Chinese
仅仅是念诵，而没有将自己观想为本尊，以类似于主人和仆人的方式获得成就，在行续中，以自己和前方本尊如同朋友的方式获得成就，在瑜伽续中，只是将外面的本尊作为观想的所依，主要修习内在的本尊瑜伽，这三者都不将生起次第的名称赋予其相应的含义，也没有以将所净之相作为道用的方式进行修习。而在无上瑜伽中，这些都有，并且将一切显现观想为本尊，自生本尊没有迎请安住他方等，以诸多差别而超胜。因此，以外在行为为主来宣说的是事续，内外行为两者平等修习的是二俱续或者行续，了知外在行为没有实义，主要修习内在瑜伽的是瑜伽续，了知内外平等，仅仅修习内在瑜伽的是无上瑜伽续。在《喜金刚义集释》中说：“观修真如的能力弱小，对于有相的行乐非常喜欢的人，大多宣说外在行为，这是事续金刚顶。”又在那里面说：“对于行为的差别也喜欢，并且对于方便和智慧的广大行也结合，对于不舍弃内在自性之理而感到欢喜的那些人，是与行为和瑜伽两方面相合的二俱续，名为金刚手灌顶。”等等。又在那里的显现中说：“此续以修习为主。”在《三界胜者续》的注释中说：“所谓瑜伽，就是心平等安住。依靠它的力量，为了通过咒语的途径成办菩提萨埵的必要，将咒语、手印、坛城和灌顶等各种各样的事物结合起来，并通过传承，所以称为瑜伽续。”等等。在《遍照庄严经》的词义解释中说：“圣者《真实摄集经》等内在的修持
English
Merely reciting mantras without visualizing oneself as the deity, attaining accomplishments in a manner similar to a master and servant, and in the Action Tantra, attaining accomplishments with oneself and the deity in front as friends, and in the Yoga Tantra, merely placing the external deity as a support for visualization, mainly practicing the yoga of the inner deity, and none of these three apply the term "generation stage" to their corresponding meanings, nor do they meditate by taking the aspect of what is to be purified as the path. But in the Unsurpassed Yoga, these are all present, and all appearances are visualized as deities, and the self-generated deity does not have the practice of inviting and dwelling elsewhere, etc., and is superior due to many differences. Therefore, because it mainly shows external actions, it is the Action Tantra, and because it practices both internal and external actions equally, it is the Dual Tantra or the Practice Tantra, and because it knows that external actions have no essence, it mainly practices internal yoga, so it is the Yoga Tantra, and because it knows that internal and external are equal, and only practices internal yoga, it is the Unsurpassed Yoga Tantra. In the commentary on the Condensed Meaning of the Hevajra, it says: "Those who have little ability to meditate on suchness and are very fond of symbolic pleasures mostly show external actions, this is the Action Tantra Vajra Peak." And again, it says there: "Those who also like the differences in actions, and also combine the vast practices of skillful means and wisdom, and are happy not to abandon the principle of inner self-nature, those are the Dual Tantra, which is in harmony with both action and yoga, called Vajrapani empowerment." And so on. And in the appearance there, it says: "This tantra is mainly based on meditation." In the commentary on the Thought of the Conqueror of the Three Worlds, it says: "Yoga is called the mind abiding equally. Through its power, in order to accomplish the necessity of the Bodhisattva through the path of mantra, combining various things such as mantras, mudras, mandalas, and empowerments, and through lineage, it is called the Yoga Tantra." And so on. In the explanation of the words of the Manifestation of the All-Illuminating, it says: "The inner practice of the Holy Compendium of Reality, etc.
Chinese
虽然已经成为主要，但外在的行为也并非没有。如是说。又，在《密集续后部》中说：唉玛吙，极其难得啊！这是成就菩提的方法。续部的顶中之顶啊！名为《秘密密集》之续。如是说。在《金刚心庄严续》中说：薄伽梵如来的一切，名为智慧的无垢，菩提心是珍宝，请宣说无上的。如是说。在《古尔》中也说：唉玛，空行母之续，是所有续部的上师，容易理解但也难以理解，如果认识了就如同不认识一样。在它的解释中说：所有续部的上师，是指无上瑜伽续，因为它是行为和行持等的上师。如是说。第二，讲述这些的道次第，有事续的道次第，行续的，瑜伽的，以及无上瑜伽续的道次第的讲述。第一，有进入的行持，结合的行持，成就的行持，大成就的行持四种。第一，有灌顶和誓言两种。其中，灌顶如云：水的灌顶和头饰等，在事续中最为著名。如是说。誓言给予的灌顶，水和，头饰和，息灭障碍的灌顶，有沐浴、涂油、守护三种，和产生能力的灌顶，给予咒语的念诵传承，和增长受用等圆满的灌顶，说吉祥语，灌顶的仪轨有四种。也如是说，在《秘密总续》中说：为了见到天神的种姓，灌顶有四种，由上师平等安住，了解这些后随其所应而做。为了获得阿阇黎的果位，第一种是完全宣说的。为了成就明咒等，第二种是善说的。三种明灌顶的仪轨也，简略地宣说了。第四是为了获得财富，仪轨广说。如是说。第二有共同和不共同两种。第一，它的学处是，信仰三宝和，信仰密咒和，喜欢大乘和，以恭敬对待具有誓言者。
English
Although it has become the main, the external behaviors are not absent either. Thus it is said. Also, in the Uttaratantra of Guhyasamaja it says: Emaho, extremely difficult to find! This is the method to accomplish Bodhi. The supreme of the supreme of tantras! The tantra called Guhyasamaja. Thus it is said. In the Vajra Heart Ornament Tantra it says: Bhagavan, of all the Tathagatas, the stainless one called wisdom, Bodhicitta is a jewel, please explain the unsurpassed. Thus it is said. In the Ghuyasamaja Tantra it also says: Ema, the tantra of the Dakinis, is the guru of all tantras, easy to understand but also difficult to understand, if you know it, it is like not knowing. In its commentary it says: The guru of all tantras, refers to the Anuttarayoga Tantra, because it is the guru of actions and conduct, etc. Thus it is said. Second, explaining the stages of these paths, there is the explanation of the stages of the path of Kriya Tantra, the path of Charya Tantra, the path of Yoga Tantra, and the path of Anuttarayoga Tantra. First, there are four: the conduct of entering, the conduct of combining, the conduct of accomplishment, and the conduct of great accomplishment. First, there are two: empowerment and vows. Among them, empowerment is as follows: Water empowerment and headdress, etc., are most famous in Kriya Tantra. Thus it is said. The empowerment of giving vows, water and, headdress and, the empowerment of pacifying obstacles, there are three: bathing, anointing, and protection, and the empowerment of generating power, giving the recitation transmission of mantras, and the empowerment of increasing the abundance of enjoyment, etc., saying auspicious words, there are four types of empowerment rituals. It is also said, in the Secret General Tantra it says: In order to see the lineage of the deities, there are four types of empowerment, by the guru abiding equally, knowing these, do as appropriate. In order to obtain the position of Acharya, the first is completely proclaimed. In order to accomplish Vidyas, the second is well explained. The ritual of the three Vidyas empowerment is also, briefly proclaimed. The fourth is for obtaining wealth, the ritual is explained extensively. Thus it is said. Second, there are two: common and uncommon. First, its precepts are: faith in the Three Jewels and, faith in secret mantras and, liking the Mahayana and, treating those with vows with respect.
Chinese
舍弃，不憎恨世间和出世间的神，按时供养自己的神，不供养其他导师的教法，对突然来访者进行款待供养，不舍弃慈爱，努力成办有情众生的利益，努力念诵，尽力守护其他誓言，不向非器之人展示真言和手印，守护自己的真言传承。这些的详细内容可以从《秘密总续》中了解。第二是，对善臂所说的教诲，以及《善成之律》章节中所说的教诲。这些是普遍适用于事部，对于各自续部中所说的教诲，有普遍适用于事部的，也有各种所需的教诲，因此要区分开来。第二，结合的行为是，六道各自的念诵仪轨及其支分。也就是，将具有十种特点的念诵，观想为具有四种真实性。十种特点是，在《善臂经》中说：“为了成就，宣说了十种相，即咒师和自咒，侍者和物品，精进、方向和如地的时间，圆满支分的神和心力。其他一些人说，是持明友。另一些人则认为是方向、精进和时间。还有一些认为是物品、如地、神和咒语。有些人则说，是心力。为了修持，如是十种、八种、五种，同样四种、三种和一种，各自咒语种类以自己的智慧来解释。在佛陀的续部中，通过两种仪轨来成就。修行者如果圆满了自身的功德，具有殊胜的精进和正直，不嫉妒他人所获得的，不贪执欲望，身体能忍受烦恼，具备勾召、生起、顶髻、圆满、边际，秘密真言清净且极为具备仪轨，依止佛陀菩萨，在这样的处所念诵，就能获得如意的成就。”如是说，主要抓住修行者具备特征和咒语清净且仪轨不缺损这两点，其他的则以次要的方式来显示。四种真实性
English
Abandoning, not hating the gods of the world and beyond, offering to one's own deity at the appropriate times, not venerating the teachings of other teachers, offering hospitality to those who come unexpectedly, not abandoning loving-kindness, striving to accomplish the benefit of sentient beings, striving in recitation, protecting other vows as much as possible, not showing mantras and mudras to those who are not vessels, and protecting one's own mantra lineage. The details of these can be learned from the Root Tantra of Secrets. The second is the instructions spoken to Good Arm, and the instructions spoken in the chapter of the Vinaya of Good Accomplishment. These are generally applicable to the Action Tantra, and for the instructions spoken in each of the respective tantras, there are those that are generally applicable to the Action Tantra, and there are various necessary instructions, so they should be distinguished. The second, the conduct of union, is the recitation rituals of each of the six classes, along with their limbs. That is, contemplating the recitation that has ten characteristics as having four realities. The ten characteristics are: In the Good Arm Sutra, it is said: "For the sake of accomplishment, ten aspects are taught: the mantra practitioner, the mantra itself, the servant, the substance, diligence, direction, the place like the earth, the times, the deity with complete limbs, and the power of mind. Some others say it is the vidyadhara friend. Others say it is the direction, diligence, and times themselves. Others say it is the substance, the place like the earth, the deity, and the mantra. Some say it is the power of mind. For the sake of accomplishment, thus ten, eight, five, similarly four, three, and one, each mantra lineage explains according to its own intelligence. In the Buddha's lineage, accomplishment is achieved through two rituals. Whichever practitioner perfects his own qualities, possesses excellent diligence and correctness, has no jealousy towards what others have obtained, is not attached to desire, the body can endure afflictions, is complete in summoning, generation, crown protuberance, and completion, the secret mantra is pure and extremely complete with rituals, relying on the Buddhas and Bodhisattvas, reciting in such a place, one will obtain the desired accomplishment." As it is said, mainly grasping the two points of the practitioner possessing characteristics and the mantra being pure and the ritual not being deficient, the others are shown in a secondary manner. The four realities
Chinese
是自身，以及天神的，以及念诵的，以及禅定的真实性四种。第一，自身的真实性是，如是说：首先沐浴瑜伽士，于金刚座处安住后，供养祈祷修持六尊神，空性以及字，声音形象以及，手印表相乃六者。如是所说，前行内外之二浴，以及守护自身，处所和瑜伽士，正行迎请智慧尊并安住，供养并作祈祷，以及于六尊神之瑜伽上摄心等。第二，天神的真实性是，亦是六尊神，以智慧之神作为观想之所依，于彼之上作空性之印者，为空性之神，于神之心间安置咒语之字等者，为字之神，知晓念诵之音声为空性者，为声音之神，具有面容手足之形象之身者，为形象之神，加持金刚顶等之手印者，为手印之神，以彩粉等作为神之象征而安立之所依者，为表相之神，如是则为六。第三，念诵的真实性是，如各自续部中所说，念珠的差别是，于《善成》中说：胜者之族用菩提子，极赞咒语之宝，莲花之族用莲花心，金刚之族用金刚子。以及其他观想的差别，以及具有念诵的诀窍，故而行持咒语之念诵。第四，禅定的真实性是，如是说：修持咒语之识，若能摄持则安住于三摩地，善加摄持气息与勤作。如是，以摄持气息勤作之加行，成就寂止和胜观之三摩地，无相之瑜伽。于真实性四者之中，此乃主要，如是说，智慧称云：具相之，具相之悉地，胜者所欲求，安住于无相者，具相亦能成。如是，若能知晓并修持咒语，自身和念诵之真实性三者，则能获得佛果，即是彼。
English
These are the four realities: self, deities, recitation, and meditation. First, the reality of self is as follows: As it is said: First, the yogi, having bathed, having remained at the Vajra seat, should meditate on the six deities of offerings and prayers, emptiness, letters, sound, form, mudra, and signs are the six. As it is said, the preliminary two baths, outer and inner, and protecting oneself, the place, and the yogi, and the main practice of inviting and requesting the wisdom being to be present, making offerings and prayers, and focusing the mind on the yoga of the six deities, etc. Second, the reality of the deity is also the six deities, with the wisdom deity as the support for visualization. Applying the seal of emptiness to it is the deity of emptiness. Arranging mantra syllables, etc., in the heart of the deity is the deity of letters. Knowing the sound of recitation to be empty is the deity of sound. The body with the form of face and hands is the deity of form. Blessing the mudra of vajra crown, etc., is the deity of mudra. The support that is established with colored powder, etc., as a symbol of the deity is the deity of signs. Thus, there are six. Third, the reality of recitation is the difference in rosaries as stated in each tantra. In "Legdrub," it says: For the family of the Victors, use Bodhi seeds, proclaim the jewel of mantra, for the lotus family, the heart of the lotus, for the vajra family, Rudraksha. And also the difference in visualization, and possessing the key instructions for recitation, therefore, performing the mantra recitation. Fourth, the reality of meditation is as follows: As it is said: Meditate on the consciousness of mantra, if restrained, one abides in samadhi, restrain the breath and effort well. Thus, by the practice of restraining breath and effort, one accomplishes the samadhi of shamatha and vipassana, the yoga without signs. Among the four realities, this alone is the main one, as it is said, Yeshe Drakpa said: The Victor desires the supreme accomplishment of the one with signs, by abiding in the one without signs, the one with signs can also be accomplished. Thus, if one knows and practices the three realities of mantra, self, and recitation, one will attain Buddhahood, that is it.