English
Although appearing manifestly, since it is nothing but the magic of one's own mind, contemplating the appearance of limitless deities is also the magic of samadhi. By this, it should be understood that all phenomena of appearance and existence that appear to the mind are the magic of the mind. That mind, the maker of all, should also be turned into the great primordial wisdom that is devoid of all things and characteristics, the original emptiness without foundation, self-illuminating, self-existing, the indivisible unity of awareness and emptiness. Having meditated in this way, experience must arise well. Therefore, regarding its manner, it is not enough to merely rely on texts of meditation experience and the arising of various experiences, because one must gradually progress to the state of Buddhahood. Therefore, one should practice and apply effort in accordance with the meaning of texts such as those that safeguard the completion of learning. If done in that way, this method completes the view from the perilous path of meditation. Slay the three secret enemies, destroy the four fearsome maras, and sever the precipice of the six realms. Among these, first, the outer enemy of the three enemies is all external harm such as the harm of the four elements and hostile obstacles. The inner enemy is all internal harm such as physical and mental illnesses and afflictions arising from one's own aggregates. The secret enemy is all that obscures the true meaning, such as the grasping of subject and object on the mind, clinging to self as real, and which becomes the root of the suffering of samsara. The four fearsome maras are the Mara of the Lord of Death, which causes involuntary death, and the Mara of Afflictions, such as the three poisons, and the Mara of the Aggregates, the aggregates of taking near existence, and the Mara of the Son of the Gods, the black retinue such as Delight, Joy, and Power, who intoxicate beings in existence. These four maras are also destroyed without a name. The six realms are the realms of gods, demigods, humans, animals, hungry ghosts, and hells. From beginningless time, the wandering of these places where individual beings, seeing according to their karma, transmigrate from one life to another in samsara, is cut off by the emptiness of awareness, so that one never again revolves there due to karma and affliction.
Chinese
由于六种攀缘境的瀑布冲击着觉性，势头强劲且不可逆转，因此必须用觉性在自己的心中斩断这一切，所以在与善逝以及他们的儿子持明者的口诀，如这尊手持佛像相遇之时，要以毫不拖延的强烈精进，在险隘之处修习心性，务必追求瑜伽自在者们的宗风。第三，所谓“命”，即是法界菩提心，是遍布轮涅一切处的命，或者说是自性任运安住的命，以及本初金刚命。这要通过见地来确定。虽然其中无法确定能被夺取之物、夺取者和夺取行为这三者，但是一旦对它的意义获得定解，就等于同时获得了轮涅一切处的命，因此，这个见地的要点被称为以甚深秘密的命见来夺取，即是安立了夺取轮涅空命的说法。在不离如是法性的状态中，当显现各种各样的法相轮涅时，无论显现为清净还是不清净，四种各自相续的显现，无论是佛还是众生，都是那同一个相续的三门和根识，以相似的方式安住的微细脉，如同树干一般成为心要，这被称为命。夺取它，就能使所要做的对象随心所欲地被我掌控。此外，风心的幻化极其微细，是所有粗大蕴聚的基础，主要以文字的形式存在于心中。对于清净的佛陀们来说，智慧之风和智慧之显现也以心命的形式存在。对于包括人类在内的大多数众生来说，各自的种子本质存在于各自的心中。对于非人来说，也同样存在着各自的命字，并且据说也存在于外在的物质中。特别是，彻底证悟法性之义，从而获得本初命之自在的佛陀们的命是不变的，与法界平等，获得了不死金刚之身。没有证悟法性之义的众生们，则在六道中
English
Because the waterfall of the six clinging objects crashes into awareness, its momentum is strong and irreversible, therefore, one must cut off all of this with awareness in one's own mind. So, when encountering the instructions of the Sugatas and their sons, the Vidyadharas, such as this Buddha-in-Hand, one must cultivate the mind at the crucial points of the defiles with unwavering, intense diligence, and strive to follow the tenets of the Yogic Empowered Ones. Third, what is called "life" is the Dharmadhatu Bodhicitta, which is the life that pervades all of samsara and nirvana, or the spontaneously abiding life of self-nature, and the primordial Vajra life. This is to be determined by view. Although none of the three—what is to be taken, the taker, and the act of taking—can be identified in it, once certainty is gained about its meaning, one obtains the life of all of samsara and nirvana at once. Therefore, this key point of view is called taking with the profound secret life-view, which is the establishment of the term taking the empty life of samsara and nirvana. While remaining unmoving from such a state of Dharmata, when various appearances of phenomena of samsara and nirvana arise, whether they appear as pure or impure, the four appearances of each continuum, whether Buddha or sentient being, are the same continuum's three doors and sense faculties, abiding in a similar manner as the subtle channels, becoming the essence like the trunk of a tree, this is called life. By seizing it, one can make the object to be acted upon become whatever one desires under one's control. Furthermore, the extremely subtle magic of wind-mind, which is the basis of all coarse aggregates, mainly exists in the heart in the form of letters. For the pure Buddhas, the wind of wisdom and the appearance of wisdom also exist in the form of heart-life. For most beings, including humans, the essence of their respective seeds exists in their respective hearts. For non-humans, likewise, there are their respective life-syllables, and it is said that they also exist in external substances. In particular, the lives of the Buddhas who have completely realized the meaning of Dharmata and thus have attained mastery over the primordial life are immutable, equal to the Dharmadhatu, and have attained the immortal Vajra body. Sentient beings who have not realized the meaning of Dharmata are in the six realms.
Chinese
各自所依之物，作为彼等命魂之所依，安住直至各自寿命终尽，因命不稳固，故具有衰损和变异之时。五毒尤为增长，为业所制而骄慢者。因嗔恨而生之魔与阎罗等之命，如铁狼、蜜蜂般大小，于须弥山下八万由旬处，置于无门铁城中之黑色牛皮箱内，以铁钉钉之而安住。因贪欲而骄慢之母妖与夜叉之命，如铜砂砾、麻雀头般大小。于大海深处，在以绿松石为帷幕所覆之处，置于绿松石箱中，以铁钉钉之而安住。因愚痴而骄慢者，四种龙族之命，如具翅膀之黑色毒蛇，置于龟壳中，以蓝色钉钉之，安住于香气弥漫之海中。因我慢而骄慢之星曜与国王之命，如海螺雄鹰、火星般大小，置于海螺盒中，于空中飞翔，为风所吹向四方。因嫉妒而骄慢之木神与赞神之命，如铜虎、麻雀般大小，置于铜盒中，以牛皮门闩闩之，安住于山崖与雪山之巅。药与玛桑之命，如银砂砾，置于白色丝绸袋中，安住于草地边缘。导师文殊友，如是观见了天龙八部之命魂安住之所。从《文殊天法大总持》中辑出。开启命锁之正行，以及已逝与未逝之命与命魂之观察诀窍，为后世之利益而作。如是所说之命，乃八部众各自部众之总命安住之方式。各自之命书，如经中所说。如是已逝之命，乃五部或身部一切之命，汇集于文殊阎摩敌等大成就之噶举派中。夺取彼等，以获得一切加持与成就，有生起次第与圆满次第二者。首先是命誓四钉之
English
Each relies on its respective support as the basis for their life-force, remaining until their respective lifespans are exhausted. Because life is unstable, they possess the time of decline and change. The five poisons are especially increased, and they are arrogant due to the power of karma. The lives of demons and Yama, born from anger, are like iron wolves, the size of bumblebees, located eighty thousand yojanas below Mount Meru, inside a black rawhide box within a doorless iron city, secured with iron nails. The lives of Matri and Yaksha, arrogant due to desire, are like copper sand, the size of a sparrow's head. Deep in the great ocean, inside a turquoise tent, they are placed in a turquoise box and secured with iron nails. The lives of the four kinds of Nagas, who have become arrogant due to ignorance, are like black venomous snakes with wings, placed in a turtle shell, secured with blue nails, and reside in a fragrant lake. The lives of planets, stars, and kings, arrogant due to pride, are like conch eagles, the size of sparks, placed in a conch shell box, soaring in the sky, driven in all directions by the wind. The lives of Mu and Tsen, arrogant due to jealousy, are like copper tigresses, the size of sparrows, placed in a copper box, secured with a rawhide latch, and reside on cliffs and snowy mountains. The lives of medicine and Masang are like silver sand, placed in a white silk bag, and reside on the edge of meadows. The teacher Manjushri Mitra thus saw the abodes of the life-forces of the eight classes of gods and demons. He compiled from the "Great Compendium of Manjushri's Heavenly Dharma." The actual practice of opening the life-locks, and the instructions for examining the lives and life-forces of the deceased and the not-yet-deceased, were made for the benefit of future generations. Such a life as described is the manner in which the collective lives of each of the eight classes of beings reside. The individual life-letters are as described in the scriptures. Thus, the lives of the deceased are the five families or all the lives of the body family, gathered in the great accomplishment Kagyé, such as Manjushri Yamantaka. To seize these and obtain all blessings and siddhis, there are two stages: the generation stage and the completion stage. First, the four nails of the life-vow.
Chinese
从口中夺取天神的心识，使天神与自己无二无别，通过圆满次第金刚四智的生起，以有相无相的甚深瑜伽，获得对本初金刚命的自在。对于未超出世间的凶猛神灵，以夺命的诀窍来控制并驱使他们工作。夺取敌对障碍者的生命，通过猛烈的咒语仪式，作为自己生命的滋养。正如在宗琼（地名）所说的那样，夺取生命的方式有四种：夺取自己的生命，将其抛弃在没有剩余尸体的地上；夺取智慧天神的心识，将其抛弃在心解脱成佛的地上；夺取誓言守护者的生命，使世间的非人显现可见；夺取违背誓言的敌魔的生命，从而诛杀对外损害佛法、对内造成障碍的违誓厉鬼。因此，保护自己的生命，从而招来寿命；救护孩子们的生命，从而招来灵魂；切断敌人的生命，从而使其与生命分离。因此，如果（誓言）衰败，则寿命衰败；如果（灵魂）游荡，则灵魂游荡；如果（生命）断绝，则生命断绝。因此，保护自己的灵魂，增长寿命，恢复生命；勾摄敌人的灵魂，缩短寿命，切断生命，了解利益和损害的转换至关重要。灵魂所处之处在于身体之中，其形象可以化现为牦牛、绵羊、山羊等动物。游荡之地不定，可以游荡到任何地方。相伴者是俱生神。寿命位于心脏中央，其根如草。五种精华聚集的中央，存在着绿色的“那”（藏文：ནྲྀ་），依靠它来产生记忆的意识，与呼吸相伴，产生各种各样的念头。死亡时，“那”（藏文：ནྲྀ་）与风相伴，从身体中出来并消失。由于意识没有依托，所以在中阴界游荡。生命有四种形态：执着于血液的生命，身体由此形成。在形成存在的平等倾倒的座上，从秘密脉中生起控制三毒的母神。在倾倒虚空母的座上，从脐脉中生起罗刹·克罗地·伊湿伐里（梵文：Rakṣa Krotiśvari）。在一发母（梵文：Eka Jaṭī）六姐妹倾倒的座上，不生起断绝生死之根的母神。在倾倒东康主母姐妹的座上，从命脉中生起莲花·克罗地·伊湿伐里（梵文：Padma Krotiśvari）。在倾倒七母的
English
From the mouth, seize the life-mind of the deity, making the deity and oneself inseparable. Through the arising of the four wisdoms of the completion stage Vajra, with profound yoga of form and formlessness, gain control over the innate Vajra life. The fierce deities and spirits who have not transcended the world are controlled and driven to work by the secret instruction of seizing life. Seize the lives of enemies and obstacles through fierce mantra rituals, making them nourishment for one's own life. As it is said in Dzongphrang (place name), there are four ways to seize life: Seize one's own life and cast it onto the ground where no corpse remains; seize the life-mind of the wisdom deity and cast it onto the ground of mind liberation and Buddhahood; seize the life of the oath-bound protector, making the worldly non-humans visibly manifest; seize the life of the oath-breaking enemy demon, thereby slaying the oath-breaking evil spirits that harm the Dharma externally and cause obstacles internally. Therefore, protect one's own life, thereby summoning longevity; rescue the lives of children, thereby summoning the soul; cut off the enemy's life, thereby separating it from life. Therefore, if (the oath) declines, life declines; if (the soul) wanders, the soul wanders; if (life) is severed, life is severed. Therefore, protecting one's own soul, increasing life, and restoring life; attracting the enemy's soul, shortening life, and cutting off life, it is crucial to understand the transformation of benefit and harm. The place where the soul resides is within the body, and its form can transform into animals such as yaks, sheep, and goats. The place of wandering is uncertain and can wander anywhere. The companion is the co-emergent deity. Life is located in the center of the heart, its root like grass. In the center where the five essences gather, there exists a green "Nri" (Tibetan: ནྲྀ་), and relying on it, the consciousness of memory arises, accompanied by breath, giving rise to various thoughts. At the time of death, the "Nri" (Tibetan: ནྲྀ་) accompanies the wind, exits from the body, and vanishes. Because the mind has no support, it wanders in the intermediate state (Bardo). There are four forms of life: The life attached to blood, from which the body is formed. On the seat of equalizing the overturning of existence, from the secret channel arises the mother who subdues the three poisons. On the seat of overturning the sky queen, from the navel channel arises Raksha Krotiśvari (Sanskrit: Rakṣa Krotiśvari). On the seat of overturning the six sisters of Ekajati (Sanskrit: Eka Jaṭī), the mother who severs the root of birth and death does not arise. On the seat of overturning the Dong Kham chief sisters, from the life channel arises Padma Krotiśvari (Sanskrit: Padma Krotiśvari). On the seat of overturning the seven mothers,