English
This is because of its own characteristics. There is the question of the length of time; when progressing on the higher and higher paths, stability becomes stronger and stronger. Jetsün asked, "Is the difference in the paths whether they are clear or not?" Gyalwa Gönpa said, "There is both clarity and duration. The former is evident in the Lamrim, which says, 'The distinctions of clarity gradually appear.' The latter is clear from the Sutra of Common Teachings, which speaks of moments, instants, short periods, immediately after, half a watch, a watch, and so on." Although this is said, these views do not distinguish between view and samadhi. Seeing the general aspect of dharmata is the general meaning of view, and seeing its own characteristic is the self-characteristic of view. Thus, from the perspective of view, there is no clarity or duration. The scriptures that speak of these are about the samadhi of meditating on the meaning of what is seen. So, does this mean that the view and practice of Mahayoga are different? Because the view has no clarity or duration, while the practice does. If this is the case, then the path and the result should also be different, because the result to be obtained arises from the path that obtains it. This argument is valid. The pervasion is the same. If you accept this, then this is the certainty of the great secret, where the result has become the path. This is very clear. The third is the great accomplishment. This has two aspects: the method of using the five articles and its actual accomplishment. The first aspect has two parts: counting, the method of using the four articles. Straightforwardly, the five fluttering silk dharma robes, and the peaceful and wrathful garments such as fields, oxen, tiger skins, the eight peaceful and wrathful ornaments such as bells and jewels, and the peaceful and wrathful articles such as great ashes, blood, fat, snakes, and dry and wet skulls, as well as the gatherings of pleasant foods and drinks, songs, various types of sounds and dances, all these articles in quantities as vast as clouds, knowing them to be the nature of the wisdom seed syllable (Tibetan: ཧཱུྃ, Devanagari: हुं, Romanized Sanskrit: hūṃ, Literal Chinese meaning: 吽) of self-awareness, using these articles in this way, and fully utilizing them without attachment, will produce wonderful results, and all the mandalas of the two great assemblies will be pleased by the offering of the great self. The method of using the five articles.
Chinese
总共有三种，即：计数、阿里的结合、嘎的解脱，以及断除对结合与解脱的争论。阿里的结合也有两种，即：计数。第一，实际的行持方法。说：从年龄上区分，十二岁的具相女子是天女，十六岁的是龙女，二十岁的是劣种女。从脉上区分，有脉管的是天女，平等的是龙女，有残疾的是劣种女。从菩提心的角度区分，日月都漏失的是天女，日漏失的是龙女，不漏失的是劣种女。从结合的方法上区分，了知自他皆乐的结合方法的是天女，使他乐的是龙女，仅自乐的是劣种女。或者，是天女就是真正的天女，是龙女就是真正的龙女，用咒语和禅定真实地迎请。如果不能，就是劣种女，即使是人类的女儿也可以。如果上师能力小，就要区分手印的好坏，不依止恶劣的种姓。或者，如果能力大，就不区分，因为即使是恶劣的种姓，也无法被过失所损害，所以要依止任何能得到的。也就是在具相明妃的秘密莲花中，生起任何坛城的眷属和所依。以乐为空性的坛城，散布父的菩提心，将所有佛陀云集于任何坛城中，以此奉献大喜悦的供养。因为自、佛、一切有情在自性觉悟的体性中是平等的，所以以父母嬉戏的乐来供养自己，令诸佛欢喜，使众生满足，这是最殊胜的布施。因此，将自、诸佛、有情三者融入无二的大乐之中。在明妃的虚空中获得大成就。说：修持大乐智慧的方法，是从父母无二的嬉戏中产生的明点，日月交融，汇集一切功德的精华，它是使一切坛城的自性显现为五种智慧的所依，所以应当取用它。谁取用呢？由无有障碍的道者。何时取用呢？在会供结束时最后的黎明时分。从哪里取用呢？从明妃的虚空中。用什么取用呢？用金刚舌，即秘密的金刚
English
There are three: counting, the union of Āli, the liberation of Kā, and abandoning disputes about union and liberation. The union of Āli also has two: counting. First, the actual method of practice. It is said that if divided by age, a twelve-year-old with characteristics is a goddess, a sixteen-year-old is a nāginī, and a twenty-year-old is a low-born woman. If divided by root, one with a conch-like root is a goddess, one with an equal root is a nāginī, and one with a disabled root is a low-born woman. If divided by bodhicitta, one who leaks both sun and moon is a goddess, one who leaks the sun is a nāginī, and one who does not leak is a low-born woman. If divided by the method of union, one who knows the method of union that brings happiness to both self and other is a goddess, one who brings happiness to others is a nāginī, and one who brings only happiness to self is a low-born woman. Or, if it is a goddess, it is a real goddess, if it is a nāginī, it is a real nāginī, summoned directly by mantra and samādhi. If that is not possible, then it is a low-born woman, even a human daughter is acceptable. If the teacher's ability is small, then distinguish between good and bad mudrās, and do not rely on bad lineages. Or, if the ability is great, then do not distinguish, because even if it is bad, it cannot be harmed by faults, so rely on whatever is found. That is, within the secret lotus of a qualified consort, generate the mandala of whatever group it is, with its support and supported. By offering the great bliss offering to that which has gathered the lineages into the mandala of whatever group it is, spreading the bodhicitta of the father in the mandala of bliss and mind, and gathering all the clouds of buddhas, since self, buddhas, and all sentient beings are equal in the nature of self-awareness, by pleasing the victorious ones by offering oneself with the bliss of the play of father and mother, and satisfying beings, this is the supreme generosity. Therefore, dissolve self, victorious ones, and sentient beings into the state of great bliss, without duality. Obtaining great accomplishment in the sky of the consort. It is said that the method of accomplishing the great bliss wisdom is the bindu that arises from the play of father and mother without duality, the union of sun and moon, the essence of all qualities gathered together, which is the support for making the nature of all mandalas self-clear as the five wisdoms, so it should be taken. Who should take it? By the path of unobstructed ones. When should it be taken? At the time of the final dawn at the end of the gathering accumulation. From where should it be taken? From the sky of the consort. With what should it be taken? With the vajra tongue, that is, the secret vajra.
Chinese
是尊者您啊！或者观想舌头为五股金刚杵也可以。方法如何呢？就像蜜蜂吸食花蜜一样摄取。为了什么目的摄取呢？为了轻易获得两种成就。哪两种呢？共同成就像鸟儿在空中飞行一样，享用天女，容颜焕发，光彩照人，能够活到无数寿命等等，从身体里像老鼠钻地一样进入，享用龙女，此外还能获得神通和各种神变。殊胜成就就像如意宝珠一样，不需移动，就能像下雨一样降下所需所求，就像云团一样。像这样的例子，所有种类的拥有者，第六世达赖喇嘛也能获得。或者，先前通过秘密金刚摄取的功德是，将获得如意云的拥有者殊胜成就，之后观想舌头为五股金刚杵后摄取的功德是，将获得空行母、光明、寿命等等共同成就。橛降伏。真实。那作为降伏之境的，有两种，吉祥清净的境和，以慈悲摄持的境。前者是婆罗门第七世，因为他的血肉等是成就的特殊物质，后者是光明清净中所说：‘供养上师身之仇，违背誓言及争斗，聚集而来及损害，违誓仇敌具恶相，三恶趣及此十者，瑜伽士恒常降伏。’因此，这十者是因为非常可怜而为了利益他们。其中殊胜的是八人，殊胜之小的是三恶趣。或者，殊胜的所降伏者是什么呢？也有人认为，是召唤殊胜之小的嚓热和谢钦来降伏。总之，这十一位所降伏者，是为了自他法三者的利益而降伏的。由谁来降伏呢？由无有障碍的道者。在什么时候降伏呢？在会供的最后结束的午夜时分。用什么方法降伏呢？用显现出来的降伏之方法，用埃朗（藏文：ཨེ་རཾ，梵文天城体：ऐ，梵文罗马拟音：ai，汉语字面意思：埃）生起猛烈的坛城，日月
English
It is you, venerable one! Or, it can also be done by meditating on the tongue as a five-pronged vajra. How is it done? It is taken like a bee sipping nectar from a flower. For what purpose is it taken? It is for easily obtaining the two siddhis. Which two? The common siddhis are like a bird flying in the sky, enjoying celestial maidens, having a radiant face, blazing splendor, being able to live countless years, and so on. From within the body, like a mouse burrowing into the ground, one enters and enjoys the daughters of the nagas, and also obtains clairvoyance and various magical powers. The supreme siddhi is like a wish-fulfilling jewel, without moving, it causes the desired and needed things to come like rain, like a cloud. Like that example, the owner of all kinds, the Sixth Dalai Lama, will also be obtained. Or, the merit of taking the former, the secret vajra, is that one will obtain the supreme siddhi of the owner of the wish-fulfilling cloud, and the merit of taking the latter, meditating on the tongue as a five-pronged vajra, is that one will obtain the common siddhis of dakinis, luminosity, longevity, and so on. Kilaya subjugation. Truth. There are two kinds of fields for subjugation: the auspicious and pure field, and the field held by compassion. The former is the seventh rebirth of a Brahmin, because his flesh and bones are special substances for accomplishment, and the latter is from Gsal Bkra: 'Offering to the guru, enemies of the body, breaking vows and quarreling, gathering and harming, vow-breaking enemies with evil appearances, the three lower realms and these ten, yogis always subdue.' Therefore, these ten are subdued because they are very pitiful and for the sake of benefiting them. Among them, the supreme are the eight people, and the lesser supreme are the three lower realms. Or, what is the supreme object of subjugation? Some also think that it is to summon the lesser supreme Tsara and Shechen to subdue them. In short, these eleven objects of subjugation are to be subdued for the benefit of oneself, others, and the Dharma. By whom is it subdued? By the path without obstacles. At what time is it subdued? At midnight at the end of the gathering. By what method is it subdued? By the method of manifest subjugation, by generating the fierce mandala with E-ram (藏文：ཨེ་རཾ，梵文天城体：ऐ，梵文罗马拟音：ai，汉语字面意思：埃), the sun and moon
Chinese
在座垫之上，精于度脱之法的本尊及眷属，不散乱于三摩地，以咒语和三摩地的力量真实地勾召所度脱者。使其仰面朝天倒在三个已成就者之上，头朝西南，脚朝东北，以颠倒轮回之方式，用金刚杵按压其心脏而安放。 如何行持呢？以具有五种我慢之方式：度脱者大吉祥，所度脱者为罗睺罗，即我执三者。度脱之金刚橛主尊，利刃文殊菩萨，手指向英雄五字，以我慢之方式，以手的动作进行度脱。 应修何种度脱之三摩地呢？观想清晰的利刃文殊菩萨，以此将所度脱者的胸膛猛烈劈开，观想无明与气息分离。观想清晰的英雄五字手印，以钳子紧紧抓住心脏，英雄五字的光芒焚烧位于心脏四条主要脉络中的二三种子字及睡眠，使其转化为六个吽字，从而使轮回中出生的六个种子连同习气完全清净。这六个吽字也未超出本觉智慧，因此观想白色吽字带红色脉络合二为一。这被称为将意识度脱于法性之中。 之后，度脱者瑜伽士以左鼻孔吸入白色吽字，观想其融入大脑中，通过身体的形状，经过生命清净的道路而来。通过脊柱的马道，从秘密金刚道降至明妃的虚空，融入秘密的法界之中。这被称为将意识度脱于明妃的虚空之中。 之后，明妃虚空之语，种子字吽完全转变，心间化为一个光芒四射的金刚杵。再次完全转变，身体完全圆满，化为金刚萨埵之身。此乃未舍弃五毒，于本位清净，享用轮回涅槃无二之境界，因此，圆满报身具足妙相，光芒四射，极为庄严。于其顶端，观想象征从轮回中彻底解脱的部主不动佛，颜色饱满。这是金刚萨埵圆满成就之位。