Chinese
呀！我自身是自生智慧显现之故，我自身显现证悟为悲心化身，因此说是诸佛之精华。如是。所有忆念思维于心中运行，皆于无生之状态中不散乱，无论如何思，若知是禅修，则不修，无论如何安住亦无散乱。如是。造作之我，本即如是之自性，以自性无有能取所取之故，如是诸法由谁所证悟，于彼无有守护与不守护之念。如是。心乃如是之自性，于如是未曾作任何修正，自生我远离一切因缘，三门不寻，安住于自然放松之状态。勇士金刚，修习如是之自性吧！自身不修正，感官不迟钝，语亦不约束，亦无任何作为，心亦安住于不动的状态。无作而一切义皆得圆满。如是。༈。于《总集经》中云：恶业速疾断除之，恶趣之中速疾度。如是。轮回中迷乱之幻象与，清净之彻底清净之幻象二者，众生与佛虽有差别，然于自性中全无有。如是。轮回之痛苦如梦一般，长舒一口气后如梦醒一般，一切皆显现为大乐菩提心，如虚空般广大遍布。如是。不可思议之法性，安住于如梦之自性中。如是。如此显现之所有法，本初或自然成佛，非从非是转变为是，于自性之彼性中，是与非有何作为？如是。水或土与虚空，火或如是风等，身骨舍利塔像与，乃是著手进行之大事业轮。如是。于《雷霆经》中云：唉！嘛！所有事物皆分离，五蕴、十二处与，能取与所取皆已断除，无有法之自性，于平等性中，自心本初未生，是空性之自性。如是。五宝与五药，五香五谷五精华，放入嘎乌之中后，亦使地基具足宝藏。如是。于三有之所有众生，邪
English
Ya! I myself am the manifestation of self-arisen wisdom, I myself manifest and realize as the compassionate incarnation, therefore it is said to be the essence of all Buddhas. Thus it is. All memories and thoughts that run in the mind, without exception, are without distraction in the state of no birth, no matter how you think, if you know it is meditation, then without meditating, no matter how you rest, there is no distraction. Thus it is. The self that creates all is inherently suchness, because in suchness there is no grasping or clinging, thus, for whoever realizes these dharmas, there is no concept of protecting or not protecting. Thus it is. The mind is the nature of suchness, in suchness there has never been any modification, the self-arisen I is free from all causes and conditions, the three doors are not sought, rest in a naturally relaxed state. Warrior Vajra, meditate on suchness! Do not modify your body, do not dull your senses, do not restrain your speech, and there is no action to be done, and the mind also rests in an immovable state. Without action, all meanings are fulfilled. Thus it is. ༈. In the Condensed Sutra, it is said: If negative karma is quickly cut off, quickly liberate from the evil realms. Thus it is. The illusion of confusion in samsara and, the pure and completely pure illusion, although sentient beings and Buddhas are different, they are completely non-existent in suchness. Thus it is. The suffering of samsara is like a dream, like waking up from a dream after taking a deep breath, everything appears as great bliss bodhicitta, vast and pervasive like space. Thus it is. The inconceivable dharma nature, rests in the dreamlike suchness. Thus it is. All dharmas that appear in this way, are originally or naturally enlightened, not transformed from non-being to being, in the suchness of self-nature, what is the use of being and non-being? Thus it is. Water or earth and space, fire or such wind, body bone relic stupas and images, are the great wheel of undertaking. Thus it is. In the Thunder Sutra, it is said: Alas! Ma! All things are separated, the five aggregates, the twelve sources, and, the grasper and the grasped are all abandoned, there is no self of dharma, in equality, the mind itself is unborn from the beginning, it is the nature of emptiness. Thus it is. Five jewels and five medicines, five incenses, five grains, five essences, after putting them in the Gau box, also make the foundation rich in treasures. Thus it is. To all sentient beings in the three realms, wrong
Chinese
思虑分别不可思议，为了摧毁它所用的调伏方法，有多少外内誓言，就说了那么多的调伏分别的誓言。如是说。最初说是近事，第二是善近近事，第三叫做修，最后叫做大修。如是各自有差别，以及与明妃结合之法等说了。对于秘密的词句清楚熟悉，专注于意义并且也相信，没有经过灌顶和印可，就不会获得地。如是说。又，从《意集经》中说：唉玛 稀奇！ 究竟。 非空亦非非空，中观也不可作为目标。如是说。从《普作续》中说：无分别平等法身，无法执取如水中月。以普贤的游舞，充分显示了阿里的元音和嘎里的辅音。如是说。从《总集智慧经》中说：这六道诸佛之子，没有领悟而错误游荡的众生，让他们成为诸佛之子后，断绝轮回的道路。放在日月之中后，会在十六地上圆满。之后，对于具有相好的明妃，由具有意义的智者，圆满结合的所有支分后，在明妃的虚空月宫中，生起成就的宫殿。在八辐九月宫中，菩提萨埵手印的集合，生起九尊明晰的智慧。因此，一切都会圆满。如是说。之后，心之金刚藏，安住于名为不改变、永不转移的等持中，说了这样的话：瑜伽士持明者们，想要安住于不转移之境，一年或者一个月，同样日子的数量，十五天或者七天之间，在黎明第一座时，持明瑜伽的修行者，面向东方，将东方虚空所摄的，天龙夜叉世间等，全部摄入自身之中后，不呼出那口气，融入自己的体内。最后融入鼻中。如是多次修持，就能获得广大的威德和光荣。如是说。这段话是，这是第十一章中金刚长寿
English
Conceptual elaborations are inconceivable. To destroy them, the methods of subduing are such that as many outer and inner vows as there are, that many vows to subdue elaborations are spoken. Thus it is said. Initially, it is said to be approaching. Second, the virtuous one is the near approaching. Third, it is called practice. The last is called great practice. Thus, each with its own distinctions, and the method of union with the consort, etc., are spoken. Being clear and familiar with the secret words, focusing on the meaning and also believing, without empowerment and seal, one will not attain the bhumis. Thus it is said. Furthermore, from the Gongdü (Collected Intentions): Emaho, wonderful! Completion. Not empty, nor not empty. The Middle Way is also not something to be aimed at. Thus it is said. From the Kunjed (All Creating King): The Dharmakaya, equality without conceptualization, cannot be grasped, like the moon in water. Through the play of Samantabhadra, the vowels of Āli and the consonants of Kāli are fully revealed. Thus it is said. From the Kündü Rigpé Do (Sutra of the Union of All Awareness): These sons of the Buddhas of the six realms, those who wander astray without understanding, after generating them as sons of the Buddhas, cut off the path of samsara. After placing them within the sun and moon, they will be perfected on the sixteen bhumis. Then, for the qualified vidyādhari, by the wise one who possesses meaning, after perfecting all the limbs of union, in the lunar mandala of the vidyādhari's space, generate the palace of accomplishment. In the eight-spoked, nine-lunar mandala, the assembly of the mudras of the Bodhisattvas, generate the wisdom that illuminates the nine deities. 7. Through this, everything will be perfected. Thus it is said. Then, the vajra essence of the mind, abiding in the samadhi called unchanging and never transferring, spoke these words: Yogis and vidyādharas, those who wish to abide without transferring, for a year or a month, similarly the number of days, between fifteen days or seven days, at the first session of dawn, the practitioner of vidyādhara yoga, facing east, having gathered the eastern sky, including gods, nāgas, yakshas, and the world, after gathering everything into oneself, without exhaling that breath again, absorb it into one's own body. Finally, mix it into the nose. Thus, having practiced much, one will obtain great glory and splendor. Thus it is said. This passage is, this is the Vajra Longevity from the eleventh chapter.
Chinese
从修法中，所说的是以虚空为食的殊胜修命之口诀。总的来说，这个金刚长寿修法是经部的长寿修法，这下面也讲了甘露药的修法。༈。总的来说，按照隆阿努瑜伽的规矩，将所证之基和能证之道二者归纳为三种瑜伽来讲述。如云：“诸友，那么不可思议之相是什么呢？就像这样，所有不可思议之法的相，都是与三种瑜伽完全相联的。三种是什么呢？是事业瑜伽、事业作用瑜伽和无事业瑜伽。”以及，根本续《普集经》中说：“应当了知一切法都包含在三种瑜伽中。三种是什么呢？是因的瑜伽、缘的瑜伽和果的瑜伽。”这样说了。将这两个根本解释续部的经文意义归纳为一个意思而安立名称的是，《经解授记母经》中说：“多少法都汇集于此，此即安住于三种瑜伽。因和缘以及果，是事和作用以及无事。多少法，一切所有，内外以及内外法，佛和有情无有分别，因此说是最初的瑜伽。”以及，《义集经》中也说：“普贤的慈悲为了利益龙族众生，以三种显现调伏，从真实确定的乘中，表示秘密之门的经续义，应当了知为三种，事业是因，作用是缘，无事是果的瑜伽，说是多少法的根本。”因此，事业是因的瑜伽，作用是缘的瑜伽，无事是果的瑜伽这三种。第一种是，一切法的自性，坛城三种不混杂圆满安住，从中，“内外差别有多少，所有诸法菩提心，如是接受本来安住，是应当了知的续部意义。”这样说了。第二种是，以具有道之勤作的作用，从轮回中救度，并且使进入各自所希望的果位。
English
From the practice, it is said to be the special oral instruction for practicing longevity by eating the sky as food. In general, this Vajra Longevity Practice is the longevity practice of the scriptural tradition, and below this, the practice of nectar medicine is also taught. ༈. In general, according to the tradition of Lung Anu Yoga, the basis to be realized and the path to be realized are summarized into three yogas and explained. As it is said: "Friends, what is the inconceivable aspect? Like this, the aspect of all inconceivable dharmas is completely related to the three yogas. What are the three? They are the yoga of action, the yoga of action-doing, and the yoga of no-action." And, the root tantra, the Kun Dus Tantra, says: "It should be known that all dharmas are contained in the three yogas. What are the three? They are the yoga of cause, the yoga of condition, and the yoga of result." This is what was said. The meaning of these two root explanation tantras is summarized into one meaning and given a name, as it is said in the Sutra Explanation Prophecy Mother Tantra: "How many dharmas are gathered here, this itself abides in the three yogas. Cause and condition and result, are action and doing and no-action. How many dharmas, all of them, inner and outer and inner-outer dharmas, Buddhas and sentient beings are without distinction, therefore it is said to be the first yoga." And, in the Condensed Meaning Tantra, it is also said: "Samantabhadra's compassion for the benefit of the Naga beings, with three appearances subduing, from the authentic definitive vehicle, the meaning of the sutras and tantras that represent the secret door, should be known as three types, action is cause, doing is condition, no-action is the yoga of result, it is said to be the root of how many dharmas." Therefore, action is the yoga of cause, doing is the yoga of condition, and no-action is the yoga of result, these three. The first is, the nature of all dharmas, the three mandalas are not mixed and completely abide, from which, "How many inner and outer distinctions, all dharmas are bodhicitta, as it is accepted and originally abides, is the meaning of the tantra to be known." This is what was said. The second is, with the effort of the path, the action leads from samsara and causes one to enter the desired result.
Chinese
是声闻、独觉、菩萨的三种乘。其中说：“在其他地方没有期望果实的努力，因为所要成就的本身就是道路，所以这个大方便乘是无为的。”因此，将因缘和果的两种瑜伽称为共同的一般道路。其中，如果将特殊的经部道路进行分类，如经中所说：“本体是方便和智慧。”因此，确定方便的道路和智慧解脱的道路有两种。第一种是：通过何种方法来修持融乐不变的大乐俱生智？依靠四轮的修法，逐渐引导俱生智的方便，即上门诀窍；以及依靠空行和秘密二者的等入，一次性引导俱生智的方便，即下门诀窍。如经中所说：“嬉戏的羯磨等，通过诀窍方便而入。”第二种是：接着上面所说：“以闻思修的方式进行。”其中有三种进入方式：“寻思、分析、意义和文字的随行。”因此，随寻思分析而行，确立见解是修道之前必须做的。也就是说，对于有法所知的事物，通过能知理性的论证分别进行观察，从而使一切法如实安住于法性，三轮无别，远离思议，这便是宗派。随意义而行，是不分别的等持修习次第。因为修习之义是如实法性之精华，修习者的心也同样安住其中而修习。如《总经》中所说：“如实之法性，如实之心安住，无言之状态中，不散乱而常忆念。”随文字而行，是有相本尊等持的修习次第。仅仅念诵生起咒语，就像鱼从水中跃起一样，将器情世界观想为清晰而不混杂的本尊坛城，这是主要进行的实修。