾ》+དགེ་ཞིང་）吉祥之偈颂为： 如是彼等诸祈愿， 祈愿诸佛成办之。 胜乐之此妙善道， 祈愿十方皆弘扬。 如是也。 如是广说一切皆已开示完毕，为了以彼等自身善加阐释一切意义之故。 假设欲知与鲁伊巴之意趣结合等，则应稍微作差别，主要于本尊之面与手之时节
English
58 Unwavering, 59 Renowned throughout, 60 Possessing the supreme of all aspects. Secondly, the activity is: The essence is to continuously show the arrangement of whatever needs to be tamed to whomever, like the sky. The beings to be tamed are placed on the basis of the path, the path, and the fruit, these three. Among these, placing them in the temporary happiness of samsara belongs to the former, while ultimately placing them in the three enlightenments belongs to the latter two. Firstly, for the activity of placing them on the basis of fully endowed leisure and opportunity, which is the basis for practicing the stages of the path: Through the miraculous displays of magical power, and the miraculous displays of universal expression, and the miraculous displays of subsequent teaching, generating joy in the beings of the lower realms and placing them in the higher realms. For those who are about to accumulate negative karma, teaching them pith instructions and causing them to turn away. For those who are attached to desirable qualities and have a strong sense of self-grasping, taming them with the four seals of Dharma, generating faith and a noble mind of renunciation. Therefore, after gathering them with the four means of gathering, placing them on the path of accumulation, placing them on the abandonment and cultivation of what to adopt and discard, the four immeasurables, and the practice of the union of skillful means and wisdom. In order to obtain the armor of the six perfections and the state of Buddhahood, placing them on abandoning evil and accomplishing virtue. Then, on the path of preparation, placing them on the practice of meditating on the non-inherent existence of grasping and being grasped. On the path of seeing, placing them on the direct realization of selflessness. On the path of meditation, placing them on increasing abandonment and realization from above, that is, all the qualities of the grounds and paths of those to be tamed are the activity of the Buddhas. Having thus placed them, ultimately uniting them with the nature of the four bodies of the complete Buddha, or with the cessation of suffering that does not abide in the two extremes of existence and peace. To speak in detail about the distinctions from these, and the categories of qualities, and the various distinctions of activities, would become very extensive. Fourthly, the verses that complete the prayer and (《ཛཾ》+དགེ་ཞིང་) make it auspicious are: May all those prayers, Be accomplished by the victorious ones. May this excellent path of Chakrasamvara, Flourish in all directions and times. So it is. Having thus explained everything extensively, in order to thoroughly explain all the meanings by those very things. If one wishes to know about combining with the intention of Luipa and so on, then a slight distinction should be made, mainly at the time of the face and hands of the main deity.
Chinese
修习！于基地之身中阴净治之，甚深禅定修习之。刹那相中于自身上，所依能依皆圆满之，坛城修习净治生世。共同三身中修习之。基地之身坛城清净三，化身报身圆满身与，法身道用而作也，果位道用修习之。使者调和与盔甲与，智慧迎请灌顶与，供赞细线修习与，念诵自续净治之。乐空，本尊显现等一颂。之后，此等有情自性中，成就之清净坛城也，心间勇士父母等，于脉之孔道处云云，外法轮八部母云云，如是诵念转变之。那达之中阴云云，直至，一念现前之间舍弃之。如是之类比也，胜乐之无边坛城间，可作增减结合也，铃杵外内与，拉瓦巴之法，梅纪巴之法与，律生，金刚空行，空行海，猪母三十七尊等，于诸多佛母坛城作类比也，以诵念转变故，可广大转变也。今说鲁伊巴之法，差别如是也。前行，正行，后行三者中，初者中，忆念清净三，五蕴界处一切加持二者乃，所依完全净治且加持也。之后修守护轮，于此先起罗睺，后作橛安立，遣除违缘也。之后积累福德资粮令增长，成办顺缘也。二者正行中，死亡取为法身道用与，中阴取为报身道用与，出生取为化身道用连同眷属也。初者中，修空性之必要，如何修之方式，明咒义，净治与基地结合也。初者乃能悟空性与，忆念空性与，安住稳固与，圆满智慧资粮之因与，舍弃庸常三门之觉受与，一切坛城空性之幻化。
English
Practice! In the base body, purify the Bardo, Meditate on profound Samadhi. In an instant, on one's own body, The support and supported are all complete, By meditating on the Mandala, purify the cycle of birth. Meditate from the three common bodies. Base body, Mandala, three purities, Emanation body, Enjoyment body, Complete body, And using the Dharma body as the path, Meditate on using the fruit as the path. Mixing messengers and armor, Inviting wisdom, empowerment, Offering praise, meditating on subtle lines, And purifying one's own being through recitation. Bliss and emptiness, deity appearance, etc., one verse. Then, These beings, in their own nature, Are the accomplished, sacred Mandala, In the heart, heroes, consorts, etc., At the channel openings, etc., the outer Dharma wheel, the eight mothers, etc., Thus reciting and transforming. From Nada's Bardo, etc., Until, the single thought manifests, abandon it. Such is the analogy, In the boundless Mandala of Chakrasamvara, Increase and decrease can be combined, Bell and Vajra, outer and inner, And the tradition of Lavapa, the tradition of Maitripa, Hevajra, Vajra Dakini, Ocean of Dakinis, Vajravarahi with thirty-seven deities, etc., Make analogies to many Mother Mandalas, By reciting and transforming, it can be greatly transformed. Now explaining the tradition of Luipa, The difference is as follows: Preliminary, Main practice, Subsequent three, In the first, Remembering the three purities, Blessing all aggregates, elements, and sources, The support is completely purified and blessed. Then meditate on the protective wheel, Here, first generate Rahu, Then fix the stake, to dispel obstacles. Then accumulate merit and increase resources, To accomplish favorable conditions. In the second, the main practice, Taking death as the path of the Dharmakaya, Taking the Bardo as the path of the Sambhogakaya, And taking birth as the path of the Nirmanakaya, together with the retinue. In the first, the necessity of meditating on emptiness, How to meditate, The meaning of the mantra, The purification is combined with the base. The first is to be able to realize emptiness, To revive the memory of emptiness, To abide steadfastly, The cause of perfecting the accumulation of wisdom, To abandon the perception of the three ordinary doors, And the illusion of emptiness of all Mandalas.
Chinese
为了证悟之故。这六种利益，大导师吉祥燃灯智的注释中也已述说。其中，第一种是根器敏锐者，第二种是中等根器者，后面四种是根器迟钝者的情形，这是圣者宝贤所说的。第二是，对此，广略一切皆可，但主要是有具特殊次第的简略法，广法是拉瓦巴注释的观点，出自那若巴的口诀，般若rakshita和bhībhūticandra也曾讲述。即在前额、喉咙、心间三处安立嘿汝嘎（藏文：ཧེ་རུ་ཀ་，梵文天城体：हेरुक，梵文罗马拟音：heruka，汉语字面意思：嘿汝嘎）三个字，之后对众生生起慈悲心，三处安立三个种子字，光芒放出和收回，清净器情世界。嗡（藏文：ཨོཾ，梵文天城体：，梵文罗马拟音：oṃ，汉语字面意思：嗡）阿（藏文：ཨཱཿ，梵文天城体：，梵文罗马拟音：āḥ，汉语字面意思：阿）和阿（藏文：ཨཱཿ，梵文天城体：，梵文罗马拟音：āḥ，汉语字面意思：阿）吽（藏文：ཧཱུཾ，梵文天城体：，梵文罗马拟音：hūṃ，汉语字面意思：吽）融入，吽（藏文：ཧཱུཾ，梵文天城体：，梵文罗马拟音：hūṃ，汉语字面意思：吽）也作五分收摄之法，而入于空性。修持空性（藏文：ཤཱུ་ནྱ་ཏཱ，梵文天城体：शून्यता，梵文罗马拟音：śūnyatā，汉语字面意思：空性）的咒语之义。第三是，嗡（藏文：ཨོཾ，梵文天城体：，梵文罗马拟音：oṃ，汉语字面意思：嗡）是引导，空性（藏文：ཤཱུ་ནྱ་ཏཱ，梵文天城体：शून्यता，梵文罗马拟音：śūnyatā，汉语字面意思：空性）是空性，智慧（藏文：ཛྙཱ་ན，梵文天城体：ज्ञान，梵文罗马拟音：jñāna，汉语字面意思：智慧）是耶谢，金刚（藏文：བཛྲ，梵文天城体：वज्र，梵文罗马拟音：vajra，汉语字面意思：金刚）是多吉，自性（藏文：སྭ་བྷ་ཝ，梵文天城体：स्वभाव，梵文罗马拟音：svabhāva，汉语字面意思：自性）是让因，我（藏文：ཨཏྨ་ཀོ，梵文天城体：आत्म，梵文罗马拟音：ātma，汉语字面意思：我）是达，阿（藏文：ཨ，梵文天城体：，梵文罗马拟音：a，汉语字面意思：阿）吽（藏文：ཧཱུཾ，梵文天城体：，梵文罗马拟音：hūṃ，汉语字面意思：吽）是昂。意思是，胜义谛空性的智慧之体性不可变，金刚自性的我。第四是，安立嘿字等三个字，是加持身语意三门，三个种子字作光芒的放出和收回，与三有的乘风融入相同。嗡（藏文：ཨོཾ，梵文天城体：，梵文罗马拟音：oṃ，汉语字面意思：嗡）融入阿（藏文：ཨཱཿ，梵文天城体：，梵文罗马拟音：āḥ，汉语字面意思：阿）等，是三种显现融入之方式，修持吽（藏文：ཧཱུཾ，梵文天城体：，梵文罗马拟音：hūṃ，汉语字面意思：吽）五分融入之方式，与次第获得渐次入于光明相同。第二是，是安立虚空nadha，白色月亮是父精白分，红色月亮是母血赤分，二者之间nadha刚一进入，中阴便中断。第三中，有真实义和支分两种，第一是，化身道用，法身道用，报身道用三种，第一，修持吽（藏文：ཧཱུཾ，梵文天城体：，梵文罗马拟音：hūṃ，汉语字面意思：吽）五分，是胎儿的五种状态，光芒放出和收回，是蕴、界、处等次第增长，能依和所依的坛城圆满，刹那间成就，与从胎中出生，身体完全圆满显现相同。从现行上师处，卵生
English
For the sake of realization. These six benefits are also mentioned in the commentary of the great teacher Pal Marmemdze. Among them, the first is for those with sharp faculties, the second is for those with medium faculties, and the last four are for those with dull faculties, as stated by the noble Rinchen Zangpo. The second is that, in this, all elaborations and condensations are permissible, but mainly there is an elaboration with a special order of condensation, which is the view of Lāva's commentary, and it comes from the instructions of Nāropa, and Prajñārakṣita and Bhībhūticandra also explained it. That is, placing the three letters of Heruka (Tibetan: ཧེ་རུ་ཀ་, Sanskrit Devanagari: हेरुक, Sanskrit Romanization: heruka, Chinese literal meaning: Heruka) in the three places of forehead, throat, and heart, and then generating compassion for sentient beings, placing three seed syllables in the three places, radiating and withdrawing light, purifying the container and its contents. Oṃ (Tibetan: ཨོཾ, Sanskrit Devanagari: , Sanskrit Romanization: oṃ, Chinese literal meaning: Oṃ) Āḥ (Tibetan: ཨཱཿ, Sanskrit Devanagari: , Sanskrit Romanization: āḥ, Chinese literal meaning: Āḥ) and Āḥ (Tibetan: ཨཱཿ, Sanskrit Devanagari: , Sanskrit Romanization: āḥ, Chinese literal meaning: Āḥ) Hūṃ (Tibetan: ཧཱུཾ, Sanskrit Devanagari: , Sanskrit Romanization: hūṃ, Chinese literal meaning: Hūṃ) dissolve, and Hūṃ (Tibetan: ཧཱུཾ, Sanskrit Devanagari: , Sanskrit Romanization: hūṃ, Chinese literal meaning: Hūṃ) is also done with the method of fivefold absorption, and enters into emptiness. Meditating on the meaning of the mantra of emptiness (Tibetan: ཤཱུ་ནྱ་ཏཱ, Sanskrit Devanagari: शून्यता, Sanskrit Romanization: śūnyatā, Chinese literal meaning: emptiness). The third is, Oṃ (Tibetan: ཨོཾ, Sanskrit Devanagari: , Sanskrit Romanization: oṃ, Chinese literal meaning: Oṃ) is the guide, emptiness (Tibetan: ཤཱུ་ནྱ་ཏཱ, Sanskrit Devanagari: शून्यता, Sanskrit Romanization: śūnyatā, Chinese literal meaning: emptiness) is emptiness, jñāna (Tibetan: ཛྙཱ་ན, Sanskrit Devanagari: ज्ञान, Sanskrit Romanization: jñāna, Chinese literal meaning: wisdom) is yeshe, vajra (Tibetan: བཛྲ, Sanskrit Devanagari: वज्र, Sanskrit Romanization: vajra, Chinese literal meaning: vajra) is dorje, svabhāva (Tibetan: སྭ་བྷ་ཝ, Sanskrit Devanagari: स्वभाव, Sanskrit Romanization: svabhāva, Chinese literal meaning: nature) is rangzhin, ātma (Tibetan: ཨཏྨ་ཀོ, Sanskrit Devanagari: आत्म, Sanskrit Romanization: ātma, Chinese literal meaning: self) is dak, ahaṃ (Tibetan: ཨ, Sanskrit Devanagari: , Sanskrit Romanization: a, Chinese literal meaning: a) is nga. That is, the essence of the wisdom of ultimate emptiness is immutable, the self of the vajra nature is me. The fourth is, placing the three letters such as the He letter is blessing the three doors of body, speech, and mind, and the three seed syllables radiating and withdrawing light is similar to the wind riding the three appearances dissolving. Oṃ (Tibetan: ཨོཾ, Sanskrit Devanagari: , Sanskrit Romanization: oṃ, Chinese literal meaning: Oṃ) dissolving into Āḥ (Tibetan: ཨཱཿ, Sanskrit Devanagari: , Sanskrit Romanization: āḥ, Chinese literal meaning: Āḥ) etc. is the way the three appearances dissolve, and meditating on the way the five parts of Hūṃ (Tibetan: ཧཱུཾ, Sanskrit Devanagari: , Sanskrit Romanization: hūṃ, Chinese literal meaning: Hūṃ) dissolve is similar to gradually entering into the clear light through the near attainment. The second is, it is placing the sky nāda, the white moon is the white element of the father, the red moon is the red rakta of the mother, and as soon as the nāda enters between the two, the bardo is interrupted. In the third, there are two, the actual meaning and the branches, the first is, the Nirmanakaya path, the Dharmakaya path, the Sambhogakaya path, among the three, the first, meditating on the five parts of Hūṃ (Tibetan: ཧཱུཾ, Sanskrit Devanagari: , Sanskrit Romanization: hūṃ, Chinese literal meaning: Hūṃ) is the five states of the womb, radiating and withdrawing light is the gradual increase of the aggregates, elements, and sense bases, and the mandala of the support and the supported being complete, it is accomplished in an instant, and it is the same as being born from the womb and the body being completely and clearly manifest. From the manifest guru, the egg-born