Chinese
因此这样说，总的来说，四部密续都宣说了贪欲道。那么这是怎样的呢？在事续中，对于观修本尊生起次第后具有贪恋之相的行者来说，仅仅以意念专注明妃的贪恋作为道，是证得殊胜成就的必经之路。而对于仅仅是事业和共同成就的修持来说，并不需要这样的贪恋。因此，并非所有事续的成就修法都需要贪恋。此外，为了调伏修行者的心，虽然禁止随意享用人间的欲望受用，但是一旦获得了对本尊三摩地的稳固，并且也成就了明咒的力量，那么专注彼性之三摩地就会变得稳固。那时，就会出现天物的五种妙欲，以及三摩地境界的色等无尽的欲望受用，并且将对它们的显现贪执作为道。关于苦行和洁净的阐述是，在尚未获得如是境界的初学者阶段，是为了使属于智慧本尊眷属的世间清净神祇（《ཛཾ》སྦྲས་རྟག་ཏུ་）欢喜的缘故。这并非是道之基础的组成部分，而且在某些特殊情况下也完全不需要，例如修持忿怒大力本尊，以及某些散乱的世间神祇，如罗刹等。对于三摩地的境界之色等（《ཛཾ》意义可变，故作此考虑），在波罗蜜多道中，必须远离贪执，而在此处，则必须产生贪执，并将其作为道。这些在事续中出现的，在上三部密续的道中是向上增益的，并且通过它还可以解释其他种类。在行续中，大部分与此相同，但由于具备自生本尊瑜伽，因此会成为三摩地的助伴。即使是初学者，对于色声等人类的欲望，禁制也较少。将男女本尊交合的乐作为道，不仅缘于前生本尊，也依赖于自生本尊，因此比前者更为殊胜。那
English
Therefore, it is said that, in general, all four tantras declare desire as a path. How is this? In the Kriya Tantra, for the practitioner who has the appearance of attachment after visualizing the deity in the front generation, merely focusing on the attachment to the consort with the mind is definitely said to be the path to attain the supreme accomplishment. However, for the mere practice of activities and common accomplishments, such attachment is not necessary. Therefore, attachment is not necessary for all methods of accomplishing achievements in the Kriya Tantra. Furthermore, although the enjoyment of worldly desires is forbidden in order to tame the practitioner's mind, once stability in the deity's samadhi is attained and the power of the vidya-mantra is accomplished, then the samadhi focused on that very nature becomes stable. At that time, the five sensual pleasures of the divine substance and the endless enjoyment of desires such as the form of the realm of samadhi will arise, and taking attachment to their manifestation as the path. The explanation of asceticism and cleanliness is that, in the stage of the beginner who has not yet attained such a state, it is for the sake of pleasing the worldly pure deities belonging to the retinue of the wisdom deity (《ཛཾ》སྦྲས་རྟག་ཏུ་). This is not a necessary component of the basis of the path, and in some special cases it is not necessary at all, such as practicing the wrathful powerful deity, and some scattered worldly deities such as Rakshasas. For the form of the realm of samadhi, etc. (《ཛཾ》meaning can be changed, so consider this), in the Paramita path, it is necessary to be free from attachment, but here, it is necessary to generate attachment and take it as the path. These things that appear in the Kriya Tantra are upwardly increasing in the path of the upper three tantras, and through it other kinds can also be explained. In the Charya Tantra, most of it is the same, but since it possesses the self-generation deity yoga, it becomes an assistant to samadhi. Even for beginners, there are fewer restrictions on human desires such as form and sound. Taking the bliss of the union of male and female deities as the path depends not only on the front generation deity, but also on the self-generation deity, so it is more excellent than the former. That
Chinese
总之，在瑜伽续中，观想前生本尊的后续次第并不重要，而自生观修则将止观二者作为支分。拥抱和手印二者的次第作为道用，主要是依靠意之明妃来修持。在三摩地中获得心的稳固之后，那二者也可以用真实的明妃来修持。这些是此续部的自性，必须确定修持。双运稍微可以变成道用，但并非必须，也不是主要宣说的。无上部因为广为人知，所以不需要广说，但在生起次第的阶段，只是将真实和智慧明妃的次第作为道用。圆满次第的后续次第，是为了使气心融入中脉明点轮，以及为了成就无变的安乐。生起次第者与行为相关联，是为了使本尊欢喜，圆满次第者与行为相关联，是为了将苦乐等二取之境全部混合于俱生乐中。如此这般各自确定，灌顶时的后续次第则从那些中不确定地结合。/ / 第二十三个问题是：从小乘的律藏中，将王子义成就的所依身成佛解释为不了义，而在大乘的经藏中，说从无数劫之前就已经成佛了是了义。但是，在不动无上续中，在王宫里，与妃嫔眷属一起通过近取次第获得成佛，如果说胜乐金刚续比波罗蜜多乘的经文更具权威性，那么王子义成就的所依身，难道不会变成新获得佛果吗？对此回答说：从小乘的教法中，王子义成就降伏魔众之后，直到那时为止还是凡夫，在金刚座上新获得成佛，不仅如此，在《广大游舞经》等大乘经典中也只是说获得了十地菩萨的果位，除此之外，王子义成就的所依身，在金刚座上新获得成佛等与小乘相同之处是
English
In short, in the Yoga Tantra, the subsequent stages of focusing on the deity of the front generation are not important, while self-generation meditation has both calm and insight as branches. The stages of embracing and hand-holding as a path are mainly practiced by relying on the mind's consort. After gaining stability of mind in samadhi, those two can also be practiced with real consorts. These are the nature of this tantra and must be practiced with certainty. Union can slightly become a path, but it is not necessary, nor is it the main teaching. The Unsurpassed is well-known, so there is no need to elaborate, but in the stage of the generation stage, it is only to use the stages of real and wisdom consorts as the path. The subsequent stages of the completion stage are for the purpose of dissolving the air and mind into the central channel bindu wheel, and for the purpose of achieving unchanging bliss. The generation stage practitioner is related to behavior, in order to please the deity, and the completion stage practitioner is related to behavior, in order to mix all dualistic objects such as pleasure and pain into innate bliss. Thus, each is determined separately, and the subsequent stages of empowerment are combined uncertainly from those. / / The twenty-third question is: From the Hinayana Vinaya, explaining the enlightenment of Prince Siddhartha's basis as provisional, and in the Mahayana Sutras, saying that he has been enlightened since countless eons ago is definitive. However, in the Achala Anuttara Tantra, in the palace, attaining enlightenment with the retinue of consorts through the near-attainment stages, if the Hevajra Tantra is said to be more authoritative than the Prajnaparamita vehicle's scriptures, then wouldn't Prince Siddhartha's basis become newly attaining Buddhahood? In response, it is said: From the Hinayana teachings, Prince Siddhartha was an ordinary being until after he subdued the demons, and newly attained enlightenment on the Vajra Throne. Moreover, in the Mahayana scriptures such as the Extensive Play Sutra, it is only said that he attained the stage of the Tenth Bhumi Bodhisattva. Apart from that, the Prince Siddhartha's basis, newly attaining enlightenment on the Vajra Throne, etc., is similar to the Hinayana in that it is
Chinese
我是这样认为的。在许多其他的经部中，说从无始时期的先前就已经成佛，这是真实的意义。同样，在密咒的法门中也说了各种各样的情况。在《文殊根本续》中，与《广大嬉戏》等相一致地说了。从其他的行续中也说了与此相一致的，以及说是具有无始时期的。并且，在遍照佛的净土中，从根本和心要都用鲜花装饰而成的状态成佛之后，在这个世界示现成佛之相等等，显现出各种各样的情况。在《彼性摄略》等的直接开示中也说，菩萨一切义成，是意生身，圆满了十地，他们认为仅仅通过波罗蜜多的道才能成佛。在诸佛的劝请下，进入密咒的道，开示了五种现证菩提的口诀，说是由此成佛。并且，关于此传承末尾之前的等持经道，也与小乘和法相术语相协调，说是四禅的极致。在无上瑜伽中，从《五次第》和《解脱滴》等中，与《彼性摄略》中所说的相符顺，通过近取灌顶，以现证菩提的次第，依靠内外两种现证菩提而获得成佛，这样说了。那些如果也与我们的导师薄伽梵联系起来，就是就真实义而言的。一般来说，如果考察是否新获得如是次第的成佛，那么，从那些情况来看，有些是存在的。同样，在不动金刚无上续中说，在家的时候，依靠近取的行为而获得成佛，但是为了调伏离贪的所化，示现出家而成佛。以及在《度母降生续》中也说，在家时的有相行为，以及出家后与游方者们一同前往时，在各个刹土中的一切威仪行为，以及在尼连禅河边六年极其无所事事，以及从食用乳粥之后到近取行为也有所说，因此，对于那些种类来说，一般来说，为了成就究竟的果位，需要无上瑜伽的道。关于一个人新成佛的
English
This is what I think. In many other Sutra Pitakas, it is said that one has already become a Buddha from the beginningless time, which is the true meaning. Similarly, in the Mantrayana, various situations are also mentioned. In the Manjushri Root Tantra, it is said to be in accordance with the Extensive Play and others. From other Action Tantras, it is also said to be in accordance with this, and it is said to have a beginningless time. Moreover, in the pure land of Vairochana, after becoming a Buddha from the state where the root and essence are decorated with flowers, the appearance of attaining Buddhahood in this world is shown, and various situations appear. In the direct teachings of the Condensed Essence and others, it is also said that the Bodhisattva Sarvarthasiddhi, who is a mind-made body and has perfected the ten bhumis, believes that one can only attain Buddhahood through the path of Paramitas. Urged by the Buddhas, they enter the path of Mantras, and the instructions of the five Abhisambodhis are taught, and it is said that they attain Buddhahood through this. Moreover, regarding the Samadhi Sutra path before the end of this lineage, it is also coordinated with the terms of Hinayana and Dharma, and it is said to be the ultimate of the fourth Dhyana. In Anuttarayoga, from the Five Stages and the Drop of Liberation, it is in accordance with what is said in the Condensed Essence, and through the near-attainment empowerment, one attains Buddhahood by relying on the inner and outer Abhisambodhis in the order of Abhisambodhi, it is said. If those are also connected to our teacher, the Bhagavan, it is in terms of the true meaning. Generally, if one examines whether a new attainment of Buddhahood of such a sequence exists, then, from those situations, some exist. Similarly, in the Unwavering Vajra Anuttara Tantra, it is said that when one is at home, one attains Buddhahood by relying on the near-attainment conduct, but in order to subdue the disciples who are free from attachment, one shows renunciation and attains Buddhahood. And in the Tara Origin Tantra, it is also said that the conduct with attachment when one is at home, and when one goes with the wanderers after renunciation, the conduct of all deportment in various realms, and the six years of extreme inactivity on the banks of the Nairanjana River, and from the time of eating milk porridge to the near-attainment conduct are also mentioned, therefore, for those kinds, generally, in order to accomplish the ultimate result, the path of the unsurpassed Mantra Vehicle is necessary. Regarding a person newly attaining Buddhahood
Chinese
這也是在說明應當如此行持。若將之與我等的導師相合，那也是一種示現。因此應當這樣說：暫且從聲聞乘到無上瑜伽之間，我等的導師示現成佛的方式也有諸多不同。即使是同一個人示現圓滿成佛的方式，也有諸多不同的講述方式。那些大多是示現和真實義。出現諸多不同的原因是為了順應不同眾生的顯現。對於為了小乘的所化有情而言，直到菩提樹下之前都是凡夫，之後在金剛座上修習小乘自身所說的道，便能證得佛的果位。對於為了大乘經部的所化有情，在凡夫的顯現中，捨棄凡夫地之後，即使經歷無數劫，直到菩提樹下也顯現為尚未成佛。在兜率天安住，一世相隔，化身為王子義成，也顯現為如同最後一有的菩薩。之後在金剛座上依賴經道而現證菩提。對於無法見到密嚴剎土的菩薩聖者經部行者而言，自己所見到的方式也與之相同。然而也知道在無量剎土中同時示現那樣的事業，以及示現不定的各種化身。佛陀不共的秘密將在下文講述，那是依據三藏法的理趣，以及透過信心的力量而知曉的，並非透過自己的所見而知曉。同樣地，對於為了密咒的所化有情，也應當如此安立。對於為了事續和行續的所化有情凡夫而言，大多與經部相同。對於為了瑜伽續部的所化有情凡夫而言，如同《攝真實經》中所說。對於為了無上部的所化有情，也應當按照《五次第開解》等中所說，以及《拙火忿怒續》和《度母生起》等中所說的，各自適宜。
English
This also explains that one should practice in this way. If we apply it to our teacher, that is also a kind of manifestation. Therefore, it should be said like this: For the time being, from the Hearer Vehicle to the Anuttara Yoga, there are many different ways in which our teacher manifests enlightenment. Even for the way in which the same person manifests perfect enlightenment, there are many different ways of explaining it. Most of those are manifestations and the true meaning. The reason why many differences arise is to conform to the appearances of different sentient beings. For the trainees who are for the sake of the Lesser Vehicle, they are ordinary beings until they go to the Bodhi tree, and then on the Vajra seat, they cultivate the path that the Lesser Vehicle itself speaks of, and they see that they have attained the fruit of Buddhahood. For the trainees who are for the sake of the Great Vehicle Sutra, in the appearance of ordinary beings, after abandoning the ground of ordinary beings, even after countless kalpas, it appears that they have not yet become Buddhas until they go to the Bodhi tree. Staying in Tushita, separated by one lifetime, and incarnating as Prince Siddhartha, also appears as a Bodhisattva like the last existence. Then, on the Vajra seat, they rely on the Sutra path to manifest perfect enlightenment. For the Bodhisattva Aryas of the Sutra path who cannot see the Pure Land of Akanishta, the way they see it is the same. However, it is also known that such activities are manifested simultaneously in infinite realms, and that various uncertain manifestations are manifested. The uncommon secrets of the Buddha will be explained below, which are known according to the principles of the Tripitaka Dharma, and through the power of faith, not known through one's own vision. Similarly, for the trainees who are for the sake of mantra, it should also be established in this way. For the trainees who are for the sake of Kriya and Charya Tantras, they are mostly the same as the Sutra. For the trainees who are for the sake of Yoga Tantra, it is as explained in the Compendium of Reality. For the trainees who are for the sake of Anuttara, it should also be in accordance with what is said in the Five Stages of Explanation, etc., as well as what is said in the Tummo Wrathful Tantra and the Tara Arising, etc., as appropriate.