Chinese
乃至造作等，虽然并非仅仅是那一个“ཕྲུགས་”之补特伽罗的识蕴之真实阶段，但也属于修习识蕴的范畴，即护轮作摧毁魔障之事业，本尊坛城之器世界形成之事业，如根本金刚持父母，以及慈悲灌顶如兄弟般的形态。为了修习父母与兄弟般转变之事业，以种子之形态安住于识蕴中的那些，以及从护轮到其间各自安立我慢的各种方式，其中安立我慢之主要所依即是那达（ན་ད་，梵文天城体：nadā，梵文罗马拟音：nada，汉语字面意思：那达）。护轮、宫殿、根本金刚持等，也必须以那达之意幻化之方式生起，并且那达本身必须与中阴结合，因此，属于此处识蕴之支分。那些主要是修习因之识蕴的，那达本身融入金刚持之身，是连接相续，修习果之识蕴，从父母融入明点到种子之间，是修习名色之支分，从成果金刚持起立到执持我慢之间，是修习六处之支分，穿戴盔甲也想是修习那六处之部分，主要是加持两盔甲与三金刚，修习触之阶段，加持五处并融入智慧，修习感受，以灌顶修习贪爱之支分，以供养和随喜修习取之支分。生起坛城胜王的诸尊，就眷属诸尊本身而言，是修习入胎和受生等，但就主尊而言，是作生育子女之事业，并将那些安立于各种智慧，进入各自种姓之行为，自己与他们享用各种欲妙等，以及事业胜王也是修习成就异世界之身的因，业与烦恼等，因此，那些是清净贪爱之支分。坛城收摄之最后，仅仅是起立为誓句之尊，是修习生之支分。
English
Even up to the creation and so on, although it is not exactly the actual stage of consciousness aggregate of that one "phrugs" (ཕྲུགས་), it belongs to the category of cultivating the consciousness aggregate. That is, the protective circle performs the function of destroying obstacles, the deity's mandala performs the function of forming the vessel world, such as the root Vajradhara parents, and the compassionate empowerment is like brothers. In order to cultivate the activities of transforming into parents and siblings, those that abide in the consciousness aggregate in the form of seeds, and the various ways of establishing self-conceit for each from the protective circle to that point, the main basis for establishing self-conceit is Nada (ན་ད་, Devanagari: nadā, Romanization: nada, literal meaning: Nada). The protective circle, palace, root Vajradhara, etc., must also be generated by the mind-emanated method of Nada, and Nada itself must be combined with the Bardo, therefore, it belongs to the limb of consciousness aggregate in this context. Those are mainly for cultivating the cause consciousness, and Nada itself entering the body of Vajradhara is the connecting link, cultivating the result consciousness, from the parents dissolving into bindu to the seed, it is cultivating the limb of name and form, from the arising of the result Vajradhara to the holding of self-conceit, it is cultivating the limb of the six sense sources, and wearing armor is also considered to be cultivating a part of those six sense sources, mainly blessing the two armors and the three vajras, cultivating the stage of contact, blessing the five places and infusing wisdom, cultivating feeling, with empowerment cultivating the limb of craving, and with offerings and rejoicing cultivating the limb of grasping. The arising of the deities of the mandala supreme king, in terms of the retinue deities themselves, is cultivating entering the womb and taking birth, etc., but in terms of the main deity, it is performing the function of giving birth to children, and establishing those in various wisdoms, entering the conduct of their respective lineages, oneself and them enjoying various desirable qualities, etc., and the activity supreme king is also cultivating the cause, karma and afflictions, etc., for accomplishing the body of the other world, therefore, those are purifying the limb of craving. At the end of the mandala's absorption, merely standing up as the commitment deity is cultivating the limb of birth.
Chinese
现在，从穿盔甲到进入座间行为之间，要修习老死。四种明妃作为道用的誓言是，在《律生》中说：“生而为人是果位的殊胜第一，从自己的家出离获得解脱是第二，出家之后成办安乐是第三，一心一意获得是第四。”如化身无染的行持相应地结合，穿盔甲以上等同于获得人身，所以是相续。修行的支分等同于出家，所以是开端。迎请智慧尊等同于学习三学，所以是定义。灌顶和供养等同于在一个座上摧毁一切二障而生起智慧，所以是因。如同从四明妃获得成佛一样，圆满这些也能圆满本尊身。关于贪着方式的四明妃和结合方式，因为在胜乐轮的法类中没有宣说，所以暂时搁置。根本之三，略微开示作为道之根本的誓言方面，有不共的誓言和共同的誓言两种。第一种是，在根本续中说：“此后在瑜伽续中，我宣说难得的誓言。男子女子从左边行，给予欲望的果实。安住于家和田中，即使非常遥远也能知晓。吉祥黑汝嘎瑜伽殊胜，上师即是瑜伽母。在此续中，修行者，会变得善妙，不要轻蔑也不要抛弃，尽力供养。这八个乌鸦面等，能增长信心和信仰，恒常是成就之因，也要守护誓言。与其他的明妃一起结合，因为贪欲而迅速前往，不动的自他无二，不是二取也不是无碍。行持誓言是行持，与女性自在者极其结合，如是行持梵行安住于禅定，无嗔恨恒常行持。这八个是清净一切誓言，安住于修行，修行者要恒常知晓。”这样说了。这里的最初是应当修持的誓言，后面的七个是应当断除
English
Now, from wearing armor to engaging in the behavior between sessions, one should practice aging and death. The commitment to using the four vidyās as the path is: In the Vinayasamuccaya, it says, "Being born as a human is the supreme first of fruits, obtaining liberation from one's own home is second, accomplishing happiness after ordination is third, and obtaining one-pointed mind is said to be the fourth." Like the deeds of the incarnate, unattached one, in accordance with the union, up to wearing armor is equivalent to obtaining a human body, so it is the continuum. The limb of practice is similar to ordination, so it is the beginning. Inviting the jñānasattva is similar to studying the three trainings, so it is the definition. Empowerment and offering are similar to generating wisdom by destroying all two obscurations on one seat, so it is the cause. Just as enlightenment is attained from the four vidyās, completing these also completes the deity's form. As for the four vidyās of the manner of attachment and the manner of union, since they are not explained in the Chakrasamvara teachings, they are temporarily set aside. The third of the root, the aspect of showing the root of the path, the samaya, has two types: uncommon samaya and common samaya. The first is: In the root tantra, it says, "Then in the yoga tantra, I will show the samaya that is difficult to obtain. Men and women go from the left, giving the fruit of desire. Abiding in homes and fields, even if very far away, they will know. Śrī Heruka Yoga is supreme, the guru is the yoginī herself. In this tantra, the practitioner will become excellent, do not despise or abandon, make offerings as much as possible. These eight, such as the crow-faced one, increase devotion and faith, are always the cause of siddhis, and also keep the samayas. Combining with other goddesses, going quickly because of being deluded by desire, the immovable, self and other non-dual, not dualistic and not unimpeded. Practicing the samaya is practice, extremely uniting with the female sovereign, likewise practicing celibacy abiding in meditation, constantly practicing without anger. These eight are the purification of all samayas, abiding in practice, the practitioner should always know." It is said. The first of these is the samaya to be practiced, and the latter seven are to be abandoned.
Chinese
这是应该守护的誓言。总结是：左道的行为因愚昧而行，执着差别和恭敬减弱，不修手印和脱离手印，行为衰败和誓言物混乱。如是说。第一是：左道的行为，在会供轮和手供等特殊的时候不做就会堕落，平时每天四个时段都要忆念并保持不减退的意愿。第二是：舍弃因愚昧而行，也就是说，对于不具备殊胜、中等、下等三种手印女的任何一种特征，且没有被业所束缚的女子，完全被贪欲之心所驱使，并非为了将必要之事视为佛法善事等而求得味道平等，而是通过与她的交合来完成最终目的，并且在座间没有用对治法来阻止，就会堕落。对此，根本续部中说：除了使者之外，对于其他，不应因贪欲而行。使女常是解脱，即使努力也应享用。这样说。这句话是讲述修持使女的时候所说的，但对于初学者来说，也有与之相似的行为差别。第三是：执着差别的堕落，法性不变，对自他没有分别，是平等周遍的，但是如果不能这样认识，而将自他分别开来，就会堕落。也就是说，如果在四个座间用对治法来阻止，就不会堕落。因此，一切法在本体空性上也是平等，在自性光明上也是平等，在自性嘿汝嘎的坛城中也是平等，如果能用无分别的智慧在四个座间守护，那是最好的。即使只是意念观修，也要在四个座间忆念。如果超过这个范围就会堕落，也就是说，如果理解了这样的见解的意义而不去修持就会这样，如果没理解之前不是这样，但即使没理解，也要在作为意念对象的范围内寻找那种见解，如果不寻找，就会产生堕落的助缘。第四是：恭敬减弱的堕落，因为喜欢其他道，所以认为其他道比这个道殊胜，或者认为这个道有缺点，因此对这个佛法恭敬减少就是堕落，也就是说，不特别重视修持这个道。第五是：不依止手印的堕落
English
This is the oath to be kept. The summary is: Left-handed conduct is done out of ignorance, attachment to differences and respect weaken, not practicing mudras and separating from mudras, conduct deteriorates and samaya substances are chaotic. Thus it is said. The first is: Left-handed conduct, if not done during special times such as tsokhor and hand offerings, it is a downfall, and in ordinary times, every day in four sessions, one must remember and maintain an undiminished intention. The second is: Abandoning going through ignorance, that is, for a woman who does not possess any of the characteristics of the superior, medium, or inferior mudra woman, and who is not bound by karma, being completely driven by thoughts of desire, not for the purpose of considering necessary things as Dharma and virtuous deeds, etc., and seeking equality of taste, but through intercourse with her to complete the ultimate purpose, and if not prevented by antidotes during the session, it is a downfall. On this, the root tantra says: Except for messengers, for others, one should not go through desire with ignorance. The messenger woman is always liberation, even with effort one should enjoy. Thus it is said. This statement is said when practicing the messenger woman, but for beginners, there is also a difference in conduct similar to it. The third is: The downfall of clinging to differences, the Dharma nature is unchanging, without distinction between self and others, it is equally pervasive, but if one does not recognize it in this way, and separates self and others, it is a downfall. That is, if one prevents it with antidotes in the four sessions, it will not become a downfall. Therefore, all dharmas are equal in the emptiness of reality, equal in the clarity of self-nature, and equal in the mandala of Heruka's essence. If one can protect it in the four sessions with non-discriminating wisdom, that is the best. Even if it is just mental contemplation, one must remember it in the four sessions. If one exceeds this range, it is a downfall, that is, if one understands the meaning of such a view and does not practice it, it will be like that, if one does not understand it before, it is not like that, but even if one does not understand, one must seek that view within the scope of the object of intention, and if one does not seek it, the conditions for a downfall will arise. The fourth is: The downfall of weakened respect, because one likes other paths, one thinks that other paths are superior to this path, or one thinks that this path has shortcomings, therefore, diminishing respect for this Dharma is a downfall, that is, not particularly valuing the practice of this path. The fifth is: The downfall of not relying on mudras.
Chinese
依靠圆满次第能够象征意义的乐空，能够束缚菩提心，以信奉生起次第方面，安住于空性、慈悲和天瑜伽，因为能够象征譬喻智慧，如果不依仗业手印则为堕罪。成为此堕罪的时间是出自《桑布扎续》： “如是瑜伽士，若于莲花持，先于日日或，年不作触碰，则誓言将毁。” 因此，时间的期限是掌握在一年，如果不能实际修持业手印，则以意行之。第六是，远离手印的堕罪，从依靠业手印开始修持智慧起，到尚未稳固智慧之间，以及在行为等中一旦进入，到尚未现前自道的果位之间，不应远离道友智慧母，如果远离则为堕罪。第七是，行为衰损的堕罪，在尚未获得融乐无漏之间，必须以守护和遮止菩提心的结合，使其不向外漏失，并且稳固于顶轮而不动摇，而非特别为了灌顶和食精等目的，如果特意使菩提心昆达（Kunda，梵文，Kunda，字面意思：昆达）衰损，则为堕罪。第八是，对誓言物忿怒的堕罪，此处必须指明特别的智慧母巴嘎（Bhaga，梵文，Bhaga，字面意思：巴嘎）所生的精液物质，如果以不净之心舍弃，则为堕罪。此处也有说将种姓分为好坏是堕罪，因为其对治也是了知平等性本身，因此会成为要点相同。安住于这八条誓言，乌鸦面母等八尊会信奉和敬信修行者，极为欢喜而赐予成就。其次，左道的行为是： 世间恒常从左行，左脚先迈出，左手先挥动，以左之行为作供养，以身体之左侧相拥抱，以左手满足地食用，不失坏誓句而圆满誓句，此修行者精勤于誓言。 如是说，以及指示五种表征，修行者之左手。