English
By believing in the essence of time, it is necessary to receive the blessings of all of these. In order to transfer pride in this way, one must also generate pride by focusing on each part such as the eyes. The basis for purification is to be close to the desired object, and the definition of "having a definitive meaning" is that the definitive meaning of the result of purification is: for the sake of taming beings, the reason for abandoning desire. Relying on the discipline of taming through obtaining samadhi, practicing austerities, and showing the virtues of common contemplation with worldly people, etc., as if obtaining gold. If it is done as the empowerment for maturing the higher path, then it is the reason for abandoning desire, which is the cause for the oaths of the definitive meanings of the five families (Buddha family, Vajra family, Ratna family, Padma family, Karma family) to become manifest. Mixing the Samaya being and the Wisdom being into the practice is nonsense that does not accord with the scriptures. Second, empowerment is: empowerment, etc., the so-called complete perfect enlightenment is a continuation of the definition. By the power of the proximate cause, the path of seeing that is the same as the wisdom and dharma of the complete perfect Buddha is accomplished and combined with it. All the channels and elements, such as the channels of the four wheels (navel wheel, heart wheel, throat wheel, crown wheel), are purified and blessed, and because the family lord is the root guru, it is the key to entering his blessings. The basis for purification is to abide in the actions of one's own family through empowerment, and the result of purification is to show the manner of manifesting complete perfect enlightenment at Vajrasana, and the maturing dharma of the completion stage, which stabilizes at the crown of the head through the sequence of dropping and reversing bindus according to the flow of the empowerment water. Third: The limbs of that great practice are offering and subsequent attachment, the basis for purification of the first is to enjoy the qualities of desire, and the result of purification is that after the manner of becoming a Buddha has been shown, it symbolizes that offerings are made with vast offerings of the three realms. The basis for purification of the second is: the age is complete, pursuing the pleasure of desire, therefore appearing to be attached to women, taking a bride, and entering into union. The result of purification is: in order to take care of those who believe in the path of great desire, the emanation shows the emanation of the father and mother following desire. Whether offering or following desire comes first or last, if it is done as the empowerment for maturing the higher path, then it is action and union.
Chinese
现在讲述这些的功德果报。这样，四支中的念诵是同类因的果报，如同因是金刚持，产生果也是金刚持，这是和同类因相同的意思。能使耳识和意识转依，使镜智显现。近成就（ཉེར་སྒྲུབ་）是异熟果，是生处加持，因为是能生异熟果的自性。意识和有分别念转依，使平等性智显现等同上。成就是身语意加持，能摧毁所断，生起功德并加持，仅仅是这些是其他不能做的，所以是士夫作用果。与根识和妙观察智结合。大成就（སྒྲུབ་ཆེན་）是灌顶，使远离垢染，所以是离系果。与阿赖耶识和作事智结合。转依的两种智慧和上面不相同，这是就所断容易断除的次第和智慧容易生起的次第而说的。上面的则是就从转依获得的道理，因果的方面而说的。这样，第一结合已经说完，两个胜王仅仅是简略地结合在十二缘起的清净中而已。因为聪慧者能够领悟。根本中仅仅是结合在随念的成熟中，我没有特别详细说明。但是，为了愚钝者容易领悟，所以在这里讲述。因此，第二，对于胜妙的坛城之王，因是修持明点，果是生起坛城，详细的是安住在处所，加持并供养。第一是依靠随后的贪恋的喜悦之声，将诸佛从眉间放入，通过阿瓦都帝（ཨ་ཝ་དྷཱུ་ཏཱི，梵文：Avadhūti，梵文罗马拟音：Avadhūti，汉语字面意思：离垢者）之路，融化于空中的菩提心中。进入的这条道路是胜乐独有的不共特征。所调伏是二根结合而转移明点，调伏的果报是菩提心光芒能令一切如来欢喜，并使一切有情安住于大乐之中。化现出众多的化身坛城。是以上道路成熟的方式。
English
Now I will explain the merits and results of these. Thus, recitation from the four branches is the result of a similar cause. Just as the cause is Vajradhara, and the result produced is also Vajradhara, this means it is the same as the similar cause. It causes the transformation of ear consciousness and mind consciousness, and manifests the mirror-like wisdom. Near attainment (ཉེར་སྒྲུབ་) is the result of maturation, which is the blessing of the birth place, because it is the nature of the fruit of maturation that can be produced. The mind and conceptual thought are transformed, and the equality wisdom is manifested, etc., as above. Accomplishment is the blessing of body, speech, and mind, which can destroy what is to be abandoned, generate qualities, and bless. Only these are what others cannot do, so it is the result of the action of the individual. It combines with the root consciousness and the discriminating wisdom. Great accomplishment (སྒྲུབ་ཆེན་) is empowerment, which makes one free from defilements, so it is the result of separation. It combines with the alaya consciousness and the accomplishing wisdom. The two transformed wisdoms are different from the above. This is spoken in terms of the order of what is to be abandoned being easily abandoned and the order of wisdom being easily generated. The above is spoken in terms of the principle of obtaining from transformation, the aspect of cause and effect. Thus, the first union has been explained. The two supreme kings are merely briefly combined within the purity of the twelve links of dependent origination. Because the intelligent can understand. In the root, it is only combined in the maturation of mindfulness, and I have not explained it in great detail. However, for the sake of easy understanding for the dull-witted, it will be explained here. Therefore, secondly, for the supreme mandala king, the cause is the practice of bindu, the result is the generation of the mandala, and in detail, it is to abide in the place, bless and make offerings. The first is to rely on the sound of joy of subsequent attachment, to put the Buddhas in from the brow, and through the path of Avadhūti (ཨ་ཝ་དྷཱུ་ཏཱི, Sanskrit: Avadhūti, Sanskrit Romanization: Avadhūti, Chinese literal meaning: One who is free from impurities), to dissolve into the bodhicitta in the sky. This path of entry is the unique and uncommon characteristic of Hevajra himself. What is to be tamed is the union of the two roots to transfer the bindu. The result of taming is that the light of bodhicitta can please all the Tathagatas and place all sentient beings in great bliss. It emanates many emanation mandalas. It is the way to go to the maturation of the above path.
Chinese
即，稳固了十六喜的增上喜，获得大乐俱生喜，是密咒次第和智慧次第一方面的成熟。其他续部的生起次第中没有的意义，也是从成熟之际进入到dhuti（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）之路的主要必要。第二是，在虚空中生起圆满的宫殿和本尊众。有些人认为不用观修守护轮和尸陀林。有些人认为那不合理，因为需要清晰地显现身坛城，比如将胎藏坛城的部分融入身体等，而身坛城需要守护轮。他们这样认为。一般来说，黑行派的规矩是，身坛城一定要有守护轮。如云：“次第身体生，金刚橛亦生，束缚线缠绕，极其无间稳固缚。”名为《黑行小行持律仪》的论典中，对此导师的观点作了解释。因为身坛城的生起仪轨没有那样的必要，所以对于胎藏坛城，没有看到一定要有守护轮和尸陀林的必要。第三是，将所有上师分成两部分，一部分作为身坛城的因，一部分从与自身相同的身坛城本尊所在的身体部位散发。或者认为，首先只有一部分接触那里，身坛城就完成了，然后收回。一般来说，身坛城只是观想脉、界等变成那个本尊。虽然不一定非要从那些和字等产生，但因为口诀中有那样的，所以也可以。仅仅是进入身坛城不需要那样，但因为会成为进入加持的特殊门，所以要努力寻找印度注释的来源，不要放过小小的加持。这里是同时生起内外，但因为内在的身坛城是从下面产生的，所以这里不讲。因此，对于这个，施放的途径是颠倒的，不是从bhaga（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）散发，而是从父亲的金刚道通过dhuti（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）内部引导到心间，心间等各自的处所。
Chinese
甚为欢喜。此（指）从续部中，务必颠倒运用。如是所说，大论师的论著中，在修生起次第时，将此遣除胎藏之法运用，与密集金刚的甚深意义也相通。此派的规矩，也有说内外同时显现，但并非绝对。如若按照虚空界拉萨本（地名）所生起，则圆满了上述所说的四菩提生起。若按照通常的说法，则是智慧融入和灌顶，书写文字的支分，融于明点是空性菩提，因此圆满了三个支分。第四个中的二者之首，加持是三种，即以刹那的方式混合三个使者，融入智慧尊，灌顶加持印封。第一种是，如智慧萨埵般迎请并融入的观想不做，而是对自己所修的那些，与另外两个使者无别地生起我慢，例如，对自己所修的身坛城的头顶的康扎嘎巴拉和饶炯玛，与外坛城的二者，观想为本体相同。此嘎，是外境普拉玛拉雅那（地名）居住的田生二者是真实的。此二者无别，此嘎，是俱生法界中居住的，报身的自性，那二者是真实的。如是生起信解的我慢。手印的分类时的四个使者聚集于此，其种生、处生、终生等也包含在此田生中，对自己所修的，在此三合的场合，命名为咒生。普遍来说，胜乐金刚的法类中出现的咒生，是处生和终生的总称。也就是，在嗡（藏文：ཨོཾ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：嗡）、啊（藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：啊）、吽（藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）之际，将三处的三勇士瑜伽母，全部观想为三个使者。以萨瓦布达瑜伽尼卡雅等，观想为无别的体性。以此，田地的勇士瑜伽母们迅速加持，咒生的聚集无论如何也能立即获得。在行持的时候，成为获得俱生聚集的因，这是其他续部没有的生起次第的最甚深差别之一。有些认为三个使者
English
It is very joyful. This (refers to) from the tantra, must be used in reverse. As it is said, in the treatises of the great teacher, when practicing the generation stage, this method of expelling the womb is used, and it is also in common with the profound meaning of Guhyasamaja. According to this tradition, it is also said that the outer and inner appearances are simultaneous, but it is not absolute. If it is generated according to the Lhasa Bon (place name) in the sky realm, then the above-mentioned four bodhi generations are complete. According to the usual saying, it is the limb of wisdom entering and empowerment, writing letters, and dissolving into bindu is emptiness bodhi, so the three limbs are complete. The first of the two in the fourth is that the blessing is three, that is, mixing the three messengers in an instant, merging the wisdom being, and sealing the empowerment. The first is that, like the wisdom being, the visualization of inviting and merging is not done, but instead, one generates pride in those that one has cultivated, inseparable from the other two messengers. For example, one visualizes that the Khandakapala and Rabjumma on the crown of the head of one's own body mandala are the same entity as the two of the outer mandala. This ga, the two field-born ones residing in the external realm of Pūlīramalāyana (place name) are real. These two are inseparable, this ga, residing in the innate realm of Dharma, the nature of the Sambhogakaya, those two are real. Thus, one holds the pride of faith. The four messengers at the time of the classification of mudras are gathered here, and their lineage-born, place-born, and end-born are also included in this field-born. For those who cultivate themselves, in this occasion of the three combinations, it is named mantra-born. Generally speaking, the mantra-born that appears in the Chakrasamvara category is the general term for place-born and end-born. That is, at the time of Om (藏文：ཨོཾ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：嗡), Ah (藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：啊), and Hum (藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽), all three heroes and yoginis of the three places are visualized as three messengers. With Sarvabuddhayogini Kaya etc., one visualizes as an inseparable entity. With this, the heroes and yoginis of the field quickly bless, and the gathering of mantra-born can be obtained immediately in any way. At the time of practice, it becomes the cause of obtaining the innate gathering, which is one of the deepest differences of the generation stage that is not found in other tantras. Some think of the three messengers