Chinese
名为“共同”圣者所说。此乃复活死者之，甘露圣妙之行持。圣者之意总集宣说。诸位友伴，彼等是知晓完全行持复活死者之分别念。诸位友伴，于此，何为修习之行持？即，如是，修习分别念之毒刺，以及完全修习相续。其中，修习分别念之毒刺，即是修习所分别之事物。诸位友伴，完全修习相续，即是以布置之事业修习，以及以火之事业修习。其中，何为以布置之事业修习？开创事业之初，进入圣妙之义时，以五种殊胜方便修习。金刚时轮亲近和，于此处近边成办和，以大成就者结合，计数时辰立誓约。瑜伽断绝之禁门于此，不开秘密之门将恐惧。为何最初之故，孩童心力未成熟，以不定倒逆进入，将从大乘义理中迷失。进入此地之孩童们，即使从六道轮回中牵引，置于变动不定之处，如其所宜施以安乐方便。金刚大方便五蕴，具足金刚持众十六尊，虚空坛城金刚者，书写或者思维，或者言说或者真实或者表相上，以世间自在天之法，生起信乐忆念后，从自性境域利益后，作礼拜等供养时，金刚低劣与灰尘混合，以大资具等，供养金刚方便之众。唱金刚瑜伽之歌，欢喜后事业成就数量圆满后，欢喜后修习相续如意而行。堪为法器之弟子们，以灌顶智等事业，赐予进入之方式灌顶和成就。以金刚誓言五种，对于所学之事务如其所宜，以技艺之相给予后，舍弃金刚重要之誓言。之后大小之修法等，如其所愿精勤地，行持金刚瑜伽之苦行。对于不能等不顾及，以金刚之语坚定承诺。愚昧者为何发起心，稀有之语
English
It is said by the holy one as "common." This is the practice of the holy nectar of resurrecting the dead. The holy intention is said to be all-encompassing. O friends, know that these are the complete practices of the conceptualizations of resurrecting the dead. O friends, what is the practice of training in this? It is like this: training the sting of conceptualization and completely training the continuum. Among these, training the sting of conceptualization is training the object of conceptualization. O friends, completely training the continuum is training through the activity of arrangement and training through the activity of fire. Among these, what is training through the activity of arrangement? The beginning of initiating activity, and when entering the meaning of the holy, one should train with five supreme methods. Approaching the Vajra Time, and accomplishing nearby in this place, and combining with the great accomplisher, one should set a number and time as a sign. In this gate of the yoga that is cut off, one will be afraid if one does not open the secret gate. Because it is the first time, the child's mental strength is not yet developed, and with uncertain reversal and entry, one will stray from the meaning of the Great Vehicle. The children who enter this place, even if they are drawn from the six realms, are placed in a place of uncertain change, and one should apply a method of ease that is appropriate. The five aggregates of the great Vajra method, possessing sixteen assemblies of Vajra holders, the Vajra holder of the mandala of space, whether to write or think, or to speak or in reality or in appearance, with the Dharma of the Lord of the World, after generating faith and remembrance, after benefiting from the realm of one's own nature, when offering prostrations and so on, the inferior Vajra mixed with dust, with great resources and so on, offer to the assembly of Vajra methods. Sing the song of Vajra Yoga, after pleasing, the number of accomplished activities is completed, after pleasing, train the continuum as desired. Disciples who are suitable vessels, with activities such as empowerment and wisdom, grant the way of entering, empowerment, and accomplishment. With the five kinds of Vajra vows, for the tasks of learning as appropriate, after giving in the form of skill, abandon the important Vajra vows. Then, the great and small practices, diligently as desired, practice the hardships of Vajra Yoga. Do not disregard those who are unable, and firmly commit with Vajra words. Why do the ignorant generate the mind, wonderful words
Chinese
的认识转变。 智慧眼者，所知之境。 一切次第地显示。 对于有热忱、心胸宽广者， 为瑜伽内部开启秘密之门。 对于粗暴、行为粗野之辈， 显示猛兽险境轮回之散乱。 对于具有金刚语者， 依其能力而灌顶。 对于无能无力者， 唯有赞叹其利益。 此处明与不明， 不降光芒，也不降重量。 对于具有金刚智慧者， 劝诫勤奋修习大力量。 在金刚集会的灌顶行列中， 检验金刚意义之大腹。 区分能力与次第之差别， 各自部族的印契， 或是总的，或是单独的。 此外，智慧陀罗尼之集合， 如是与方便之集合结合。 凡是具有瑜伽母者， 金刚持母等， 安置于天女会众之中后， 于此处进入欢喜等， 方便之印秘密地隐藏。 对于金刚平等之陀罗尼， 以平等之供养令其欢喜。 以舞蹈歌唱词句等， 成办持明瑜伽母。 此外，若于四时平等觉知， 何时名为有差别？ 若能善知四时平等， 彼即是平等之自性。 金刚天女时之集合， 过去与现在出现， 不出现未确定之部分， 自在平等之女王们， 毁灭与出生与成熟， 以及空性之彼等之中， 金刚解脱无量与， 心与如是平等之， 智慧轮与圣妙坛城， 如是次第金刚之， 歌舞等资具， 供养与进入之方式如何， 部分不超越时， 对于天之日们。 大乐等， 聚或印契们， 总的或个别地结合。 过去创造解脱之集合， 现在出现与不出现， 创造无量心与解脱， 彼即成为平等之国王。 此外，瑜伽菩提心， 圆满十六如月圆之相， 当慈悲智慧升起时， 如虚空日升之相。 圣妙圆满之瑜伽士， 是真实决定之地者。 十三有些行走时， 金刚时之衰
English
The transformation of perception. Those with wisdom eyes, the realm of knowledge. Everything is shown in order. To those with warmth and broad minds, Open the secret door to the inner yoga. To the rough and unruly in behavior, Show the distractions of the cycle of fierce beasts and dangers. To those with words of vajra speech, Empower them according to their ability. To those who are unskilled and unable, Only praise their benefit. Here, clarity and non-clarity, Do not descend light, nor descend weight. To those with the realm of vajra mind, Advise them to diligently practice great power. In the empowerment ranks of the vajra assembly, Examine the great belly of the vajra meaning. Differentiate the differences between ability and order, The mudras of each family, Are either general or individual. Furthermore, the collection of wisdom dharanis, Just as the collection of methods is combined. Those who possess yoginis, Vajra holders and so on, After arranging them in a gathering of goddesses, Here, entering joy and so on, The mudra of method is secretly hidden. To the dharanis of vajra equality, Satisfy them with equal offerings. Accomplish the vidyadhara yoginis, With dances, songs, lyrics, and so on. Furthermore, if one knows the equality of the four times, When is it appropriate to call it different? If one knows well the equality of the four times, That itself is the nature of equality. The assembly of vajra goddesses of time, The past and present arising, The parts that do not arise and are uncertain, The queens of equal dominion, Destruction, birth, maturation, And emptiness, in those, Vajra liberation, immeasurable and, The mind and likewise equal, The wheel of wisdom and the sacred mandala, How the order of the vajra, With instruments such as songs and dances, How to offer and enter, The parts do not transcend time, To the suns of the gods. Great bliss and so on, The groups or mudras, Combine generally or individually. Create the collection of past liberations, In the present arising and not arising, Create immeasurable mind and liberation, That becomes the king of equality. Furthermore, yoga bodhicitta, The perfection of sixteen like the full moon, When compassion and wisdom arise, Like the sun rising in the sky. The sacred and perfect yogi, Is the one with the ground of true certainty. When some travel thirteen, The vajra time of aging
Chinese
修持恒常会供。 星宿中央的新月， 如十六日圆满之月。 十三大成就圆满之地， 以十六会供令其圆满， 以转变之十六月， 于日光明之手印上， 以美妙庄严之乐， 生起十六会供之圆满。 圆满性中无所缘， 于如是性中勤修故， 于平等性中成空性， 一切皆于法身中圆满菩提。 痛苦与菩提无二别， 稀有发心行持大事业。 微细转为暖热时， 修持圣法则太阳升起。 此时乃恒常之障碍， 以悦耳之音亦难遮止。 若生障碍则作圆满及酬补， 如虚空明月渐圆满， 如是地上瑜伽亦渐修。 何者若能渐增长，则福德， 与广大回向诸事业皆作。 如是日月运行之， 持明住于地上利益之， 十三大乐于地上成就。 其他恒常所作之事乃， 诸法皆为胜者之自性， 胜者显现为身语意。 身与语意之手印等， 皆圆满于字句之中。 字句手印之智慧等， 乃恒常之恒常所作。 如是则得恒常之三摩地， 恒常之恒常不间断， 于金刚虚空与日时中， 生起字句之会供， 连同供养亲近如是作。 此乃真实义之近道， 为能成就圣者之故。 于此恒常之恒常会供， 彼即转为圣者之圣者。 其他金刚网之界， 此乃心之大秘密秘密， 以是金刚金刚之故， 以金刚权处相连之故， 一切生起故名为界。 金刚持母连同执持圆满等， 缠绕平等亦如是， 影像三摩地自性住。 如是次第修持之， 如是随所欲乐之， 如欲界般平等宣说。 其他于何处与何相连之， 大秘密圣妙之坛城乃， 此乃诸法一切之自性， 于互相网连结之上， 于空性虚空之自性中， 化现百千种种显现。 于无二网之方式中连结， 大瑜伽之境地彼
English
Practice the constant Tsog offering. The new moon in the center of the constellations, Like the full moon on the sixteenth day. The place of completion of the thirteen great accomplishments, By completing the sixteen Tsog offerings, With the sixteen months of transformation, On the mudra of the bright light of the sun, With the beautiful and adorned bliss, Create the completion of the sixteen Tsog offerings. In the state of completion, there is no object of focus, Because of diligently practicing in suchness, In equality, it becomes emptiness, Everything is completed in the Dharmakaya, enlightenment. Suffering and enlightenment are not different, Rare Bodhicitta performs great deeds. When the subtle turns into warmth, Practicing the holy Dharma, the sun rises. This time is a constant obstacle, It is difficult to stop even with pleasant sounds. If obstacles arise, make completion and atonement, Like the clear moon in the sky gradually becomes full, Similarly, the yoga on the ground is gradually practiced. If what grows gradually, then merit, And vast dedication, all deeds are done. Thus, the sun and moon travel, The Vidyadhara dwells on the earth for the benefit of, The thirteen great bliss are accomplished on the earth. Furthermore, the constant practice is, All dharmas are the nature of the Victorious Ones, The Victorious Ones appear as body, speech, and mind. The mudras of body, speech, and mind, Are all completed in the words and sentences. The wisdom of the words and sentences mudras, Is the constant practice of the constant. Thus, one obtains constant Samadhi, The constant of the constant is not interrupted, In the Vajra space and the time of the sun, The assembly of words and sentences is generated and joined, Together with offerings and closeness, do it like that. This is the near path of the true meaning, For the sake of accomplishing the holy ones. In this constant Tsog offering of the constant, It transforms into the holy of the holy. Furthermore, the realm of the Vajra net, This is the great secret secret of the mind, Because it is Vajra Vajra, Because it is connected to the Vajra power place, Everything arises, therefore it is called realm. The Vajra holder mother, together with holding and completion, The entwining equality is also like that, The image Samadhi dwells in its nature. As the order is gradually practiced, As desired according to what is desired, It is said to be equal like the desire realm. Furthermore, where and what is connected, The great secret holy mandala is, This is the nature of all dharmas, On the mutually connected net, In the nature of emptiness, the sky, Hundreds of thousands of emanations appear. Connected in the way of the non-dual net, The realm of the great yoga that