English
And the north, Yaksha women, etc., are accomplished, the earthly kingdom is like a wish-fulfilling jewel, and great treasures are obtained. These and other teachings are the best accomplishments of Vidyā-mantra. Invisible power and diligence, and the essence of the cave's accomplishments are taken. The accomplishments of commanding gods and non-gods, the flesh-eating Sarabhaṇḍikā, the wisdom gained from much learning, and the accomplishment of swiftness of foot. These and other accomplishments are the best among the middle ones. All beings are happy, and worldly people are controlled, and the rituals of violent behavior, such as expulsion, and all other slightly ordinary ones, should be regarded as inferior by the wise. Thus it is said. Even the gods have the poor, and the pretas have great power. Likewise, there are various differences in accomplishments. Each of the superior, middling, and inferior, accomplishments are divided into three types. Having known the power of the secret mantras, accomplishments are bestowed from practice. Thus it is said, and furthermore, the differences in accomplishments such as swords, pills, corpses, etc., are eight types, and the names established in numbers such as nine and twelve are declared in each tantra. As an example, the number of accomplishments becomes infinite, and these are easily accomplished by the power of pleasing the deities of Vidyā-mantra, and by relying on temporary common accomplishments, they are united with the ultimate ground. As it is said in the Mañjuśrīvikurvāṇasamādhi Tantra: The deity himself, through the method of secret mantras, bestows all accomplishments. If this is accomplished, then everything is accomplished, and the body of the mantra practitioner is extremely pure. When a small accomplishment is achieved, a great accomplishment arises in the body that has become a vessel. By this order, the attainment of the earth, etc., arises. The mantra practitioner, like a wish-fulfilling jewel, always benefits sentient beings. Thus it is said. Therefore, after briefly stating the general outline of the rituals of recitation and practice for those of the outer tantras, now I will briefly explain the actual path. The actual path is only the two types of yoga, with signs and without signs. First, yoga with signs is focused on the deity and mantra, that is,
Chinese
按照这种方式，如果修持在世俗谛中完全清净的智慧本尊，因为具有必定赐予成就的威力，所以视为君主一般；自己则视为像奴仆一般，通过使本尊欢喜来获得成就。在胜义谛中，远离四边的法性没有好坏之分，而在世俗谛中，由于依缘起的作用，通过本尊、咒语、手印在自己身上加持而修持，就能如实获得所观修的果，与这种具有殊胜定解的见解相符。发起无上菩提心，接受灌顶并具有誓言的修行者，除了对本尊和咒语的专注之外，舍弃其他念头，通过能够如实观修本尊身相和咒语的方式进行修持。那么，修持的方式是怎样的呢？《金刚手灌顶续》中说：“将自己的本尊和自己的形象观为无二无别，直到出现验相为止，都要念诵。”又如《寂静慧》中所说：“当菩萨行持密咒之门时，将自己观想为本尊的形象，以毫无怀疑的意念，生起我慢，行走也好，站立也好，坐着也好，躺着也好，恒常在一切时，即使行动也不动摇。”等等。又如《文殊》中所说：“当完全舍弃自己的形象，对本尊的我慢获得毫无怀疑的定解时，密咒的法性就会显现法性。”等等，这是有相瑜伽。在《胜三界》的证悟中说：“一切有情的大主宰，也安住在自己身上。”加持后，观想自己是勇识，生起我慢。又说：“分别观察自心，就是佛陀菩提。”又说：“三界也就是它。”又说：“四大也是它。”又说：“它就是金刚手。”又说：“佛部也是它。”因此，金刚、莲花、宝部的自性也是它。将加持融入心间，也会转变为金刚萨埵。观修薄伽梵金刚，也会成为勇识。
English
According to this way, if one practices and approaches the wisdom deity who is completely pure in the conventional truth, because it has the power to surely grant accomplishments, it is regarded as a lord; oneself is regarded as a servant, obtaining accomplishments by pleasing the deity. In the ultimate truth, the nature of reality, which is free from the four extremes, has no good or bad, but in the conventional truth, due to the function of dependent arising, if one practices by empowering oneself with the deity, mantra, and mudra, one will infallibly obtain the result of what is meditated upon, in accordance with the view of having a special certainty. The practitioner who generates the supreme bodhicitta, receives empowerment, and possesses samaya, abandoning other thoughts except for devotion to the deity and mantra, meditates in a way that allows one to truly visualize the deity's form and the nature of the mantra. So, what is the way to practice? In the *Vajrapani Empowerment Tantra*, it says, "By making one's own deity and one's own form inseparable, one should recite until signs appear." Also, as stated in *Peaceful Wisdom*: "When a bodhisattva practices the path of secret mantra, visualizing oneself as the form of the deity, with an unwavering mind, generating pride, whether walking, standing, sitting, or lying down, constantly at all times, even when moving, one does not waver." And so on. Also, as stated in *Manjushri*: "When one completely abandons one's own form and obtains unwavering certainty in the deity's pride, the nature of the secret mantra will reveal the nature of reality." And so on, this is yoga with signs. In the realization of *Victorious Over the Three Worlds*, it says, "The great lord of all sentient beings also dwells within oneself." After blessing, one should meditate on oneself as a hero, generating pride. It also says, "Separately examining one's own mind is the very Buddha's enlightenment." It also says, "The three worlds are also it." It also says, "The great elements are also it." It also says, "It is Vajrapani." It also says, "The Buddha family is also it." Therefore, the nature of the Vajra, Padma, and Ratna families is also it. By merging the blessing into the mind, one will also transform into Vajrasattva. By meditating on the Bhagavan Vajra, one will become a hero.
Chinese
转变。还说，在任何情况下，始终将自己的身体和本尊的形象，自己的语言和本尊的语言，自己的意和本尊的意视为相同，那时就是安住于平等之中。如上所说，行为续中多处提到观自身为本尊的有相瑜伽，因此修持殊胜的行为续道时，观自身为本尊并生起我慢是必不可少的。一般来说，行为续有仅此而已和殊胜两种。前者如《善臂请问经》中所说：“我以密咒经部的形式宣说。” 如其所说，与共同的经部陀罗尼形式相同。对于大多数细微的分别咒语，不观自己为本尊，而是迎请智慧本尊降临于前方，进行供养和念诵，或者依靠绘画进行修持等。这些仪轨，班智达和成就者们也以密咒经部的形式进行了解释，并且也认为这些属于行为续。另外，《一切集密智慧金刚经》中说：“行为续中没有智慧萨埵的喜乐，也没有自身是本尊的骄慢。” 这是因为，与瑜伽续一样，没有指示将自己和本尊视为无二无别，并将智慧尊融入自身，而是以生起本尊于前方为主，因此不像瑜伽续那样不应生起本尊的骄慢。但这并不是说完全没有观自身为本尊的见解和修持，因为行为续行者在世俗谛中将自己和本尊视为好坏，因此即使生起自身是本尊的骄慢的显现，也无法像上部续那样生起是真实本尊的观念。如此一来，如果认为与自己所引用的“当自身三门与本尊三密无二显现时，咒语才能成就”的教证相违，那么，即使在世俗谛中不是真实本尊的自性，但通过修持是本尊的骄慢而产生显现，从而获得本尊三密的成就并不矛盾。现在大多数新派密咒师在讲解无上瑜伽的生起次第时，也承认即使自己原本不是本尊的自性清净，但通过观想自己是本尊也能起作用，那么对于行为续行者来说也是如此。
English
transformed. It also says, "In all circumstances, always seeing one's own body and the deity's form, one's own speech and the deity's speech, one's own mind and the deity's mind as the same, at that time, one is abiding in equality." As mentioned above, the action tantras often mention the yoga with signs of visualizing oneself as the deity, so when practicing the path of the special action tantra, it is indispensable to visualize oneself as the deity and generate pride. Generally, action tantras have only this and special two types. The former, as stated in the Sutra Requested by Strong Arms: "I have explained in the form of secret mantra sutras." As it says, it is the same as the common sutra dharani form. For most subtle conceptual mantras, instead of visualizing oneself as the deity, one invites the wisdom deity to come in front, makes offerings and recitations, or relies on paintings for practice, etc. These rituals have also been explained by the pandits and accomplished ones in the form of secret mantra sutras, and they are also considered to belong to the action tantra. Furthermore, the Tantra of the Wisdom Vajra, Collected from All, says: "In the action tantra, there is no bliss of the wisdom being, and there is no pride of oneself being the deity." This is because, like the yoga tantra, it does not instruct to regard oneself and the deity as non-dual and to integrate the wisdom being into oneself, but mainly focuses on generating the deity in front, so one should not generate the pride of the deity like in the yoga tantra. However, this does not mean that there is absolutely no view and practice of visualizing oneself as the deity, because action tantra practitioners regard themselves and the deity as good or bad in the conventional truth, so even if the manifestation of the pride of oneself being the deity arises, they cannot generate the notion of being the real deity like in the upper tantras. In this way, if one thinks that it contradicts the quote cited by oneself, "When one's own three doors and the deity's three secrets appear inseparable, the mantra will be accomplished," then it is not contradictory that even if it is not the nature of the real deity in the conventional truth, but by practicing the pride of being the deity, the manifestation arises, thereby obtaining the accomplishment of the deity's three secrets. Nowadays, most new mantra practitioners, when explaining the generation stage of the unsurpassed yoga, also admit that even if one is not originally pure in the nature of the deity, it can still work by visualizing oneself as the deity, so it is the same for action tantra practitioners.
Chinese
像这样有什么不合理呢？此外，将自己观想为本尊，以不分离的方式视之，并将乐受作为道用，以及给予他人灌顶，结界等大多数事业，以及成就持明转轮王等大成就，以及成办差遣等各种成就，如果未舍弃庸常自我的心态，即使那样做也收效甚微。如果自己是凡夫，不能以非本尊之位观想为本尊，那么瓶水等，以及彩绘佛像坛城等也不应观想为本尊，因为那些也不是真正的本尊。观想前方的本尊，也是通过自己的心来观察而进行的。如果那能产生明相，那么自己的心和身体也同样能产生本尊的明相。即使前方的本尊形象只是自己心识的显现，但如果执着于那是与自己和传承不同的智慧本尊，并以自己是获得成就者的姿态，对于那些优劣观念较重的所化众生而言，暂时主要宣说了以生起次第为主的事续。然而，如果始终认为凡夫和智慧本尊不能混淆，那么任何凡夫的显现都不能观想为本尊的强烈二元对立，会障碍成就的产生。即使是事续行者，当何时生起本尊与自己无二的定解时，智慧也会增长，从而进入上部密续的意趣。因此，在未通达无上瑜伽密续所说之意趣前，虽然无法获得究竟的果位，但暂时为了顺应所化众生的心意，进入下部经续的道，也能逐渐获得最终的果位，只是道路有远近的差别，越来越殊胜，这是因为见解智慧和修道之方便二者都殊胜的缘故。对于毗卢遮那佛和文殊菩萨等本尊的体性而言，上下部密续的差别没有优劣之分，因此印度的大班智达，如贡噶宁波等认为下部密续也可以加入上部密续的仪轨。萨迦派认为一个事续可以解释为四部密续。
English
What is unreasonable about coming like this? Furthermore, visualizing oneself as a deity, taking the bliss of seeing it as inseparable as the path, and performing most of the activities such as empowering others and binding directions, as well as great accomplishments such as achieving the Vidyadhara Chakravartin, and accomplishing various accomplishments such as accomplishing messengers, if one does not abandon the ordinary self-grasping mind, even if one does so, it will only be of little significance. If one is an ordinary person and cannot visualize oneself as a deity from a non-deity position, then vase water and so on, as well as painted deity mandalas and so on, should not be generated as deities, because those are also not actual deities. The deity visualization in front is also done by examining one's own mind. If there is a cause for clear appearance in that, then one's own mind and body are equally capable of generating the clear appearance of a deity. Even if the form of the deity in front is only a form of the clarity of one's own mind, if one clings to it as the actual wisdom deity separate from oneself and one's lineage, and in the manner of one who receives accomplishments, for the sake of those disciples who have a strong sense of superiority and inferiority, the Kriya Tantras, which primarily emphasize front generation, are taught. However, if one always holds that ordinary beings and wisdom deities should not be mixed, then the strong duality that any appearance of an ordinary being cannot be visualized as a deity will obstruct the arising of accomplishments. Even for Kriya Tantra practitioners, when the certainty that the deity and oneself are non-dual arises, wisdom will increase and they will enter the intention of the higher tantras. Therefore, although the ultimate result cannot be obtained until the intention of how it is taught in Anuttara Yoga Tantra is realized, temporarily, in accordance with the minds of the disciples, entering the path of the lower Sutras and Tantras can also gradually obtain the final result, but the difference between the near and far paths is increasingly superior, because both the view of wisdom and the method of practicing the path are superior. For the nature of deities such as Vairochana and Manjushri, there is no superiority or inferiority in the difference between the upper and lower tantras, so the great Indian teachers such as Kunga Nyingpo and others believe that the lower tantras can also be combined with the rituals of the upper tantras. The Sakyas believe that one Kriya Tantra can be explained in all four tantra categories.