Chinese
三、第二部分是：四季等一个偈颂。第二，关于因缘进入的特征，有次第的和，单一显现两种。第一种又分为两种：所要成就的基础，以及如何成就的圆满方法。第一种又分为三种：修行者，共同指示的处所和时间。第一是：肢分等一个偈颂。第二是：处所等七个诗行。第三是：成就的等两个诗行。第二，成就的方法分为两种：通过寂静和忿怒的方式成就。第一种又分为两种：简要指示四种念诵和修持，以及详细解释。第一是：念诵和等两个诗行。第二，详细解释分为三种：念诵，共同指示近修，以及大成就。第一种又分为两种：先前要做的，以及最初晚上要做的，事业的念诵。第一是：虚空中心等一个偈颂。第二种分为三种：五堆、第三、单一。第一是五和等一个偈颂。第二是：同样等一个偈颂。第三是：种姓的等一个偈颂。第二种分为两种：瑜伽男女分别观修本尊，以及堆积本尊的修持方法。第一是：瑜伽方法和等五个诗行。第二种分为三种：单一堆积，第三，以及第五修持的方法。第一是：金刚智等一个偈颂。第二是：或者等两个偈颂。第三是：持咒者等七个诗行。第三，大成就分为两种：使用五种成就物品的方法，以及其所要成就的成就。第一种分为两种：使用四种物品的方法，以及使用阿黎嘎黎的方法。第一是：衣服装饰等一个偈颂。第二种分为三种：阿黎结合，嘎黎度脱，指示即使使用这两种也不会被罪过沾染。第一种分为三种：所要结合的对境，如何使用的方便，从佛母的虚空中获得大成就。第一是：天女等两个诗行。第二是：佛母的等一个偈颂。第三是：修行等一个偈颂。第二，嘎黎度脱的方法是：田地变成等。
English
Three. The second part is: Four seasons, etc., one verse. Second, regarding the characteristics of entering into conditions, there are two types: gradual and single manifestation. The first is divided into two: the basis for what is to be accomplished, and the perfect method of how to accomplish it. The first is divided into three: the practitioner, the place and time commonly indicated. The first is: Limbs, etc., one verse. The second is: Place, etc., seven lines. The third is: Accomplishment, etc., two lines. Second, the method of accomplishment is divided into two: accomplishment through peaceful and wrathful means. The first is divided into two: briefly indicating the four recitations and practices, and explaining them in detail. The first is: Recitation and, etc., two lines. Second, the detailed explanation is divided into three: recitation, jointly indicating near practice, and great accomplishment. The first is divided into two: what to do beforehand, and what to do first at night, the recitation of activity. The first is: Space center, etc., one verse. The second is divided into three: five heaps, third, single. The first is five and, etc., one verse. The second is: Likewise, etc., one verse. The third is: Lineage, etc., one verse. The second is divided into two: male and female yogis separately contemplating the deity, and the method of practicing the heap deity. The first is: Yoga method and, etc., five lines. The second is divided into three: single heap, third, and fifth method of practice. The first is: Vajra wisdom, etc., one verse. The second is: Or, etc., two verses. The third is: Mantra holder, etc., seven lines. Third, great accomplishment is divided into two: the method of using the five accomplishment items, and the accomplishment to be accomplished. The first is divided into two: the method of using the four items, and the method of using Ali Kali. The first is: Clothes and ornaments, etc., one verse. The second is divided into three: Ali combination, Kali liberation, indicating that even if these two are used, one will not be tainted by sin. The first is divided into three: the object to be combined, the method of how to use it, obtaining great accomplishment from the space of the mother. The first is: Goddess, etc., two lines. The second is: Mother's, etc., one verse. The third is: Practice, etc., one verse. Second, the method of liberating Kali is: Field becomes, etc.
Chinese
分二。三、所示过失非必要，从“耶内”等一颂。二、所成办之悉地分二：彼生之因与，受取之方便。初者，从“瑜伽咒持”等一颂。二者，从“支分”等二颂。二、从忿怒门成办者，从“忿怒尊忿怒母”等一颂。二、入缘之体性一时者，“仪轨余或”等二句。三、果究竟之体性亦有次第与一时显现二者，初者次第有三：受用五种受用物之果，寿命自在持明之装束，所示究竟之果。初者亦有五：舞蹈嬉戏之，歌词音声之庄严与分，饮食之，阿 আলি（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）哩 嘎嘎ളി（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）哩之受用物等受用之果。初者，从“幻化网”等一颂。二者，从“歌词”等二句。三者，从“庄严与”等二句。四者，从“饮食”等二句。五者，从“阿 আলি（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）哩”等二句。二、寿命自在之装束者，从“人与”等三句。三者，从“他方”等五句。二、一时显现之果者，从“坛城周遍”等二句。二、宣说方式分二：以语秘密表示咒语与，所说正文之功德。初者，金刚秘密等。二者，如是云云等与，如是特意等。三、二名合集者，从秘密之等至第十一品与，第十二品。如是等。彼二者之正文实说者，先前会供修法略说，从彼之后上下品合集而说，然此处如常安立，故讲闻等之时当编辑注释。为示会供修法广大之故，如来大乐以所成办双运，幻化网之王位胜妙之悉地而自在名为，入于三摩地后特意说此语。又，轮回涅槃二现之法乃是同因之理之所量，衡量方式以前者之理作为后者之所量，量者同因。
English
Divided into two. Third, showing that faults are unnecessary, from "Yene" etc., one verse. Second, the accomplishment of siddhis is divided into two: the cause of their arising and the means of obtaining them. The first is from "Yoga Mantra Holder" etc., one verse. The second is from "Limb" etc., two verses. Second, accomplishing through the wrathful gate, from "Wrathful Deity Wrathful Mother" etc., one verse. Second, the characteristic of the entry of conditions at once is "Ritual Remainder or" etc., two lines. Third, the characteristic of the complete fruition also has two aspects: gradual and simultaneous manifestation. The first, gradual, has three aspects: the fruit of using the five objects of enjoyment, the attire of the life empowerment vidyadhara, and the ultimate fruit shown. The first also has five aspects: of dance and play, of song lyrics and sound adornment and division, of food and drink, the fruit of using the objects of enjoyment of Ā আলি (Tibetan, Devanagari, Romanized Sanskrit, literal meaning) li and Kā কালী (Tibetan, Devanagari, Romanized Sanskrit, literal meaning) li. The first is from "Illusion Net" etc., one verse. The second is from "Song Lyrics" etc., two lines. The third is from "Adornment and" etc., two lines. The fourth is from "Food and" etc., two lines. The fifth is from "Ā আলি (Tibetan, Devanagari, Romanized Sanskrit, literal meaning) li" etc., two lines. Second, the attire of life empowerment is from "Man and" etc., three lines. Third, from "Other Side" etc., five lines. Second, the fruit of simultaneous manifestation is from "Mandala All Around" etc., two lines. Second, the manner of speaking is divided into two: representing mantras with secret words and the qualities of the spoken text. The first is Vajra Secret etc. The second is Thus and so forth and Thus especially etc. Third, the combination of two names is from Secret etc. to the eleventh chapter and the twelfth chapter. Thus and so forth. The actual explanation of the text of both of these is that the previous gathering and practice were briefly explained, and then the upper and lower chapters were combined and explained, but here it is arranged as usual, so the commentary should be edited at the time of teaching and listening. In order to show the gathering and practice extensively, the Tathagata Great Bliss, with the accomplishment of union, the kingship of the illusion net, the supreme siddhi, and the empowerment named, having entered into samadhi, specifically speaks this word. Moreover, the phenomena of the two appearances of samsara and nirvana are measurable by the reason of the same cause, and the method of measurement is to take the reason of the former as the measure of the latter, and the measurer is the same cause.
Chinese
寻找四种显现的理由，即力量的、文字形式的、加持的和显现的理由。按照次第，自性无生、游戏无碍、本体无别，也是无有能取所取而显现证悟，是离于相的自性，即是宗派。如是，以四种彻底证悟的理由，一切法皆得决定，如实安住，在自证的显现中圆满显现，无有取舍，一时之间便能自在地驾驭身与智慧的游戏，因此是国王，没有比这更大的宗派了。在所要成就的阶段，要知道，自显的五根和五境，以及它们各自的识，一切的显现都成熟为五种智慧的体性，由种子字 ༀ་（藏文：ཨོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡）所代表。由它所代表的是圆满正等觉五部佛父的坛城。或者，为了调伏所化众生，观想为五部忿怒尊的坛城。同样地，要知道，色、声、香、味、触等一切对境的显现都成熟为五部佛母的体性，由种子字 མཱུཾ་（藏文：མཱུྃ，梵文天城体：मु，梵文罗马拟音：mūṃ，汉语字面意思：哞）所代表。由它所代表的是五部佛母的坛城，或者观想为五部忿怒母的坛城。使用修持的物品的方法是：穿着丝绸和兽皮等衣服，佩戴顶饰等装饰品，享用香甜的食物和饮料，以及结合悦耳的歌曲和词语的声音，还有各种类型的腿部舞蹈和手势舞蹈的聚会。对于四种物品的集合，一切所用的云聚，以自证智慧的自性，由 ཧཱུཾ་（藏文：ཧཱུྃ，梵文天城体：हु，梵文罗马拟音：hūṃ，汉语字面意思：吽）所代表，知晓为自显的受用，无有贪执地善加享用，便能令一切生出奇妙果报的坛城欢喜，从而获得巨大的利益。依靠合修而获得成就的方法是：上等是天女，中等是龙女，下等是恶种女。瑜伽士以智慧的差别，区分好坏而亲近好的，或者不作区分而亲近任何一个。寻找明妃并让她进入状态，是亲近和念诵明妃，并通过合修的表示来鼓励等，鼓励等是近亲近，在嬉戏之后，降临和摄持的意念是
English
Having sought the four reasons for manifestation, namely the powerful, the literal, the blessed, and the manifest. In order, the nature is unborn, the play is unimpeded, the essence is undifferentiated, and also without object and subject, manifestly realizing is the characteristic devoid of mind, which is the tenet. Thus, with the four reasons for thorough realization, all phenomena are determined, abiding as they are, perfectly clear in the manifestation of self-awareness, without acceptance or rejection, at once mastering the play of body and wisdom, therefore it is the king, there is no greater tenet than this. In the stage of what is to be accomplished, know that the five limbs and five senses of self-appearance, and all the appearances of their respective consciousnesses, mature into the nature of the five wisdoms, represented by the letter ༀ་ (Tibetan: ཨོཾ, Sanskrit Devanagari: ओ, Sanskrit Romanization: oṃ, Literal Chinese meaning: Om). What it represents is the mandala of the five complete Buddhas, the fathers. Or, for the sake of taming beings to be tamed, contemplate the mandala of the five wrathful ones. Similarly, know that all appearances of objects such as form, sound, smell, taste, and touch mature into the nature of the five mothers, represented by the letter མཱུཾ་ (Tibetan: མཱུྃ, Sanskrit Devanagari: मु, Sanskrit Romanization: mūṃ, Literal Chinese meaning: Mum). What it represents is the mandala of the five mothers, or contemplate the mandala of the five wrathful mothers. The method of using the implements of practice is: wearing clothes such as silk and animal skins, wearing ornaments such as skull garlands, enjoying fragrant and delicious foods and drinks, and sounds combined with pleasant songs and words, and gatherings of various types of leg dances and hand gesture dances. For the collection of the four implements, on the cloud of all that is used, the nature of self-aware wisdom, represented by ཧཱུཾ་ (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हु, Sanskrit Romanization: hūṃ, Literal Chinese meaning: Hum), knowing it as the enjoyment of self-appearance, without attachment, if one enjoys it well, then all the mandalas that produce wonderful fruits will be pleased, and great benefits will be obtained. The method of obtaining accomplishment by relying on union is: the best is a goddess, the middle is a naga girl, the lowest is an evil-born girl. The yogi, with the distinction of wisdom, distinguishes between good and bad and associates with the good, or without distinguishing, associates with any one. Seeking a mudra and bringing her into the state is approaching and reciting the mantra of the consort, and encouraging with the signs of union, etc., encouraging etc. is close approach, and after playing, the intention of descending and seizing is
Chinese
因此，这种救度的方法非常奇妙，因为这是一种能使被救度的罪人从恶趣中解脱并获得解脱的特殊方法。证悟到一切法本无生，即如实之状态，就像幻化之士对眼花缭乱者进行救度一样，虽然做了一切救度之事，却毫无执着，连微尘许的作为也没有。如果证悟并习惯于将外器内情的有情众生之识蕴，本来就清净为身与智慧，那么一切法都安住于平等性中，并且胜义谛和世俗谛二者无有戏论，于空性中味同。特别是从无上密法来说，通过殊胜的二种平等，证悟到轮回和涅槃的一切法味同于自性之坛城，从而使一切清净与不清净的刹土都成为普贤王如来的刹土。三门的一切行为也变成二种大资粮任运成就，显现的一切都成为智慧。如果具备完整的五支密法，不违犯誓言，具有五种修法之物，并且通达五种仪轨等，那么瑜伽士无论聚集为一、三、五组，都应按照各自本尊的数量，以会供轮坛进行会供，必定能获得四种持明，以及最终的圆满菩提之果。会供时，五组主要是指五部佛父佛母双运安住，各自本尊的明妃心士父父佛母四对围绕，如此布置五组五十尊本尊。再以十忿怒尊和十忿怒母围绕，观想成七十尊本尊的坛城轮。同样，东方的不动佛部，中央的金刚部，西方莲花部等，都以各自本尊的明妃心士四对围绕，如此身语意坛城三部分之外，再以八尊忿怒父佛母围绕，具备四十六尊本尊的会供，如此观想三组本尊。一切部族的部族之主，也就是部族的主尊是意