Chinese
也。 心不转为他，若对贪欲女行欲事，则能成就欲乐与解脱。僧众之轮，若对僧人，加以禁止，则以咒行调伏之。若无主尊之所调伏，或成居家士为主。断绝一切之居家士何在？梵行上师之秘密灌顶，及弟子之智慧，于初业者真实遮止，于彼明智者无罪而说。此乃边际之明示。轮之供养等，僧人与居家士不应有差别，三者之中，僧人为最胜。二十一、以欲乐为道之修持品第三。 第四、真实义智慧，乃诸佛之唯一道。非是业缘之安乐，乃是生起之安乐世间，不依于真实之蕴聚。见及因缘之暂起，具有贪执，辛苦且勤作，以其遍布于身之近取。非是自性无漏任运成，亦非是周遍。此乃心之自性安乐，然有分别之空性亦非是，以其具有分别故，显现为二。是故远离真实义。于愚昧亦能摧坏一切所作，若愚昧，何须说观甚深？官能乃近取之境，业亦是仅作之故。生起次第之身乃近取。从分别之体性显现，以其非有故，非金刚之身。从心真实成就之身，周遍无执，心之安乐，以其自性故，安乐不变。自性空性而具明分显现，身心体性成一。此乃第四灌顶之真实义。体性安乐且自性无，明分无灭之智慧，如是彼即是智慧。如是瑜伽母之相，精于誓句，风之彼性已逝。所学圆满集合之义，具柔语智慧之母，寻获眼广之人女，以容貌姿色而庄严。如是瑜伽之誓句，手印一同修持。彼后获得彼性者，乃大手印之相。彼即是大乐之位，于一切分别皆断绝，空性智慧无垢染，法界之
English
Also. If the mind does not turn to other things, and one engages in desire with a desirous woman, then one will achieve both desire and liberation. If the wheel of the assembly is forbidden to monks, then it is subdued by mantra practice. If there is no one to be tamed by the chief, or the householder becomes the chief. Where is the householder who has renounced everything? The secret empowerment of the pure conduct guru, and the wisdom of the disciple, are truly forbidden to beginners, and it is said that there is no fault for those who are wise. This is the clarification of the boundary. There should be no difference between monks and householders in the offerings of the wheel, etc. Among the three, monks are the most excellent. Twenty-one, the third chapter on the practice of using desire as the path. Fourth, the wisdom of ultimate meaning is the one path of all Buddhas. It is not the happiness of karmic conditions, but the happiness of arising in the world, which does not rely on the aggregates of ultimate reality. Seeing the impermanent arising of conditions, with attachment, hardship, and effort, because it pervades the body's proximity. It is not naturally immaculate, spontaneously accomplished, nor is it all-pervasive. This is the happiness of the mind's nature, but emptiness with concepts is also not it, because it has concepts, it appears as two. Therefore, it is far from the true meaning. Even the ignorant can destroy all actions, if ignorant, what need to speak of seeing the profound? The senses are the objects of proximity, and actions are also only done for the moment. The body of the generation stage is proximity. It appears from the nature of concepts, because it is non-existent, it is not the vajra body. The body truly accomplished from the mind, all-pervasive, without attachment, the happiness of the mind, because of its nature, happiness does not change. The nature is emptiness, but with clear appearance, body and mind become one in nature. This is the true meaning of the fourth empowerment. The nature is happiness and the self is without, the clear part is the unceasing wisdom, thus that is that wisdom. Thus the characteristics of the yogini, skilled in vows, the otherness of the wind has passed. The meaning of the learned complete collection, the mother with gentle speech and wisdom, finds the daughter of a man with wide eyes, adorned with form and beauty. Thus the vow of yoga, mudras are practiced together. After that, the one who obtains that nature is the characteristic of the great mudra. That is the state of great bliss, all concepts are abandoned, emptiness wisdom is without defilement, the realm of dharma.
Chinese
的地位显赫。对于最初的业来说，因为不确定是否唯一，所以所有学者的宗义的争论都彻底平息。在没有真实男性的情况下，认为那里有二根生，认为有四种深沉的睡眠，并且也想在这里进行辨析是错误的。然而，从女性象征，神和非概念得到扩展。那些作为例子来理解，被称为第四灌顶。请求手印的灌顶，如果心里可以，为什么不能是水等？无法区分，通过禅定，坛城禅定誓言来封印。有些人认为，由于经和咒都是无限的，所以方法相同，并且在放弃手脚时也毫不畏惧，因此认为没有困难是相同的。如果不是论藏，那咒语有什么用？如果是，那么三个论藏就足够了。获得暖相无数劫，三者也是三个瞬间，总是哭泣着在一生中，在佛经中是确定的。密咒是需要引导的经部，说是需要解释的。人和恶趣两者，因为是无限的，所以变得相同。快乐是感受，痛苦，如果没有那些，为了他人的利益，就不会牺牲自己的快乐。感受快乐在这里是道路。如果不是珍宝，那黄金有什么用？如果是，那么白银就足够了，谁会依赖不智者的逻辑？即使显示一个瞬间为一个劫，一个瞬间也不是一个劫。因此，仅仅三个瞬间，无法完成三个无数的集合。一生证悟成佛仅仅是誓言，连相似的例子也没有成立。空性在咒语中被广泛地阐述，在一些简略的经部中，也需要将意义引向其他方面。词语大多显示了方法本身。两者都保持在两者各自的位置，不要陷入偏颇。因为难以修行，如果违犯则罪过很大，所以凡夫俗子修持密咒不是时候。喜欢投入战斗，积累功德，去往珍宝洲。受持比丘戒和发菩提心，也用那个来禁止这个。虽然有禁止的，但因为非常需要，所以我进入密咒。对于自己和他人的宗派，依靠密续能够轻易成就。即使在三个劫中努力，也不能成就菩提，在一个身体上
English
The position of is prominent. Regarding the initial karma, because it is not certain whether it is unique, the disputes of all scholars' tenets are completely pacified. In the absence of a real male, it is believed that there are two-born ones there, it is believed that there are four kinds of deep sleep, and it is also wrong to want to distinguish here. However, from the female symbol, gods and non-concepts are expanded. Those who are taken as examples to understand are called the fourth empowerment. Requesting the mudra empowerment, if it is possible in the heart, why can't it be water, etc.? Unable to distinguish, through meditation, the mandala meditation vows are sealed. Some people think that since sutras and mantras are infinite, the methods are the same, and they are not afraid to give up their hands and feet, so they think that there is no difficulty in being the same. If it is not Abhidhamma, what is the use of mantra? If it is, then the three Pitakas are enough. Obtaining warmth for countless kalpas, the three are also three moments, always crying in one lifetime, it is certain in the Buddhist scriptures. Secret mantra is the sutra that needs to be guided, it is said that it needs to be explained. Both humans and evil destinies, because they are infinite, become the same. Happiness is feeling, suffering, if there are none of those, for the benefit of others, one's own happiness will not be sacrificed. Feeling happiness here is the path. If it is not a treasure, what is the use of gold? If it is, then silver is enough, who would rely on the logic of the unwise? Even if one moment is shown as a kalpa, one moment is not a kalpa. Therefore, only three moments cannot complete the collection of three countless. Attaining Buddhahood in one lifetime is only a vow, and even a similar example has not been established. Emptiness is widely explained in mantras, and in some brief sutras, it is also necessary to lead the meaning to other aspects. The words mostly show the method itself. Both should remain in their respective positions, do not fall into bias. Because it is difficult to practice, if violated, the sin is great, so it is not the time for ordinary people to practice tantra. Like to engage in battle, accumulate merit, go to the treasure island. Taking the Bhikshu vows and generating Bodhicitta, also use that to prohibit this. Although there are prohibitions, but because it is very necessary, I enter the mantra. For one's own and others' sects, relying on the tantra can easily achieve. Even if you work hard for three kalpas, you cannot achieve Bodhi, in one body
Chinese
获得是因为，是精通密咒者所为。没有明咒者，在一切时，只见困难增长。不如理作意，所以合修。比丘说不应修。以装饰打扮和持武器等，自己修的时候也有那些过失。沐浴和清洁叫做，种姓和非种姓也叫做，那些都是无明者的行为。不净物本身若是不净，为何沐浴能使之清净？如同未洗的不净粪便，存在于不净物的堆积中。身体本身无论怎样都是不净的。因为地域和种姓、教法不同，清净与不清净只是分别念。贱民种姓也通过苦行，据说能变成大仙人。善与非善之外的，种姓的差别，种姓不成立。第七是亲戚情谊，第八为何不是呢？同样可以推及无数。因此亲戚等只是假立。一切众生都是父母，对此没有远近的分别。心性变成母亲和儿子，如果亲戚不合理，那么身体所依赖的，父母儿子的关系也不合理。在那里变化，心为何不会变化？五盏灯等不是食物，那些作为食物需要有神通。没有神通的续部注释者这样说，那样注释是不合理的。如果那样，没有神通，也不应讲解续部。因为写错而有罪过，那么说错为何没有罪过？没有错误地书写有什么罪过？阿罗汉也具有六神通，对于此乘瑜伽却愚昧。具有神通的大天，也说在此是旁生。因为有变化，所以说广大等，没有神通，以及说享受安乐，有神通，最初能够注释。跟随他之后，其他人，为何不能注释？修法仪轨等也是如此。食物也允许最初的修行者。因为是誓言所以应当依止。依止芥子大小等，为何不能成就最初的修行者？为了利益有情而调伏。喝牛奶等龙女们，能够成就，否则就是烦恼。所说也是指最初的修行者。那样能成就，其他为何不能？对于一切食物都见到能力。
English
Obtaining is because it is done by those who know mantras. Those without knowledge of mantras, in all situations, only see difficulties increasing. Because of improper attention, therefore, co-practice. Monks say it is not proper to practice. Adornment with ornaments and holding weapons, etc., even in one's own practice, those are faults. What is called bathing and cleanliness, and what is called caste and non-caste, those are the ways of the ignorant. If an impure substance is itself impure, how can bathing make it pure? Like unwashed impure feces, it remains in a heap of impure things. No matter how much the body itself is impure. Because of differences in land, caste, and dharma, purity and impurity are merely conceptualizations. Even a person of low caste, through asceticism, is said to become a great sage. Other than good and non-good, distinctions of caste, caste does not exist. If the seventh is kinship, why is the eighth not? Likewise, it can be extended to countless things. Therefore, kinship and so on are merely labels. All beings are fathers and mothers, and there is no distinction of near and far in that. The mind itself becomes mother and son, and if kinship is not reasonable, then the relationship of father, mother, and son, on which the body depends, is not reasonable. If it changes there, why would the mind not change? Five lamps and so on are not food, and to eat them one needs clairvoyance. Those who comment on the tantras without clairvoyance say so, but that commentary is not reasonable. If that is the case, without clairvoyance, one should not explain the tantras either. If there is fault because of writing incorrectly, why is there no fault in speaking incorrectly? What fault is there in writing without error? Even an Arhat with six clairvoyances is ignorant of the yoga of this vehicle. Even a great god with clairvoyance is said to be a beast in this. Because there is change, it is said that the expanded and so on, do not have clairvoyance, and that drawing great bliss, with clairvoyance, one can comment on it first. Following him, why can't others also comment? Methods of accomplishment and so on are also the same. Food is also allowed for the first practitioner. Because it is a vow, it should be relied upon. Relying on the size of a mustard seed and so on, why can't the first practitioner accomplish it? It is to tame for the benefit of beings. Drinking milk and so on, the Naga women, can accomplish it, otherwise it is said to be affliction. What is said is also intended for the first practitioner. If that accomplishes it, why can't others? The ability to eat everything is seen.
Chinese
于龙等修法中，亦有大秘密之义。若需证悟则太过分。以咒与药，令贪等息灭。以咒能见增长与衰减。因其令人憎恨，故云不应舍弃。云舍弃种子，我亦非如是。如慈等一般受用。是故以咒与合修，应喜乐于行罪业。唯有修持明咒之威力，方能见一切圆满。４５ 驳斥种种邪说之品第四竟。 于知咒者所居之山中，达热纳塔所说。何处有秘密咒之行者，彼处正法长久住世。名为《详辨》之论，于自身二十五岁时著成。 ཤུ་བྷམསྟུ་སརྦ་ཛཱ་ག་ཏཾ。（藏文）愿一切世界吉祥！ 此处说，具量之导师若干，亦遍知分别，由知一切续部之要点，而造此论。不重复赘言，乃是破立新理之集合。此于末世出现，甚为稀有。智者当随喜。仅以此等偈颂之造作，岂非已显示彼之智慧不可衡量耶？具慧者当正直言说。虽于咒语多有信心，然以知晓理由者少故，若不满足于仅有之愚信，则当对此理修习百次。若有智慧广大且心正直，具足辨别力者，则应对我之新善说，施予一致之赞叹。此论于昔日美好之时，若造于汉藏任何地方，一切圣者皆当欢喜，然于愚者有何用处？如今以时代之过失，大多愚昧，少数具知者，又为偏袒嫉妒所染污，故舍弃富饶者之善说。纵云恶语，然我亦如山谷回音般了知，若赞叹善说之法，则能令胜者之教法兴盛。１００ ཨངྒ་（藏文）亦说。校阅完毕。吉祥！