Chinese
如同以贪执之眼，不离对境之自性，总的来说，是为了生起修持之方便，并具功德。修持之方便各异，且具功德者有二：一是各支分修持之功德，一是支分，即一切修持方便，并具功德。初者有四：即串习方便与修持方便，并具功德；头之徐缓调理方便；手之修持；以及足之步态行为方便，并具功德。第二个总义，为积聚资粮之征相果，有三：即成办之方便智慧功德；恒常增长，即次第生起之方式；以及果之持明获得方式。初者有二：即有余寿命自在之方式，与无余异熟获得之方式。初者有三：即修持圆满获得寿命自在；虽未圆满，然于来世获得；若如是数数勤奋，则能令他者获得寿命自在。初者有二：即获得寿命自在之日算起成佛之方式；彼亦不依赖业与时，而于一生中成佛。后者，获得寿命自在者有二： 广说，以及总结，无有疑惑，即获得彼岸之方式。广说者有三：即于来世获得瑜伽士天人殊胜之身，且不忘殊胜乘；具足名相天女，且功德圆满之方式。彼时，获得寿命自在圆满之持明之方式。异熟者有二：即修持仪轨圆满，虽未获得寿命自在，然于此生获得异熟之譬喻意义；虽未圆满，然于来世获得之教导。暂时之果，于无漏道上。三者：承诺礼敬成就之田，并宣说；经文与章节名称圆满。经文有三：见道，修道，以及圆满之道。初者有二：略说及时之，以及广说。彼者有二：无余异熟之持明，以及有余寿命自在之持明。初者有八：获得异熟之因，以及彼时，自性，意乐，布施，神通数量，以及于上道上，何者离合之方式，以及异熟与寿命自在，彼二之差别
English
Just as with the eye of attachment, not departing from the nature of the object, in general, it is to generate the means of practice, and possess virtues. The means of practice are different, and possessing virtues has two aspects: one is the virtue of practicing each limb, and the other is the limb, which is all means of practice, and possesses virtues. The first has four aspects: namely, the means of habituation and the means of practice, possessing virtues; the means of gentle adjustment of the head; the practice of the hand; and the means of gait behavior of the foot, possessing virtues. The second general meaning, the sign fruit of accumulating merit, has three aspects: namely, the means of accomplishment, wisdom, and virtue; constant increase, that is, the manner of gradual arising; and the manner of obtaining the fruit of the vidyadhara. The first has two aspects: namely, the manner of remaining life empowerment, and the manner of obtaining the remainderless vipāka. The first has three aspects: namely, the accomplishment being completed, obtaining life empowerment; although not completed, obtaining in the future; if one strives in this way repeatedly, then one can cause others to obtain life empowerment. The first has two aspects: namely, the manner of becoming a buddha from the number of days of obtaining life empowerment; and also, without relying on karma and time, becoming a buddha in one lifetime. The latter, those who obtain life empowerment, has two aspects: Extensive explanation, and summary, without doubt, that is, the manner of obtaining the other shore. The extensive explanation has three aspects: namely, in the future, obtaining the body of a special yogi deva and human, and not forgetting the supreme vehicle; possessing the name and goddess, and the manner of perfecting virtues. At that time, the manner of obtaining the vidyadhara of perfected life empowerment. Vipāka has two aspects: namely, the practice of the ritual being completed, although not obtaining life empowerment, the metaphorical meaning of obtaining vipāka in this life; although not completed, the instruction of obtaining in the future. The temporary fruit, on the uncontaminated path. Three aspects: promising to pay homage to the field of accomplishment, and declaring; the text and chapter names are complete. The text has three aspects: the path of seeing, the path of meditation, and the path of completion. The first has two aspects: brief and timely, and extensive. That has two aspects: the vidyadhara of remainderless vipāka, and the vidyadhara of remaining life empowerment. The first has eight aspects: the cause of obtaining vipāka, and the time, nature, intention, giving, number of abhijñās, and on the upper path, the manner of what is separated and joined, and the difference between vipāka and life empowerment
Chinese
我等聚集。本体有三：异熟本体的殊妙珍宝譬喻意义和异熟意的的词义，以及本体真实广大眼等。第四和第五，共同宣说见行二者，有二：见行二者先后，以及与此相符的共同和个别。其中有二：见无余和行中等。寿灌顶有二：总的宣说后者的，以及个别的。其中有二：简而言之，以及广说。其中有八：获得寿灌顶之法，最初的因，以及时间、本体和类别，以及见解、行持、现量和将上道结合之理。第二，时间有二：获得寿灌顶的时刻，以及为自利将上道任运成就结合而证得佛陀之位的时间。第三，本体有五：成为无漏金刚本尊的意义，见到身体，一生中增长广大，以及从过失中解脱执着，圆满神通，以及仪轨之法，本尊的意义，示现见解之理，以及无过失者功德圆满，调伏所化的量，以及示现寿命长短。其中有二：自利而言，有一百一十六种意义，以及为利他而有决定和不定。第四，类别有二：总的区分仅仅是寿灌顶的类别，分为差别和以差别成就殊胜道。第一，有二，即相、本体、数量，以及十种差别。以差别成就殊胜道的寿灌顶的类别有六：有余涅槃，以及无漏尽一切漏，以及自主，到达彼岸和见道，以及明智持明成就和授记，以及真实灌顶，以及见增上持明自身为利他而变化不定。第五，见解有三：无所缘法性的见解，以及先前不灭手印的，以及见解安住于名相的时间。第一，有二：见解，所见之法，无有能见者，安住于现量见到法性的状态中，以及以先前的因，使法进入智慧，在现量中见到，并且无有漏失。第六，行持有二：为自类相同之义而行持智慧
English
I have gathered. There are three aspects: the excellent jewel of the nature of Vipaka, the meaning of the example, and the definition of the mind of Vipaka, and the actual nature, such as the vast eye. Fourth and fifth, the two practices of view and action are taught in common, there are two: the order of view and action, and the general and specific aspects that are consistent with it. There are two of these: view without remainder and practice in the middle. There are two longevity empowerments: the general teaching of the latter, and the specific. There are two of these: in brief, and in detail. There are eight of these: the cause of the first method of obtaining longevity empowerment, and the time, nature, and categories, and the view, practice, realization, and the method of combining the higher path. Second, there are two times: the time to obtain the longevity empowerment, and the time to attain Buddhahood by combining the higher path of spontaneous accomplishment for one's own benefit. Third, there are five natures: becoming the meaning of the immaculate Vajra deity, seeing the body, growing vast in one lifetime, and being liberated from clinging to faults, perfecting miracles, and the method of the law of ritual, the meaning of the deity, showing the method of seeing, and the perfection of the qualities of the faultless, the measure of those to be subdued, and the showing of the length of life. There are two of these: for oneself, there are one hundred and sixteen meanings, and for the benefit of others, there is certainty and uncertainty. Fourth, there are two
Chinese
为了清净三种障碍，以及为了利益他人的功德。这有二： 简而言之是神通，广而言之也是。这有三：四种神变是利他事业，从利他事业的各种方面将果与道结合的方法，以及通过源于殊胜续部的行为来调伏所化众生。第一种有四：四种神通，即行持神变之义，不舍弃随顺示现之身，显现三千世界，以及行持一切言说的秘密神变之义。第七种是神通，有四：神通敏捷，产生的因缘，神通本身圆满二十五种，六种为了利益他人而圆满，神通的所知境，以及眼的种类。第八种是将上道与道结合的方法，有二：简而言之，或者是我，广而言之也是。这有二：次第渐进之道，以及顿超之道。第二种是修道大手印的自性，有二：身体与前世一致，以及支分广大。这有八：获得之因，获得之时，体性，种类，意智慧，大悲之行止，六神通，以及将果与自己的儿子结合的方法。体性有三：体性自心与报身相符，以及执持五部何者的明，金刚持，圆满名相等，以及执持智慧作为身相，与长寿灌顶不同。第四种是种类，有二：手印本身是大手印的种类，总的来说是，特别是摩诃的例子是大手印的种类。第三种是任运成就的持明，有二： 身体的例子与前世相同，简而言之，以及支分广大。这有八：获得之前的因，获得之时就在那里，体性，种类，意，行止，神通，以及将果与佛陀结合的方法。体性有三：体性如是执持五身任运成就的明，以及清净障碍的方法，相貌和服饰是王位的定义，以及从体性本身所作的事业。
English
In order to purify the three obscurations, and also for the sake of benefiting others' merits. There are two aspects to this: In brief, it is miraculous power, and in detail, it is also. There are three aspects to this: the four kinds of miraculous manifestations are activities for the benefit of others, the method of combining the fruit with the path from various aspects of activities for the benefit of others, and the teaching of taming those to be tamed through conduct arising from the extraordinary tantras. The first has four aspects: the four kinds of miraculous powers, that is, acting out the meaning of miraculous manifestations, not abandoning the body that appears in accordance with it, manifesting the three thousand worlds, and acting out the meaning of the secret miraculous manifestations of all speech. The seventh is clairvoyance, which has four aspects: swift clairvoyance, the cause of its arising, the clairvoyance itself being complete with twenty-five qualities, the six being complete for the benefit of others, the objects of clairvoyance, and the types of eyes. The eighth is the method of combining the higher path with the path, which has two aspects: in brief, or myself, and in detail, it is also. There are two aspects to this: the gradual path of progression, and the path of sudden transcendence. The second is the nature of the Mahamudra meditation path, which has two aspects: the body being in harmony with the previous one, and the branches being extensive. There are eight aspects to this: the cause of attainment, the time of attainment, the essence, the types, the intention of wisdom, the conduct of compassion, the six clairvoyances, and the method of combining the fruit with one's own son. There are three aspects to the essence: the essence of one's own mind being in accordance with the Sambhogakaya, and holding the knowledge of whichever of the five families, the Vajradhara, being complete with names and so on, and holding wisdom as the form of the body, being different from the longevity empowerment. The fourth is the types, which has two aspects: the mudra itself is the type of Mahamudra, generally speaking, and in particular, the example of Maha is the type of Mahamudra. The third is the spontaneously accomplished Vidyadhara, which has two aspects: The example of the body is the same as the previous one, in brief, and the branches are extensive. There are eight aspects to this: the cause before attainment, the time of attainment is there, the essence, the types, the intention, the conduct, the clairvoyance, and the method of combining the fruit with the Buddha. There are three aspects to the essence: the essence is thus holding the knowledge of the five bodies spontaneously accomplished, and the method of purifying obscurations, the appearance and clothing are the definition of the regent, and the activities performed from the essence itself.
Chinese
寂止的分类有两种，简而言之是事业，广而言之是。其中有两种：外密之前的分类，以及摩诃瑜伽之后的任运成就的持明者的分类。第五是意，有两种：意是不可思议，以及智慧是佛陀，以及由细微的所知障区分开来，以及意的因此显示名称数量。第六是行，有两种：为了自身亲近而断除义障而成就佛陀之理，以及为了他者之利益而行慈悲之事业。 其中有三种：身之事业不可思议，随应所化而调伏，以及语之事业不可思议，随应所化而调伏，以及语之秘密事业不可思议，随应所化而调伏。第一种有两种：身之事业彼时不可思议，随应所化而调伏，以及事业之中略为十二种意义的事业之理。第七是现量，有两种：现量是真实，以及具有一切智之智慧并且观看之理。第八是果，结合之理有四种：如金刚般的无有相异之等持，断除所知障和魔，与佛陀结合之理，以及灌顶之后果平等安住获得之理， 礼敬并且发誓宣说自性，以及经文之义，以及章节之名称究竟。经文有两种：简而言之是体性，广而言之是。其中有三种：果之自性，以及意的安住之理。果之差别。第一种有两种：简而言之是三身，广而言之是。其中有两种：自性圆满任运成就，以及分类而广说。第一种有三种：通过佛陀之名称数量唉玛，以此衡量差别而自性
English
There are two types of pacification: briefly, activity, and extensively. There are two types: the classification before the outer tantras, and the classification of spontaneously accomplished vidyādharas after Mahāyoga. Fifth is intention, there are two types: intention is inconceivable, and wisdom is the Buddha, and distinguished by subtle obscurations of knowledge, and therefore the intention shows the number of names. Sixth is conduct, there are two types: for one's own sake, destroying the obscurations of meaning and attaining Buddhahood, and for the benefit of others, performing compassionate deeds. Among them, there are three types: the activity of the body is inconceivable, subduing according to what needs to be tamed, and the activity of the mind is inconceivable, subduing according to what needs to be tamed, and the secret activity of speech is inconceivable, subduing according to what needs to be tamed. The first has two types: the activity of the body is inconceivable at that time, subduing according to what needs to be tamed, and among the activities, the way of performing the twelve meanings in brief. Seventh is direct perception, there are two types: direct perception is reality, and having the wisdom of omniscience and the way of seeing. Eighth, there are four ways of connecting with the fruit: like a vajra, the samādhi of non-difference destroys the obscurations of knowledge and demons, the way of connecting with the Buddha, and the way of obtaining the fruit by empowering and placing it equally, Prostrating and vowing to explain the nature, and the meaning of the text, and the completion of the chapter title. There are two types of texts: briefly, the nature, and extensively. There are three types: the essence of the fruit, and the way the intention resides. The difference of the fruit. The first has two types: briefly, the three bodies, and extensively. There are two types: the nature is complete and spontaneously accomplished, and the classification is divided and explained extensively. The first has three types: through the names and numbers of the Buddha, ema, the difference is measured and the nature