Chinese
熄灭地狱之火的方法是：瑜伽士的手掌心中，在观想轮的中心，观想由“阿”字生出的月亮之上，有蓝色的“康”字，从中降下甘露水流，熄灭地狱之火。驾驭日月的方法是：在虚空的基底上，从太阳的坛城“玛”字种子中生起，观想自身安住于中央，并使之稳固，由此放出亿万太阳的光芒，驱散黑暗，月亮也同样比照办理。将世界远远抛开的方法是：瑜伽士的手掌心中观想千世界，使其非常稳固，抛向虚空界，从地到地跳跃，这将在下面阐述。此外，凭借不执着于地和身体的力量，像老鼠一样钻入地下，举起须弥山，将三千世界纳入芥子或同等大小之中，并做到能够容纳，摧毁和粉碎敌人的军队，提升处所等等。总而言之，收集其他事物，如救助和杀害、战胜和战败、吸引和束缚、解脱等等无量的事业。因为在习惯于各种不可思议的禅定时，在可以胜任的情况下才能成就，所以瑜伽士为了在持明者的地位上修习强大的禅定力量，才观想这些事物。这些神通，文字瑜伽士在习惯于九尊本尊和十尊本尊之后才能成就，而无相瑜伽士在未获得无漏之前无法成就，因为外在的显现征相占多数。这是全知噶陀巴大师所说。因此，这就像完成世间事务一样。为了共同阐述这些的因和差别，念诵圆满并达到极限而成就，结手印并修习圆满，禅定的观想可以胜任，以见解见到并证悟心的意义，语言的真实之语成就，利益众生的行为的身体行为完全清净，这些被讲述的技能的出现，也是因为对于根本意义的观想对象，习惯与不习惯的心力，而使地的差别显现为上下不同的缘故。第二部分有七种：行走虚空的禅定，镇压大海的禅定，束缚风的...
English
The method of extinguishing the fire of hell is: In the palm of the yogi, at the center of the visualized wheel, visualize a blue "Khaṃ" above the moon arising from the letter "A," from which a stream of nectar descends to extinguish the fire of hell. The method of riding the sun and moon is: On the basis of space, arising from the seed syllable "Mā" of the sun's mandala, contemplate oneself abiding in the center and make it firm. From this, radiate the light of a billion suns, dispelling darkness, and apply the same method to the moon. The method of throwing the world far away is: In the palm of the yogi, contemplate a thousand worlds, making them very stable, and throw them into the realm of space, leaping from ground to ground, which will be explained below. Furthermore, by the power of non-attachment to earth and body, burrow into the ground like a mouse, lift Mount Meru, and contain the three thousand worlds within a mustard seed or an equivalent size, and be able to accommodate them, destroy and crush the enemy's armies, elevate places, and so on. In short, collect other things, such as saving and killing, winning and losing, attracting and binding, liberation, and so on, countless activities. Because they are accomplished when one is accustomed to various inconceivable samādhis and is capable of doing so, yogis contemplate these things in order to practice the great power of samādhi on the level of vidyādharas. These magical powers are accomplished by letter yogis after becoming accustomed to nine deities and ten deities, while formless yogis cannot accomplish them until they have attained the unpolluted, because external manifest signs are predominant. This was said by the omniscient Katokpa Chenpo. Therefore, it is like accomplishing worldly affairs. In order to explain the cause and distinction of these in common, recitation is completed and accomplished to the limit, mudras are bound and practice is perfected, the contemplation of samādhi is capable, the meaning of mind is seen and realized by view, the true words of speech are accomplished, and the bodily conduct of benefiting beings is completely purified. The appearance of these skills that are spoken of is also due to the power of the mind, whether accustomed or unaccustomed to the object of contemplation of the fundamental meaning, which causes the difference of the ground to appear as different above and below. The second part has seven: the samādhi of traversing the sky, the samādhi of suppressing the ocean, the binding of wind, and...
Chinese
从那光芒中，涌现出成千上万的太阳，驱散了外劫的黑暗和内在无明的黑暗，逆转了生起的河流和轮回的河流，从而使至高之义得以显现。第六个分为两个方面：摧毁内在的焚烧，摧毁外在的焚烧。第一个方面，从“瑜伽士的手”到“熄灭地狱的烈火”之间，讲述了瑜伽士观想手掌中心的坛城，在那坛城的中心，观想由“阿”（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：无）产生的月亮坛城极为明亮，并在其上观想蓝色的“康”（藏文：ཁཾ，梵文天城体：खं，梵文罗马拟音：khaṃ，汉语字面意思：空），从中涌现出巨大的甘露之河，熄灭了焚烧的地狱烈火，使其完全寂静。第二个方面，从前面的“瑜伽士的忿怒指”到“摧毁焚烧的劫”之间，讲述了瑜伽士在忿怒指的顶端，观想由“阿”（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：无）产生的月亮坛城，光芒四射且极为稳固，从中降下水流，从而摧毁焚烧世界的火焰劫。第七个方面，从“瑜伽士的手”到“从地移至地”之间，讲述了瑜伽士观想手掌中心的坛城，其中包含三千大千世界及其周围环境，当它变得非常稳固时，将其远远地抛向虚空，凭借它的功德，使居住在那里的众生，也根据各自的业力，从一个地方转移到另一个地方。虽然如此讲述以及经部和续部的开示方式不同，但其意图并无差异，应结合起来理解。第五个方面，展示了经部和心部融为一体，从“此外，楞伽”到“禅定心性主”之间，讲述了呼唤“楞伽之主”，然后确定并指示了所有不相容的禅定之义的要点汇集之处。由于经中说汇集于此，因此应知晓唯有如此才能成为导师。所有禅定之门的根本，即心之坛城光明自性的本质，显现为各种特征，但并非确定为一，因此与幻相的自性相符。因此，智慧如何分析和修习，就会显现出各种各样的法
English
From that light, hundreds of thousands of suns emanated, dispelling the darkness of the outer kalpa and the darkness of inner ignorance, reversing the flow of arising and the flow of samsara, thereby making the supreme meaning manifest. The sixth is divided into two aspects: destroying the inner burning and destroying the outer burning. The first aspect, from "the yogi's hand" to "extinguishing the great fire of hell," tells how the yogi visualizes the mandala in the center of the palm, and in the center of that mandala, visualizes the moon mandala arising from "A" (Tibetan: ཨ, Sanskrit Devanagari: अ, Sanskrit Romanization: a, Chinese literal meaning: no) as extremely bright, and upon it visualizes the blue "Kham" (Tibetan: ཁཾ, Sanskrit Devanagari: खं, Sanskrit Romanization: khaṃ, Chinese literal meaning: space), from which emanates a great river of nectar, extinguishing the burning great fire of hell, making it completely peaceful. The second aspect, from the preceding "yogi's wrathful finger" to "destroying the kalpa of burning," tells how the yogi, at the tip of the wrathful finger, visualizes the moon mandala arising from "A" (Tibetan: ཨ, Sanskrit Devanagari: अ, Sanskrit Romanization: a, Chinese literal meaning: no), radiant and extremely stable, and from it descends a stream of water, thereby destroying the fire kalpa that burns the world. The seventh aspect, from "the yogi's hand" to "transferring from earth to earth," tells how the yogi visualizes the mandala in the center of the palm, containing the three thousand great thousand worlds and their surroundings, and when it becomes very stable, throws it far into the realm of space, and by its merit, causes the beings residing there to also be transferred from one place to another according to their respective karmas. Although the teachings are given in this way, and the sutras and tantras have different modes of presentation, their intention is the same, and they should be understood in conjunction. The fifth aspect, showing the union of sutra and mind, from "Furthermore, Lanka" to "meditative mind is primary," tells how, having called out to "Lord of Lanka," one then identifies and indicates the point where all the meanings of incompatible meditations converge. Since the sutra says that they converge here, it should be known that only in this way can one become a teacher. The root of all the doors of meditation, the essence of the clear light nature of the mind mandala, manifests as various characteristics, but is not fixed as one, and therefore is in accordance with the nature of illusion. Therefore, however wisdom analyzes and cultivates, various kinds of dharmas will appear.
Chinese
因为在各种事物中显现，所以确定为根本的经部心。所有以各种方式出现和显现的禅修对象，即使只是思考也无法立即显现。然而，对于禅修的对境，无论如何思考、如何观察，都会因力量增强和习惯的力量而能够显现任何事物。如此显现也是，由于众生执着于所观察的事物，对于具有物质性所缘境者来说，事物会显现为坚实不变的，因此，禅定的果实，即无漏智的所见境不会显现。然而，显示不相符之义的是，具有意之形相、具有漏智的八部众能够看见，并且对于全知胜者和具有漏智的圣者们来说，也有显现的部分，因此也必须清晰地禅修。如此清晰地持续，对于任何禅修的对境反复观察并习惯，如此一来，那个禅定的力量就会增强。最终，以智慧现量所做之事，必定会清晰地成为根识现量而显现，因此，不要怀疑，应当禅修。或者，显示不相符之义的是，对于未错谬的行者来说能够显现，因为众生所观察的分别念境，本来就没有自性，只是自证显现，因此，显现是整体，以自证之身的体性而显现，因此无有差别且具有关联性，所以在四种现量中都清晰，并且智慧也是智慧本身显现。因为智慧是整体的本体，所以无论如何思考都会显现，并且对此熟悉和习惯稳固，最终将会产生漏智和一切种智。因此，有无和好坏等二边的所有法，其自性并非具有自性，只是观察的假立显现，而体性并不确定。例如，水界的持续增强就能够流动，并且因寒冷而变成冰块一样确定。轮回和涅槃无论显现什么，都是由这个整体心来控制而显现的。因此，因为根本依赖于禅定的心性，所以将其作为果的主要因来安立并教导。第三个是，例如在大海中。
English
Because it appears in various things, it is determined to be the fundamental Sutra Mind. All the objects of meditation that appear and arise in various ways, even if just thinking about them does not immediately manifest. However, regarding the object of meditation, no matter how one thinks or observes, due to the power of increasing strength and habituation, it will become possible to manifest anything. This manifestation is also clear because sentient beings are attached to the objects they observe. For those who have objects of material perception, things appear to be solid and unchanging. Therefore, the fruit of meditation, the object seen by non-leaking wisdom, does not appear. However, the meaning of showing disagreement is that the eight classes of beings with the form of mind and leaking wisdom can see, and for the omniscient victors and the holy ones with leaking wisdom, there is also a part of manifestation, so one must also meditate clearly. Continuing so clearly, repeatedly observing and becoming familiar with any object of meditation, in this way, the power of that samadhi will increase. Eventually, what is done with direct perception of wisdom will surely become clear as direct perception of the senses and will manifest, so do not doubt, you should meditate. Or, the meaning of showing disagreement is that it can appear to the unerring practitioner, because the object of conceptualization observed by sentient beings originally has no self-nature, but only self-awareness manifests. Therefore, the manifestation is whole, manifesting as the nature of the self-aware body, so there is no difference and it is related, so it is clear in all four direct perceptions, and wisdom is also the manifestation of wisdom itself. Because wisdom is the substance of the whole, whatever is thought manifests, and familiarity and habituation with it are stable, eventually leaking wisdom and all-knowing wisdom will arise. Therefore, all phenomena of the two extremes, such as existence and non-existence, good and bad, their nature is not self-existent, but only the appearance of observation and designation, and the essence is uncertain. For example, the continuous increase of the water element can flow, and it is certain that it becomes ice due to cold. Whatever appears in samsara and nirvana is controlled by this whole mind and manifests. Therefore, because the root depends on the mind of samadhi, it is established and taught as the main cause of the fruit. The third is, for example, in the ocean.
Chinese
从“极为珍爱事业”之间所说，譬如前往大海取宝之人，蛇、鳄鱼、蜜蜂等等极其恶毒的痛苦全部不顾，以艰难而修持，因此成就意义。此乃与三摩地之法相符，即以艰难而努力。譬如说，要表达的意义是：寻求瑜伽之至尊大乐智慧极秘密者，以能摧毁沉没、昏沉和掉举等三摩地之敌的艰难事业来摧毁这些，以精通意义而修持，则获得并证得三摩地之至尊安乐，成为如功德大海般的宝藏。如所说，此乃至尊三摩地之精华极明，如法修持之殊胜教诲，因此，以心本身勤奋于熟悉精华意义之事业，努力而熟习极为珍爱。如是教诲。第四，从“朋友们”到“已经获得”之间所说，呼唤“朋友们”，所说之意义是，以三摩地修持而知晓证悟之体验。教导者秘密主如是说而开示意义，持明者有情之劣者，彼等之意即是获得殊胜体验暖乐六法，最终获得证悟之把握。章节之名称：于诸佛之意汇集之大经中，瑜伽士从证悟见地之状态中，以心堪能之三摩地而掌握，从意义之技艺修习而显现成就果之方式所说之章节，名为第七十三，已清晰开解宣说。第九，以意义口诀而成就，如黄金转变之药般宣说，分为四：略说、广说、珍爱之教诲、结尾。第一，从“之后”到“如是”之间所说，此章节阐述究竟意义。