Chinese
将蕴的积聚束缚于不变的喜乐中，是对治等持之障，如“执持第四禅的顶峰”所说。从喜乐不变和不变化的四喜中，生起此乘不共的无色禅等一切等持。对治所知障的是智慧的积聚，如普遍所知，此处智慧的积聚的自性被认为是不变的乐空双运。福德积聚的果是显现的身坛城化身，戒律积聚的果是喜乐不变的报身，智慧积聚的果是空性具足一切相的法身。总的来说是这样，但特别的明咒行者，是积聚三聚的特殊方式。其中正义生起次第的行持，虽然有其他二聚的部分，但主要是积聚福德资粮的方式，圆满次第的行持，是三者平等行持。此处必须是对金刚部等，六句续部词句中，前三句的意思与生起次第和圆满次第各自结合的方式有两种，与外义正义生起次第结合的是：对于愤怒尊或不动尊瑜伽获得稳固和能力，对他人做无间罪，对佛教造成损害，诅咒金刚上师等违犯誓言者，应以事业金刚诛杀。对此，具有神通者，知道此人之后不会行持广大的善业，而是带着罪恶之业堕入恶趣，为了断绝此恶业，才行持事业金刚，没有神通者则不应行持，这是作为补充意义所说的。宝剑，即成就义的种姓，因为等持稳固且没有能力，所以如果有些众生进入邪道，如果有必要让他们进入正道，就用妄语让他们进入清净善良的道路。同样，获得珍宝部稳固和能力后，如果有些众生贪恋财物而堕入恶趣的
English
Binding the accumulation of aggregates to unchanging bliss is the antidote to the obscuration of equipoise, as it says, "Holding the peak of the fourth dhyana." From the unchanging bliss and the four joys that do not change, all samadhis such as the formless dhyanas, which are unique to this vehicle, arise. The antidote to the obscuration of knowledge is the accumulation of wisdom, as is generally known. Here, the nature of the accumulation of wisdom is considered to be the unchanging union of bliss and emptiness. The result of the accumulation of merit is the clear manifestation of the body mandala, the nirmanakaya; the result of the accumulation of discipline is the unchanging bliss, the sambhogakaya; and the result of the accumulation of wisdom is the dharmakaya, emptiness endowed with all aspects. In general, this is the case, but in particular, the vidyadhara is a special way of accumulating the three accumulations. Among these, the practice of the meaning-oriented generation stage, although it has parts of the other two accumulations, is mainly a way of accumulating the accumulation of merit, while the practice of the completion stage is the equal practice of all three. Here, it is necessary for the vajra family, etc., among the six lines of tantric words, the meaning of the first three lines and the ways of combining them with the generation stage and the completion stage respectively are two types. What is combined with the external meaning-oriented generation stage is: for those who have gained stability and power in the yoga of the wrathful deity or Achala, those who commit heinous crimes against others, harm the Buddhist teachings, curse the vajra master, etc., who break their vows, should be killed by the action vajra. In this regard, those with clairvoyance know that this person will not practice great virtue afterwards, but will fall into the lower realms with sinful deeds. In order to cut off this evil deed, they practice the action vajra. Those without clairvoyance should not practice it. This is said as a supplementary meaning. The sword, that is, the lineage that accomplishes meaning, because the samadhi is stable but lacks power, if there are some beings who have entered the wrong path, if it is necessary to lead them into the right path, then use falsehood to lead them into the pure and virtuous path. Similarly, after gaining the stability and power of the ratna family, if there are some beings who are attached to wealth and fall into the lower realms,
Chinese
为了遮止堕入恶趣，经由咒语的力量牵引等，（经典中）宣说了夺取他人财物。同样，由于获得了莲花部的稳固成就，为了遮止那些对妇女等有贪执者堕入畜生道，像钩召阴茎和腿部一样，通过勾招等方法，可以夺取他人的妇女。由于获得了轮宝部的稳固成就，为了摧毁种姓的分别念和洁净的分别念，并且为了获得修习各种物质所产生的成就，可以随意享用令人陶醉之物、肉类、甘露、色等对境所带来的快乐。如此一来，杀生等行为依赖于生起次第，并依赖于修持明咒行，其成就的程度与一般情况相符。然而，如果这部续部中说，大多数禅定行为是通过成就命脉之身来完成的，那么是否意味着在圆满次第中，如果命勤（ प्राण，prāṇa，生命）没有成就，就无法实现呢？虽然成就空性之体的命脉之身同样需要（命勤），但仅仅是命脉之身则不需要。如果生起次第稳固，并且习惯了宝瓶气，那么与象征性的本尊和粗大的风相结合的命脉之身就会产生。如果它成就了，由于是特殊的稳固成就，因此也能成就各种悉地。那么，微细的悉地自然会毫不费力地成就，更不用说了。一般来说，仅仅在生起次第中获得清晰的显现，并且稳固和获得能力，并不一定意味着命脉之身已经成就。这里的注释中说：“获得能力”，这表明了行者的热度；“美好的对境”等表明了享用的本质；令人陶醉的酒等是资具；杀生等四种特殊的行为表明了行者为了利益众生而进行的活动，以及享用本身和誓言。 第二，将内在的决定意义与圆满次第相结合：这里，金刚部等六部的象征，表示顶髻等六脉轮的脉、明点和风的集合。这是因为六脉轮与六部的清净相关联。如此一来，必定是金刚
English
It is said that in order to avert going to the lower realms, one should seize the wealth of others by means of the power of mantras, etc. Similarly, by obtaining the stability and attainment of the lotus family, in order to avert those who are attached to women, etc., from going to the animal realm, one should seize the women of others by means of methods such as hooking the penis and legs, like the power of attraction, etc. By obtaining the stability and attainment of the wheel family, in order to destroy the discrimination of lineage and the discrimination of purity, and in order to obtain the accomplishments arising from the practice of various substances, one is allowed to enjoy the pleasures of intoxicants, meats, nectars, forms, etc., and objects as one pleases. In this way, these actions of killing, etc., are based on the generation stage, and the degree of attainment based on the practice of vidyāvrata is in accordance with the general standard. However, if it is said in this tantra that most of the meditative activities are accomplished by means of the accomplishment of the life-body, then one might think that it is not possible to accomplish the completion stage without the accomplishment of prāṇāyāma. Although it is necessary to accomplish the life-body, which has become the nature of emptiness-body, it is not necessary for the life-body alone. If the generation stage is stable and one is accustomed to kumbhaka, then the life-body, which is a mixture of the symbolic deity and the coarse wind, will arise. If that is accomplished, since it is a special stable attainment, one will be able to accomplish all the siddhis. Then, it goes without saying that the subtle ones will be accomplished without hindrance. In general, it is not certain that the life-body is accomplished merely by obtaining clear appearance, stability, and attainment of power in the generation stage. Here, the commentary says, "Attainment of power" indicates the heat of the vow, and "good objects" and so on indicate the nature of enjoyment. Intoxicating wine and other implements, and the four special actions of killing, etc., indicate the activities of the practitioner for the benefit of beings, as well as the enjoyment and samaya of the practice itself. Secondly, applying the inner definitive meaning to the completion stage: Here, the symbols of the six families, such as the vajra family, indicate the channels, bindus, and winds of the six chakras, such as the crown. This is because the six chakras are empowered in relation to the purification of the six families. In this way, it is certain that the vajra
Chinese
顶髻轮处，于四喜之末，将化为明点之幼体的命气断绝并令其融入，由此获得该处明点不动的能力。此之究竟为禅定的第十二地。宝剑之类，即于心轮令诸风融入，如是，究竟瑜伽士于自身体验中，将显现不可摧毁之语，且是所有形态的语；于正义而言，于他者显现中，亦能与各各众生之想法相应，一时示现多种法门。若非真实之虚假语，无论为何语，皆不善住于语自身之义，故示现所有形态之语与法，亦不善住于唯一之义，而是一时显现多种意义。于世间所称，亦与非真实之义不决定于一事相同。故以虚假之名相指示不可摧毁之语。此处，不可摧毁之语为究竟义，为所化有情宣说之法为正义，如是，正义与究竟义之安立方式，于其他场合不适用，故正义安立为世俗，究竟义安立为胜义。如是，不可摧毁之语之音声，即决定为胜义谛。此时，于大疏中云：正直之义与决定之义等语，意为于胜义之实相安立为唯无，如是，已遮止妄称时轮者之口。是故，果时之语，即不可摧毁之语，唯是胜义空性之智慧，然于道时，虽有胜义世俗和合之相，然因是意义之主要，故从胜义之方面而说。是故，于此时，于禅定之第六地，将真实获得所有形态之不可摧毁之语之音声。虽断绝命气之究竟义与此二者皆同于风之融入，然前者为阻止明点运行之因之风融入，且处所亦以顶髻为主。而此为断绝分别念之聚，且为生起不可摧毁之语之义而断绝风，故处所亦以心间为主。珍
English
In the place of the crown chakra, at the end of the four joys, by cutting off and dissolving the life force that has become the youthful bindu, one should gain the ability for the bindu to remain unmoving in that place. The ultimate of this is the twelfth bhumi of samadhi. Like a sword, by dissolving the winds in the heart chakra, the ultimate yogi will experience the indestructible sound appearing in all its forms in his own experience. In terms of provisional meaning, in the appearance to others, it simultaneously shows various Dharma gates in accordance with the thoughts of each sentient being. Untrue false words, no matter what words they are, do not abide in the meaning of the words themselves. Therefore, showing all forms of sound and Dharma also does not abide in one meaning, but many meanings appear simultaneously. What is known in the world is also similar to the fact that the meaning of untruth is not determined by one thing. Therefore, the indestructible sound is indicated by the name of falsehood. Here, the indestructible sound is the definitive meaning, and teaching the Dharma to other disciples is the provisional meaning. Thus, the way of establishing the provisional and definitive meanings does not apply in other situations. Therefore, the provisional meaning is established as conventional truth, and the definitive meaning is established as ultimate truth. Thus, the indestructible sound is definitely the ultimate truth. At this time, in the Great Commentary, it is said, "The meaning of straightforward and the meaning of definite," etc. These words mean that while the ultimate reality is established as only non-existent, it cuts off the mouths of those who falsely claim the Kalachakra. Therefore, the indestructible sound of the speech at the time of fruition is only the wisdom of ultimate emptiness. However, at the time of the path, although there is the aspect of the union of ultimate and conventional truths, it is spoken from the aspect of ultimate truth because it is the main meaning. Therefore, at this time, in the sixth bhumi of samadhi, the indestructible sound of all forms will be actually obtained. Although the definitive meaning of cutting off the life force and these two are similar in that they both involve the dissolution of wind, the former is the dissolution of wind as the cause of preventing the movement of the bindu, and the place is mainly the crown. This is the cessation of the collection of conceptual thoughts, and the wind is cut off for the purpose of generating the indestructible sound, so the place is mainly the heart. Jewel.
Chinese
那语系喉咙处，要夺取如同如意宝般的金刚萨埵的不变明点，那是生起无量功德的基础，即要获得。那也是在禅定第八地，脐轮拙火燃烧之上，喉咙的智慧拙火更加增盛混合，因此不变明点的力量，比起从第一地到第七地的增益，会产生百千万倍的增益，那就是。同样，殊胜莲花语系顶轮处，要夺取胜义空性的女性，具足一切殊胜的空性，极其一切相，即要新获得。那也是在禅定第十地，从顶轮苏醒的阶段清净之理开始，显现的影像极其增盛，因此获得无法比拟第九地以下的，一切相的智慧和幻化，即喉咙和顶轮这两者，并非仅仅执着于气融入，而是说红白气三者平等止息。轮系，即脐轮处，以酒的表征，束缚上下降的俱生乐融化不变，以灯五肉的表征，束缚五根的精华，以佛甘露五的表征，束缚五大的精华，由此，使融化的明点微尘集合极其清净，禅定第四地以上尤其要修持。所谓的贤善之境，有时脐轮苏醒的阶段，以身金刚和合的决定，依仗空性的色声香味触，尤其享用融乐。总的来说，在脐轮俱生明点极其束缚的力量下，五蕴和五甘露融入，依靠那力量，下面所说的脉清净，在那里束缚五根，下面尿液清净，在那处束缚昆达，下面精脉停止。仅仅这些是从执持的阶段成就，但为了成就殊胜，才说了禅定第四地以上。此时为了智慧的显现更加增盛，第四地