第六偈：一切天神所赞 Sixth Verse: Praised by All the Gods
Praise to Tāra! Whom Indra, Agni, Brahma,
Vahyu and the other mighty gods worship.
Before whom, the hosts of evil spirits, zombies,
gandharvas and yakshas respectfully offer praise.
礼赞度母！帝释、火天、梵天、
风天及其余大力天神皆礼敬您。
诸恶灵、起尸、乾闼婆与夜叉，
皆于您面前恭敬献赞。
Indra34 means the king of all the gods. Agni35, the fire god means the chief of all the sages. Brahma36, is the creator of all worldly desires. The wind god, Vāyu37, is in particular, the creator and maker of the worldly realms. Wrathful ones, those that desire to take the wealth of another, the sages with magical powers who can block the sun, prognostics and so on, the renowned rulers, these various rulers and Sovereigns. All these greatest of the renowned also make offerings and praise. Evil spirits (jungpo) means all the lords of the feast and so on, obstructing spirits and obstacles that lead one in the wrong direction. Zombies (rolang) are those who do the work of raising dead spirits; the name is given to that activity. Yakshas (cannibal spirits), those with the power of mantras, those endowed with great magical powers, the nine yamantakas38, odour-eaters39, gods, demons and those difficult to tame and so on, offer praise and reverence in front of you, the goddess Tāra. All sentient beings offer you, the teacher, praise.
The hidden meaning is as follows. The phrase Indra and so on, these five gods are the five elements. Indra means earth; Agni, the fire god is fire; Brahma is water; the wind god is wind; ‘the various rulers’ are space. In that way, the winds of the five elements dissolve into the essential drops, this is the respectfully offering praise. The evil spirits are the nadi channels. The zombies are the essential drops. The odour- eaters are the winds. The yakshas are conceptual thoughts. The dissolution of all these into the essential drops is the offering and praise to you. Doing this demonstrates the stage of retention40.
隐义如下。“帝释”等五位天神就是五大。帝释意为地；火神火天即火；梵天即水；风神即风；“种种统治者”即空。如此，五大之风融入明点，这就是“恭敬献赞”。恶灵即脉，起尸即明点，食香者即风，夜叉即分别念。这一切融入明点，就是向您献供赞叹。这样做表明了执持40的阶段。
本篇原注
34
The Buddhist cosmology places Indra above Mount Sumeru, in Trayastrimsha heaven. He resides and rules over one of the six realms of rebirth, the Gods’ realm of Saṃsāra. In Buddhism, Indra is commonly called by his other name, Śakra or Sakka, ruler of the Trāyastriṃśa heaven.
佛教宇宙论将帝释安置于须弥山上的三十三天。他居住并统治六道之一，即轮回中的天道。在佛教中，帝释通常以另一个名字 Śakra 或 Sakka 称呼，是三十三天的统治者。
35
Agni appears in many Buddhist canonical texts, as both a god as well as a metaphor for the element of heart or fire. In Pali literature, he is also called Aggi-Bhagavā, Jātaveda, and Vessānara.
火天出现于许多佛教典籍中，既是一位天神，也用作心或火元素的比喻。在巴利文献中，他也被称为 Aggi-Bhagavā、Jātaveda 及 Vessānara。
36
Brahma is a part of the Buddhist cosmology, and rules over the heavenly realm of rebirth called the Brahmaloka. Brahma is generally represented in Buddhist culture as a god with four faces and four arms, and variants of him are found in both Theravada and Mahayana Buddhist cultures.
梵天是佛教宇宙论的一部分，统治着称为梵世的天界投生处。在佛教文化中，梵天通常被描绘为四面四臂的天神；上座部及大乘佛教文化中，都可见其不同形相。
37
Vāyu is a primary Hindu deity, the lord of the winds. He is also known as Anil ("Air, Wind"), Vyān (Air), Vāta ("Airy Element"), Tanun (The Wind), Pavan ("The Purifier"),[1] and sometimes Prāṇa ("The Breath").
风天是印度教的主要神祇之一，是诸风之主。他也被称为 Anil（“空气、风”）、Vyān（空气）、Vāta（“风元素”）、Tanun（风）、Pavan（“净化者”）[1]，有时也称 Prāṇa（“呼吸”）。
38
The nine scary ones; belongs also under (lhag mgron). 1) ('jigs byed kyi bdag po). 2) ('jigs byed bra mi ta) 3) ('jigs byed bhE ra ba) 4) ('jigs byed ku be ra) 5) ('jigs byed ye shes bee ra) 6) ('jigs byed bhE shan ta) 7) {'jigs byed bi ti) 8) ('jigs byed kA la bhE ra) 9) ('jigs byed ga na pa ti).
九位怖畏者；亦归于（lhag mgron）之下。1) ('jigs byed kyi bdag po)。2) ('jigs byed bra mi ta) 3) ('jigs byed bhE ra ba) 4) ('jigs byed ku be ra) 5) ('jigs byed ye shes bee ra) 6) ('jigs byed bhE shan ta) 7) {'jigs byed bi ti) 8) ('jigs byed kA la bhE ra) 9) ('jigs byed ga na pa ti)。
39
A gandharva (Sanskrit; Pali: gandhabba) is one of the lowest-ranking Gods in Buddhist cosmology. Sometimes referred to as yaksha.
乾闼婆（梵语 gandharva；巴利语 gandhabba）是佛教宇宙论中地位最低的天神之一，有时也被称为夜叉。
40
The fourth of the six vajra-yogas is retention (dharāṇā, 'dzin pa). According to Tāranātha:
六支金刚瑜伽的第四支是执持（dharāṇā，'dzin pa）。多罗那他说：
Dharāṇā in Sanskrit means both retaining (‘dzin pa) and the object that is retained (gzung bya) and can be translated in many ways. Here, the meaning is the retention of the winds without coming and going.
梵语 Dharāṇā 兼有执持（‘dzin pa）及所执持之境（gzung bya）两种含义，可以有多种译法。此处意为执持诸风，使其不来不去。
For the main practice of dharāṇā, this is practised until the winds continually move through the central channel and prana and apana are combined.
执持的正行要修到诸风持续在中脉中运行，持命风与下行风合一为止。
Jamgon Kongtrul repeats this (HARDING 2007:313).
蒋贡康楚也重复了这一说法（HARDING 2007:313）。
The branch of retention is to dissolve the energy wind [srog] into the indestructible vital essence [thig le].
执持支是将生命之风［srog］融入不坏明点［thig le］。
It is about manipulation of the winds in the central channel that in Prāṇāyāma originated from the ten aspects of the right and left winds. Here, these Prāṇa and Apāna winds that have been combined into one entity are made stable with breathing exercises and are merged into the indestructible essential drops in the central channel. This is the dissolution, or fading, of the coming and going of the winds. They dissolve back into the drops from which they originated.
这是调运中脉中的诸风；这些风在调息阶段，源于左右风的十种形态。此处，已经合为一体的持命风（Prāṇa）与下行风（Apāna），通过呼吸练习得以稳定，并融入中脉中的不坏明点。这就是诸风来去的消融或止息。它们融回自己所由生起的明点之中。