Chinese
唯一之蕴恒时增，五部恒时常受用，于一部中作分别，欲与不欲分差别，饮与不饮作舍弃，瑜伽有缘及无缘，何时亦莫作是语。手印之相蓝色等，如是于色亦有三差别，色金刚母未迎请，则于地藏作布施。真实歌与离诠音，如是于声亦有三差别，声金刚母善迎请，则于金刚手作布施。羯布罗、阿迦茹、肉豆蔻等，如是于香亦有三差别，香金刚母善迎请，则于虚空藏亦作布施。作吮吸与舔舐，六味如是亦有三差别，金刚味母善迎请，则于世间自在作布施。金刚莲花善结合，衣与拥抱有三差别，触金刚母善迎请，则于除盖作布施。外之诸法此等皆，分别与未分别者，法界金刚善迎请，则于妙音金刚作布施。如是外与内以及，二者亦皆不可得，于色作三之后，则于诸天作布施。五境乃是决定处，于五部中决定生，于具梦风之中，受用五欲诸物。由何根与何道，成就者能得其境。彼等一切大悲者，为令欢喜故作供。以真实欢喜之花，金刚日出于莲花。以花自性作供养，乃是金刚三之胜誓。非以分别之方式为境，如是猛厉之火，决定焚烧彼乃是香。布施于心之金刚。金刚莲花真实地，进入等次第而生。瑜伽士之不坏声，布施于心金刚。从吽字（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）真实生出，咒之光芒极明亮。灯焰燃烧之真实光，布施于心之金刚。大乐安住于虚空，菩提心乃是秘密，亦以彼而作涂抹，布施于心之金刚。于此处何者受用，权
English
The single element always increases, the five families are always enjoyed, in one family there is discrimination, distinguishing between desire and non-desire, abandoning what is drunk and not drunk, never speak of yogis as fortunate or unfortunate. The appearance of mudras, such as blue, likewise, there are three distinctions in form. If the Vajra Mother of Form is not invited, then give alms to Earth Essence. True song and inexpressible sound, likewise, there are three distinctions in sound. The Vajra Mother of Sound is well invited, then give alms to Vajrapani. Camphor, agar, nutmeg, etc., likewise, there are three distinctions in smell. The Vajra Mother of Smell is well invited, then give alms to Space Essence. Making sucking and licking, the six tastes likewise have three distinctions. The Vajra Taste Mother is well invited, then give alms to the Lord of the World. The Vajra Lotus is well combined, clothing and embrace have three distinctions. The Vajra Mother of Touch is well invited, then give alms to the Remover of Obscurations. All these external phenomena, both discriminated and undiscriminated, the Vajra of Dharmadhatu is well invited, then give alms to Gentle Vajra. Likewise, external and internal, and both are also imperceptible. After making three in form, then give alms to the deities. The five objects are definitely the place, definitely arising in the five families, in the dream wind, the five desires are enjoyed. By which sense and which path, the practitioner obtains the object. All those great compassionate ones, offer for the sake of pleasing. With the flower of true joy, the Vajra Sun rises from the lotus. Offering with the nature of flowers, is the supreme vow of the three Vajras. Not as an object in the manner of discrimination, thus, the fire of fierce heat, definitely burns, that is incense. Give alms to the Vajra of the heart. The Vajra Lotus truly, arises from entering and so on in order. The indestructible sound of the yogi, give alms to the Vajra of the heart. Truly arising from the letter Hūṃ（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）, the rays of the mantra are extremely clear. The true light of the burning lamp, give alms to the Vajra of the heart. Great bliss abides in the sky, the Bodhicitta is secret, and also smeared with it, give alms to the Vajra of the heart. Here, whatever is enjoyed, power.
Chinese
所有行为皆应如实依止，彼等一切皆是心之金刚。于受用之器皿中供养，欢笑、娇媚与嬉戏等，以种种令心欢喜。以及解脱之诸门，献于心之金刚。如是说。然此等以供养及自性供养之名号所隐蔽，先前西藏之密集金刚圣者们，无人理解此为行持之规范。仅口诵词句如供养仪轨等，然于意义上却未曾涉猎。如是显现。其中，以石木等行持之教诲，以大小便等受用之誓言，以心之金刚等光明之行持的观想，何故以心之等幻身与双运之行持的观想，以五部等味平等之行持，以手印之相等等各自对欲妙之行持方式，如是内外等五种智慧具足及以三种显现而增广，乃一切欲妙行持之共同观想。又，真实欢喜之等乃真实现证菩提之时，及随顺彼之先兆亦可发生。无论如何，行持所行持之事，乃从真实之果智慧生起之方式，以及欢笑等等有戏论与无戏论之作为，皆已广为阐释。作为行持之支分，诸多必须之事，亦须从会供轮之章节中了解。如是，行持之自性者，出自圣天之自我加持文中：贪与慢与渴爱，如是慈与悲悯，喜与舍亦然，力量与如是喜悦，勇猛与不驯顺、暴虐，以及猛烈等皆应行持。显现之其他自性亦然，摄集自我加持之安乐。如是说。以及从悲伤、恐惧与离贪，至所触粗糙等任何转变，与正道相违之自性等，以幻化之见而清净之。如是所说，如是，显现为天尊及安乐之智慧，尤为坚固者，乃是普遍之欲妙，特别是明妃交合之安乐，刹那刹那增长于其上。
English
All actions should be relied upon as they are. All of these are the Vajra of the Mind. Offerings should be made in the vessel of consumption. Laughter, coquetry, and playfulness, in various ways, make the mind happy. And the doors of liberation, offer them to the Vajra of the Mind. Thus it is said. However, these are obscured by the names of offering and self-nature offering. Previously, none of the Nyingma practitioners of Tibet understood this as a guide to conduct. They merely recited the words like offering rituals, but never delved into the meaning. Thus it appears. Among them, the teachings on conduct using stones and wood, the vows of consumption using excrement and urine, the contemplation of the conduct of luminosity using the Vajra of the Mind, and the contemplation of the conduct of the illusory body and union using the Mind, the conduct of taste equality using the five families, the methods of conduct for each of the desirable qualities such as the forms of mudras, and likewise, the five wisdoms complete with inner and outer aspects and the expansion with the three appearances, are the common contemplation of all desirable qualities. Moreover, the true joy and so on are the occasions of true manifestation of enlightenment, and foreshadowings of it may also occur. In any case, the way in which the wisdom of the actual result arises from the actions performed, and the activities of laughter and so on, with and without elaboration, have been extensively explained. Many of the necessary activities as branches of conduct should also be understood from the chapter on the Tsokhor. Thus, the nature of conduct is from Arya Deva's self-blessing text: Attachment, pride, craving, likewise love and compassion, joy and equanimity, strength and likewise joy, courage and untamed, cruelty, and fierceness should be applied to these. Other natures of appearance also, gather the bliss of self-blessing. Thus it is said. And from sorrow, fear, and detachment, to whatever changes, such as rough touch, natures that are contrary to the path, should be purified with the view of illusion. As it is said, thus, the wisdom of appearing as a deity and bliss, which has become particularly stable, is the general desirable quality, especially the bliss of the union of the consort, which increases moment by moment upon it.
Chinese
，是反复生起一切苦乐之因，以及善与非善的分别念，还有身语意三者的所有变化，并且反复混合成同味。分类上，从行持的时间方面来分，有因生起次第稳固而为了成就持明者的悉地而行持，有圆满次第者在行持时以心远离而为了成就幻身而行持，有穷尽幻身次第的行持，有获得光明次第而为了双运而行持，有获得双运后行持平等性的行持。如此有四种分类，但为了获得幻身之身并非一定要行持，因此，必定需要的是后面的三种，而这些也与其他的道没有间隔，因此，一般来说，从获得幻身到没有获得佛果之间，必须恒常安住于觉性瑜伽士的行持中。其中，生起次第者的行持的修法是，与显现次第的广略任何一种相符地修持坛城，虽然没有中脉内的燃滴的四喜，但一般来说，依靠事业手印或者智慧手印任何一种，使明点不外泄并且回迁于自处的四喜之乐稳固，以及依靠获得空性中各种显现的乐空来增上，从而使八法平等。在圆满次第的时候，是从光明乐空的自性中显现坛城和各种供品，虽然不需要生起次第的仪轨和咒语以及手印的加持等，但是，对于自显的变化显现那些也不相违。乐方面也有风心融入不坏明点的乐，以及融乐不变和不变化的各种乐，空性方面也有仅凭体验而觉知，以及现量而证悟的各种情况，本尊身方面也有风的明点在心中显现，以及仅凭风心而真实成就，以及无二智慧身的差别。作为补充说明，眼药等等共同的悉地中等或者小的也不需要行持，但是生圆次第的
English
, is to repeatedly generate all causes of happiness and suffering, as well as the distinctions between virtue and non-virtue, and all the transformations of body, speech, and mind, and to repeatedly mix them into a single flavor. In terms of classification, from the perspective of the time of practice, there is the practice for the sake of achieving the vidyādhara's siddhi by having stability in the generation stage, the practice of the completion stage practitioner who practices with mind isolated in order to achieve the illusory body, the practice of exhausting the stages of the illusory body, the practice for the sake of union by having attained the stage of clear light, and the practice of practicing equanimity after attaining union. Thus, there are four categories, but it is not absolutely necessary to practice in order to obtain the illusory body, therefore, what is definitely needed are the latter three, and these are also without interruption by other paths, therefore, in general, from obtaining the illusory body until not obtaining Buddhahood, one must always abide in the practice of awareness yogi. Among them, the meditation of the practice of the generation stage practitioner is to meditate on the mandala in accordance with any of the expanded or condensed manifestation stages, and although there are no four joys of burning drops within the central channel, in general, relying on either the action mudrā or the wisdom mudrā, the bliss of the four joys is stable, with the bindu not leaking out and returning to its own place, and relying on the bliss-emptiness of obtaining various appearances in emptiness to increase, thereby equalizing the eight worldly dharmas. In the completion stage, the mandala and various offerings are manifested from the nature of clear light bliss-emptiness, although the rituals of the generation stage and the blessings of mantras and mudrās are not necessary, it is also not contradictory for those to arise in the transformations of self-appearance. In terms of bliss, there is the bliss of wind and mind dissolving into the indestructible bindu, and various blisses of melting bliss unchanging and non-changing, and in terms of emptiness, there are various situations of knowing by mere experience, and realizing by direct perception, and in terms of the deity body, there is the appearance of the wind's essence in the mind, and the actual accomplishment by mere wind and mind, and the difference of the non-dual wisdom body. As a supplementary explanation, common siddhis such as eye medicine, medium or small, are not necessary to practice, but the generation and completion stages of
Chinese
这两种行持可以成办那些（事业），如果生起次第的行持不能成就大的悉地，就进行劝请本尊，如果那也无法成就，就进行猛厉的加行。依靠圆满次第的行持，也有进行猛厉加行的时候，等等，需要详细了解。 此外，如果从体性的角度来区分行持，有有戏论、无戏论、极无戏论三种。前两种依赖于事业手印相似，区分的差别是：会供殿的坛城，包括宫殿和坐垫，以及会供坛城中的勇士和瑜伽母们，也一定穿戴天神的服饰，在供养的时候，以各种有秩序、有条理的方式进行歌舞、乐器、姿势、手印和手印的回应、符号和符号的回应等多种戏论的行持，这是有戏论的行持。会供殿和坐垫等也如其所宜，穿戴天神的服饰也随意即可，没有一定之规，只是随心所欲地享受欲望，舍弃歌舞等行持和仪轨的规定和条理，这是无戏论的行持。在这两种行持中，首先与明妃一同修习结合的乐空，在那样的状态中，生起各自情况相符的坛城和供品，之后享受各种欲妙，又与业手印一同修习俱生的乐空，将一切戏论都摄集起来而平等安住，这二者交替修习。有戏论、无戏论的明咒禁行的对境，是恒常的会供轮的行持，对于那样的会供坛城，藏人大多说有戏论的坛城仅仅与本尊的数量相等，无戏论的坛城有广、简、中三种，但是，有戏论和无戏论等的区分是通过住所、服饰、用具和行为以及仪轨的角度来区分的，而不是通过本尊数量的多少来区分的。因此，《行集》中将无戏论分为三种情况是具有代表性的，有戏论也与此相似，不仅如此，本尊数量的多少也会出现各种各样的区分。仪轨戏