Chinese
那（那）是做，像盗贼一样作恶，就是杀害和欺骗等等。 欢喜者以各自相应的形式显现。 将所有被调伏者安住在金刚处法身。 知道了。 这其中，精进不相应，与事业相应的法，这二者是相等的。 第五，嘿汝嘎的呼吸是，转变之基的道证悟时， 具有争论，各种恶行。 行为的世间变得凶残，所有都极其愤怒凶暴，喜欢杀害和殴打等恶行。 极其愤怒的形象，化现为嘿汝嘎的大坛城。 做了。 示现为喜欢凶猛的行为杀戮。 调伏的对境是凶残的罗刹和夜叉和生灵和损害。 十八等等，以及空行母，也就是世间的空行母。 罗刹和，行境相同者，全部摧毁身体和受用，这被称为不相应和，相应的法。 行为是相应的，境是不相应的，因为调伏对境本身，将不悦意降伏而调伏。 咒语和。 物品和武器，幻轮和。 药物也不能调伏，寂静不能调伏者。 全部摧毁。 对远离我慢者宣说了法。 现在密咒的教法，凶猛行为显现的原因是，坛城本尊嘿汝嘎的教法是这样说的。 最后显现的行为消失。 将庸常的嗔恨显示为法的时候，为了平息嗔恨的凶猛压迫。 再次为了大乐怙主金刚持的呼吸。 未来的时候会进入。 那些是呼吸坛城的清净之相。 这些坛城在此续部中除了名字之外不明显，但在解释续部空行母秘密明点中出现。 简而言之，显示为两种呼吸是。 哦。 这里所指的是意义的呼吸，分别与三续相连，与因的阶段相连，就是胜义谛金刚持和，世俗谛五部的呼吸。 如果与果相连，就是报身金刚持和化身。
English
That (na) is doing, like a thief doing evil, which is killing and deceiving, etc. Those who rejoice manifest in ways that are consistent with themselves. All those to be tamed are placed in the Vajra state of Dharmakaya. Understood. In this, diligence is inconsistent, and the Dharma that corresponds to the activity, these two are equal. Fifth, the exhalation of Heruka is: When the path of transforming the basis is enlightened, There are various kinds of evil deeds with disputes. The world of behavior becomes cruel, and all are extremely angry and violent, fond of cruel acts such as killing and beating. A very angry image, transformed into the great mandala of Heruka. Did. It is shown as liking fierce acts of killing. The objects to be subdued are the cruel Rakshasas and Yakshas and beings and harm. Eighteen, etc., and the Dakini, that is, the worldly Dakini. Rakshasas and those who share the same realm of activity, all destroy the body and enjoyment, this is called inconsistent and corresponding Dharma. The behavior is corresponding, the realm is inconsistent, because the object to be subdued itself, subduing the unpleasant and subduing it. Mantra and. Objects and weapons, magic wheels and. Medicine also cannot subdue, those who cannot be subdued by peace. All destroyed. The Dharma was taught to those who are free from pride. Now the reason why the teachings of mantra, fierce actions appear is, the teachings of the mandala deity Heruka are said to be so. Finally, the manifested behavior disappears. When ordinary hatred is shown as Dharma, in order to pacify the fierce oppression of hatred. Again, for the exhalation of the Great Bliss Lord Vajradhara. It will enter in the future. Those are the pure aspects of the exhalation mandala. These mandalas are not clear in this tantra except for the name, but they appear in the explanatory tantra Dakini Secret Bindu. In short, showing two exhalations is. Oh. What is meant here is the exhalation of meaning, which is connected to the three tantras respectively, and connected to the stage of cause, which is the ultimate truth Vajradhara and the exhalation of the five aggregates of the conventional truth. If it is connected to the fruit, it is the Sambhogakaya Vajradhara and the Nirmanakaya.
Chinese
名为五种姓之舒息。 另一种是，作为因，根本道之心是金刚持，作为果，获得如来地后利益他者，是如来之舒息。 显示了表诠和意义之舒息二者。 此处，胜义金刚持之舒息有两种。 即，大乐俱生和彼性空性。 世俗佛陀如来之舒息也是，二者皆因于世间显现如幻而于彼生起分别。 生起次第和风心仅仅是，坛城暂时安立为二。 知晓。 表诠意义之舒息称为所修之舒息。 第二，宣说摄略续之必要是，寿命短促无有闲暇，以及福德浅薄无法修习，以及其因是喜好杀生，以及追求各种欲妙等耽著于享乐而散乱。 现在是争斗时，不需要广大的续部，因此宣说了简略的续部。 等等。 第三，宣说贪欲道之必要是，以波罗蜜多的自道，菩萨以精进炽燃，将三大阿僧祇劫缩短至其他任何适当的程度。 菩萨乘是安乐者，长久来说需要三百阿僧祇劫等等，即使如何迅速。 也需要三十二阿僧祇劫。 即使努力，也仍然不会超越该道本身的果位，即十地，因此没有无上菩提。 乐。 以无有艰难之道的安乐，此生即可成就无上菩提。 因此，必须宣说大贪欲道。 是也。 如果仅仅是波罗蜜多乘的自果，就不会出现成佛，原因何在呢？ 如果以安乐续来修持，则会获得安乐殊胜之果位，即法身。 因为，佛陀的安乐是俱生的大乐。 因此，从与果相同的道中修持因。 是密咒乘，因此以此能够成就无上菩提，而波罗蜜多没有这个。 如果方法不圆满，则会因空性而趋入寂灭。 堕入边际。 也就是说，实际上菩萨或圣者不可能走错道路，而且不可能在十地之末不进入密咒。
English
It is called the exhaling of the five lineages. Another is that, as the cause, the fundamental path of the mind is Vajradhara, and as the result, after attaining the stage of the Tathagata, benefiting others is the exhaling of the Tathagata. It shows the two, the expressive and the meaningful exhaling. Here also, the ultimate Vajradhara's exhaling has two aspects. Namely, the great bliss of co-emergence and the emptiness of suchness. The conventional Buddha, the Tathagata's exhaling, is also two, both arising from the discrimination of worldly appearances as illusory. The generation stage and the wind-mind are merely, the mandala is temporarily established as two. Know. The expressive and meaningful exhaling is called the exhaling to be meditated upon. Second, the necessity of teaching the condensed tantra is that, due to short life, there is no leisure, and due to weak merit, it is impossible to practice, and the cause of this is the delight in killing living beings, and being distracted by indulging in the pursuit of various sensual pleasures, etc. Now is the time of strife, there is no need for extensive tantras, therefore concise tantras are taught. Etc. Third, the necessity of teaching the path of attachment is that, with the path of the Paramitas, the Bodhisattva, blazing with diligence, shortens the three immeasurable kalpas to any other appropriate extent. The Bodhisattva Vehicle is a happy one, it takes a long time, three hundred immeasurable kalpas, etc., and even if it is fast. It also takes thirty-two immeasurable kalpas. Even if one strives, one still does not transcend the fruit of that path itself, the tenth bhumi, therefore there is no unsurpassed Bodhi. Joy. With the ease of the path without difficulty, one can achieve unsurpassed Bodhi in this life. Therefore, the path of great attachment must be taught. It is so. If only the self-fruit of the Paramita Vehicle, Buddhahood will not arise, what is the reason? If one practices with the bliss tantra, one will obtain the fruit of bliss, the supreme body, the Dharmakaya. Because the bliss of the Buddha is the great bliss of co-emergence. Therefore, cultivating the cause from the path that is the same as the fruit. It is the Mantra Vehicle, therefore with this one can achieve unsurpassed Bodhi, but the Paramitas do not have this. If the method is not complete, one will enter into Nirvana through emptiness. Falling into the extreme. That is to say, in reality, it is impossible for a Bodhisattva or an Arya to go astray, and it is impossible not to enter the Mantra at the end of the tenth bhumi.
English
Da. If there is existence but no happiness, the mind vanishes like a candle being extinguished. If there are no Buddha images, etc., Buddhahood cannot be achieved, and others cannot be benefited. Fourth, the general practice ritual has two types: first, the practice, and second, the great practice. The first has five points. First, the person who can become a practitioner is: one who has not committed heinous sins such as the five inexpiable sins in this life, and has great faith in the Dharma; one who has generated the supreme Bodhicitta and has not broken the Bodhisattva vows; one who has little stinginess, no arrogance due to wealth, lineage, power, etc., and no pride due to learning, etc. Padmasambhava said that if one possesses these seven qualities, and practices single-mindedly without distractions, one will definitely achieve accomplishments without doubt. Good roots from the past will ripen, and one will also achieve accomplishments in future lives. Even if one has particularly strong diligence in this life, in some cases, one can still achieve accomplishments even if one does not initially possess these seven characteristics. After entering the gate of mantra, one must naturally possess these qualities. If one has committed any of the five inexpiable sins, etc., before taking the mantra vows, and later generates renunciation from the depths of one's heart, enters the secret mantra with the desire to become a Buddha, and from then on keeps the vows purely, one can also become a practitioner. Furthermore, if one has committed some sins before entering the secret mantra, has a low birth, is afflicted with strong defilements, has bad food and behavior, etc., then there is no need to mention it. However, whether these people can achieve accomplishments in this life varies. If one commits sins after entering the gate of mantra, or loses Bodhicitta, causing the vows to be broken, one will absolutely not achieve accomplishments. Second, the preliminaries are: in order to destroy obstacles, rely on the practice ritual of the nectar swirl, and recite the mantra. First, recite at least one hundred thousand times. In order to increase merit, build stupas, etc., create Buddha images and write scriptures. Also build sand stupas, and other temples and tsa-tsas for the Sangha, etc. Make offerings and circumambulations, etc. Third, the companion is, if the practitioner has desire, then a woman of sixteen years old, etc., whose limbs and appearance are very beautiful or whose body is not defective, and who has faith in the Dharma such as karma and its effects, is pleasing or someone else. Practice
Chinese
具有离欲苦行之友，即是行于密咒之士，得灌顶、不失誓言、乐于修道者。具足慈悲、智慧、聪颖、不畏惧任何事之心力，具足此等功德者，名为清净之友。此等功德，于实修之友之明妃亦需具足。第四处所：何处耶？若有婆罗门，则会因念诵、火供、供神等乃我等之义务，而非释迦之沙门等而加以损害。故彼等不应有。外道大多普遍憎恨佛教徒，尤其见到内道修习密咒者，则会心想若此人修成，则吾等之咒师将被击败，故前来杀害。此二者无有慈悲，且不识罪恶故。声闻众普遍憎恨大乘，尤其恶语诋毁密咒士，故彼等不应有。也。初业者之密咒士，彼等不应有，应住于民众与商人众多之城市，或森林或山中。哦。第五仪轨：首先，小修，即陈设唐卡，以供养和朵玛之仪轨供奉。首先观想以花朵击中之本尊。继而精进念诵十万遍咒语和主尊之咒语。应如是行。之后，观想圆满之大修坛城。念诵咒语，数量为百万。诺。二者，实修之行，即于火供供养，于四座中猛烈精进。以及，彩粉和彩粉之。坛城之庄严，即具有尺度和解说，以清净之仪轨绘制后。于六个月中，观想自他无别，供养和念诵不间断。三者，大修之行，有三要点。其第一，具足七种殊胜之行，即密咒士禅定稳固，能力稳固，咒语及如是之友。以具足功德故，无有障碍，方向解说不错谬，时间亦不混乱，如时节、日期、日夜、先后等，物品齐全且不损减，精进猛烈且不间断。本尊显现欢喜之征兆。此乃
English
The friend with the conduct of detachment is a male who practices mantra, has received empowerment, has not broken vows, and is devoted to practicing the path. Possessing compassion, intelligence, wisdom, and the courage to not fear anything. One who possesses these qualities is called a pure friend. These qualities must also be possessed by the mudra consort of a practice friend. Fourth, the place: Where? If there are Brahmins, they will harm, saying that recitation, fire offerings, and deity worship are our duties, not those of Shakya's monks. Therefore, they should not be there. Most non-Buddhists generally hate Buddhists, especially when they see an inner practitioner practicing mantra, they think that if this person succeeds, our mantra practitioners will be defeated, so they come to kill. These two have no compassion and do not know sin. Hearers generally hate the Mahayana, especially speaking ill of mantra practitioners. Therefore, they should not be there. Yes. For mantra practitioners who are beginners, they should not be there, and should live in a city with many people and merchants, or in a forest or mountain. Oh. Fifth, the ritual: First, the small retreat is to arrange a painted image and offer it with offerings and torma rituals. First, meditate on the deity of the family that the flower falls on. Then, strive to recite the mantra one hundred thousand times and the main deity's mantra one hundred thousand times. It should be done like this. Afterwards, meditate on the complete mandala of the great retreat. The number of recitations should be one hundred thousand. No. Second, the practice of accomplishment is to strive vigorously in the four sessions for fire offerings and offerings. And, colored powder and colored powder. The beauty of the mandala is that it has measure and explanation, and after being drawn with pure rituals. For six months, meditate on self and other as inseparable, and make offerings and recitations without interruption. Third, the practice of great accomplishment has three points. The first of these is the practice with seven special qualities, which is that the mantra practitioner's samadhi is stable, the ability is stable, the mantra and likewise the friend. Because of possessing qualities, there are no obstacles, the direction explanation is not mistaken, and the time is also not confused, such as seasons, dates, days and nights, before and after, etc., the materials are complete and not diminished, and the diligence is strong and uninterrupted. The deity sees signs of pleasure. This is