English
O assembly. (Tibetan) Such as Kaka and others, truly emanated. (Tibetan) Thus it was said. Increasing aspiration and faith. (Tibetan) Refers to increasing aspiration for consciousness and increasing faith in wisdom. Always the cause of attainments. (Tibetan) Refers to the eight vows that arise later. The vows are also conduct. (Tibetan) Refers to the protection of vows by the eight Dakinis. Having thus explained the eight Dakinis who subdue demons, the vows of wisdom and prajna are explained as, Union with other goddesses. (Tibetan) Thus it is said, first explaining the four vows of distinction, the other goddess refers to empowerment. (Tibetan) Union with them all refers to union without having done the near practice. (Tibetan) Without vows, delighting in not relying on vidya. (Tibetan) Thus it is said, not empowering and not equally uniting, those with intense desire, (Tibetan) refers to those who, although empowered, possess eighty natures. Non-duality refers to knowing the non-duality that is free from the duality of grasper and grasped. (Tibetan) Formless refers to having gone into separation from joy. (Tibetan) What is said from that reversal, the complete cutting off, is, Practicing the practice of vows. (Tibetan) Refers to those who possess vows, practice refers to entering equally. (Tibetan) Extremely uniting with the powerful woman. (Tibetan) Refers to those who are free from the eighty natures. Pure conduct and likewise the basis. (Tibetan) Refers to the clear light that is free from grasper and grasped, because it protects the unpolluted, it is the basis. (Tibetan) Always practicing without anger. (Tibetan) Refers to the constant practice of protecting without going into separation from joy. (Tibetan) These eight are all the practice of vows. (Tibetan) Refers to the vows of wisdom prajna empowerment. It should be known as the vow of those who abide in that practice. (Tibetan) Having thus explained the vows, Common to all tantras. (Tibetan) Refers to the actual explanation of the messenger's cleanliness. Realizing emptiness directly, this is a common manifestation in the presence of the yogis of both the action and performance tantras, and therefore there is no reason for harm, it should not be destroyed, it should not be established. (Tibetan) How to meditate on it? To be taken with faith. (Tibetan) Thus it is said, from the cause and accumulation of space, the thought of bliss arises
Chinese
以引出确定的智慧而恭敬地接受。不是用眼睛看见，也不是用耳朵、鼻子、舌头和手。这个秘密没有显示。（这句）意味着不住于解脱之道。虽然以身体的中间从法的印记中获得权力，但如果这个可触的金刚女的秘密没有显示且极度隐藏，为什么不显示于解脱之道呢？“有智慧者移动小指”，（这句）这样说了。有智慧者是贪欲之道。移动小指是打开最下方的脉轮之门。 “使者女们真实安住”，（这句）意味着持螺号者、持莲花者和持鹿者真实地安住在事业手印中。这样讲述方法后，顺便讲述生圆二次第的因的续是：“清净与不清净混合”，（这句）这样说了。清净是修学生起次第。不清净是享用五种甘露的圆满次第。混合是生起次第和圆满次第都修学。它的名称的异名是：“令喜悦、极清净和明亮”，（这句）这样说了。是具有功德的三个名称。第二十六品的解释完毕。 第二十七品，行为苦行和供养以及食子的仪轨的解释。 像这样从第一品的果、因和方法三种方式讲述后，现在想要从加行、正行和结行三种方式讲述，因此说了“此后瑜伽行为苦行”等。瑜伽士是修学三种洁净。行为是以三种洁净。苦行是三种洁净是正行。加行应当理解为供养。如果生起次第也有行为和苦行，那么与圆满次第有什么区别呢？“使者女们极能成办”，（这句）这样说了。四手印和菩提心降临的乐的自在，以及生乐的习气因的缘，和忆念上师的教言的等同的无间缘，从禅定的誓言、意识和无漏的誓言、智慧生起而极能
English
It is respectfully accepted by drawing out definite wisdom. It is not seen with the eyes, nor with the ears, nose, tongue, and hands. This secret is not revealed. (This sentence) means not abiding on the path of liberation. Although power is obtained from the seal of Dharma through the middle of the body, if this secret of the touchable Vajra woman is not revealed and is extremely hidden, why is it not shown on the path of liberation? "The wise move the little finger," (this sentence) is said. The wise are the path of desire. Moving the little finger is opening the door of the lowest chakra. "The messenger women truly abide," (this sentence) means that those who hold the conch shell, those who hold the lotus, and those who hold the deer truly abide in the karma mudra. Having explained the method in this way, the tantra of the cause of both the generation and completion stages is explained in passing: "Purity and impurity are mixed," (this sentence) is said. Purity is practicing the generation stage. Impurity is practicing the completion stage of enjoying the five nectars. Mixing is practicing both the generation and completion stages. The synonyms of its name are: "Making joyful, extremely pure, and bright," (this sentence) is said. These are three names with qualities. The explanation of the twenty-sixth chapter is completed. Chapter Twenty-Seven, Explanation of the conduct of asceticism, offerings, and the ritual of Torma. Having explained the fruit, cause, and method of the first chapter in three ways, now wanting to explain in three ways: preliminary, main practice, and conclusion, therefore, it is said, "Then the yoga conduct asceticism," and so on. The yogi is practicing the three purifications. Conduct is with the three purifications. Asceticism is that the three purifications are the main practice. The preliminary should be understood as offering. If there is also conduct and asceticism in the generation stage, what is the difference from the completion stage? "The messenger women are extremely accomplished," (this sentence) is said. The four mudras and the power of bliss of the descent of bodhicitta, and the karmic cause of generating bliss, and the equal immediate cause of remembering the guru's instructions, from the vows of meditation, consciousness, and the vows without outflows, wisdom arises and is extremely able to
Chinese
名为“成就之法”。“迅速成就”是指使其现量证悟，因为（经中）说“有果”。因此，使者们应知晓一切章节，即与三种清净相合，分为正行和结尾三部分，这就是一切词句。如是简略指示后，广说时，首先指示供养，说道“往赴诸方国土”。即瑜伽士善往二十四处圣地修行。有些说，这是修习《宝性论》中所说的串习功德之轮，其支分是在二十四处圣地游历并寻觅瑜伽母。此说不合理，因为这与《合续》中所说，从圆满次第的等持中起立时，应行胜过一切方和到彼岸的行为相违背。并且《金刚空行续》中也说：“应舍弃造作的禅修，也应舍弃造作的念诵，所有这些造作，都不属于真实的瑜伽之理。”因此，生起串习功德之天没有意义。那么，会想为何要在那些地方游历呢？（经中）说“以使者的形象来象征”。即以颜色、形状和行为来象征，以及以三种符号来象征。知晓这些能成就什么果呢？（经中）说“使者犹如利剑之刃，是清净者，是增长福德者”。清净是指远离八十种自性分别。增长福德是指生起胜观智慧。同样，“使者善混合”，是指像利剑之刃一样靠近。谁像利剑呢？说道“使者善混合”，即从一切中收摄心，因为“能辨别内在的自性，安住的身体的触觉，是最初的俱生智”。如是宣说，是与远离八十种自性分别善混合。修行者获得成就，是指从四种手印和合修中获得三种成就。会想不需要串习吗？（经中说）“即使没有念诵和禅定，也会迅速成就”。
English
It is called "the method of accomplishment." "Quickly accomplished" means to make it realize directly, because (in the sutra) it says "there is fruit." Therefore, the messengers should know all the chapters, that is, to combine with the three purities, and divide into the main practice and the three parts of the conclusion, which are all the words and sentences. After such a brief instruction, when explaining in detail, first indicate the offering, saying "Go to various countries." That is, the yogi should go to the twenty-four sacred places to practice diligently. Some say that this is to meditate on practicing the wheel of merit explained in the Uttaratantra, and its branch is to travel in the twenty-four sacred places and seek yoginis. This statement is unreasonable, because it contradicts what is said in the Samputa Tantra that when arising from the samadhi of the completion stage, one should act to surpass all directions and reach the other shore. Moreover, the Vajra Dakini Tantra also says: "One should abandon artificial meditation, and also abandon artificial recitation. All these artificialities do not belong to the true way of yoga." Therefore, it is meaningless to generate the deity of the merit of practice. Then, one might wonder why one should travel to those places? (The sutra) says, "It is symbolized by the image of the messenger." That is, it is symbolized by color, shape, and behavior, and by the three symbols. What fruit can be achieved by knowing these? (The sutra) says, "The messenger is like the edge of a sharp sword, is the purifier, is the increaser of merit." Purification means being separated from the eighty kinds of self-nature distinctions. Increasing merit means generating the wisdom of insight. Similarly, "the messenger is well mixed" means approaching like the edge of a sharp sword. Who is like a sword? It is said that "the messenger is well mixed," that is, collecting the mind from everything, because "it can distinguish the inner self-nature, the touch of the abiding body, is the initial innate wisdom." As it is said, it is well mixed with being separated from the eighty kinds of self-nature distinctions. The practitioner obtains accomplishment, which means obtaining the three accomplishments from the union of the four mudras. One might wonder if practice is not necessary? (The sutra says) "Even without recitation and meditation, it will be quickly accomplished."