English
It is to gather. The five types of headdresses are counted as one, which are the three deities of body, speech, and mind, making four. Wisdom heroes, making five. The teacher completes the treasure river. This means that the teacher also completes the three treasure doors of secret mantras, which are the treasure of realization and view, Ati Yoga; the treasure of habituation and meditation, Anu Yoga; and the treasure of non-transgression of vows, Maha Yoga. The river of power is complete, which means that Garab Dorje obtained the power of the gods, Padmasambhava obtained the power of wisdom, Indrabodhi obtained the power of scriptures, and Vimalamitra obtained the power of individuals. These four are like the continuation of a river, obtained without interruption. Possessing care, being skilled in explaining scriptures and activities. This means that the Vajra master's care is to subdue the arrogant, rely on the humble, eliminate obstacles for the retinue, and not abandon those who are qualified. Being skilled in explaining scriptures and being skilled in arranging activities. Holding oral instructions, holding eight signs of warmth. This means holding the oral instructions of the ear-transmitted lineage, or holding the eight oral instructions of the warmth of practice. Thus, separately calculating the three treasures and eight, or abiding in mantras, mudras, and samadhi, possessing any vows of power, Dharma, body, speech, and mind. Strictly following the teachings and receiving empowerment, therefore not craving the merits of the result, vows are pure and diligently eliminating obstacles, therefore the merits of the gods and protectors being close, being able to endure meditation and being skilled in harmonious techniques, therefore the merits of demons not being able to invade, being able to endure adverse conditions and having profound views, therefore the merits of not generating obstacles, not being greedy for sleep, not being greedy for alcohol, not being greedy for women, therefore the merits of completing activities, being compassionate and loving the retinue, therefore the merits of being borne and praised by all, having profound views and being broad-minded, therefore the merits of not being invaded by any small faults. Possessing two kinds of history. This means that the history of ordinary people is like that which comes from the scriptures, or it conforms to the mind and reason. The sacred history of the holy is that the east side of the place is inclined, the south side is steep, the west side is towering, the north side is sheltering, and all the trees are like dancing. Bees sing from afar. Mountain streams make the sound of gurgling water, the sky has an eight-spoked wheel, and the ground is a lotus.
Chinese
在第八品中，在如同充满虚空奥卡的那个地方进行修持。 "分为三份加持"，意思是：将物品分为三份。一份先做供养。一份留到最后做勇士宴。一份作为修持的助缘。以让（藏文：རཾ，梵文天城体：रं，梵文罗马拟音：raṃ，汉语字面意思：火）、扬（藏文：ཡཾ，梵文天城体：यं，梵文罗马拟音：yaṃ，汉语字面意思：风）、康（藏文：ཁཾ，梵文天城体：खं，梵文罗马拟音：khaṃ，汉语字面意思：空）焚烧、净化、洗涤。从创（藏文：ཏྲཾ，梵文天城体：त्रं，梵文罗马拟音：traṃ，汉语字面意思：救度）中加持为珍宝或所欲之功德。 "或者遥远的回声一由旬？"意思是：如果比小智慧更大，就不用实际书写，而是观想禅定的坛城在遥远的回声一由旬等等。有些人说要写下来，那是错误的。 "各自绘制相应的图像"，意思是：如果小智慧无法绘制禅定，就绘制图像的坛城。那也要与眷属的多少和地方的大小相适应地绘制。 "种姓之种姓，即种姓之主"等等，与第六品中所说的一样，加上第三组的本尊数量。 "半月半日"，是为了显示近修、修持四种的时间和剩余。也就是说，即使修持半个月，如果算作一个月，条件具足后开始修持，一天以上是近修。 "半月半日近修"，意思是：从初一开始，到初三为止是近修。上面说的一天是近修。 "本尊清晰，能成为融入之器"，意思是：那时是融入的禅定。在面前分开智慧本尊，在进行融入时，向外放射触及智慧萨埵，令其身语意喜悦，向内融入，净化身语意的障碍，从而成为成就之器。 "十五日黑半修持"，意思是：从十五到九日之间，十四天是修持。 "交替放射和融入进行修持"，意思是：在修持的时候，向外放射，献上喜悦的供养，祈请成就。向内融入，思维获得身语意的成就。像这样交替放射和融入来进行修持。 "天数圆满出现验相"，意思是：一般来说，修持多久是按部分来计算的，不是一个月就完成修持。这里是月
English
In the eighth chapter, practice in that place which is like being filled with the void Olka. "Divide into three parts and bless," meaning: divide the items into three parts. One part is used for offering first. One part is left for the hero feast at the end. One part is used as a condition for practice. Burn, purify, and wash with Ram (Tibetan: རཾ, Sanskrit Devanagari: रं, Sanskrit Romanization: raṃ, literal Chinese meaning: fire), Yam (Tibetan: ཡཾ, Sanskrit Devanagari: यं, Sanskrit Romanization: yaṃ, literal Chinese meaning: wind), and Kham (Tibetan: ཁཾ, Sanskrit Devanagari: खं, Sanskrit Romanization: khaṃ, literal Chinese meaning: space). From Tram (Tibetan: ཏྲཾ, Sanskrit Devanagari: त्रं, Sanskrit Romanization: traṃ, literal Chinese meaning: deliverance) bless as a jewel or desired qualities. "Or a distant echo, one yojana?" meaning: if it is larger than small wisdom, do not actually write it, but contemplate the mandala of meditation in a distant echo, one yojana, and so on. Some say to write it down, which is wrong. "Draw corresponding images separately," meaning: if small wisdom cannot draw meditation, draw the mandala of images. That should also be drawn in accordance with the number of retinue and the size of the place. "Lineage of lineage, that is, the lord of lineage," etc., as explained in the sixth chapter, add the number of deities in the third group. "Half a month, half a day," is to show the time and remainder of the four approaches and accomplishments. That is to say, even if you practice for half a month, if you count it as one month, after the conditions are complete, you start practicing, and more than one day is approaching. "Half a month, half a day of close approach," meaning: from the first day, up to the third day is close approach. The one day mentioned above is approaching. "The deity is clear, suitable as a vessel for absorption," meaning: at that time it is the meditation of absorption. Separating the wisdom deity in front, when performing absorption, radiating outwards touches the wisdom being, pleasing his body, speech, and mind, absorbing inwards, purifying the obscurations of body, speech, and mind, thereby making it suitable as a vessel for accomplishment. "Fifteen dark half accomplishments," meaning: from the fifteenth to the ninth day, fourteen days are accomplishment. "Practice by alternating radiation and absorption," meaning: during the time of practice, radiating outwards, offering pleasing offerings, urging accomplishment. Absorbing inwards, thinking of obtaining the accomplishments of body, speech, and mind. In this way, practice by alternating radiation and absorption. "When the number of days is complete and signs appear," meaning: generally, how long you practice is calculated by parts, it is not that you complete the practice in one month. Here is the month
Chinese
将其归结为一体是为了便于理解。像这样修行，当修行到一定数量时，出现修行的征兆。最后的夜晚是大修行。成就念诵大修行，指的是那个时候的聚集是通过念诵获得成就。咒语的光芒不向外散发，只有红色的光芒像雨水落入大海一样。同样，诸佛的身语意的成就融入我的身语意三门和成就的物质中。通过念诵、修行、秘密四种次第，指的是结合时期的四种念诵。也就是寻找明妃后沐浴，装饰，说法，给予誓言。将明妃观想为本尊，劝请欲望的教法。在拖动的地方拖动，在爱恋的地方爱恋，做出亲吻和微笑的动作是念诵。父尊母尊平等结合，以四手印嬉戏是近念诵。在降下的地方降下，在拖动的地方拖动，在移动的地方移动等，快乐地摇动并修行是修行。明点菩提心，父尊母尊的脉聚集了十三亿的甘露，同时降临于母尊的虚空中，体验快乐是大修行。像这样将念诵修行四者合一，父尊母尊二者嬉戏，从而证悟和体验一切法都是无二的。那么，道的修行和大结合的修行，以及修行时期的修行，这三者有什么区别呢？道的修行大修行是指与明妃结合但未触及的部分。结合时期的修行大修行是指智慧明点稳固的部分。修行时期的修行大修行是指在物质和明妃的虚空中获得成就这两个方面。四手印和八天女，指的是母尊和父尊嬉戏的时候，一手抓住另一手是铁钩，拥抱是绳索，上下捆绑是铁链，快乐而喜悦是铃铛，快乐而满足是香灯，菩提心散发是鲜花，快乐而明亮是灯，快乐而增长是香水。父尊母尊明点白红混合是形象。
English
Combining them into one is for ease of understanding. Like this, when practicing, when the signs of practice appear after practicing a certain amount, the final night is the great practice. Accomplishment recitation great practice, refers to the gathering at that time is to obtain accomplishment through recitation. The light of the mantra does not radiate outwards, only red light like rain falling into the sea. Similarly, the accomplishments of the body, speech, and mind of the Buddhas are absorbed into my body, speech, and mind three doors and the substances of accomplishment. Through the four stages of recitation, practice, and secret, it refers to the four recitations of the union period. That is, finding the consort and bathing, decorating, teaching the Dharma, giving vows. Visualize the consort as the deity, and urge the Dharma of desire. Dragging in the place of dragging, loving in the place of love, making kissing and smiling actions is recitation. Father and mother equally unite, playing with the four mudras is near recitation. Descending in the place of descending, dragging in the place of dragging, moving in the place of moving, etc., happily shaking and practicing is practice. The bindu bodhicitta, the nectar of thirteen billion veins of father and mother, simultaneously descends into the space of the mother, experiencing happiness is great practice. Like this, combining the four of recitation and practice into one, the father and mother play together, thereby realizing and experiencing that all dharmas are non-dual. So, what is the difference between the great practice of the path, the great practice of union, and the great practice of the practice period? The great practice of the path refers to the part where one unites with the vidyadhara but does not touch. The great practice of the union period refers to the part where the bindu of wisdom is stable. The great practice of the practice period refers to both aspects of obtaining accomplishment in the space of matter and consort. The four mudras and eight goddesses, refers to when the mother and father are playing, one hand grabbing the other is an iron hook, embracing is a rope, binding up and down is an iron chain, happy and joyful is a bell, happy and satisfied is incense lamp, bodhicitta radiating is a flower, happy and bright is a lamp, happy and increasing is perfume. Father and mother bindu white and red mixed is form.
Chinese
根位乐哈萨之声宣扬girtti，乐常不断鬘，根结解脱nirtti，如是十二具意义。明点化为金刚之形。说是大成就之时，父母之明点是成就之物，其乃无生无死，如金刚之形。何以故？以上所食之物，变为无生无死金刚之形之故。若以方便成就彼，亦名自在。大供养空行母明亮燃烧转变。说是被他人供养之处所承担，于虚空行走，颜色明亮等出现。具足十六种装饰，说是十六种装饰，即八种威严之饰与八种尸林之饰。八威严之饰为：遍作满愿金刚翅膀之饰，镇伏调伏勇士舌之饰，定然勇猛燃烧老虎之饰，自在之红盔甲行走之饰，勇猛柔软黑蛇缠绕之饰，五金刚之披风明智之饰，光彩夺目重视化身之饰，如劫火燃烧劫火之饰。八尸林之饰为：所穿之三衣，所戴之二饰，所涂之三物。所穿之三衣为：大象之湿皮，田野之护身符，老虎之围裙。所戴之二饰为：三串头盖骨与蛇之串环。所涂之三物为：大灰之堆，红色的明点，油之图案。如是具足十六种装饰。油是十六具足。油是十六六倍耶？此处为何从寂静转为忿怒成就迅速？某些人说，寂静念诵散乱，忿怒不散乱故。某些人说，寂静有障碍，忿怒无障碍，故说成就迅速。共同守护之事完毕后。说是与何共同耶？拉杰霍尔波说，十忿怒之界限是，近修，近近修，成就，大成就等之共同界限。拉杰兰说，一堆，第五堆，第三堆皆共同。