English
Secondly, there is the samadhi that introduces the characteristics of conditions. As the characteristic of the fruit of the path transformation, there are four vidyadharas. Among the three, first, there are also the object to be measured, the measurer, and the philosophical tenets. First, it is attachment to both samsara and nirvana, along with fabrications. The second classification includes: the reason of the same cause, in the form of letters, the reason of blessing, the reason of direct perception, which are the reasons for the four realizations. The purification of the three: outer environment, inner beings, and continuum, which are the reasons for the three purifications. The two common equalities and the two superior equalities, which are the reasons for the four equalities. The reason of the great self, that is, there are four reasons. Third, according to the order of these reasons, establishing the ultimate truth as non-dual and free from the realm of experience is the philosophical tenet of the highest yoga tantra. Secondly, regarding the samadhi that introduces the characteristics of conditions, there are two types: the samadhi of the generation stage and the samadhi of the completion stage. The mainstays of the path of both of these are: great emptiness, great compassion illusion, two mudras, the mudra with elaboration, that is, the four yogas of the accumulation path with both outflows and reversals, and the yoga of the application path with rocks and no reversal, the collection of practices, which are determined as five each. First, there are two methods of settling: pouring awareness universally and settling after seeing. Second, there are two types: with object and without object. Third, there are two types: learning the subtle letters and learning awareness as the deity's body. Fourth, there are four types: mandala elaboration, collection elaboration, number elaboration, face and hand elaboration. These also have some classifications of detailed, medium, and concise. Fifth, the collection practice also has three aspects: based on the five perfections, straightened by the four limbs of approach and accomplishment, and showing the time of attaining the vidyadhara fruit. Third, regarding the characteristic of the fruit of the path transformation, there are also the four vidyadharas included in the three paths of seeing, meditation, and completion. First, the complete maturation of the mind into the deity's body from within the aggregates of the coarse result is the result vidyadhara. The impure body of the result can also be transformed into a pure body in this life, which is the life empowerment vidyadhara. These two are the power of intelligence.
Chinese
除了土地大小的差别外，（它们）都是密咒的见道者。大手印持明是修道者，那也有
English
Apart from the difference in the size of the land, (they) are all path of seeing of mantra. Mahamudra Vidyadhara is the path of meditation, and that also has classifications: Vajra Vidyadhara, Wheel Vidyadhara, Jewel Vidyadhara, Lotus Vidyadhara, Sword Vidyadhara, there are five types in total. Spontaneous accomplishment Vidyadhara is the path of no more learning, which is the same as the all-illuminating one of the cause continuum. Thirdly, in the fruition continuum, there are also five bodies, five speech, five minds, five qualities, and five activities, totaling twenty-five fruition dharmas. Secondly, explaining in detail the ten aspects of the continuum that are the conditions for the path, as stated in the scripture: View 1, Conduct 2, Mandala 3, Empowerment 4, Samaya 5, Offering 6, Mantra 7, Samadhi 8, Activity 9, Accomplishment 10. These are the divisions of the secret mantra continuum. As such, the view of seeing that emptiness is the nature, the conduct of abandoning objects, the arrangement of the mandala, the empowerment of ascending in order, the samaya of not transgressing, the offering that strengthens the place, the mantra and mudra of binding and reciting, the samadhi of not wavering, the activity of playing, the accomplishment of striving for meaning, there are ten in total. Although each of these has eleven divisions such as nature, etc., here they are divided into three types: nature, definition, and division. The nature and definition are understood from the commentary. The divisions are: First, the view has nine views of the stages of the path, and nine views of the continuum to be practiced, totaling eighteen, as well as eight accumulations of wisdom, etc. Furthermore, those with superior faculties understand through the reasons mentioned above, those with intermediate faculties understand through the signs of nature and fruit, and those with inferior faculties understand through the two types of near and far methods, etc., there are many divisions from the perspective of what is to be realized and what can realize. Secondly, conduct also has two types: common conduct of skillful means and liberation, and individual conduct. The first also has three types: the conduct of the first practitioner, such as the conduct of a virtuous young person; when somewhat accustomed, the conduct of a madman who can endure the conditions of realization; and when very accustomed, the conduct of a king ruling the land. The second is the individual conduct, which includes the conduct of asceticism on the path of skillful means and the conduct of mindfulness on the path of liberation.
Chinese
还有两种。其次，有七种渐次的行为，如一时共同的行为和信勤的行为等。第三，关于坛城，也有分为十一种和八种等的方法。这里依随解释续部来讲解，有自性坛城、影像坛城、殊胜影像坛城、三摩地坛城、殊胜三摩地坛城、菩提心坛城和聚众坛城，共有七种。第四，关于灌顶，对于寂静者有十种利益灌顶，对于忿怒者有十八种利益灌顶，对于两者都有五种能力灌顶，以及三种甚深灌顶。如果将这些归纳起来，可以归纳为外利益灌顶、内能力灌顶和秘密甚深灌顶三种。如果将甚深灌顶三种分别开来，则变为五种。如果再将利益和能力两种归纳为宝瓶灌顶，算作一种，则归纳为四种灌顶。第五，关于誓言，不舍弃无上菩提心等是五种根本誓言，不舍弃五毒而将其作为道用，不舍弃五甘露而修持，这是十种支分誓言，以及由此分出的三百六十种等等。第六，关于供养，有世间和出世间的两种供养，或者有十四种特别的供养等等。如果将这些归纳起来，可以归纳为外在的受用、内在的誓言物甘露和秘密的合修解脱甚深供养三种。第七，关于系缚和念诵，系缚是手印，念诵是咒语，分为两种。首先，手印有誓言手印、事业手印、法手印和大手印四种。或者，对此进行划分，有七种手印。如果归纳起来，可以归纳为自性手印、见手印和三摩地手印三种。其次，关于咒语，有从念诵的咒语之门进行划分，以及从念诵之门进行划分两种。第一种有秘密咒、部族咒和陀罗尼咒三种。这些各有从体性、作用和标志之门进行划分。第二种有无错谬的根本咒心命
English
There are two. Secondly, there are seven gradual practices, such as the simultaneous practice and the practice of faith and diligence. Thirdly, regarding mandalas, there are methods of dividing them into eleven and eight, etc. Here, following the explanatory tantras, there are the self-nature mandala, the image mandala, the superior image mandala, the samadhi mandala, the superior samadhi mandala, the bodhicitta mandala, and the assembly mandala, totaling seven. Fourthly, regarding empowerment, there are ten beneficial empowerments for peaceful deities, eighteen beneficial empowerments for wrathful deities, five power empowerments for both, and three profound empowerments. If these are summarized, they can be summarized into three: outer benefit empowerment, inner power empowerment, and secret profound empowerment. If the three profound empowerments are separated, they become five. If the benefit and power are combined into the vase empowerment and counted as one, then they are summarized into four empowerments. Fifthly, regarding vows, not abandoning the supreme bodhicitta, etc., are the five root vows; not abandoning the five poisons but taking them as the path, not abandoning the five nectars but practicing them, these are the ten branch vows, and the three hundred and sixty divisions, etc., derived from them. Sixthly, regarding offerings, there are two types of offerings: worldly and transcendental, or there are fourteen special offerings, etc. If these are summarized, they can be summarized into three: outer enjoyments, inner samaya substances nectar, and secret union-liberation profound offering. Seventhly, regarding binding and recitation, binding is mudra, and recitation is mantra, divided into two. Firstly, mudras have four types: samaya mudra, karma mudra, dharma mudra, and mahamudra. Or, dividing it, there are seven mudras. If summarized, they can be summarized into three: self-nature mudra, view mudra, and samadhi mudra. Secondly, regarding mantras, there are two divisions: division from the door of mantras to be recited and division from the door of recitation. The first has three: secret mantra, family mantra, and dharani mantra. These each have divisions from the door of essence, function, and sign. The second has the unerring root mantra heart-life.
Chinese
比如种子字 ཧཱུྃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽)。生起次第是因缘咒，各自本尊的名咒。二者结合是念诵事业咒，共有三种。第八，三摩地有生起次第和圆满次第二者，以及随顺的二种三摩地。第九，事业有息增怀诛，在四种事业上加上殊胜事业成为五种，殊胜事业又可分为四种，所以变成八种。这些是通过什么方法来做的呢？通过护摩，也就是火供的方式来做事业；通过物品的方式来做事业；通过鲁古久，也就是歌舞的方式来做事业；通过佛塔，也就是镇压的方式来做事业。第十，修法也有共同的修法和殊胜的修法两种。第一种有很多，但这里主要讲根本续部所讲的，产生功德的六种成就，五大的五种成就，以及小的八种事业等等。殊胜的修法是追求持明者的果位。这些也都有各自的修法，特别是此续部的意趣，是依靠荟供轮坛来修持的。这些的果报是通晓续部的意义而圆满。经典的第四品是续部的必要解释：根本续部的意义就像是所说之义，道之方便就像是文字续部，依靠它来证悟道续部真实的生起次第和圆满次第的意义就像是必要，通过修持它的力量最终获得佛果就像是究竟必要。因此，所说之义和能说之义是所知和能知之间的关系，能说之义和必要是方法和从方法产生之间的关系，必要和究竟必要是从它产生它之间的关系，究竟必要和所说之义是本体一个的关系，这就是必要关联的四个方面。第五品是劝诫眷属并付嘱教法，其中有劝诫和付嘱两种。第一种有四种：劝诫将基的自性显现作为所证悟的对境，劝诫将所化众生的道之显现作为所行之道，劝诫将错觉迷乱的显现作为所清净之境，劝诫将果位安乐逝者的显现作为所获得之境。第二种是付嘱，首先是把结集教法者付嘱给秘密主金刚手，中间是
English
Like the seed syllable HŪṂ (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Literal Chinese meaning: 吽). The generation stage is the mantra of dependent origination, and the name mantras of the respective deities. Combining these two is the recitation activity mantra, making three in total. Eighth, Samadhi has both the generation and completion stages, and two corresponding Samadhis. Ninth, activities include pacifying, increasing, magnetizing, and wrathful actions. Adding the supreme activity to the four activities makes five. The supreme activity can be divided into four subcategories, resulting in eight. How are these accomplished? Through Homa, that is, performing activities through fire offerings; performing activities through substances; performing activities through Lugu Gyu, that is, through song and dance; and performing activities through stupas, that is, through suppression. Tenth, accomplishment also has common accomplishment and supreme accomplishment. The first has many, but here we mainly discuss what is taught in the root tantra itself: the six attainments that produce qualities, the five attainments of the five elements, and the eight minor activities, and so on. Supreme accomplishment is pursuing the state of a vidyadhara. These also have their respective methods of accomplishment, and in particular, the intention of this tantra is to accomplish through relying on gathering mandalas of tsok. The result of these is perfecting the meaning of the tantra by understanding it completely. The fourth chapter of the text is the explanation of the necessity of the tantra: the meaning of the root tantra is like the subject matter, the path's means is like the letter tantra, relying on it to realize the meaning of the actual path tantra's two stages of generation and completion is like the necessity, and ultimately attaining Buddhahood through the power of meditating on it is like the ultimate necessity. Therefore, the subject matter and the expression are related as the knowable and the knower, the expression and the necessity are related as the method and what arises from the method, the necessity and the ultimate necessity are related as what arises from it, and the ultimate necessity and the subject matter are related as one essence. These are the four aspects of the necessary connection. The fifth chapter is advising the retinue and entrusting the teachings, which includes both advice and entrustment. The first has four aspects: advising to realize the appearance of the base's nature as the object to be realized, advising to take the appearance of the path for those to be trained as the path to be traversed, advising to purify the appearance of mistaken delusions as the object to be purified, and advising to obtain the appearance of the Sugata of the result as the object to be obtained. The second is entrustment, first entrusting the one who compiled the teachings to the secret lord Vajrapani, in the middle,