Chinese
说“歌是没有的，舍弃了声音和非声音。”因此，祈请远离歌声的策动，从五种现证菩提中，能依所依同时生起，称为如卵生般的生起次第。第二是忆念三十七道品之清净。第三是观想内在声音之理，或以刹那间的大盔甲，明观身体坛城。第二方面，混合三使者为刹那形象之口诀，迎请智慧眼，灌顶广布，供养赞颂，修持大瑜伽。第三是后，忆念念诵和装饰等之清净。穿戴盔甲并进入座间之事业等。此生起次第之理，在解释续部中非常清楚，但根本续部中以何所示呢？即彼十之分类也极适合此理，特别是“拉登（རྭ་སྟེང་，Ra teng）各种莲花之，中心生出阿黎嘎黎（ཨཱ་ལི་ཀཱ་ལི་，ākali）。中脉之主宰调伏，金刚铃拥抱身。二十四处（《ཛཾ》+ཕྱད་）之外，勇士瑜伽母众围绕。吉祥黑汝嘎大王，应修持最胜之果位。所有勇士和瑜伽母，连同眷属居于中央，一切喜悦且无二，是施与收摄者。”清楚地显示了。依铃之理，三轮之坛城成就，坛城诸尊成就。不识彼之自性者，认为应作为法器。如是说，身体自身安住于能依所依之坛城清净中，身体的所依处二十四处是，三轮之坛城和，脉和明点等之坛城之诸尊成就。如是安住于地之清净状态，然不识彼之自性者，为了作为法器之故，必须进行灌顶等。是此之意义。修持此义时，分为前行、正行、后行三者。第一是加持所依和积累福德资粮。第二方面，共同的三身结合为道用之理，和不共的三身。
English
It is said, "Song is non-existent, abandoning sound and non-sound." Therefore, the supplication is free from the instigation of song. From the five Abhisambodhis, the dependent and the relied arise simultaneously, which is called the generation stage like being born from an egg. The second is to remember the purity of the thirty-seven factors of enlightenment. The third is to contemplate the inner sound principle, or to visualize the great armor of an instant, clarifying the mandala of the body. In the second aspect, mixing the three messengers is the oral instruction of the momentary form, inviting the wisdom eye, extensively bestowing empowerment, offering praise, and practicing great yoga. The third is the aftermath, remembering the purity of recitation and ornaments, etc. Putting on armor and engaging in activities during session breaks, etc. This system of the generation stage is very clear in the explanatory tantras, but what does the root tantra show? The classification of the ten itself is very suitable for this system, especially, "From the various lotuses of Ra Teng, the center gives rise to Āli Kāli. The lord of the central channel subdues, the vajra bell embraces the body. The twenty-four places (《ཛཾ》+ཕྱད་) outside, surrounded by a gathering of heroes and yoginis. The great king Śrī Heruka, should meditate on the supreme state. All the heroes and yoginis, together with their retinue, reside in the center, all joyful and non-dual, are the givers and receivers." It is clearly shown. According to the bell system, the mandala of the three wheels is accomplished, and the deities of the mandala are accomplished. Those who do not know its nature, think that it should be used as a vessel. As it is said, the body itself abides in the purity of the mandala of the dependent and the relied, the twenty-four places of the body's support are, the mandala of the three wheels, and the deities of the mandala of the channels and elements are accomplished. Thus, even though it abides in the state of the purity of the ground, those who do not know its nature, for the sake of being a vessel, empowerment and so on must be performed. This is the meaning. When practicing this meaning, it is divided into three: preliminary, main, and subsequent. The first is to bless the support and accumulate the accumulation of merit. In the second aspect, the method of combining the common three bodies for the path, and the uncommon three bodies.
Chinese
这是修持母续的方法。第一，在融入修持处之后，观想身语意三者无别之体性。修持空性即是修持死亡。从那之中刹那间使根本身显现，如同中阴身一般，一切肢体刹那间成就。之后使身坛城显现，先前脉、气、明点的运行没有显现，受生之后粗大的部分全部成就。与此相同，修持身体的坛城即是修持。第二，与先前相同，然而没有外坛城。观想根本身是化身，身坛城是报身，北方的清净是法身，这是修持之道。此处的某些身坛城也作内部声韵的生起，见到没有相违。其中内部声韵是顶轮的明点和脐轮的拙火在心间相遇之义，也称为身内的现证菩提。支分如同混合三使者以下，与鲁伊巴相同。第三，念诵、收摄坛城、披甲，忆念三清净，以此进入座间。如此，具有精进者应当努力修持此道。即使如此，这个至高无上的乘，不确定是否会成为种姓、形貌、听闻、精进和具有障碍之心的众生的修行处。这是为什么呢？这是因为，这仅仅是与必定极其迅速的善道相遇，并发愿的福德果实完全成熟之人的修行处。那些没有福分，自诩为大智慧者的人，完全舍弃了这个乘。有些人甚至完全放弃了持明者的法藏。大多数人只是口头上恭敬而已。在这个乘中，从最初的灌顶开始，直到最后的现证圆满菩提之间，由于出现了许多不善巧的、相违的行持，因此认为这是圣者独有的修行处而舍弃了其意义。还有许多人，在没有证悟实相的情况下，做出相违的行持，从而被引入悬崖。
English
This is the method of practicing the Mother Tantra. First, after merging into the place of practice, contemplate the nature of the inseparability of body, speech, and mind. Meditating on emptiness is practicing death. From that, in an instant, make the fundamental body manifest, just like the intermediate state body, all limbs accomplished in an instant. Then, make the body mandala manifest. Previously, the movement of the channels, winds, and bindus was not manifest. After taking birth, all the gross parts are accomplished. Similar to this, meditating on the mandala of the body is practice. Second, it is similar to the previous ones, but without the outer mandala. Contemplating the fundamental body is the Nirmanakaya, the body mandala is the Sambhogakaya, and the purity of the north is the Dharmakaya, which is the path of practice. Some of the body mandalas here also generate the inner sound and form, seeing no contradiction. Among them, the inner sound and form is the meaning of the bindu of the crown chakra and the tummo of the navel chakra meeting in the heart, also called the inner manifestation of enlightenment. The limbs, such as mixing the three messengers and below, are similar to Lui-pa. Third, recitation, withdrawing the mandala, donning armor, and remembering the three purities, one enters the session break. Thus, those with diligence should strive to practice this path. Even so, it is uncertain whether this supreme vehicle will become the practice of those with lineage, form, hearing, diligence, and obscured minds. Why is that? This is because it is only the practice of those who have met with the good path that is certainly very swift and whose fruits of merit from making aspirations have fully ripened. Those who are without fortune and boast of great wisdom completely abandon this vehicle. Some even completely abandon the treasure of the Vidyadharas. Most people are merely respectful in words. In this vehicle, from the initial empowerment to the final manifest complete enlightenment, because many unskilled and contradictory actions have appeared, they abandon its meaning, thinking that it is the practice of the noble ones alone. Furthermore, many others, without realizing the true nature, perform contradictory actions, thereby being led to the precipice.
Chinese
也得见啊！所有续部之王是，诸佛菩萨众生唯一道，誓言续部母续百千万，十六小邦围绕于其旁。因此深广之道，对于善根完全串习者，是能增长的。此处说：于诸净土大海中，享受安乐者，引导之殊胜导师诸佛菩萨众，以及瑜伽母众，连同瑜伽自在母，十方如尘数的一切，彼等一切之唯一入口是，甚深之究竟乐空双运，以及广大的自心清净坛城，深广双运俱生起，无上乘之道的精华，赐予众生佛果者，具缘恭敬上师者于此生，以二成就之富饶作吉祥。纵然于三无数劫中，勤苦精进，亦不能获得究竟圆满之果，其他唯欲自身解脱者，以修空性仅能成就小菩提。甚至对自己儿子也缺乏慈爱，彼等具足殊胜慈悲的圣者们，自身无乐，他人亦不得解脱，如孩童般极其可耻。荷负一切众生重担的大智者们，务必于此金刚乘中努力。若未现证一切智智，利益众生也仅是少分而已。对于成为父母者，即使一天的痛苦，菩萨亦不能忍受，如今明明有成佛之机，为何要拖延至无尽劫？自己追求安乐的同时，今生获得无上菩提安乐道，必定修持此道，若对此心生畏惧，而倾向于融入无余法界，这太奇怪了！如是，对于诸佛之源金刚乘，极为明晰的分别解说就是：断除众生因愚昧而流转的无明黑暗，极明了地照亮殊胜的圣道。对此生起任何稀奇之想，极其欢喜，擅长表演舞蹈的持水童子们，反复敲打四方的大鼓，以及普光明亮的少女们，献上鲜花。
English
Also see! The king of all tantras is, The only path for all Buddhas and Bodhisattvas, Vow tantra, mother tantra, hundreds of millions, Sixteen small kingdoms surround it. Therefore, this profound and vast path, For those who are completely familiar with the roots of virtue, it is to be increased. Here it is said: In the pure land seas, those who enjoy happiness, The supreme guide, Buddhas and Bodhisattvas, And the assembly of Yoginis, together with the Yogini自在母, As many as the dust of the ten directions, The only entrance for all of them is, The ultimate union of bliss and emptiness of the profound, And the vast mandala of pure self-mind, Profound and vast union arises simultaneously, The supreme essence of the path of the unsurpassed vehicle, Those who bestow the fruit of Buddhahood on sentient beings, Those who are fortunate and respectful to the Guru in this life, Make auspiciousness with the wealth of the two attainments. Even if you endure hardships and toil for three countless eons, You will not attain the ultimate perfect fruit, Others only want to liberate themselves, By meditating on emptiness, you can only achieve small Bodhi. Even lacking love for one's own son, Those noble beings with supreme compassion, Since they themselves have no happiness and others are not liberated, They are as shameful as children. Great wise ones who bear the burden of all beings, Be sure to strive in this Vajrayana. If omniscience is not manifested, Benefiting beings is only a small part. Even one day of suffering for those who have become parents, Bodhisattvas cannot bear it, Now that there is an opportunity to become a Buddha, Why delay for endless kalpas? While pursuing one's own happiness, In this life, the path of unsurpassed Bodhi and happiness, Be sure to practice this path, if you are afraid of this, And tend to merge into the realm of no remainder, this is strange! Thus, the explanation of the source of all Buddhas, the Vajrayana, which is extremely clear, is: Cutting off the darkness of ignorance that causes beings to wander in delusion, Clearly illuminating the supreme noble path. Having any strange thoughts about this, being extremely happy, The water-bearing youths who are good at performing dances, Repeatedly beat the big drums of the four directions, and the bright girls, offer flowers.
Chinese
何物皆持美鬘串，异时沉睡意之水藏中，屡屡入眠梦之大船，于金刚亥母道途上，幡扬洁白吉祥之征，施予众生所欲，充满难得之宝，此能遣除三有贫乏，一切功德聚之方全面广布，乃是增长无上智慧之殊胜财富。智慧日光明虽微弱，然从昔时胜妙母所出，乃是殊胜福德之夏生鬘。以贤善清凉甘露滴加持，此自心意，定为欲求解脱者之，极清净之普基田地中，定能生出遍主庄稼之，甚深且广大的，如理善说教言雨流之，一切生源所成奇妙事。一切成就者皆敬奉，诸多圣者皆欢喜受用，神变不断之处所，于吉祥达隆塘中宣说。若说殊胜乘之诸义，则摄于基、道、果之中。一切法自心根本即是空性。心乃明空乐受相续不断。心之显现显为器与身。蕴界处等所显现者，自性乐空乃是法身近取因之类。种种显现乃是坛城轮之因。体性自性变化无常。此我视之为因之相续。灌顶之智慧乃是不共之门。此生以及轮回之安乐亦是，不知自性如孩童见幻。为自利而奔波，无惭无愧心胸狭隘者，见此定能从轮涅二者中解脱。此乃显密共通道之门。以灌顶于相续中播下善根，示现平凡显现粗分之受用，生起显空乐之次第。显现乃有分别之空性或心所造作，乐亦不稳固有执故低下。脉气明点内之命勤作，具相喜乐之地外之，以有戏论为主之基与大手印，第五之特征具足拙火炽燃，有相无相主要为无戏论，自性有无是
English
Holding whatever beautiful garland, at another time, into the water treasury of the deeply sleeping mind, again and again enters the great ship of dreams, on the path of Vajravarahi, the banner waving pure white auspicious signs, bestowing desires to beings, filled with rare jewels, this completely eliminates the poverty of the three realms, completely spreading all directions of the accumulation of qualities, it is the supreme wealth that increases unsurpassed wisdom. Although the light of the sun of wisdom is weak, it comes from the excellent mother of the past, it is the summer-born garland of supreme merit. Blessed with auspiciousness by the drop of cool nectar of good fortune, this mind of mine, certainly for those who desire liberation, in the field of the supremely pure all-ground, it will surely produce the crops of the all-pervading lord, the deep and vast, the source of all the well-spoken teachings, like a rain of words, from which wondrous things arise. All accomplished ones revere it, many holy ones enjoy it with joy, the place where miraculous powers never cease, is spoken in glorious Taglung Tang. If all the meanings of the supreme vehicle are explained, then they are included in the ground, path, and fruit. All dharmas, the root of one's own mind, is emptiness. The mind is clear and empty, bliss continues without interruption. The appearance of the mind appears as vessel and body. Whatever appears as aggregates, elements, and sense bases, its nature is bliss and emptiness, which is the kind of cause for the Dharmakaya. The various appearances are the cause of the mandala wheel. Essence, nature, change, and impermanence. This I consider to be the continuum of cause. The wisdom of empowerment is the uncommon door. This life and the happiness of samsara are also, not knowing their nature like children seeing illusions. Striving for self-interest, shameless and narrow-minded, seeing this, one will surely be liberated from both samsara and nirvana. This is the common door of the sutras and tantras. By empowerment, the roots are planted in the lineage, showing the order of arising appearance, emptiness, and bliss, which is the enjoyment of ordinary coarse appearances. Appearances are conceptual emptiness or created by the mind, and bliss is also inferior because it is unstable and attached. The life force within the subtle channels and drops, the ground of joy with signs outside, with elaboration as the main basis and Mahamudra, the fifth characteristic is complete with the blazing of inner heat, with and without characteristics, mainly without elaboration, the nature is existence and non-existence.