Chinese
从“谁的圣洁”到“智慧无量变”之间所展示的是，那么它有什么功德呢？像这样依赖于经卷，那位的殊胜智慧之流会越来越增长和明晰，是殊胜智慧之因。因此，秘密续部是这样确定的，行为不变的瑜伽士们，要么宣说佛法，要么很好地布施各种经卷，要么依止转变意识的上师，要么引导相续之法的次第，如果这样做引导，那么这样的瑜伽士的真实智慧就会无量地显现和证悟。如前所说：为了圆满智慧的聚积，殊胜智慧的布施是最好的，教导或将经卷等布施给具有殊胜智慧的人们。第六是，从“习惯和习惯于”到“净化境之力量”之间所展示的是，通过先前习惯和后来习惯并熟悉的三摩地，为了净化和清净存在于阿赖耶识中的所有障碍，进入众多禅修之境，并以殊胜智慧，如此不混杂地完全地在三摩地的各种境上反复练习力量而成就，像这样完全习惯，也要提升其他的禅修者。如前所说：通过禅修和习惯于，为了清净阿赖耶识，在众多三摩地中，殊胜智慧要净化意之力量。第七是，从“圣妙法轮”到“观察殊胜智慧”之间所展示的是，作为极好地转动秘密真言续部的圣妙法轮等的施主，净化自己和他人的意识流，生起甚深胜观的智慧，从而正确地观察证悟基之义的殊胜智慧之秘密。第八是，从“险恶街巷”到“不中断法轮”之间所展示的是，险恶的猛兽峡谷和恶劣的道路街巷，以及在险恶的道路上受到伤害的
English
From "whose holiness" to "wisdom becomes immeasurable" is shown, so what are its merits? Like this, relying on the scriptures, that one's supreme wisdom stream will increasingly grow and become clear, it is the cause of supreme wisdom. Therefore, the secret tantra is determined in this way, that yogis with unchanging conduct, either speak the Dharma, or give various scriptures well, or rely on a master who transforms consciousness, or guide the order of the continuum of Dharma, if they guide in this way, then the true wisdom of such a yogi will immeasurably appear and be realized. As previously said: In order to perfect the accumulation of wisdom, the best of the giving of supreme wisdom, teach or give scriptures etc. to those who possess supreme wisdom. Sixth, from "habit and habituate" to "purify the powers of the realm" is shown, through the samadhi that was previously habituated and later habituated and familiarized, in order to purify and cleanse all the obstacles that exist in the alaya consciousness, enter into many states of meditation, and with supreme wisdom, thus unmixed, completely practice the powers repeatedly on the various states of samadhi and achieve it, like this completely habituate, and also uplift other meditators. As previously said: Through meditation and habituation, in order to purify the alaya consciousness, in many samadhis, supreme wisdom should purify the power of the mind. Seventh, from "holy wheel" to "observe higher wisdom" is shown, as the benefactor of excellently turning the holy wheel etc. of the secret mantra tantra, purify the consciousness streams of oneself and others, generate the wisdom of profound vipassana, thereby correctly observe the secret of the supreme wisdom that realizes the meaning of the ground. Eighth, from "dangerous streets" to "do not interrupt the wheel" is shown, the dangerous ravine of fierce beasts and the bad road streets, and being harmed on the dangerous road by
Chinese
消除所有痛苦的障碍，转动无量慈悲的大法轮，持续不断地行持。四种布施之轮，即财物布施、身体布施、救护布施和佛法布施。其中，第一种布施甚至包括儿子、女儿、土地和王位。第二种布施是血肉、头颅和手脚。第三种布施是从损害的根源中救护，从生命的障碍中救护，以及从轮回的悬崖中救护。第四种布施是宣说佛法，给予经书，以及为堪布授记。这些都不能中断。第九，从“水或土”到“作为伟大的事业之轮”所阐述的内容是：对于水、土、天空、火以及风这五大元素，建立并增殖许多身像和佛塔，长期供养；如果塑造并建立许多具有舍利的佛像，那么这就是身语所造作的共同的伟大善业，因此应当作为恒常的法轮来行持。迎请智慧尊者融入其中，不间断地进行供养和赞颂等。第十，从“遮止无间罪”到“以身体供养，以心忏悔”所阐述的内容是：为了遮止五无间罪的恶业所导致的成熟，应当将对自身的身语意执着视为尘土。这本身也是精进的意义。因此，在宫殿中，以意迎请诸佛菩萨的圣众，并将自己的身体化为尘土般众多，让他们以极大的恭敬心安住在每一个圣众面前，以身语愉悦地供养真实或意幻的供品，并以对恶行的强烈后悔之心，反复地以心忏悔。经文中也说，这是为了阐述行持七支供。第十一，从“令诸佛欢喜的事业”到“是遮止无间罪”，所阐述的内容是：通过令诸佛欢喜和愉悦的事业，以四种事业的方式，通过焚烧具有特殊方法的木柴进行火供，从而，息灭可以清净烦恼障，增广可以清净所知障，怀
English
Eliminating all obstacles of suffering, turning the great wheel of immeasurable compassion, and continuously engaging in practice. The four wheels of giving are: giving of material possessions, giving of one's body, giving of protection, and giving of Dharma. Among these, the first includes even sons, daughters, land, and kingdoms. The second is flesh and blood, head, and limbs. The third is protecting from the source of harm, protecting from obstacles to life, and protecting from the precipice of samsara. The fourth is teaching the Dharma, giving scriptures, and bestowing prophecies upon Khenpos. These should not be interrupted. Ninth, from "water or earth" to "as a great wheel of activity" is explained: For the five elements of water, earth, sky, fire, and wind, establishing and propagating many representations of the body and stupas, offering long-term worship; if many images with relics are made and established, then this is a great common virtuous action created by body and speech, therefore it should be practiced as a constant wheel of Dharma. Inviting wisdom beings to dissolve into them, and continuously making offerings and praises, etc. Tenth, from "reversing the uninterrupted" to "offering with the body, confessing with the mind" is explained: In order to reverse the ripening caused by the evil deeds of the five uninterrupted crimes, one should regard attachment to one's own body, speech, and mind as dust. This itself is also the meaning of diligence. Therefore, in the palace, mentally invite the noble assembly of Buddhas and Bodhisattvas, and transform one's own body into as many particles as dust, so that they may abide with great reverence before each of the noble ones, offering real or imagined offerings with body and speech, and repeatedly confessing with the mind with strong remorse for evil deeds. It is also said in the scriptures that this is to explain the practice of the seven-limb prayer. Eleventh, from "the activity that pleases the Buddhas" to "is reversing the uninterrupted," is explained: Through the activity that pleases and delights all the Buddhas, in the manner of the four activities, by performing fire pujas by burning firewood with special methods, thereby, pacifying can purify afflictive obscurations, increasing can purify cognitive obscurations, and magnetizing
Chinese
如同净化地，以忿怒来净化业障，因此，以秘密真言的伟大方法，乃是将果与道结合的殊胜总道。从信心如巨浪之火，到后悔如猛火，再到三摩地之火，以及智慧之火，具备这四种形态，火之事业殊胜，能成办息增怀诛或普皆汇聚任运成就，也能使不堕入五无间罪。第十二，从“慈悲生起”至“如常勤精进”之间所阐述的，即以大悲或慈悲生起为基础，如秘密咒语内外之大坛城等，依各自传承所出，如自己所熟悉者，祈请迎请，并以努力勤奋地供养。如《总集经》云：“慈悲生起之轮等，如常勤精进修持，于护持教法之众等，行布施供养之事业。”等等，此等皆已清楚阐释。第十三，从“彼等及其他”至“生起广大军”之间所阐述的，简而言之，如是善业之类别若细分则有十七种，以及其他如供养朵玛三份，乃至仅布施一口食物等各种善根，如前所说：“自他与二者，不为法义故，断除四过失，具足彼违品，瑜伽如心目，安住渴求想，如愿而行持。”等等，如是断除并消除自他与二者，以及不为法义之四种过失，以具足精勤，生起如福德海般广大之善聚军队。第三，从“如是业之”至“大势皆汇集”之间所阐述的，思及彼等之必要为何？如是，如本论所说，积累善业之势，广大之福德资粮等，并非为了其他目的而行持，乃是为了今生与利名。
English
Like purifying the ground, purifying karmic obscurations with wrathful means. Therefore, the great method of secret mantra is the supreme general path that unites the result with the path. From faith like a great wave of fire, to regret like a fierce fire, to the fire of samadhi, and the fire of wisdom, possessing these four aspects, the supreme activity of fire can accomplish pacifying, increasing, magnetizing, and wrathful actions, or spontaneously accomplish all-gathering. It can also prevent falling into the five inexpiable sins. Twelfth, from "arising of compassion" to "diligently strive as usual" is explained. Based on great compassion or the arising of compassion, such as the great mandalas of inner and outer secret mantras, according to their respective lineages, one should invite and request according to one's familiarity, and diligently make offerings with effort. As the Kun Dus states: "Wheels of arising compassion, diligently strive as usual, to the assemblies that protect the teachings, perform the activities of giving and offering." These and others are clearly explained. Thirteenth, from "those and others" to "generate a great army of merit" is explained. In short, if the categories of such virtuous actions are divided into seventeen, and other various roots of virtue such as offering three parts of torma, or even just giving a mouthful of food, as previously stated: "Self, others, and both, not for the sake of Dharma, abandoning the four faults, possessing their opposites, yoga like heart and eyes, abiding in the thought of longing, acting as desired." Thus, abandoning and eliminating the four faults of self, others, both, and not for the sake of Dharma, with diligence, one should generate a great army of merit like an ocean of merit. Third, from "thus the power of karma" to "all great forces are gathered" is explained. Thinking about what is the necessity of these? Thus, as explained in this treatise, accumulating the power of virtuous actions, vast accumulations of merit, etc., are not performed for other purposes, but for this life and fame.
Chinese
不为其他所左右，禅定中，心专注一境，以不执著的意念，心中不存二元对立，瑜伽行者以无二之心修持，事先所作所为及意念皆不应有所妨碍，仅为调伏自心，且为利己利他而行，必能生出功德。百中若有三门能力弱小，智慧不足者，虽未能完全成就无执，然应将过去及生世所积所行之善，悉数汇集，精勤计数回向。第二，从“凡于此处积聚”至“彼大者”，意即于此境，亦应视一切众生为慈悲之对象，计数并汇集生世所作之善恶，善业则如前于遮止无间罪时所说，应作是念，回向大菩提。恶业则应身语意发出强烈痛苦，流泪忏悔。如是三门精进，日日行之，则能净除业障，成就悉地。譬如旭日之影清晰显现于清澈江河中，或如月影显现于其中，虽显现却无自性，如是自明之智慧悉地，亦将自然而然，不由自主地生起，故应精勤于善道，至为重要。因此，即使是微小之善，亦应审慎思量，确立其为成就自他相续中圆满正等觉果之基础，并精进修持。此处《总集经》中云：“于三界慈悲之境，以资具广大布施，若使欲望之心满足，则将因满足而空虚。”等等，广述圆满之方便。
English
Without being swayed by other influences, in meditation, the mind remains single-pointedly focused, with a thought that is free from attachment, without duality in the mind. Yogis cultivate with a non-dual mind. Prior actions and thoughts should not be obstructive, but only to tame one's own mind, and to act for the benefit of oneself and others, which will surely give rise to merit. If among a hundred, there are those whose three doors are weak and whose wisdom is insufficient, even if they cannot fully achieve non-attachment, they should gather all the merits they have accumulated and practiced in the past and in lifetimes, diligently count and dedicate them. Secondly, from "Whatever is accumulated here" to "That great one," it means that in this situation, all sentient beings should also be regarded as objects of compassion. Count and gather the good and bad deeds done in lifetimes, and for good deeds, as mentioned earlier when preventing the uninterrupted sins, one should think in this way and dedicate them to great Bodhi. For evil deeds, one should express strong pain with body, speech, and mind, shed tears, and repent. If one diligently practices in this way with the three doors every day, one can purify obscurations and achieve Siddhi. For example, the image of the rising sun clearly appears in a clear river, or like the moon's reflection appears in it, although it appears, it has no self-nature. In this way, the self-luminous wisdom Siddhi will also arise naturally and involuntarily, so one should diligently engage in the path of goodness, which is very important. Therefore, even small virtues should be carefully considered, and established as the foundation for achieving the perfect and complete enlightenment fruit in the continuum of oneself and others, and diligently practice. Here, the Kun Dus Sutra says: "In the realm of compassion of the three realms, with vast offerings of resources, if the mind of desire is satisfied, it will become empty due to satisfaction." and so on, extensively describing the means of fulfillment.