English
When entering the practice to attain the union of bliss and emptiness, do not rely on anyone other than a mantra-born female messenger, as that would become an obstacle. Therefore, it is said that only a single messenger is needed. After attaining the field-born union of bliss and emptiness, one can rely on both. The practice of the female messenger is one method. Alternatively, one can engage in recitation while remaining there. Obtaining food is the second method. Thus, one practices with yakshinis and others as mudras, who provide food and other things for oneself, which is the second method. The third is, as stated in the root tantra: "The tongue is thick, the eyes are reddish-yellow, rough, and the hair is reddish-yellow." Such as the four types of lotus-like women, and the general characteristics are: "For all accomplishments, the commonality is that one always delights in recitation and asceticism, possesses mindfulness and correct wisdom." And, "The empowerment obtained from the lineage of the lama is skilled in mantras, and is correctly explained among the messengers. The mudra is skilled in union and conduct, gives generously without attachment, and possesses discipline. Wisdom, born from causes, is completely perfected." It is said that a woman who has faith in mantras and possesses mindfulness, who has obtained vows through empowerment from the lineage of the lama, and who has well-cultivated the union of the two stages of samadhi, who delights in generosity, has little attachment to the distractions of desirable qualities, who enjoys without obstruction in all realms, who is capable of practicing great bliss, who possesses the discipline of guarding the root gate of the mantra tradition, and who has the ability to fully generate the cause of wisdom for the practitioner, is the characteristic of the mudra who is the companion of both action and wisdom, the female messenger obtained through training. The characteristics of the female messenger have been briefly described. Here, the difference between entering and withdrawing from the mudra is as follows: Even if the path of yoga is mastered, merely obtaining the oral instructions can bind the kunda (kunda, Sanskrit kunda, a type of flower, metaphor for bindu), so one can rely on it from the very beginning of practicing the path. However, in general, except for the initial empowerment, one temporarily relies on yoga, and until the change is prevented, one does not rely on karma mudra, which is the initial entry. Then comes the withdrawal. From that boundary, one enters the mudra in order to obtain supreme wisdom, and withdraws according to circumstances from preventing the change until one does not rely on samsara.
Chinese
也是有的。然后，从修行的手印中返回，进入空行母的集会是：在加行道的行为阶段，从决定的手印中返回，以各种化身进入，直到双运。在加行道的行为阶段，也有从决定的空行母中返回，进入无偏的状态。在两个现观菩提的阶段，进入那个和那个的究竟手印，并从其他中返回。进入和返回也主要是进入和返回，而不是完全进入。第三是，根本续中说：“解脱之义和为彼义，誓言即是行持。”因此，必须要有为了自己解脱和众生解脱而进入行持的唯一想法。如果为了显示自己优秀，或者为了追求食物、饮料、衣服等而进入行持，那是不允许的。《律生》中说：“财物和妻子，以及生命，贫穷并施舍，从这三个束缚中解脱后，应恒常行持。”意思是，没有对受用的执着，对众生有大悲心，以及自己的身体已经完全布施给一切众生的心，这五种想法的激发。嘿日嘎续中说：“给予身体的布施后，之后清净地行持。”这里将身体布施给众生的意义是，在没有获得殊胜神通之前，不是切割身体并布施，而是身体的任何微小行为，乃至呼吸的出入，都观想是为了救度一切众生，这就是将身体布施给众生的意义。第四是，如果是生起次第的行为，那么不离地修持守护本尊瑜伽的轮和盔甲，以及以信解将一切动静显现观为三清净的自性。如果是圆满次第的行为，那么在所有座间和座后，都要在所有乐空无二的智慧显现上盖章。如云：“早晨早起心清净，做完所有事业后。”等等圆满次第的修习，以及根本续中说：
English
It also exists. Then, returning from the mudra of practice and entering the assembly of the field messengers is: In the stage of conduct of the path of joining, returning from the determined mudra, entering with various emanations is up to union. Also, in the stage of conduct of the path of joining, there is also returning from the determined field messengers and entering into an impartial state. In the stage of the two manifest enlightenments, entering into the ultimate mudra of that and that, and returning from others. Entering and returning are also mainly entering and returning, not completely entering. The third is, as stated in the Root Tantra: "For the sake of liberation and for that purpose, the samaya itself should be practiced." Therefore, it is necessary to have the sole intention of entering into practice for the sake of one's own liberation and the liberation of all sentient beings. It is not permissible to enter into practice with the intention of showing oneself to be excellent, or of seeking food, drink, clothing, and so on. As stated in the Vinaya Source: "Wealth and wife, as well as life, being poor and giving, after being liberated from these three bonds, one should always practice." It means having no attachment to enjoyment, having great compassion for sentient beings, and the mind of having completely given one's own body to all sentient beings, which are inspired by these five thoughts. As stated in the Hevajra Tantra: "Having given the giving of the body, afterwards practice purely." Here, the meaning of giving the body to sentient beings is not cutting and giving the body before obtaining supreme siddhis, but any small action of the body, even the movement of breathing in and out, is visualized as being for the purpose of liberating all sentient beings, which is the meaning of giving the body to sentient beings. The fourth is, if it is the practice of the generation stage, then meditating inseparably on the wheel and armor that protect the deity yoga, and viewing all moving and unmoving phenomena as the nature of the three purities with faith. If it is the practice of the completion stage, then in all sessions and intervals between sessions, one should seal all appearances of the non-dual wisdom of bliss and emptiness. As it is said: "Rising early in the morning, the mind is pure, after doing all the work." And so on, the meditation of the completion stage, and as stated in the Root Tantra:
Chinese
之后清晨早起，安住于清净的意念中，请求上师给予行持的许可。正如《律生经》中所说：“如是获得上师的教言，应当恒常修持。”《喜金刚》中也说：“为了舍弃无间地狱之因，向成就的上师敬献显现的顶礼。”如是获得许可后，安住于本尊瑜伽，将五肉五甘露涂于身上等物品，以及三盔甲等，以本尊咒语进行净化。见到上师和本尊时，应当顶礼并念诵根本咒，舍弃执著好坏为庸常的心。如根本续中所说：“若见上师勇士尊，修行者当诵此咒，见而又见皆欢喜，根本咒之秘密咒，勇士七字之字母，执持彼者所作者，嗡（藏文：ཨོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡）和吽（藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）之差别分，彼等努力而作礼，供养诸佛等一切。”如是说。第七，有些人通过观想思维的方式享用上等、中等、下等三种欲妙，但实际上作为所依的是好的地方。如此说是不善加观察。即使认为坏的地方不能增上安乐，但似乎没有理解到一切显现都成为安乐助伴的关键。此外，经部中说以不分别的心对好坏一切平等享用。此续中也说：“当于一切种姓行，食非食间莫分别，于彼之中无有别。”《喜金刚》中也说：“悦意不悦意，莫起分别念，于食与非食，如是饮与非饮，行与非行者，咒师莫分别。”如是说，以及说应食用一切不净之物等，应当知晓。第八，八关斋戒等，以及其他。如根本续中所说：“所表之物不应置，不应嗔恨具誓者，不应越于灌顶事，当与其一同安乐。”如是不越于盔甲，或不置放供品，是生起次第之
English
Then, rising early in the morning and abiding in a pure state of mind, one should request permission from the guru to practice. As it is said in the *Vinayasamuccaya*: "Having received the guru's instructions in this way, one should constantly meditate." It is also said in the *Hevajra Tantra*: "In order to abandon the cause of the Avīci hell, I prostrate to the accomplished guru." Having received permission in this way, one should abide in the yoga of the deity, applying the five meats and five amṛtas to the body, as well as purifying the three armors and other things with the deity's mantra. When seeing the guru and the yidam, one should prostrate and recite the root mantra, abandoning the mind that clings to good and bad as ordinary. As it is said in the root tantra: "If the practitioner sees the heroic guru, he should recite this mantra. Seeing and seeing again, he is always delighted. The secret mantra of the root mantra, the seven syllables of the hero, whoever holds them, distinguishes between Oṃ (藏文：ཨོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡) and Hūṃ (藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽). He should diligently prostrate to them and make offerings to all the Buddhas and so on." So it is said. Seventh, some people enjoy the three kinds of desirable objects, superior, middling, and inferior, through the means of contemplation and thought, but in reality, they rely only on good places. To say this is to not examine well. Even if one thinks that bad places cannot increase happiness, it seems that one has not understood the key point that all appearances become companions for happiness. Furthermore, the tantras say that one should equally enjoy all good and bad things with a non-discriminating mind. In this tantra, it is also said: "One should practice with all castes, and not discriminate between what is edible and what is not. There is no difference in that." It is also said in the *Hevajra Tantra*: "Do not create discrimination between pleasant and unpleasant. One should not cling to mere attachment. The mantra practitioner should not discriminate between eating and not eating, drinking and not drinking, going and not going." So it is said, and one should know that one should eat all impure substances and so on. Eighth, the eight vows and so on, and others. As it is said in the root tantra: "One should not place symbols, one should not be angry with those who have vows, one should not transgress the empowerment, one should be happy with them." Thus, not transgressing the armor, or not placing offerings, is the generation stage of
Chinese
修行的时候，不嗔恨有誓言的人，除了灌顶的誓言之外，不违越其他誓言，四个时辰都和手印一起修习安乐，这是三者。以上所说的会供的三种清净。从《律源》中说：“贪欲嗔恚与恐惧，有情愚痴慢当舍，恒常断常及彼等，如是法规集亦舍。”又说：“呵责与显扬之慢，赞叹以及诽谤舍，恒常无贪亦无喜，一切皆住共同性。”又说：“自他自性之方式，当住无有怀疑处，无有贪欲之行持，稍微贪欲皆当行。”如是舍弃贪欲等八种烦恼，和五种障碍永不相伴，断常之见，对于教理不执着思择的行为，对于赞扬和诽谤等不喜不喜欢，对于他人也守护不掺杂非共同的珍爱执着之心，不怀疑，以无有执着的态度做一切想做之事，以及《桑布扎》和《黑汝嘎》中也说：“ निश्चितमभिमुखो देवो न योऽसौ वज्रसत्त्वोप्यसौ । शतक्रतुकल्पोऽपि विनाशं नैव याति सिंहवदाचरेत् ॥ 确定现前非天，纵然是金刚萨埵，纵然是帝释天，也不仅仅是毁灭，当如狮子般行持。”以及《律源》中也说：“当舍一切诸需求，瑜伽行者如狮行。”如是说，对于任何事情都无有恐惧地进入，食物以及饮料等，如是获得而享用。又说：“火供供养苦行具，咒语以及禅定舍，誓言律仪皆解脱。”如是享用一切，舍弃火供等外在的行为，没有日期和星宿的分别念，一定舍弃食物的誓言等，从身语的律仪中一定解脱，另外羞耻和沮丧以及普通的睡眠都要舍弃，这是一切行为的誓言，特别是安住于左道的行为，诛杀没有信仰等恶毒之人，秘密行持的时候，咒语以及如是手印。