Chinese
八种誓言和圆满次第中依仗手印是手供养的真实。 给弟子灌顶和，给佛像开光和，自己接受灌顶和，近传承的灌顶等是灌顶的真实。 身体的坛城和所有物质、咒语、手印的盔甲，以及大忿怒尊的瑜伽等，慈爱和，忍耐和，观修空性等压倒不顺的方面，和清除道路的障碍，和增进力量等一切是伟大盔甲的真实。 除此之外的十二大事业等事业集合，和无边共同的成就，凡是续部的结合就是咒语供养的真实。 这样的话，十四种真实的安立方式分为三个部分，在生起次第的誓言的这个阶段首先要确定。 第二，与其他续部共同的誓言中，如果从三身道用的角度来说，就是上面所说的十四种真实中的空性的真实，那达的真实，阿哩嘎哩的真实这三种所表示的，这也是相对于因金刚持而言的，积累智慧资粮是将死亡转化为法身道用，如《总集论》中所说：“如何显示遣除呢？ 当说者，修行者们谛听。”等等，真实观修黑汝嘎的咒语意义，在鲁伊巴的解释方法中有，这里虽然没有观修黑汝嘎的文字，但是意义是完整的。 第三个是现证，是将中阴转化为报身道用，以及完成剩余的现证，是将生转化为化身道用。 如果从果金刚持的角度来说，法身道用就是那个，报身道用是从那达或者吽的五分开始，直到因金刚持进入父母双尊的身体之间。 化身道用是从祈请融化到供养之间。 这种黑派的将三身转化为道用的主要就是这个。 如果从眷属众的角度来说，将如来从眉间放入身体是报身道用，从胎藏坛城化现到念诵之间是化身道用，收摄是法身道用。 四种瑜伽的誓言是
English
The eight vows and relying on mudras in the completion stage are the reality of hand offerings. Empowering disciples, consecrating deities, receiving self-empowerment, and near lineage empowerments are the reality of empowerment. The mandala of the body and all the armor of substances, mantras, and mudras, as well as the yoga of the Great Wrathful One, and love, patience, and meditating on emptiness, etc., overcoming unfavorable aspects, clearing obstacles on the path, and enhancing strength are all the reality of great armor. Apart from these, the twelve great deeds and other activity gatherings, and the infinite common siddhis, whatever union of the tantra is, that is called the reality of mantra offerings. Thus, the way of establishing the fourteen realities is divided into three sections. In the context of the vows of the generation stage, the first one should be identified. Secondly, in the vows common to other tantras, if considered from the perspective of using the three bodies as the path, it is the reality of emptiness among the fourteen realities mentioned above, the reality of Nada, and the reality of Ali Kali, which are indicated by these three. That is also in relation to the cause, Vajradhara. Accumulating the accumulation of wisdom is transforming death into the Dharmakaya path. As stated in the Compendium: "How is the reversal shown? Those who speak and practitioners, listen." and so on. The actual meditation on the meaning of the Heruka mantra is actually present in the Luipa commentary method, and although there is no meditation on the letters of Heruka here, the meaning is complete. The third is Abhisambodhi, which is transforming the bardo into the Sambhogakaya path, and completing the remaining Abhisambodhi, which is transforming birth into the Nirmanakaya path. If considered from the perspective of the fruit, Vajradhara, the Dharmakaya path is just that. The Sambhogakaya path is from the five parts of Nada or Hum, up to the cause, Vajradhara, entering the bodies of the father and mother. The Nirmanakaya path is from the urging of melting with song to the offering. This is the main way of transforming the three bodies into the path in this Black tradition. If considered from the perspective of the retinue assembly, placing the Tathagatas into the body from the brow is the Sambhogakaya path, from the manifestation of the womb mandala to the recitation is the Nirmanakaya path, and the absorption is the Dharmakaya path. The vows of the four yogas are
Chinese
这与鲁伊巴不同，这与阎罗死神黑尊者的规矩相符。也就是，因金刚持的等持及其眷属，果金刚持的等持及其眷属，随后是瑜伽士眷属的坛城，极为喜悦的瑜伽。混合三种使者以下是，大瑜伽。修法圆满的约束。首先是加行等三种等持，此规矩自身的主尊父母的个别念诵修持四支生起的约束，已于前述。现在略说彼等的剩余意义。总的来说，念诵修持四支的约束有两种：仅趋入主尊生起的共同，以及趋入大坛城修法圆满的非共同。第一种是，《集密根本续》中说：“念诵等持善加行，菩提胜妙当修习，近修六种胜妙中，金刚生处当观察，以咒主尊修习故，修持之时当策励，修持大时行持时，自咒金刚持之身，顶严之上思主尊，智慧金刚得成就。”此义由导师佛智足所释，且此导师之论与前述二者颇为一致。其中念诵之支是，主尊自身由各自经典所出的仪轨生起，生起胜妙菩提之慢。彼即法界之咒即是胜妙菩提之咒，菩提即是空性，胜妙即是胜义智慧之智，如是般加持自性之咒语念诵。近修是，以神通等成就胜妙之因为眼等六处等加持，生处诸蕴观想为佛身与空性双运之金刚。修持是，咒之主尊，身语意金刚之神或咒安置于身，加持策励自身身语意三门为身语意。大修持是，自咒金刚持，即心
English
This differs from Luipa, as it aligns with the rules of Yama, the Black Executioner. That is, the cause is the samadhi of Vajradhara and its retinue, the fruit is the samadhi of Vajradhara and its retinue, followed by the mandala of the yogi's retinue, an extremely joyful yoga. Mixing the three messengers and below is the great yoga. The complete bond of the practice method. First, the three samadhis such as the preliminary practices, and the bond of the four limbs of the generation stage of the individual recitation and practice of the main deity, the father and mother, of this tradition itself has already been shown above. Now, let's briefly explain some of the remaining meanings of those. In general, there are two bonds of the four limbs of recitation and practice: the common one that only enters the generation of the main deity, and the uncommon one that enters the complete practice method of the great mandala. The first is, as stated in the Root Tantra of the Guhyasamaja, "The samadhi of recitation is well applied, supreme Bodhi should be meditated upon, in the six supreme near practices, the Vajra birth should be examined, because of the meditation of the mantra lord, it is said to be encouraged during practice, when performing great practice, the form of one's own mantra Vajradhara, on the crown, think of the lord, wisdom Vajra will be accomplished." The meaning of this is explained by the teacher Buddhajnanapada, and this teacher's treatise is quite consistent with the two mentioned above. Among them, the limb of recitation is, the main deity itself is generated by the rituals from their respective scriptures, generating the pride of supreme Bodhi. That is, the mantra of Dharmadhatu is the mantra of supreme Bodhi, Bodhi is emptiness, supreme is the wisdom of ultimate knowledge, reciting the mantra that blesses such a nature. Near practice is, blessing the six sources such as the eyes as the cause of the supreme accomplishment such as clairvoyance, etc., visualizing the aggregates of the birth source as the Vajra of the union of the Buddha body and emptiness. Practice is, the lord of the mantra, placing the deity or mantra of body, speech, and mind Vajra on the body, blessing and encouraging one's own body, speech, and mind as body, speech, and mind. Great practice is, one's own mantra Vajradhara, that is, the mind.
Chinese
或者勇士三层？若依此修法之规，若作有身坛城想，即是迎请融入智慧勇识，此二者成为要点相同之理，如前所说。如是智慧勇识之三摩地，灌顶而于顶严作部主想，乃大修行。此处生处加持即是安立盔甲。阿阇黎佛智之规，密集修法中，于生起本尊之时，无迎请智慧尊。坛城胜王之时虽有，然已摄于念诵支分中。其他与此见解相同，甚为符合密集续部词句之意。然与圣众之规及续部词句稍有不符，因无有可认定菩提胜义之物，唯从空性起立本尊身相，须寻求救护，且于近修时，生处亦有六或十二之外多出数目等不符之处。藏人多有将此四念诵修法，与喜金刚之初空性菩提等相合者，更是不符。其次于《现观庄严论》云：“月亮金刚种子字，彼即观想于心间，于念诵瑜伽中观察，空行母众之坛城，乃近念等之瑜伽，以安立勇士支分，而开始瑜伽之修持。”如是等语。生起本尊为三层勇识，或从五现观中生起本尊，乃念诵之支分。生起眷属众乃近修之支分。观修身坛城乃修持之支分。余者如盔甲及身语加持等乃大修之支分。此修法之规，虽似与次第不紊乱不符，然若总摄相同之处，则为圆满且总集。又此修法之生起次第，若就所调伏而言，亦是清净十二缘起之方便。彼一切轮回皆从杂染之十二缘起所生，一切清净之事物所摄之道与果
English
Or the three layers of heroes? If applying according to the method of this sadhana, if one imagines having the body mandala, then it is the act of inviting and absorbing the wisdom hero. The way these two become the same point has been explained above. Thus, the samadhi of the wisdom hero, and the empowerment, thinking of the family lord on the crown ornament, is a great practice. Here, the blessing of the birth place is the establishment of armor. In the method of the Guhyasamaja sadhana according to the tradition of Acharya Buddhajñāna, there is no invitation of the wisdom deity when generating the main deity. Although it exists during the mandala's supreme kingship, it is included within the limb of recitation. Others have arisen with the same intention as this, and it is very much in accordance with the meaning of the Guhyasamaja tantra's words. However, it is slightly inconsistent with the tradition of the noble assembly and the words of the tantra, because there is nothing to recognize the supreme meaning of enlightenment. One must seek refuge merely in arising as the deity's form from emptiness, and during the near practice, there are inconsistencies such as having more than six or twelve birth places. Many Tibetans combine these four recitation practices with the initial emptiness enlightenment of Hevajra, which is even more inconsistent. Secondly, in the Ornament of Clear Realization, it says: "Also, the moon vajra seed syllable, That itself is meditated upon in the heart, Observed in the yogas of recitation, The mandala of the assembly of dakinis, Is the yoga of near recitation and so forth, By establishing the limb of the hero, The practice of yoga is begun." Thus, the main deity is generated as the three-layered hero, or generating the main deity from the five clear realizations is the limb of recitation. Generating the retinue of deities is the limb of near practice. Meditating on the body mandala is the limb of practice. The remainder, such as armor and blessing the body and speech, are limbs of great practice. Although it seems that this method's tradition is inconsistent with the order as it is, if one gathers together the similar aspects, it is complete and comprehensive. Furthermore, this generation stage of the sadhana is also a means of purifying the twelve links of interdependence, in terms of what is to be purified. All samsara arises from the twelve links of contaminated interdependence, and all paths and fruits included in pure phenomena.
Chinese
现在从清净的十二缘起中产生。其中，无明的支分是具有我执的愚痴。行是由于它而发起，通过与烦恼助伴等一起，在做善与不善业的时候，在心中留下业的习气。识的支分是留下习气之后的识，直到再次在后世受生为止。入胎之后，直到凝滑等状态为止是名色的支分。六处的支分是，从眼等六处形成开始，直到未出胎为止。触的支分是从出生开始，存在境、根、识三者聚合的触，暂时还不能辨别苦乐之因的取舍为止。受的支分是三岁之后，能够辨别苦乐之因的取舍，从那时开始，直到不能行淫为止。爱的支分是具有行淫的能力，但实际上不行淫之间。取的支分是，奔向欲望的对境，实际做行淫等行为。从那之后，直到非常兴盛发达为止，从主要积累成为来世之因的业开始，直到死亡和中阴之间是有的支分。之后在其他生中结生是生的支分。之后来世的蕴变化和行走的所有时候是老死的支分。其他论典中说：感到受为止是老死。虽然有这样确定的说法，但这里不采用这种确定的说法。那些从清净的角度来说，前行清净三者是清净无明状态的，吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：种子字）本身是无明，月亮是贪爱，光芒是代表发起业，身体是本尊身，语是执着我慢，是清净处于无明状态的蕴。前行积累福德资粮是清净行。积累智慧资粮和放置那达是，是清净识状态的真实对治，保护轮和宫殿以及，因是金刚持。
English
Now, it arises from the twelve links of purification. Among them, the limb of ignorance is the delusion that possesses self-grasping. Action is initiated by it, and when virtuous and non-virtuous actions are done through the means of other disturbing emotions, the karmic imprints are left on the mind. The limb of consciousness is the consciousness after the imprints have been left, up until the taking of rebirth in the next life. After conception, the limb of name and form is up until the state of being slimy, etc. The limb of the six sense sources is from the formation of the six sense sources, such as the eyes, up until before birth from the womb. The limb of contact is from birth onwards, there is contact that is the union of object, faculty, and consciousness, up until one cannot distinguish between the causes of pleasure and pain. The limb of feeling is from the age of three, when one can distinguish between the causes of pleasure and pain, and from then until one is unable to engage in sexual activity. The limb of craving is between having the ability to engage in sexual activity but not actually engaging in it. The limb of grasping is running towards the objects of desire and actually engaging in activities such as sexual activity. From then on, until one becomes very prosperous and developed, from the time when one primarily accumulates actions that become the cause of the next world, until between death and the intermediate state, is the limb of existence. Then, taking rebirth in another life is the limb of birth. Then, all times when the aggregates of the next life change and go are the limb of aging and death. In other texts, it is said that feeling is aging and death. Although there is such a definite statement, here we do not apply this definite statement. Those are from the perspective of purification, the three purifications of the preliminary practice purify the state of ignorance, Hūṃ (ཧཱུྃ，हुं，hūṃ，seed syllable) itself is ignorance, the moon is craving, and the light represents the initiation of action. The body is the deity's body, and the speech is grasping at pride, which purifies the aggregates that are in the state of ignorance. The preliminary practice of accumulating merit purifies action. Accumulating wisdom and placing Nada is the actual antidote that purifies the state of consciousness, the protective circle and the palace, and the cause is Vajradhara.