Chinese
以甚深之法，观想本尊之身，于三界显现之光明达到极致，如是观见本尊之意，以命脉四钉之要诀和命之所系之要点加以约束，念诵心髓，则能亲见智慧世界，并赐予成就。如内法之夺命，仅是见修行之助伴，主要还是通过禅定稳固来成就。如秘密之夺命，出自秘密真言之教言：秘密夺命心髓者，显有诸神与邪魔，若知皆为自心性，则无从逆夺其命髓。故此乃秘密之夺命。如是所说，若如前述般，对无二法身大圆满独一点之见解已然决断并获得确信，则轮回涅槃一切众生之命，皆汇集于此，此外别无他物。若禅定已臻至明晰稳固之境，虽亲见所见所触之相，以及本尊之真身，然若轻视此见，则仅能获得共同成就，而无法获得殊胜成就之佛果。若以法性平等大性之见解摄持，则纵为贡波九兄弟中最恶劣者，亦能成就佛果。如是说。如是，于总相上了解了山隘命三要诀后，于别相上，对于那些难调伏之有情，通过现行之方式加以诛杀，此乃一切真言事业中最为殊胜者。何以故？因以大悲之钩索牵引，且真言事业所及之众生类别有二：易调伏者与难调伏者。前者烦恼微薄，且对三宝具足恭敬者，乃以宣说佛法等大悲之方便，将其度脱至解脱之境地，故易于调伏。后者，为强烈烦恼所迫，无法自主，背离三宝，且以任何寂静之法皆无法调伏那些危害佛法与众生，于无间地狱等恶道中无尽漂泊者，唯有以猛烈之威力方可度脱，故此乃猛烈事业所及之对象。
English
Through profound methods, visualizing the deity's form, the clarity of appearance in the three realms reaches its peak. With such a vision of the deity's intent, restraining with the key points of the four nails of the life force and the vital points of life, reciting the essence, one directly sees the wisdom realm and grants accomplishments. Like the inner method of seizing life, it is merely an aid to view and practice; the main thing is to accomplish it through the stability of samadhi. Like the secret method of seizing life, from the secret mantra teachings: "The secret seizing of the life essence is that if one knows that all appearances, existence, gods, and demons are one's own mind, then there is no way to wrongly seize the life essence. Therefore, this is the secret seizing of the essence." As it is said, if one has certainty and conviction in the view of the great non-dual Dharmakaya, the single thigle, as mentioned before, then the life of all beings in samsara and nirvana is gathered there, and there is nothing else. If the samadhi becomes clear, stable, and strong, even if one sees the signs of sight and touch and the actual form of the deity, if one despises the view, one will only attain common accomplishments and not the supreme accomplishment of Buddhahood. If one is seized by the conviction of the view of the great equality of Dharmata, then even the worst of the nine Gongpo brothers can attain enlightenment. So it is said. Thus, having generally understood the key points of the three lives of the mountain pass, specifically, the killing of those difficult-to-tame beings through manifest action is the most excellent of all mantra activities. Why? Because it is held by the hook of compassion, and the realm of beings to which mantra activity applies is of two types: those who are easy to tame and those who are difficult to tame. The former, those with thin afflictions and respect for the Three Jewels, are those who are destined to be liberated to the state of liberation by means of compassionate methods such as teaching the Dharma, and are therefore easy to tame. The latter, those who are helplessly tormented by strong afflictions, turn their backs on the Three Jewels, and cannot be tamed by any peaceful means that harm the teachings and sentient beings, wandering endlessly in the lower realms such as Avici hell, are the objects to which the activity of liberation by fierce force applies.
Chinese
对于难以调伏的恶业，不以慈悲的绳索舍弃，而是以善巧方便的神变之门来摄受，这两种方法都非常殊胜，因为度脱之道就在于此。如何度脱之理，首先以深奥的三命关要之意行，通过证悟来度脱自己。之后，对于恶业的所调伏者，以无与伦比的大悲心，以及平等证悟的殊胜大智慧之力，以慈悲心来承担度脱他人。也就是说，在面前观想自己心所化现的清晰对境，并想着从它的手中抓住而度脱。如果认为抓住实际存在的对象的手并杀死，这两者之间有差别，那么即使度脱也会有异熟果报。如果将这两者都视为仅仅是心的显现，那么即使度脱，也如幻术般，不会产生丝毫的恐惧，在这种情况下，即使度脱，业的果报也不会由自己承担。因此，需要达到这种证悟的程度，这是从宗孔（地名）所说的，将具有标准的度脱作为道用，不仅没有恶劣的异熟果报，而且在圆满资粮的方法中，也是特别殊胜的。那些没有达到标准的度脱，虽然凭借咒语的甚深方便能够杀死对方，但自己没有异熟果报是困难的，因此必须努力对对方进行净除业障的意愿。度脱的方法是，在所观想的对境上，勾召被诅咒者，将其与本尊分离，降下猛烈的诛法。夺取汇集了心间五种精华的命根。以智慧之光净化所有恶业的习气，这是沐浴之灌顶。将对方的寿命福德融入自己的寿命中，这是寿命之灌顶。将怨敌魔障的意识投射到密严刹土，在胜乐金刚父母的交合处，转化为本尊的种姓之子，这是处所之灌顶。因为具有这样的意行，所以对方的寿命福德被自己吸收，因此自己瑜伽士感到满足。怨敌魔障的血肉转化为智慧甘露，因此包括教敕守护在内的坛城诸尊感到满足。对方怨敌魔障的恶业断绝，转生成为安乐逝者的儿子，因此诅咒者感到满足。满足。
English
Such difficult-to-tame negative karma is not abandoned by the rope of compassion, but is instead taken up through the skillful means of miraculous transformation. Both of these methods are excellent, because the path of liberation lies in this. How to liberate is that, first, through realizing the profound intention and conduct of the three vital points, one liberates oneself. After that, one undertakes to liberate others with compassion, with unequaled great compassion for those to be tamed by negative karma, and with the power of great wisdom that realizes equality. That is, one visualizes a clear object of focus conjured by one's own mind in front, and thinks of liberating it by taking its hand. If one thinks that there is a difference between taking the hand of a real object and killing it, then even if one liberates, there will be a ripening. If one does not consider both of these to be merely appearances of the mind, then even if one liberates, it is like an illusion, and one will not feel the slightest bit of fear. In this case, even if one liberates, the results of karma will not become one's own burden. Therefore, it is necessary to reach such a level of realization. This is what is said in Dzongtrang (a place name), that when a liberation with standards is made into a path, not only is there no bad ripening, but it is also particularly excellent among the methods of completing accumulations. Those liberations that have not reached the standard, although they can kill the opponent with the profound means of mantra, it is difficult for oneself to have no ripening. Therefore, one must earnestly make the aspiration to purify the obscurations of the other. The method of liberation is to summon the cursed one to the object of focus, separate it from the deity, and cast down a fierce curse. Steal the life force that gathers the five essences of the heart. Think that all the imprints of negative karma are purified by the light of wisdom, this is the ablution empowerment. Merge the life and fortune of the other into one's own life, this is the life empowerment. Project the consciousness of the enemy and obstacle into Akanishta, at the union of the victorious father and mother, transform it into a son of the lineage, this is the place empowerment. Because one possesses such intention and conduct, the life and fortune of the other are absorbed into oneself, therefore the yogi himself is satisfied. The flesh and blood of the enemy and obstacle are transformed into wisdom nectar, therefore the deities of the mandala, including the command attendants, are satisfied. The negative karma of the other enemy and obstacle is cut off, and he is transformed into a son of the Sugata, therefore the curser is satisfied. Satisfied.
Chinese
具备三种特点的，成就甚深见行之瑜伽士们，是无畏、于一切方向皆得胜的苦行自在者。如果未以见解之堡垒守护，即使出现触及之征兆亦不得解脱；纵然力量强大，亦如罗刹；若未以险道禅修之行持反复修持，则不得自在显现之天神坛城，亦不得亲见本尊；纵然听闻广博，亦如鹦鹉。若不精通命、魂、寿三者之要点且未得把握，则无法自在成办利益与损害之事业，因此，应将此三者视为互助之友，不离不弃，于一切时处修持三者合一，如此方能趋近成就之持明者、殊胜瑜伽自在者们的甚深见行之成就。因此，为了确立此三者之意义，需知晓诸如胜者菩提心之堡垒所宣说的十八部心部母子经典之意义，瑜伽自在者们所摄集之修持，如十种见解等，以及二十五世传承之口诀等各种教言；此外，所有将心性开示为法身之次第等，以及确立将禅修修成三种明亮之险道，以及如八大法行等成就法之口诀次第，以及各种禅定体验之要诀次第，以及如二十张纸卷的行持、现行、事业、命之法、猛咒等，以及其他近需之口诀要点，包括母子黑心髓咒语合集，以及轮回宝库和命宝库等口诀次第，如虚空与大海般广阔之法门，皆应如理了知。要诀之究竟，在于使心性自生之智慧于自身显现之方法，即需令具足甚深见传承之殊胜上师从各方面皆欢喜，从而获得意义传承之见解。因此，于此一切如来之意密宝藏之甚深法门，虽有于圣地印度获得传承之众多智者与成就者，然于一切之中，最为殊胜且无与伦比之传承，即印度之四位班智达与西藏之四位，共八位。
English
Those yogis who possess the three qualities and have accomplished profound views and practices are ascetics who are fearless and victorious in all directions. If one is not protected by the fortress of view, one will not be liberated even if signs of contact occur; even if one has great power, one is like a rakshasa; if one does not repeatedly practice the conduct of meditation on the perilous paths, one will not have power over the mandala of the deities that appear, nor will one directly see the deities; even if one has great learning, one is like a parrot. If one is not skilled in the essential points of life, soul, and longevity and does not gain confidence, one will not have the power to accomplish beneficial and harmful actions to the end. Therefore, one should regard these three as mutual friends, holding them together without separation, and practicing them in all ways as a threefold unity. In this way, one will approach the accomplishment of the profound views and practices of the accomplished vidyadharas and great lords of yoga. Therefore, in order to establish the meaning of these three, one should know the meaning of the eighteen sections of the Mother and Child Mind Class scriptures, which teach the fortress of the victorious bodhicitta, the practices collected by the lords of yoga, such as the ten views, and various instructions such as the oral instructions of the twenty-five generations. Furthermore, all the stages of introducing mind itself as the dharmakaya, and establishing the perilous path of accomplishing meditation as the three clarities, and as many stages of sadhana instructions as there are, such as the Eight Great Sadhanas, and various stages of key texts on meditative experience, and the twenty scrolls of conduct, manifest conduct, activities, life's dharma, wrathful mantras, and other essential points of instructions that are closely needed, including the collection of Mother and Child Black Heart Essence mantras, and the stages of instructions such as the Treasury of Existence and the Treasury of Life, which are as vast as the sky and the ocean, should all be known as appropriate. The ultimate key is the method of making the self-arisen wisdom of mind itself manifest in oneself, which is to please the noble lama who possesses the profound lineage of view in every way, and thereby receive the view of the meaning lineage. Therefore, in this profound vehicle of the secret treasury of the mind of all the Tathagatas, although there are many scholars and accomplished ones who received the transmission in the sacred land of India, among all of them, the most supreme and incomparable lineage is that of the four Indian pandits and the four Tibetan masters, making a total of eight.
Chinese
最初由本尊神灌顶而获得的是极喜金刚。也就是在奥明净土，普贤父母为摄政金刚萨埵灌顶。从金刚萨埵处获得的是黑汝嘎。极喜金刚获得后，菩提心自然而然地显现出来。从噶举派标志的目录灌顶而获得的是金刚手菩萨的化身国王因扎菩提。他住在玛拉雅山上思考时，梦见经函降落在房屋上等，就像梦见的那样，经函都降落在房屋上，他装作不知道意思，请教了库库拉札大师，但大师也不知道。于是他将经函放在自己的头顶上，生起痛苦，静坐了七天，见到了金刚萨埵的容颜。之后又静坐了二十一天，领悟了经函的所有含义，精通了所有密续的含义，因此获得了灌顶。通过自明觉性的力量灌顶而获得的是莲花生。显现和存在的一切都安住在自明觉性的菩提心中，那本身就是勇士金刚萨埵的体性，觉性自发地显现，完全救度了三界，彻底动摇了三有，根除了三毒，从而获得了自己证悟的灌顶，身语意功德事业五者自然成就。由善知识灌顶而获得的是无垢友。印度国王的供养处有五百位班智达，国王对他们说：我收到了西藏国王送来的一罐金粉，要求送一位有学问的班智达作为回礼，你们之中谁愿意去西藏？五百人中，在五聚中央坐着学识渊博的无垢友，上下所有人的目光同时看向无垢友，无垢友明白了要去西藏，于是说了“依靠弓箭的箭”等偈颂，然后去了西藏。无垢友是由五百位班智达灌顶而获得的。之后，莲花生、无垢友、佛护、静藏四位来到了藏地。佛护从冈底斯山向君臣传授了口诀，然后返回印度。静藏。