Chinese
是以外缘而发出的。而且，十四条根本堕罪，大多是从不共同的因，即不恭敬中产生的，为了对治它，所以特别强调守护誓言的方法。第四，有些人认为，这个续部的规矩不需要实修，如果只考虑有相的修法，或许还可以，但一般来说，不实修就想获得殊胜的果位是不可能的。还有些人认为，这个续部没有讲实修，这也是不了解续部意义的表现。因此，一般来说，下部所有能显示圆满次第的，都需要偏向实修方面。特别是金刚瑜伽母等，『种种形相之中，瑜伽士自身显现。』这样显示了有相的实修。『对于一切欲望皆受用。』等三句偈颂显示了无相的实修。『瑜伽与睡眠完全相应』，这样也暗示了非常无相的实修。『善于结合大幻化。』等等，以及『一切庄严皆圆满。』等等，改变有相无相的装束，显示了仪轨的次第。『恒常利益有情。』到『与瑜伽母一同结合』之间，显示了实修的行为。其他窍诀中，也认为显示了包括时间和方位的，如『胜于一切方位』等三种实修的规矩。因此，显示实修的经文虽然简短，但意义却非常广博。第五，正文的续部讲解和窍诀中没有明确记载，在吉祥黑汝嘎获得成就者争论的时代，作为一切众生唯一的救护者，在印度南方续部出现的成就者寂静藏的窍诀，简单地说，就是无论是否生起圆满次第的证悟，如果生起次第获得稳固，就是行于资粮道。不修生起次第，通过圆满次第也能行于资粮道和中等暖位，但要获得大的暖位，就必须修持生圆二次第。这段话是确定为无上乘的教言。其中，天神和财神乾闼婆等，以及事业
English
It is thus emitted by external causes. Moreover, the fourteen root downfalls mostly arise from uncommon causes, namely, disrespect. To counteract this, special emphasis is placed on the method of guarding vows. Fourth, some people think that the rules of practice in this tantra are not necessary. If one only considers practices with characteristics, it may be possible, but in general, it is impossible to attain the supreme fruit without practice. Some also think that this tantra does not teach practice, which is a sign of not understanding the meaning of the tantra. Therefore, in general, all that reveals the completion stage of the lower gate needs to be oriented towards practice. In particular, Vajrayogini and others, "In various forms, the yogi manifests himself." This shows the practice with characteristics. "Enjoying all desires." These three verses show the practice without characteristics. "Yoga is perfectly united with sleep," which also implies the very non-characteristic practice. "Skillfully combining the great illusion." And, "All ornaments are complete." And so on, changing the appearance of characteristics and non-characteristics, showing the order of rituals. "Always benefiting sentient beings." From "Always benefiting sentient beings" to "Uniting with the Yogini," the actions of practice are shown. In other instructions, it is also considered that the rules of the three practices, including time and direction, such as "Victorious over all directions," are shown. Therefore, although the text showing practice is short, the meaning is very broad. Fifth, it is not clearly recorded in the main tantra commentary and instructions. In the era when the Siddha Heruka was arguing, as the only protector of all beings, the instruction of the great Siddha Shanti Garbha, who appeared in the southern tantra of India, is simply that whether or not the realization of the completion stage arises, if the generation stage is stable, one is traveling on the path of accumulation. Without practicing the generation stage, one can also travel on the path of accumulation and the middle heat through the completion stage, but to obtain great heat, one must practice both the generation and completion stages. This statement is determined to be the instruction of the unsurpassed vehicle. Among them, gods and wealth-owners, Gandharvas, etc., and actions.
Chinese
并且小的成就者们，主要显示了资粮道的功德。特别是暖位，由“瑜伽母的成就结合，立即产生真实的信心”所显示。顶位，由“一切都不能看见”等所显示。忍位，由“因此此智慧是秘密的，没有不明显的文字”所显示。按照顺序，获得能力，成就智慧之神，八十自性的分别念清晰止息。殊胜法是四时完全结合，乃至从九门产生的物质之间，以究竟的解说，显示见道的现证和究竟的现证两者，最初的结合暗示了这一点。由“长寿精进大”等，显示了秘密行为的利益，由“天眼”等，显示了疯狂行为的果报，由“他的寿命”等，显示了普贤行为的利益。由“如来的一切光荣”等，显示了战胜一切方位的行为的利益，像这样经常等是行为的时间差别。从夺取一切成就开始，到从音乐产生的智慧之间，以及“结合一切瑜伽母的母”开始，到“瑜伽自在者作明”之间的如字面解释，显示了获得双运的功德。其他的利益是，生起次第和，证悟空性等一切的利益。第三，果续的分类是，果续真实，是圆满佛陀的果位，共同的成就和事业，虽然不是果续真实，但是因为是其顺品，所以在此处解说。其中，那些微小的成就和，事业的自性是方便续，因为是使修行者圆满福德资粮的道路。与果续相顺的理由是，因为是暂时的果实，并且自身远离努力，获得安乐果位的地位，毫不费力地成就众生的利益。对此进行分类，小果八事业，中等
English
And the small accomplished ones, mainly show the merits of the path of accumulation. In particular, the heat stage is shown by "The accomplishment of the union of Yoginis, immediately generates true faith." The peak stage is shown by "Everything cannot be seen," etc. The forbearance stage is shown by "Therefore, this wisdom is secret, there are no unclear words." In order, obtaining abilities, accomplishing the wisdom deity, the clear cessation of the eighty self-natures of discrimination. The supreme Dharma is the complete union of the four times, and between the substances arising from the nine gates, with the ultimate explanation, it shows both the direct realization of the seeing path and the ultimate direct realization, the initial union implies this. By "Long life great diligence," etc., it shows the benefits of secret conduct, by "Divine eye," etc., it shows the result of mad conduct, by "His life," etc., it shows the benefits of Samantabhadra's conduct. By "The glory of all the Tathagatas," etc., it shows the benefits of the conduct of conquering all directions, like this, constantly, etc., is the difference in the time of conduct. Starting from seizing all accomplishments, up to the wisdom arising from music, and starting from "The mother who unites all Yoginis," up to "The Yogic自在者 makes clear," the literal explanation shows the merits of obtaining union. The other benefits are the benefits of all such as the generation stage and the realization of emptiness. Third, the classification of the result continuum is, the actual result continuum is the state of complete Buddhahood, the common accomplishments and activities, although not the actual result continuum, are explained here because they are in accordance with it. Among them, those subtle accomplishments and the nature of the activities are the means continuum, because it is the path that makes the practitioner complete the accumulation of merit. The reason for being in accordance with the result continuum is that it is a temporary fruit, and one is free from effort, obtains the position of the state of bliss, and effortlessly accomplishes the benefit of sentient beings. Classifying this, small fruit eight activities, medium
Chinese
共同的八成就，是伟大的殊胜成就。第一是，愚昧和僵化，杀害和驱逐等等，控制和勾招的事业等，这是六个，还有嫉妒和昏沉，这便是八个。六种盔甲的事业集合，也大多包含在控制和勾招两种事业中，一部分则归于杀害。第二是，能变幻眼花缭乱，也能在空中行走。做其他城镇等的事情，隐身和任何事情都可以。同样也能在地下行走。能转变持明转轮，不死亡且不衰老，是瑜伽幻化的明智。以此能变得无病。将“不衰老”和“无病”合二为一，称为息灭疾病的成就，这样便是八个。第三是，本体是四身，特点是五智。第一是，如何赐予三身殊胜，以及甚深佛陀的教法。这是总的指示，佛陀菩提寂静处，这是法身，彼者成就无上，这是自性身，一切庄严皆圆满，等等是对究竟的阐述，这是报身，恒河沙数诸佛，这是化身，大金刚持，等等，也指示了区分的基础——大乐身。第二是，能成为具足自生五智，以及心和无心，心的自性等等所指示的，此处事业是五道利益的显示，一切都将广说，仪轨的方法是显示各种各样，是说诸天女心中所想。这也指示了果的传承，也通过礼敬来指示。前三句诗指示了三身五智，其余部分则清晰地指示了事业。此处仅仅指示了阐述的门径，至于道路的总体和特殊的详细分析，需要通过获得上师的口诀来理解。现在将稍微讲述一下，在上述所说的一切中，通过教证和理证所成立的结论：嗡（藏文：ཨོཾ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：嗡）
English
The eight common siddhis are the great and supreme siddhis. The first is: ignorance and rigidity, killing and expulsion, and so on, the activities of control and attraction, these are six, and jealousy and lethargy, these are eight. The activities of the six armors are mostly included in the two activities of control and attraction, and some parts are included in killing. The second is: being able to create dazzling illusions, and also being able to walk in the sky. Doing things in other towns, etc., invisibility and anything is possible. Similarly, one can also walk underground. One can transform into a vidyadhara chakravartin, without death and without aging, it is the wisdom of yogic illusion. With this, one can become free from disease. Combining "no aging" and "no disease" into one, it is called the siddhi of pacifying diseases, thus there are eight. The third is: the essence is the four bodies, and the characteristics are the five wisdoms. The first is: how to bestow the three supreme bodies, and the profound teachings of the Buddha. This is a general instruction, the peaceful abode of Buddha's enlightenment, this is the Dharmakaya, that which achieves the unsurpassed, this is the Svabhavikakaya, all ornaments are completely perfect, etc. are the ultimate explanations, this is the Sambhogakaya, Buddhas as numerous as the sands of the Ganges, this is the Nirmanakaya, the great Vajradhara, etc., also indicate the basis of distinction - the Mahasukha body. The second is: being able to become endowed with the five self-born wisdoms, and what is indicated by mind and no-mind, the nature of mind, etc., here the activities are the display of the benefits of the five paths, everything will be explained in detail, the methods of rituals are the display of various kinds, it is said that the goddesses think in their hearts. This also indicates the lineage of the fruit, and it is also indicated through prostration. The first three verses indicate the three bodies and five wisdoms, and the remaining parts clearly indicate the activities. Here, only the entrance to the explanation is indicated, as for the overall and special detailed analysis of the path, it needs to be understood by obtaining the oral instructions of the guru. Now I will briefly talk about the conclusions established by scriptural and logical proofs in all that has been said above: Om (藏文：ཨོཾ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：嗡)
Chinese
顶礼佛与空行母！ 因为是识的对境， 所以一切事物无自性。 因为事物不可能存在， 所以怎么会有非事物呢？ 从世俗的量来说， 如果显现的事物不存在， 仅仅是分别念所安立的， 更何况不显现的非事物呢？ 从事物和非事物中解脱的， 无二智慧恒常存在。 因为从不变异的缘故， 所以这是常恒不变的。 因为唯有智慧才能体验， 所以胜者说这是胜义谛。 因为不欺骗意识， 所以不是虚假的。 不被时间和地点所限制， 也不是声音和分别念的对境， 不畏惧对治，也不是决定性的， 不被世俗的知识所体验， 也不是分析的对境。 因此，这是虚假的安立。 因为远离八种特征， 所以这才是真谛。 因为舍弃了八种戏论的相， 所以无有戏论，也无有相。 所知自性的实相， 被认为是超离思维，不可言说。 所谓因的传承、方便的传承、果的传承， 就胜义而言，三者本体一。 仅仅是所知自性的实相。 就世俗而言，三者是不同的。 基之自性与道之法性， 以及果之殊胜义谛佛陀三者， 仅仅是就法而言的名称安立不同， 本体一，也没有阶段的差别。 各种轮回之法的因的传承， 修持方式的体验方便的传承， 获得光明，显现于他者的果的传承， 这三者仅仅是世俗。 因为法性光明、空性和安乐的缘故， 道也是观修本尊、空性和安乐。 如此观修，法性如是的， 清净垢染，就是显现的果。 如幻王以幻王， 摧毁的比喻反复宣说一样， 所净化的世俗，能净化的世俗， 被认为是获得果，也是世俗。 因为自性清净是胜义谛的缘故， 在那清净中，成为完全清净， 证悟自性的具有二种清净， 也是胜义谛，不是世俗。 分别念所安立的本尊， 以及心所造作的空性，