Chinese
依靠方便与智慧二者无别，所有奇妙的、神变的、稀有的法，并非从母或其他时间而来，而是应依靠方便大悲的智慧，于如是状态中生起。如是《后部续》中，宣说了“方便与智慧结合”之义，如是显现的一切，一切皆是方便的体性，方便与方便相互结合，结合与结合二者皆无。种种显现的一切，显现之中本性空无，彼即是智慧之宣说，总而言之，方便即是不可得。如是所说，所有显现为方便之自性的，皆与智慧空性之自性相结合。第一部分掌握了玛哈瑜伽的宗义，第二部分掌握了阿底瑜伽的宗义。现在为了阐释母智慧之义而宣说：智慧法界之如是性，成为方便之手印之故。如是宣说，智慧是母智慧的般若波罗蜜多，法界之天女即是母。彼母五蕴之如是性，成为父方便之手印之故，又智慧之天女则名为享用方便之手印。如是《后部续》中宣说了智慧即是方便之结合，从如是性之法界中，种种嬉戏随意生起，生起之中本性空无，空无之中种种生起，彼即是从智慧法界中生起。如是宣说，智慧法界之如是性，从无生之法界中，生起吉祥普贤等，所有自性圆满大坛城。其中，第一部分掌握了玛哈瑜伽的宗义，第二部分掌握了阿底瑜伽的宗义。如是阐释了方便与智慧二者无别的意义，于智慧中享用智慧。如是宣说，于母智慧之天女树木等中，父方便之手印吉祥普贤自身享用。如是又宣说了方便与智慧二者无别的菩提心之义，方便与智慧具有意义而转变，无二菩提。
English
Relying on the inseparability of skillful means and wisdom, all the wonderful, miraculous, and rare dharmas do not come here from the Mother or another time, but rather the wisdom that should rely on skillful means, great compassion, arises in such a state. Thus, in the Later Tantra, the meaning of "the union of skillful means and wisdom" is explained: Like this, all appearances, all are the nature of skillful means. Skillful means combine with skillful means, union and union are both absent. All kinds of appearances, in appearance itself, there is no inherent nature. That itself is explained as wisdom. In short, skillful means itself is unobservable. As it is said, all that appears as the essence of skillful means is combined with the nature of wisdom, emptiness. The first part holds the tenets of Mahāyoga. The second part holds the tenets of Atiyoga. Now, in order to explain the meaning of the Mother Wisdom, it is said: The Suchness of the Wisdom Realm, because it has become the Mudra of Skillful Means. It is said that wisdom is the Prajñāpāramitā of the Mother Wisdom, the goddess of the Dharma Realm is the Mother. The Suchness of the five skandhas of that Mother, because it has become the Mudra of the Father Skillful Means, and the goddess of wisdom is said to enjoy the Mudra of Skillful Means. Thus, in the Later Tantra, it is said that wisdom itself is the union of skillful means: From the realm of Suchness itself, various plays arise in various ways. In arising itself, there is no inherent nature. In non-existence itself, various things arise. That itself arises from the realm of wisdom. It is said that the Suchness of the Wisdom Realm, from the unborn realm, arises glorious Samantabhadra and so on, all the mandalas of the Great Perfection of inherent nature. Among them, the first part holds the tenets of Mahāyoga. The second part holds the tenets of Atiyoga. Thus, the meaning of the inseparability of skillful means and wisdom is explained: In wisdom, wisdom enjoys. It is said that in the Mother Wisdom goddess, trees, and so on, the Father Skillful Means Mudra, glorious Samantabhadra himself, enjoys. Thus, again, the meaning of the Bodhicitta, which is the inseparability of skillful means and wisdom, is explained: Skillful means and wisdom become meaningful and transform, non-dual Bodhi.
Chinese
心生起，作为一切的本源。没有什么是它没有做的。极其难以测度，谁能理解？我亦不能见我。他人如何能见？如是说。方法和智慧无别，是法性菩提心的生灭离戏之体性。如是于二方面了知。那么，在胜义谛中，是具有如是嬉戏之体性吗？非也。于胜义谛之谛实而言，亦应积聚智慧嬉戏。如是说。如是，菩萨和诸佛世尊的一切加持亦是稳固的。于智慧上亦应积聚智慧嬉戏。如是说。如是，在世俗谛中，显现如幻。在胜义谛中，称为金刚坚固。为何称为金刚坚固？以空性之智慧摧毁一切事物和相状，以及见解之山。故称为金刚坚固。殊胜秘密藏续之瑜伽士，为了成就不住涅槃之果位，业之习气不能阻断，一切恶习，如果果实之种子没有遇到因缘，就没有成熟之时，最终会腐烂。如是，修持金刚寿命之成就，应获得殊胜普贤之成就。为了显示这一点，以五大智慧仪轨，将自身观想为本尊身大印，具备甚深广大的五种资具，圆满修持五种明咒支分后，为了获得金刚寿命之成就。五种仪轨已经圆满，五种资具已经圆满具备。五种明咒支分圆满，如果不退转而精进修持，三十六天，或十二、十四、十六天，便能成就自在种姓之殊胜者。如是等等宣说。以五种智慧仪轨，将自身观想为本尊身大印，以四种金刚仪轨，生起并驱逐秘密坛城。如是说。其中，五种智慧仪轨已经宣说完毕。以四种金刚仪轨，生起并驱逐秘密坛城。
English
The mind arises, acting as the source of all. There is nothing that it has not done. It is extremely difficult to fathom; who can comprehend it? Even I cannot see myself. How can others see it? Thus it is said. The inseparability of method and wisdom is the nature of the Dharmata Bodhicitta, free from arising and ceasing. Thus, it should be understood in two aspects. Then, in the ultimate truth, is it of the nature of such play? It is not so. In terms of the truth of the ultimate truth, one should also accumulate the play of wisdom. Thus it is said. Likewise, all the blessings of Bodhisattvas and Buddhas, the Bhagavat, are also firm. One should also accumulate the play of wisdom upon wisdom. Thus it is said. Thus, in the conventional truth, it appears like an illusion. In the ultimate truth, it is called the Vajra Solid. Why is it called the Vajra Solid? Because the wisdom of emptiness destroys all things and signs, as well as the mountain of views. Therefore, it is called the Vajra Solid. The yogi of the glorious Secret Essence Tantra, in order to accomplish the state of non-abiding Nirvana, the karmic imprints cannot obstruct, and all evil habits, if the seed of the fruit does not encounter the conditions, there is no time for ripening, and it will eventually rot. Thus, having accomplished the Siddhi of Vajra Life, one should obtain the Siddhi of the glorious Samantabhadra. In order to show this, with the five great wisdom rituals, one should generate oneself as the deity's body, the Great Mudra, possessing the five profound and vast implements, and having fully meditated on the five limbs of mantra, in order to obtain the Siddhi of Vajra Life. The five rituals are completed, and the five implements are fully possessed. The five limbs of mantra are complete. If one strives diligently without falling back, in thirty-six days, or twelve, fourteen, or sixteen days, one will accomplish the supreme one of the sovereign lineage. Thus, and so on, it is said. With the five wisdom rituals, one generates oneself as the deity's body, the Great Mudra, and with the four Vajra rituals, one generates and expels the secret mandala. Thus it is said. Among them, the five wisdom rituals have been explained. With the four Vajra rituals, one generates and expels the secret mandala.
Chinese
是什么呢？第一，观想虚空菩提心，白色和红色，在月轮之中。第二，菩提心的字母转化为秘密的字母。第三，化为四十二尊和五十八尊本尊。第四，从秘密的坛城中以咒语迎请。如是，吉祥密集金刚中也说：第一是空性的菩提心，第二从中生出种子字，第三从中形象圆满，第四从中生出咒语。如是说。有智慧的修行者所应使用的五种资具。母般若波罗蜜多具有什么呢？如是，有深奥和广大两种。深奥的资具是指五种秘密甘露。如是，吉祥密集金刚中说：自性身的体性中，五种垢染将会降临，被五种智慧所加持，称为五甘露。如是说。广大的资具是：母般若波罗蜜多，以持戒、忍辱、精进和禅定的四种波罗蜜多，在方便和智慧嬉戏之时，应知为熏香等四种。在修习殊胜菩提心之时，念诵ཛཿདྷུ་པེ་པྲ་བེ་ཤ་。布施波罗蜜多是从殊胜菩提心中，对于无余的佛陀云聚，以父母欢喜交合之最胜布施，以不共的方式融入，如是说。那些布施波罗蜜多也是资具，在二万五千颂中说：布施波罗蜜多是资具。如是等说。五种咒语的支分，应从修法次第中了解。如是不退失这些意义，并且精进的瑜伽士，能成就自在种姓的圣者。与此相关联。那么需要多长时间呢？三十六天，或者十二、十四、十六天，能成就自在种姓的圣者。如是说。如是，以上、中、下三种根器。那么以此能显现什么果呢？自在种姓的圣者。
English
What are they? First, contemplate emptiness, the white and red bodhicitta, within the circle of the moon. Second, the letters of bodhicitta transform into secret letters. Third, they transform into forty-two and fifty-eight deities. Fourth, they are invited from the secret mandala by mantra. Thus, it is also said in the glorious Guhyasamaja: First is the bodhicitta of emptiness. Second, from it arises the seed syllable. Third, from it the form is perfected. Fourth, from it the mantra arises. Thus it is said. The five implements to be used by the wise practitioner. What does the Mother Prajnaparamita possess? Thus, there are two: profound and vast. The profound implements are said to be the five secret elixirs. Thus, it is said in the glorious Guhyasamaja: In the nature of the self-existing body, the five impurities will descend, blessed by the five wisdoms, they are called the five elixirs. Thus it is said. The vast implements are: the Mother Prajnaparamita, with the four paramitas of morality, patience, diligence, and meditation, at the time of playing with skillful means and wisdom, should be known as the four such as incense. At the time of practicing the supreme bodhicitta, recite JAH DHU PE PRA BE SHA. The paramita of generosity is from the supreme bodhicitta, to the entire cloud-like assembly of Buddhas, with the supreme generosity of the joyful union of father and mother, in a unique way, it is absorbed, thus it is said. Those paramitas of generosity are also implements, in the Twenty-five Thousand Stanza it is said: The paramita of generosity is an implement. Thus and so on it is said. The five limbs of mantra should be known from the stages of the sadhana. The yogi who does not lose such meanings and diligently strives, will accomplish the supreme of the sovereign lineage. It is related to this. How long does it take? Thirty-six days, or twelve, fourteen, sixteen days, the supreme of the sovereign lineage is accomplished. Thus it is said. Thus, with the three types of intelligence: superior, middling, and inferior. What fruit does it manifest? The supreme of the sovereign lineage.
Chinese
成就。如是说。如寿命自在，亦于后分续部中云：于三种智慧善修习，悟入等持平等义，恒常修习广大性。因果同时圆满者，自明本性获自在，寿命十六百又百，延缓安住不舍身，不舍肉身而成佛。如是说。此修持之义为何？莫非是贪著现时之境物耶？非也。从现时起至五身任运成就之间，具业缘之瑜伽士，不分别一切恶习成熟之时，如草堆般腐烂，仅以此生，欲成金刚大种姓之持种者，是故修持金刚寿命。又将百岁之龄，复转为六岁或十岁等之年龄，发卷而黑如蜂，无白发与皱纹，面色安乐，具如莲花之眼等。如是长久安住修持，初时以天眼等见十方三世一切佛，修持幻化之神通，以神通至诸佛处，复又返回，乃至安住大劫。彼将成何耶？成就寿命自在之持明圣士。成就之义即是智慧现前。如是成就后，以寿命百又十六为量，无生无死之童瓶身等五身任运圆满，乃瑜伽士之阿赖耶识清净，如镜之智慧明点，彼显现圣者智慧之明点，具广大功德不可思议，加持无边之殊胜者。如是圣者智慧之明点显现且见之，如是所说，又是何者？见何种之相耶？如是思择。
English
Accomplishment. Thus it is said. Like having power over life, it is also said in the later tantra: Having practiced the three wisdoms, realizing the meaning of equality in samadhi, constantly meditating on the great expanse. For those who perfect cause and effect simultaneously, obtaining power over one's own awareness, extending life to sixteen hundred years and abiding, attaining Buddhahood without abandoning the body. Thus it is said. What is the purpose of this practice? Is it not attachment to the objects of the present time? It is not so. From this present time until the spontaneous accomplishment of the five bodies, the yogi who possesses karmic connections, without distinguishing the time when all bad habits ripen, rotting like a pile of grass, and with this very life, desiring to become a lineage holder of the great Vajra family, therefore, one practices the Vajra life. Furthermore, transforming the age of one hundred years back to the age of six or ten, etc., hair curled and black like a bee, without white hair or wrinkles, with a comfortable complexion, possessing eyes like lotuses, etc. Thus, abiding and practicing for a long time, at first, seeing all the Buddhas of the ten directions and three times with the divine eye, etc., accomplishing the magical powers of illusion, going to the presence of those Buddhas by means of magical powers, and then returning again, and abiding until the great kalpa. What will that become? The holy vidyadhara who has power over life will be accomplished. The meaning of accomplishment is that wisdom will manifest. Having become like that, with a lifespan of one hundred and sixteen as the measure, the spontaneous perfection of the five bodies, such as the immortal youthful body without birth or death, is the purified alaya of the yogi, the wisdom bindu like a mirror. The appearance of that very bindu of noble wisdom is endowed with great qualities that are inconceivable and blessings that are infinitely supreme. Thus, the bindu of noble wisdom appears and is seen, as it is said. What and what is it? What kind of aspect is seen? Thus contemplating and thinking.