English
The way of killing is as described above. Attachment to wealth and women leads to falling into lower realms. If one is free from these, and temporarily does not fall into those realms, then one should be motivated by compassion to seize their wealth and wives, and to lie in order to save the lives of others, etc., these are the things that must be done. However, if the three superiors do not have clairvoyance, they do not know their situation, just like the story of King Ashoka, to perform manifest actions, one must see the ultimate result, as stated in the Kalachakra. If one does not have clairvoyance oneself, but obtains the teachings of a deity or a guru with clairvoyance, that is also acceptable. As it is said: Having asked the guru Shakyamuni, one should kill with compassion. This is what is said in the Hevajra. The superior gurus consider these to be the vows of the fourth empowerment. "Holders of the lineage mantra," etc., is to vow to keep all the vows mentioned above. In the fifth aspect, there are two types of practice: daily practice and special practice. The first is the nine yogas, i.e., day and night, etc. That is, in the Compendium of Practices it says: "Abiding and rising, entering and perfecting, blessing and empowering, meditative offering, and near attainment." The meaning of what is said is that the yoga of abiding is up to the generation of the preliminary protective circle mandala. The yoga of rising is the generation of the deities who are the support and the supported. The yoga of entering is the entering of the wisdom being. The yoga of perfection is the body mandala. Blessing is donning armor, blessing body, speech, and mind. The yoga of empowering the generated deity, the yoga of offering, and the yoga of subsequent gathering, these are the nine. Some explain that abiding is the yoga of sleeping, rising is the yoga of waking, preliminary is the yoga of entering, and generating the mandala deity is the yoga of perfection, the rest are the same. Some divide it into the yoga of near attainment and the yoga of gathering, dividing it into two, explaining it as ten, this is an arbitrary arrangement. The object of focus is the five desirable qualities. Its great bliss is the bliss of the five desirable qualities. This is the behavior during session breaks, it is the behavior of a beginner. In these
Chinese
既然已经对各种类别作了说明，因此没有在根本中提及那十四种真实。然而，那些的本质是什么呢？根本续中说：衣服和五手印等，智慧支分橛和三，称为阿黎嘎黎（藏文：ཨཱ་ལི་ཀཱ་ལི་，梵文天城体：आलिकाली，梵文罗马拟音：ālikālī，汉语字面意思：阿黎嘎黎），因等空性为前行，进入声音等之后，具有尽摄之结合，甘露满足寂灭，手之供养灌顶，以大盔甲如实守护，以诸咒语皆是供养。如是那十四种，是简略而说的。如是说。衣服的梵语是“处所”（藏文：གནས་），因此称为处所的真实。因此，修持的处所和，本尊的处所坛城是处所的真实。自己进入本尊的装束是五手印的真实。在生圆二次第中，为了修持乐空，不依仗智慧母而修持空性，是智慧支分的真实。橛的安插和帐篷的捆缚等是防护轮的真实。最初的两种现证是，阿黎嘎黎（藏文：ཨཱ་ལི་ཀཱ་ལི་，梵文天城体：आलिकाली，梵文罗马拟音：ālikālī，汉语字面意思：阿黎嘎黎）的真实。诃（藏文：ཧེ་，梵文天城体：हे，梵文罗马拟音：he，汉语字面意思：诃）是因等空性。等等，从三解脱门的角度，将法身道用的空性作为道路来修持，是空性真实。那达进入等报身道用是进入的真实。生起本尊和迎请智慧尊是摄略的真实。享用甘露等供养是甘露满足的真实。朝向菩提的清净忆念和修持圆满次第是寂灭的真实。以手供为代表的左道行为的真实，以及从所修本尊处接受灌顶是灌顶的真实，大盔甲是身坛城，即报身道用，念诵是咒供，如是所说的灌顶，是因位时的灌顶，甘露满足的供养和朵玛等，左道行为是誓言等，咒供是其事业等也包括在内。有些地方将摄略的结合解释为朝向菩提的清净忆念。有些人将阿黎嘎黎（藏文：ཨཱ་ལི་ཀཱ་ལི་，梵文天城体：आलिकाली，梵文罗马拟音：ālikālī，汉语字面意思：阿黎嘎黎）的清净分别开来，一般来说是不合理的，而且自己的阿黎嘎黎（藏文：ཨཱ་ལི་ཀཱ་ལི་，梵文天城体：आलिकाली，梵文罗马拟音：ālikālī，汉语字面意思：阿黎嘎黎）集中在一个地方
English
Since the various categories have already been explained, those fourteen realities are not mentioned in the root text. However, what is the essence of those? From the root tantra: Clothes and five mudras, etc., Wisdom branch phurba three, Called Ali Kali (Tibetan: ཨཱ་ལི་ཀཱ་ལི་, Sanskrit Devanagari: आलिकली, Sanskrit Romanization: ālikālī, Chinese literal meaning: Ali Kali), Cause, etc., emptiness as preliminary, Entering sound, etc., Possessing the union of complete collection, Nectar satisfying nirvana, Hand offering empowerment, With great armor truly protect, All mantras are offerings. Thus, those fourteen, Are briefly explained. It is said. The Sanskrit word for clothes is "place" (Tibetan: གནས་), therefore it is called the reality of place. Therefore, the place of practice and, The mandala of the deity's abode is the reality of place. Entering oneself into the deity's attire is the reality of the five mudras. In both the generation and completion stages, in order to meditate on bliss and emptiness, not relying on the wisdom mother and meditating on emptiness is the reality of the wisdom branch. The placement of the phurba and the tying of the tent, etc., is the reality of the protection wheel. The first two realizations are, The reality of Ali Kali (Tibetan: ཨཱ་ལི་ཀཱ་ལི་, Sanskrit Devanagari: आलिकली, Sanskrit Romanization: ālikālī, Chinese literal meaning: Ali Kali). He (Tibetan: ཧེ་, Sanskrit Devanagari: हे, Sanskrit Romanization: he, Chinese literal meaning: He) is the emptiness of cause, etc. Etc., from the perspective of the three doors of liberation, taking the emptiness of the Dharmakaya path as the road to practice is the reality of emptiness. Nada entering, etc., the Sambhogakaya path is the reality of entering. Generating the deity and inviting the wisdom deity is the reality of collection. Enjoying nectar, etc., offerings is the reality of nectar satisfaction. Pure mindfulness towards enlightenment and meditating on the completion stage is the reality of nirvana. The reality of left-hand conduct represented by hand offerings, and receiving empowerment from the deity being meditated upon is the reality of empowerment, the great armor is the body mandala, that is, the Sambhogakaya path, recitation is mantra offering, thus the empowerment spoken of, is the empowerment at the time of the cause, the offering of nectar satisfaction and tormas, etc., left-hand conduct is vows, etc., mantra offering also includes its activities, etc. In some places, the union of collection is explained as pure mindfulness towards enlightenment. Some people separate the purity of Ali Kali (Tibetan: ཨཱ་ལི་ཀཱ་ལི་, Sanskrit Devanagari: आलिकली, Sanskrit Romanization: ālikālī, Chinese literal meaning: Ali Kali), generally speaking, it is unreasonable, and one's own Ali Kali (Tibetan: ཨཱ་ལི་ཀཱ་ལི་, Sanskrit Devanagari: आलिकली, Sanskrit Romanization: ālikālī, Chinese literal meaning: Ali Kali) is concentrated in one place
Chinese
而作，与红色和白色月亮合一相违背。将空性的真如和进入的真如二者合为一体，重要的二者合为一体，小的一个分为二是不好的。如果将十四者与圆满次第结合，则按顺序是这些：根脉轮等的身体的处所，有戏论的行持等的行持，事业手印，明点降提结合，独勇的命气下行气等结合于中脉明点，无戏论的见解，幻身，光明，大手印引导的大乐，双运，有相大手印依赖于菩提心明点结合，四喜的安乐，二十四境的风融入中脉，咒语的真如自性俱生等。第二是特殊的行持，如善处等。月亮是大乐的智慧，为此目的，聚集的会供轮的行持被称为月亮聚集的宴会。这里简要讲述会供轮的意义，本体、分类、补特伽罗、处所、时间、用具、仪轨、学处、利益、舍弃争论等十个方面。首先，会供轮的本体是：为了成为瑜伽的助伴，对自前本尊供养的特殊方法，享受欲妙的特殊性。第二是：所有具有支分的会供是轮的供养，从时间方面分，有开光和灌顶等，与此相关的是举行祭祀或喜宴。专门为此而作的称为会供轮。从补特伽罗方面分，从会供的导师来说，没有智慧母的，是勇士的宴会。从会供的主母来说，没有方便的女性的集会是勇母的宴会。这是恰当的方面，如金刚手顶髻释和口诀心要所说，虽然没有方便智慧双运，但为了享受所食之誓言物，如果没有女性，则不能饮酒，如果没有男性，则不能吃肉。如《心要庄严》所说：
English
And acting, it contradicts the union of red and white moons. Combining the Suchness of emptiness and the Suchness of entering into one, combining the two important ones into one, and dividing the small one into two is not good. If the fourteen are combined with the completion stage, then in order these are: the places of the body such as the root chakras, the conduct such as conduct with elaboration, the action mudra, the binding of dropping and reversing bindus, the binding of the solitary hero's life-force downward-moving air etc. into the central channel bindu, the view without elaboration, the illusory body, the clear light, the great bliss led by the Great Seal, union, the binding of the bodhicitta bindu relying on the Great Seal with characteristics, the bliss of the four joys, the winds of the twenty-four places dissolving into the central channel, and the Suchness of mantra together with innate nature. The second is special conduct, such as good places etc. The moon is the wisdom of great bliss, and for that purpose, the conduct of the assembled gathering wheel is called the feast of the assembled moon. Here, I will briefly explain the meaning of the gathering wheel, in terms of ten aspects: essence, classification, person, place, time, implements, ritual, precepts, benefits, and abandoning disputes. First, the essence of the gathering wheel is: a special method of offering to the deity in front of oneself in order to become a companion of yoga, and the specialty of enjoying desirable qualities. Second: all gatherings with limbs are offerings of the wheel. From the perspective of time, there are consecrations and empowerments, etc., and in connection with this, it is called a feast or celebration. That which is done specifically for this is called a gathering wheel. From the perspective of the individual, from the perspective of the gathering master, one without a wisdom mother is a hero's feast. From the perspective of the gathering mistress, a gathering of women without skillful means is a heroine's feast. This is the appropriate aspect, as stated in the Vajrapani Tiara Commentary and the Quintessential Instructions, although there is no union of skillful means and wisdom, it is for the sake of enjoying the samaya substances to be eaten. If there is no woman, one cannot drink alcohol, and if there is no man, one cannot eat meat. As stated in the Ornament of Essence:
Chinese
我若不享用勇母，勇士便无份。勇士亦当如是享用肉。如是说。于此，有些人稍微批评上疏的规矩，认为“不能以思虑行之”的五种誓言，是指智慧手印，必须如此解释。否则，受比丘戒束缚者，连勇士宴饮的份也没有。他们说，应该只依止智慧手印，这是非常不妥当的。如果勇士宴饮没有瑜伽母，就断定那是贪欲，这种说法应该抛弃。唉玛霍！像您这样能驳倒秘密主金刚手的大智者，为何会有这种见解？因此，上师们说，无论男女聚集，都称为勇士和勇母的宴饮，这只是就大多数情况而言，不应作其他想法。因此，没有方便与智慧贪欲结合的轮供，根据聚会规模的大小，可称为勇士和勇母的宴饮。只有上师或有能力者，进行带有贪欲的轮供，才是荟供轮。如是说：“若无三受用，不成荟供事。”所谓的三受用，即肉、酒、手印的三种受用。五种誓言的意义是，没有能力依止手印者，应依止智慧手印，这是为了排除荟供轮的歧途。从瑜伽的角度区分，与本尊数量相等的人，如坛城般排列，观修并供养，称为荟供坛城。自身生起简略，前方生起广大，进行供养，称为主要供养前方生起。各自观修不同的自身生起坛城，称为亲友聚集的宴饮。各自观修同类的坛城，称为自身生起为主。有些人将不供养少女和不供养具种姓女也作为荟供轮的区分，这真是可笑至极。这里所说的勇士勇母宴饮也是如此。
English
If I do not enjoy the brave mother, the brave one has no share. The brave one should also enjoy the meat in the same way. Thus it is said. Here, some people slightly criticize the rules of the upper commentary, thinking that the five vows of "cannot be done with thought" refer to the wisdom mudra, and must be explained in this way. Otherwise, those bound by the vows of a monk would not even have a share in the feast of the brave. They say that one should only rely on the wisdom mudra, which is very inappropriate. If there is no yogini in the feast of the brave, it is concluded that it is greed, and this statement should be discarded. Emaho! Oh, great wise one like you who can refute the secret lord Vajrapani, why do you have such a view? Therefore, the previous lamas said that whether men or women gather, it is called the feast of the brave and the brave mother, which is only in most cases, and should not be thought of in other ways. Therefore, the wheel offering without the combination of skillful means and wisdom with attachment can be called the feast of the brave and the brave mother according to the size of the gathering. Only the guru or those who have the ability to perform the wheel offering with attachment is the tsok wheel. As it is said: "If there are no three enjoyments, the tsok activity will not be accomplished." The so-called three enjoyments are the three enjoyments of meat, wine, and mudra. The meaning of the five vows is that those who do not have the ability to rely on the mudra should rely on the wisdom mudra, which is to eliminate the wrong path of the tsok wheel. Distinguishing from the perspective of yoga, people equal to the number of deities are arranged like a mandala, and offering after contemplation is called the tsok mandala. The self-generation is brief, and the front generation is extensive, and offering is called the main offering of the front generation. Each contemplating different self-generation mandalas is called the feast of friends gathering. Each contemplating similar mandalas is called the self-generation as the main one. Some people also regard not offering young girls and not offering women of lineage as a distinction of the tsok wheel, which is extremely ridiculous. The feast of the brave and brave mother mentioned here is also the same.