Chinese
从“果续瑜伽士应行”至“根行之决定”之间，关于明禁行的禅修、思考、必要及实修，皆依胜乐金刚之八条誓言，清晰完整地阐述。又，此处说：“于外，执持五如来部之女性，是为女性之行。”故若未成就广大之会供轮，则如何示现五部佛等之安乐坛城？如是，“日夜从明点流出之白流，玛玛格非酒。”等四誓言之行，及“舍弃财物是布施，心与女性交合亦不退转是持戒。”等十度之行，亦是明禁行之禅修思考。六度于未成就二无别之智慧身前，随宜结合阿瓦都帝与普贤之行，余下四度则显示已成就者如何行殊胜之行。又，“于彼金刚部，应行杀生，于剑亦说不真实语。”等，于灌顶时所说之清净语，亦显示生起次第或圆满次第之明禁行事业。此仪轨之支分，与众多其他灌顶仪轨中出现之行禁行意义相同。且《行集灯》中，于有相之行时，亦说化现黑汝嘎等部之轮，转变不同之坛城，以成办现观等事业，意义相同。又，“为利有情，应布施包含财物之身体，汝勿守护。”亦与《喜金刚》中“施身已，其后行真实行。”等意义相同。此称之为清净法之教，亦是增进道力，乃清净之法之义，故是禁行之行之名。如是，若圆满圆满次第之行中之命勤次第，
English
From "The fruit lineage should be practiced by the yogi" to "The certainty of the root conduct," the meditation, contemplation, necessity, and practice of vidyāvrata are clearly and completely explained in accordance with the eight vows of Chakrasamvara. Moreover, here it is said, "Externally, holding women of the five Tathagata families is the conduct of women." Therefore, if the vast assembly mandala is not accomplished, how can the mandala of bliss of the five deities, etc., be shown? Likewise, "Whatever white stream flows from the bindus day and night, Mamaki is not wine," etc., are the practices of the four vows. And "Giving up wealth is generosity, and not wavering from union with women is discipline," etc., the practices of the ten perfections are also the meditation and contemplation of vidyāvrata. Before the non-dual wisdom body is accomplished, the six perfections are combined with the conduct of Avadhuti and Samantabhadra as appropriate, and the remaining four show how an accomplished person performs the supreme conduct. Furthermore, "For those of the vajra family, killing should be done, and even to the sword, untrue words," etc., the pure words spoken during the empowerment also show the activity of vidyāvrata in the generation stage or completion stage. This part of the ritual is the same in meaning as the conduct of vrata that appears in many other empowerment rituals. And in the Compendium of Practices, during the stage of elaborate practice, it is also said that one transforms the wheels of the families of Heruka, etc., transforming different mandalas to accomplish activities such as abhiṣeka, which is the same in meaning. Also, "For the sake of sentient beings, the body with wealth should be given as charity; you should not protect it," is also the same in meaning as "Having given the body as charity, thereafter practice true conduct" in the Hevajra. This is called the teaching of pure dharma, which enhances the power of the path, meaning the dharma of purification, so it is the name of the conduct of vrata. Thus, if the life-force sequence in the practice of the completion stage is perfected,
Chinese
为了成办“执持”，苦行之行虽说可以行持，但不行的居多。从“执持”的最初成就到最终圆满之间，也与此相同。如果行持，也是阿瓦都提（梵文：Avadhūta）的行为。有戏论、无戏论三者，行持哪一个，与自己的意乐和结合相关。主要是在一个地方禅修为主。执持圆满后，为了成办“随念”，以及从随念最初生起到最终圆满，阿瓦都提主要显现为世间人的行为。随念的一半以下，也会出现普贤行。随念的最初两个阶段，可以结合有戏论、无戏论中的任何一个，后面的阶段则结合非常无戏论。这些也主要是在一个地方安住。在那之前，如果成办空行母的会供，虽然需要在刹土中行持，但那难以成办，或者不必成办，或者多半会成为散乱的因缘，所以大多不予成办为主。随念圆满后，为了成办“三摩地”，以及从三摩地最初生起到最后一刹那（除了最后一刹那），三摩地最终圆满之间，唯有普贤行。有戏论等三者，与自己的意乐和结合相关。空行母的会供是必须的，而且也必定能成就。因为具有三摩地次第的证悟，所以为了成就空行母，也并非一定要去刹土，在一个地方安住和在刹土中游走，是与自己的意乐相结合的选择。三摩地的最后一刹那，是从普贤行转为胜过一切方位的行为的交界处，是通过现证菩提的行为来成办的。由此成就二无别的智慧身，成为金刚持圣者中的至尊，广泛地利益有情，仅仅依靠自己的三摩地的力量就能压倒其他一切，而其他任何事物都无法反过来利益自己。除了安住在更高地的圣者们。对于此，只是凭借名言的方便，才会有有戏论等三者，以及在一个地方和在刹土中游走的区分的名言而已。颠倒
English
In order to accomplish "holding," although ascetic practices are permissible, they are mostly not practiced. From the initial accomplishment of "holding" to its ultimate completion, it is the same. If practiced, it is the conduct of an Avadhūta. Which of the three, with or without elaboration, is practiced depends on one's own inclination and combination. Primarily, meditating in one place is the main thing. After the completion of holding, for the purpose of accomplishing "recollection," and from the initial arising of recollection to its ultimate completion, the conduct of an Avadhūta mainly manifests as the behavior of worldly people. From less than half of recollection onwards, the conduct of Samantabhadra also arises. In the first two stages of recollection, either with or without elaboration can be combined, while the later stages are combined with extreme non-elaboration. These also mainly involve staying in one place. Before that, if one were to accomplish the gathering of dakinis, although it would be necessary to practice in a field, it is either difficult to accomplish, or unnecessary to accomplish, or mostly becomes a cause of distraction, so it is mainly not accomplished. After the completion of recollection, for the purpose of accomplishing "samadhi," and from the initial arising of samadhi to the final moment (except for the final moment), up to the ultimate completion of samadhi, it is solely the conduct of Samantabhadra. The three, with elaboration, etc., are related to one's own inclination and combination. The gathering of dakinis is necessary and will certainly be accomplished. Because one possesses the realization of the stages of samadhi, it is not necessary to go to fields to accomplish the dakinis. Staying in one place and wandering in fields is a choice combined with one's own inclination. The final moment of samadhi is the boundary where one transitions from the conduct of Samantabhadra to the conduct of surpassing all directions, which is accomplished through the conduct of manifest enlightenment. Through this, the body of non-dual wisdom is accomplished, becoming the supreme among the Vajradharas, extensively benefiting sentient beings, overwhelming all others solely through the power of one's own samadhi, while nothing else can benefit oneself in return. Except for the noble ones who reside on higher grounds. For this, only by the power of terminology are there the three, with elaboration, etc., and the terminology of the distinction between staying in one place and wandering in fields. Reversal
Chinese
仅仅是部分，意义上没有区别，因为同时运用无边的化身。圣者十一地尽头，依靠近因的现证菩提大乐，现前常边的智慧，是与无上殊胜菩提结合。这前后两种现证，都可归纳于胜过一切的行持。第二，详细解说近因的行持：吉祥续中说：“命和下泄气停止时，如兔持之运行，完全转变为日光之形。”等等如前所引。月亮太阳之形，如果吞食，空中既非白天也非夜晚。那个时分，瑜伽士们于身体的中央，时时安住于甘露之位。如方向穷尽之月安住于空中，日光之形味道平等。命和下泄气穷尽时，明显地，身体上成就于彼时停止。如是，诸佛化身以真实的智慧坛城大灌顶，彼时，无数的空色明妃，以及意生身的业手印，也依于殊胜的多种，依靠随行之灌顶智慧。精液、明点、风三种的运行，于法界清净的五种现证中，获得建立双运之天身的状态，那即是欲成就，大手印成就，殊胜成就，也说是从他处学习的双运。双运之身的自性是什么呢？如是说：“身体清澈，微尘衰减，如同虚空，以相等等完全圆满转变。各种三界自身清澈，远离一切障碍，如梦一般显现。声音无有间断，多种其他声音进入他者之心。心充满殊胜的安乐，不动摇，一切时分与俱生拥抱。”如是说。各种三界自身，是指明智慧显现的刹土和富饶。
English
There is no difference in meaning, only in part, because it simultaneously employs infinite manifestations. At the end of the eleventh bhumi of the noble ones, relying on the great bliss of manifest enlightenment through the practice of the near cause, the wisdom of the end of continuity is manifested, and it is joined with the supreme and unsurpassed enlightenment. Both the former and latter manifestations of enlightenment can be summarized in the practice of overcoming all directions. Secondly, the specific explanation of the practice of the near cause: In the Glorious Tantra, it says: "When the life force and downward-clearing air cease, the movement of the rabbit-holder is completely transformed into the form of the sun." And so on, as quoted above. The form of the moon and sun, if eaten, in the sky is neither day nor night. That moment is when yogis always abide in the position of nectar in the center of the body. Just as the moon that has exhausted its direction abides in the sky, and the taste of the form of the sun is equal. When the life force and downward-clearing air are exhausted, it is clear that the accomplishment in the body ceases at that time. Thus, the Buddhas' manifested bodies directly empower the great mandala of true wisdom. At that time, countless empty-form consorts, and the karma mudras of the mind-made body, also rely on the wisdom of empowerment that follows along with many supreme forms. The movement of the three—semen, bindu, and air—is purified in the expanse of the five manifest enlightenments. Obtaining the state of building the deity body of union, that is called the accomplishment of desire, the accomplishment of the great seal, and the supreme accomplishment, and it is also said to be the union learned from others. What is the nature of that union body? As it is said: "The body is clear, the fine particles diminish, like the sky, completely perfected and transformed by signs and so on. The various three worlds themselves are clear, free from all obscurations, appearing like a dream. The sound is continuous, and various other sounds enter the hearts of others. The mind is filled with supreme bliss, unwavering, and embraced by co-emergence at all times." Thus it is said. The various three worlds themselves clearly indicate the pure lands and abundance of the appearance of wisdom.
Chinese
俱生拥抱是指以各种形象的明妃拥抱，即智慧金刚。其他都容易理解。是金刚四者不分的身体、净土和供品。大现证菩提是指止观双运、六支瑜伽达到极致，以及后得位名为胜一切方的行持达到极致，二者融为一体。与之前的现证菩提和分类相同，但此处是佛陀受用圆满身及其眷属灌顶，这是差别。如是也出自续部之王：月亮太阳的运行衰弱，道路是二者的命根，气息大为停止。莲花金刚完全苏醒，怀兔者融入太阳的形象中。有与无合一，三者安住于有，不可动摇，完全彻底地证悟。在那时瑜伽士，于彼二者稍微没有，趋向殊胜的果位。如是说，在之前的现证菩提时没有的特点是，气息大，太阳的形象大，有与无合一，二者稍微没有，趋向殊胜的果位，这是对双运之殊胜的阐述。应当分别了解那些词语的含义。何处显示灌顶的坛城和供品的陈设呢？忿怒尊、佛、佛母以及必然的味金刚等和地藏等，极喜的意，在瑜伽士成就之时，在虚空中显现。由此，所欲的成就，怀兔者的星宿的黎明和半夜会改变。珍宝或花雨，作为殊胜，以时节的因缘，会降落在地上。如是说。时节的关键等必然的这些，实际上是之前小现证菩提时候的，但在所化众生的显现中，在大现证菩提的阶段也与之相似地示现，而在自显现中，是在密严刹土中，被所有佛子的大转轮王灌顶，因此，谁能描述那无边的陈设呢？
English
"Embraced by the Co-emergent" refers to being embraced by the vidyā with all aspects, which is wisdom vajra. The others are easy to understand. It is the body, pure land, and offerings where the four vajras are not separated. The Great Manifest Enlightenment is the union of śamatha and vipaśyanā, the ultimate six-branch yoga, and the ultimate conduct of the subsequent attainment named "Victorious Over All Directions" merged into one. It is the same as the previous Manifest Enlightenment and classification, but here, the difference is that the Sambhogakāya Buddha and retinue bestow empowerment. As it is also from the King of Tantras: "The movement of the moon and sun weakens, the path is the life force of both, the vital air greatly ceases. The lotus vajra fully awakens, the hare-bearer merges into the form of the sun. Those with being and non-being unified, the three abide in existence, unshakable, well and thoroughly realized. At that time, the yogi, in whom there is no trace of duality, goes to the supreme state." It is said that the characteristics not present in the previous Manifest Enlightenment are: "the vital air is great," "the form of the sun is great," "being and non-being are unified," and "there is no trace of duality, going to the supreme state," which is the explanation of the supreme union. The meaning of those words should be understood individually. Where is the maṇḍala of empowerment and the arrangement of offerings shown? "Wrathful deities, Buddhas, consorts, and the essential taste vajras, and Kṣitigarbha, etc., the minds of great joy, at the time of the yogi's accomplishment, become manifest in the sky. By this, the desired siddhis, the dawn of the hare-bearer's constellation and midnight will change. Jewels or showers of flowers, as supreme, will fall on the earth due to the conjunction of times." It is said. These necessities such as the key points of time are actually from the time of the previous small Manifest Enlightenment, but in the appearance to be tamed, they are also shown similarly in the stage of the Great Manifest Enlightenment, and in self-appearance, it is in the Akaniṣṭha dense array field, where all the Buddha-sons are empowered as great universal monarchs. Therefore, who can describe that limitless arrangement?