Chinese
此为以表诠示事物之用。二者又分二：所示为医治分别念之疾病，所说为起死回生之医术。初者，从“以分别念医治”至“以平等之药医治”之间所示。彼医治之真实是：所医治者，何者需医治？即医治为净与不净、生与死等等所摄之能取所取之分别念之疾病。以何医治？即以见解、意趣与行持成为平等大之殊胜药之方便而医治之故。二者又分二：广说，收摄。初者又分四：近事，近事之近事，修持，大修持。初者，从“起死回生”至“为令不存而起”之间所示。此起尸之修持，以有漏故，为自他二者之义；以无漏故，虽不应唯为自义，然主要为他义。所起为何？即起死回生，实则起尸修持，此起尸之分别念乃是，为将于三界中轮回之有情众生，为五毒之疾病所缠之病者们，执持常断二边而死，如尸林之死尸般者，为令其复起之表诠，从尸陀林之处，取来大肉之体性，大尸之尸体，作为愚昧之表诠。彼者无生无灭，为令其于平等性之状态中，无有迁变而复起之故，当修持起尸；从尸陀林中，取来未腐烂之尸体，无有伤口，无有皱纹，种姓良好，相貌端严者。二者，从“起尸是也”至“恒常不断念诵”之间所示。如是，具足相好，未曾触碰，美丽，不被厌恶，悦意之童尸，彼者生出已说之众多欲妙，故以如意宝之精藏咒，嗡 班则 固热 益则 格 比雅 吾则 斯玛 卓达 吽 呸。（藏文：ༀ་བྷུར་ཀུར་ཨི་ཙི་ཀི་བྱི་ཨུ་ཙཱུསྨ་ཀྲོ་ཏ་ཧཱུྃ་ཕཊ྄ཿ，梵文天城体：，梵文罗马拟音：oṃ bhur kur i ci ki bi yu cu sma kro ta hūṃ phaṭ，汉语字面意思：） 以珍宝之属安立，初先令我修持者安住其上而镇压之。之后，为对治尸体之分别念魔障，从我见之状态中，生起忿怒甘露旋，令其具足支分之天神，且生起能力，迎请融入智慧之坛城，令其稳固而供
English
This is used to indicate things by symbols. The second has two parts: showing the healing of the disease of conceptualization, and explaining the healing of raising the dead. The first part, from "healing with conceptualization" to "healing with equal medicine," shows that the real healing is: what is to be healed? It is the disease of grasping at purity and impurity, birth and death, etc., which is afflicted by conceptualization. What heals it? It is healed by the means of the supreme medicine that has become great equality in view, intention, and conduct. The second has two parts: detailed explanation and summarization. The first has four parts: approaching, closely approaching, accomplishing, and great accomplishment. The first part, from "raising the dead" to "in order to raise what does not exist," shows that this accomplishment of raising the dead, because it is with outflows, is for the benefit of both oneself and others; because it is without outflows, although it should not be only for one's own benefit, it is mainly for the benefit of others. What is raised? It is raising the dead, that is, actually accomplishing the raising of the dead, this conceptualization of raising the dead is: for the sentient beings who wander in the three realms, for the sick who are afflicted by the disease of the five poisons, those who grasp at the extremes of permanence and annihilation and die, like corpses in a charnel ground, as a symbol of raising them, from the place of the charnel ground, taking the nature of great flesh, the corpse of a great corpse, as a symbol of ignorance. That itself is without birth or death, in order to raise it in a state of equality, without change, one should accomplish raising the dead; from the charnel ground, taking a corpse that is not rotten, without wounds, without wrinkles, of good lineage, and of good appearance. The second part, from "raising the dead is" to "reciting constantly without interruption," shows that in this way, a child's corpse that is complete with marks, untouched, beautiful, not detested, pleasing, from which many desirable qualities arise, therefore, the essence mantra of the wish-fulfilling jewel, oṃ bhur kur i ci ki bi yu cu sma kro ta hūṃ phaṭ. (Tibetan: ༀ་བྷུར་ཀུར་ཨི་ཙི་ཀི་བྱི་ཨུ་ཙཱུསྨ་ཀྲོ་ཏ་ཧཱུྃ་ཕཊ྄ཿ, Sanskrit Devanagari: , Sanskrit Romanization: oṃ bhur kur i ci ki bi yu cu sma kro ta hūṃ phaṭ, Literal Chinese meaning: ) is established with precious materials, first, the practitioner himself should sit on it and press down. Then, as an antidote to destroy the conceptual obstacles of the corpse, from the state of my view, generating the wrathful nectar swirl, making it complete with the deities of the limbs, and generating the power, inviting and dissolving the mandala of wisdom, making it stable and offer.
Chinese
直到“战场也能扭转”之间所说的是：同样地，对于那个尸体，如果以各种因缘立即转变你所希望的成就，那么就能如愿成就。那也是，如果修成武器，那么舌头被切断就成了最佳的宝剑武器；那个尸体的头被砍掉，也能出现其他你所希望成就的物品。如果想要盔甲，那么头盖骨就会变成闪耀光芒的头盔，因此将它当成盔甲来使用，然后手持舌头宝剑作为武器来战斗，即使是如同阿修罗军队般的敌方战场也能扭转。 第三，从“成就起尸”到“所有愿望都能实现”之间所说的是：通过成就起尸的方式，以因缘转变来修成快速行走，那是超越衡量标准的。例如，一个有力量的人，向四个方向观看，同时射出四支箭，箭还没有落地，就将箭捡起，然后在空中旋转，刹那间就能环绕世界。那个人因为射箭的力量，手上的余温都还没有消失，就立刻回到原来的地方，像这样获得超越标准的成就，就能获得像闪电般非常快速的能力。 因此，这里只是稍微提到成就的功德，像这些等等，成就起尸的成就是无量无边的，因此起尸的八大成就等等，所有你希望的都能实现。 第四，从“在尸体上修成尸体”到“圣者说平等”之间所说的是：为了说明先前以见解所做的决定，像这样依靠尸体的物质，在尸体上修成尸体，在获得起尸成就的时候，首先，尸体的物质不会显现，而是无自性，要如何修持，以及如何以三摩地来控制，无论如何修持，都会那样显现。因为这个理由，对于尸体，如同将尸体的分别念强加于其上一般，怎么会有呢？因为没有。尸体的本体是菩提心，是自性光明，因此，对于名为尸体的事物，将尸体的自性名相强加于其上的分别念，从根本上就没有成立，因此要了解是无实有的，这就是见
English
It is shown up to "the battlefield can also be reversed." Similarly, for that corpse, if you immediately transform the achievement you desire with various causes and conditions, then it will be achieved as desired. That is, if it is cultivated into a weapon, then the severed tongue becomes the best sword weapon; the severed head of that corpse can also produce other items that you wish to achieve. If you want armor, then the skull will become a helmet that shines with light, so use it as armor, and then fight with the tongue sword as a weapon, even the enemy battlefield like the army of Asuras can be reversed. Third, from "achieving a risen corpse" to "all wishes can be fulfilled" it is said that: By means of achieving a risen corpse, transforming with conditions to cultivate fast walking is beyond measure. For example, a person with strength looks in four directions and shoots four arrows at the same time, and before the arrows land, he picks them up and rotates them in the air, and in an instant he can circle the world. Because of the power of that person shooting the arrows, the warmth in his hands has not yet disappeared, and he immediately returns to his original place. By obtaining such an immeasurable achievement, he can obtain a very fast ability like lightning. Therefore, here only a small part of the merits of achievement are mentioned. Like these and so on, the achievements of achieving a risen corpse are immeasurable and boundless, so all that you wish for, such as the eight great achievements of a risen corpse, can be achieved. Fourth, from "cultivating a corpse on a corpse" to "the holy ones say equality" it is said that: In order to explain the decision made previously with view, in this way, relying on the substance of the corpse, cultivating a corpse on a corpse, when obtaining the achievement of a risen corpse, first of all, the substance of the corpse will not appear, but is without self-nature. How to practice, and how to control with samadhi, no matter how you practice, it will appear that way. For this reason, for the corpse, just as the conceptual thoughts of the corpse are imposed on it, how could it be? Because it is not there. The essence of the corpse is Bodhicitta, the clear light of self-nature. Therefore, for the thing called a corpse, the conceptual thoughts that impose the name of the self-nature of the corpse on it are not established from the root, so it should be understood as unreal, this is the view.
Chinese
就像彻底确定并按次第领悟一样，如果行为也同样随顺，使死者复活，并以平等性行事，那么见解和行为就不会成为矛盾，而是结合在一起，成为平等性，这是导师殊胜佛陀所说，并且是佛语所宣说的。第二是，从“这是死者”到“应当知道行为”之间所阐述的，这些阐述是使死者复活的甘露殊胜行为。这是汇集一切殊胜意旨的导师所说的。朋友们，应当知道这些行为是完全净化使死者复活的分别念。这是对行为的本质的阐述。这也是每个地通过稳固自己的三摩地来成就，就像存在差别一样，其他也应当衡量。第二部分分为两部分：简略的阐述和详细的解释。第一部分是从“朋友们”到“完全净化”之间所阐述的。在阐述了治疗之后，呼唤“朋友们”，那么，什么是接近阐述的净化行为呢？就像这样，阐述了净化分别念的刺和完全净化相续的方式这两种。第二部分分为两部分：净化分别念的刺和净化相的相续。第一部分是从“对于分别念”到“事物净化”之间所阐述的。对于第一，净化分别念的疾病之刺的行为是，获得实义见道后净化相的相续，因此，对于五种圣物等任何被轻贱的物质，都没有洁净和不洁净的执着，以不分别的意义，通过完全清净的力量，那么，对于世间人所轻贱的物质，如大小便等任何事物，都没有取舍的分别念，在无执着不分别的法性中净化，这正是去除洁净和不洁净的分别念。因此，在《幻化大续》中说：“为使有情颠倒分别念，药物，应作为主要而接受。”这就是其意义。第二部分分为两部分：简略的阐述和详细的解释。第一部分是从“朋友们”到“以行为净化”之间所阐述的。朋友们，在呼唤之后，了知相续的分别遮
English
Just as it is thoroughly determined and realized in sequence, if the conduct also follows accordingly, resurrecting the dead and acting with equanimity, then the view and conduct will not become contradictory, but will be combined together, becoming equanimity, which is what the supreme Buddha, the guide, said, and is declared in the Buddha's words. The second is, from "This is the dead" to "One should know the conduct" is what is explained, these explanations are the nectar of the supreme conduct of resurrecting the dead. This is what the supreme teacher, who gathers all the supreme intentions, said. Friends, one should know that these actions are the complete purification of the conceptual thoughts of resurrecting the dead. This is the explanation of the essence of conduct. This is also accomplished by each ground stabilizing its own samadhi, just as there are differences, so should others be measured. The second part is divided into two parts: a brief explanation and a detailed explanation. The first part is from "Friends" to "complete purification" is what is explained. After explaining the healing, calling out "Friends," then, what is the purifying conduct that is closely explained? It is like this, explaining the purification of the thorns of conceptual thought and the way to completely purify the continuum, these two. The second part is divided into two parts: purifying the thorns of conceptual thought and purifying the continuum of signs. The first part is from "For conceptual thought" to "purification of things" is what is explained. For the first, the conduct of purifying the thorns of the disease of conceptual thought is, after obtaining the path of seeing the true meaning, purifying the continuum of signs, therefore, for the five sacred substances and any despised substances, there is no attachment to cleanliness and impurity, with the meaning of non-discrimination, through the power of complete purity, then, for the substances despised by worldly people, such as feces and urine, there is no conceptual thought of acceptance and rejection, in the nature of non-attachment and non-discrimination, purifying, this is precisely the removal of the conceptual thought of cleanliness and impurity. Therefore, in the Great Illusion Tantra it is said: "To reverse the conceptual thought of sentient beings, medicine, should be accepted as the main thing." This is its meaning. The second part is divided into two parts: a brief explanation and a detailed explanation. The first part is from "Friends" to "purification by action" is what is explained. Friends, after calling out, knowing the conceptual obscurations of the continuum of knowledg
Chinese
清除习气的行为有两种：即，对于所布置的坛城的行为，七个会众坛城中的每一个，都以自性坛城、三摩地坛城、大幻化坛城这三种行为来彻底清除；以及如法进行四种火供，并通过火的行为来彻底清除。第二种分为两种：通过布置坛城来清除，通过火的行为来清除。第一种分为三种：简要指示、详细解释、总结。第一种，从“彼”到“何者”之间指示，即，彼处，通过布置坛城的行为来彻底清除的是什么呢？即“例如”等。第二种分为三种：修持的基础、布置的清除方法、坛城的意义指示。第一种分为两种：简要指示、详细解释。第一种，从下文的“进入之门”到“会众修持此法”之间指示，即，所说的会众坛城，都是瑜伽士最初进入之门，共同事业的行为，以及证悟的见地，因为意义相同，所以会众的所有享受都成为法性，既一而非异，但在当下三摩地的区分中可以见到。因此，会众的三摩地是，像这样，进入之门、行为、见地这三者融为一体，当下与法性平等的器具、处所的因和缘都具备，并且圆满具足的时候。那究竟是什么呢？即，有缘之人在会众中友爱和谐，五种誓言物和五种欲妙的条件完备，父母双方都希望快乐地结合，以及意义的意旨圆满具足。那又是谁的境地呢？即，此时所修持的自性是兜率天众，处于誓言传承之地的种姓神，以及证悟体验的瑜伽士会众，以及富有的器具会众圆满，所有修持的男女瑜伽士都聚集在一起。