English
Not abandoning means that, regarding worldly gains and fame, if one engages in union and liberation based on afflictions, it will lead to falling into lower realms, so one should not indulge in it oneself. Third, being grasped by the view of skillful means means that, without abandoning afflictions, wisdom arises, and those who abide on the path of great skillful means, the unsurpassed secret mantra, all beings engage in union and liberation through union practices, which arise from all the unsurpassed tantras. Second, there are two aspects to the vows of union, the first is the proximate teaching: Ghana (藏文,梵文天城体,梵文罗马拟音,汉语字面意思) is the vow not to transgress the meaning of union, and it explains in detail and clearly shows the great meanings that are not common to the Yogas and below, as follows. Second, the detailed explanation has four parts. First, the characteristics of the yogi who engages in union: the yogi who has abandoned the afflictions of a mind greatly agitated by perverted desire and attachment, and who experiences the wisdom of bliss and emptiness, or the person who desires to manifest the fruition of the Dharmakaya for one's own benefit and the Rupakaya for the benefit of others in one lifetime and one body, engages in union. Second, there are two aspects to the characteristics of the consort with whom one engages in union. First, the explanation of the lineage: The lotus woman is the mother of power, with a red complexion, and features such as long eyes and a tight set of teeth with slight gaps, a slender waist, and a body that emits a pleasant fragrance. From the "Illusory Ashes": "A red complexion, thin lips, the lotus woman, should be known during the time of power." Thus it is said. The conch woman is the mother of pacification, with a small stature, a beautiful body, a fair complexion like the moon, and hair whorls turning to the right. Her face and features are round, her voice is clear, and she does not tire of reciting mantras; she is of the peaceful lineage. "Small stature, beautiful body, moon-like complexion, hair whorls turning to the right, a sweet voice, abandoning anger, should be known during the time of pacification." Thus it is said. The patterned woman is the wrathful mother, with a black complexion and a triangular shape, with angry lines on her face, a rough character, and hair described as patterned. "A black complexion, triangular shape, should be known during the time of wrath." Thus it is said. The cow woman is the mother of increase, with a yellow complexion and a square shape, disheveled hair, thick eyebrows, bulging eyes, wide cheeks, long ears, full flesh, and hair
Chinese
下等的（明妃）是拥有母牛和公牛的，拥有黄色四方形的公牛，在兴盛之时应当知晓。拥有嫩枝的（明妃）是寂静之母，兄弟众多且血统繁衍。树干是权力的母亲，只生一个女儿。花朵是猛烈的母亲，被无伴的悲伤所折磨。散乱的是兴盛之母，本性不节制，如此共有八种品性考察。第二是说明特征：身体的特征是柔软且正直，这是一。从髋部到短肋之间有四指宽，所以腰很长，像弓的弦角一样上下对半，这是二。肢体纤细光滑，关节圆润不突出，这是三。额头宽阔，这是四。眼睛的长度像天神的眼睛一样长，这是五。眼上的眉毛在额头中间相连，黑色部分像乌 উৎপལ་花（藏文：ཨུཏྤལ་མདོག，梵文天城体：उट्पल，梵文罗马拟音：utpala，汉语字面意思：青莲花）的颜色，这是六。身体的上下长度，前后的宽度和粗细，在别人的眼中都适中，被说成是中等，这是七。身体不沾染污垢，像水池一样干净，呼吸有药草和樟脑的香味，这是八。能够保守秘密的誓言，并且对真实的意义有很大的智慧。品性善良，行为缓慢且令人愉快。对于上师和道友，首先具有信心，交往而不消失，信心非常大。如此共有二十四种行为的特征。像这样具有特征的明妃，应当将她用于修持无上秘密之义，作为灌顶和修持的处所。第三是加持：首先是对于根基尚未成熟者，进行灌顶使之成熟，并授予根本和支分的誓言。然后讲述身体结合的方法，语言表达的方法，以及心入定的禅修方法这三种法。或者讲述外在欲望的论典，内在天神的入定，秘密的乐空智慧这三种法。观想身体的五个部分为五部佛母等本尊之身，将自身观为本尊，如同撒彩粉一般。精通密咒方便之道的瑜伽士，为了自己的利益而修持，以及为了他人的利益而在灌顶之时进行结合。
English
The inferior (consort) is one with cows and bulls, possessing a yellow, square bull, which should be known at the time of prosperity. The one with tender branches is the mother of peace, with many siblings and flourishing lineage. The tree trunk is the mother of power, giving birth to only one daughter. The flower is the mother of fierceness, tormented by grief of separation. The scattered one is the mother of prosperity, with an unrestrained nature. Thus, there are eight types of character examination. Second is the indication of characteristics: The characteristic of the body is that it is soft and upright, this is one. There are four fingers' width between the hip and the short ribs, so the waist is long, like the horn of a bow, the upper and lower parts are divided in half, this is two. The limbs are slender and smooth, the joints are round and not protruding, this is three. The forehead is broad, this is four. The length of the eyes is long like the eyes of a god, this is five. The eyebrows above the eyes are connected in the middle of the forehead, and the black part is like the color of the Utpala flower (Tibetan: ཨུཏྤལ་མདོག, Sanskrit Devanagari: उट्पल, Sanskrit Romanization: utpala, Chinese literal meaning: blue lotus), this is six. The length of the body up and down, the width and thickness of the front and back, are all moderate in the eyes of others, and are said to be medium, this is seven. The body does not get stained with dirt, so it is clean like a pool of water, and the breath has the scent of herbs and camphor, this is eight. Able to keep secret vows, and having great wisdom about the true meaning. Good character, slow and pleasing behavior. Towards the guru and fellow practitioners, first having faith, associating without disappearing, and having very great faith. Thus, there are twenty-four characteristics of conduct. Such a consort with characteristics should be used for practicing the meaning of the unsurpassed secret, as a place for initiation and practice. Third is the blessing: First, for those whose basis is not yet mature, giving initiation to make them mature, and bestowing the root and branch vows. Then explaining the three dharmas of the method of body union, the method of verbal expression, and the method of mind entering samadhi meditation. Or explaining the three dharmas of the outer treatise of desire, the inner samadhi of the deity, and the secret wisdom of bliss and emptiness. Visualizing the five parts of the body as the bodies of the five Buddha mothers and other deities, visualizing oneself as the deity, like scattering colored powder. The yogi who is skilled in the means of secret mantra, practices for his own benefit, and unites at the time of initiation for the benefit of others.
Chinese
第四，从类别方面显示结合的利益是：结合的誓言的类别，从种类上考察有八种，从名称上考察有八种，行为的法则四种和十二种，这二十种意义，瑜伽士们如果修持，自己方面能获得殊胜的成就和寿命等不可思议的功德，利他方面，以甚深的灌顶使弟子的相续成熟，无论修什么共同的四种事业都能成就，从三界轮回的 জন্ম地 中解脱， निश्चित 会成为佛的种姓，获得持明，因此，密咒方便的乘的意义，就是这里所说的以结合而成就佛果。第二，虚妄语的誓言有四种。第一，见解的三个虚妄是：这些显现的境，不是自性成立的，因为法相消失了，出现各种各样的名称，也是由心来分别假立的，法相消失了，自性不成立，就像兔角一样。虽然显现出许多不同的种类，也是由心来分别假立的意象，就像水中显现六道众生的六种景象一样。相对于长而显现的短等等，也是由心来分别假立的，通过三种方式来确定。因此，世俗的实物显现，但不是自性成立的，所以称为虚妄。因此，所知如何显现，都是从自明觉的游舞中产生的，因为显现的缘故。这个世俗的真理，从原始以来就认识到是本尊的坛城，对其他人都这样说，没有过失，因为已经证悟的人已经成为他的行境，所以称为行于见解的三个虚妄。或者，也有人认为见解的三个虚妄是这样的：兔角、石女的儿子、虚空中的花等等，这些名称在词句上成立，但在意义上不成立，所以是法相消失的分别假立。水中显现六道众生的六种景象等等是种类的分别假立。相对于这边而显现的那边等等是关系的分别假立。以这三种方式断定事物本身没有真实性，是虚假的。那么什么是真实的呢？一切显现都是自明觉本身。
English
Fourthly, showing the benefits of union from the aspect of
Chinese
因为显现的理证，所以断定一切唯是自证。那是谁的行境呢？听闻而知，思维而衡量，六识的一切显现，由谁了悟到超离言说、思、量之境，那位士夫就是领受意义并实践的行境。如果不了悟而说，在《意集经》中说：‘杀害三界有情，不如说不确定的法更重。’这样说了。了悟之后说，在《秘密藏续》中说：‘了悟之后所说的一切，那就是我，权能也圆满。’这样说了。第二，行为的四种虚妄是：佛、法、僧三宝，以及上师、道友和所有众生，如果会有损害，为了不产生损害而说虚妄之语，不违越那个意义而作誓言。第三，秘密的十种虚妄是：应该保密的对境，以及应该对谁保密的意义等，保密的方式，对哪十种秘密熟悉，就说不让人知道的方法的十种虚妄。第四，从类别的角度总结：如所说虚妄的誓言，观看的虚妄三种，行为的虚妄四种，秘密的虚妄十种，这十七种应当受持。那也是在誓言安立中说：不以正直的方式说秘密的意义，而是转变为有益的法，所以说虚妄是誓言。毫无隐瞒地成就自己，以及说对他人有害的话，这些种类都是堕落。这样说了。第三，不予而取的誓言有三种。第一，从断除的角度受持是：取走变为应调伏的十境的财物十种。那么，如果取走三恶趣的财物，应该如何取呢？恶趣的财物就是痛苦，通过等持的散摄，使它与痛苦分离。第二，从成就的角度受持是：如上所说的具有特征的明妃，以及显现于他人的吉祥物，或者如第七世转世，以及埋藏在地下的甚深法，以及普通人所持有的具有巨大加持力的物品，具梵（藏文：བྷ ནྡྷ，梵文天城体：，梵文罗马拟音：，汉语字面意思：）特征，莲师的大声小声的海螺，以及右旋海螺，小铜钹金刚铃等，以及有神鬼守护的伏藏，以及没有守护的伏藏。
English
Because of the reasoning of appearance, it is determined that everything is self-awareness itself. Whose field of activity is that? Having known by hearing and measured by thinking, whoever realizes that all appearances of the six consciousnesses are beyond the realm of speech, thought, and measurement, that person is said to be the field of practice that takes and practices the meaning. If one speaks without realization, it is said in the Gongdü: 'Killing sentient beings of the three realms is heavier than teaching uncertain Dharma.' Thus it is said. Speaking after realization is said in the Sangnying: 'Whatever is done by speaking after realization, that itself is me, and the power is also complete.' Thus it is. Second, the four falsehoods of conduct are: the Three Jewels of Buddha, Dharma, and Sangha, as well as the teacher, Dharma friends, and all sentient beings. If harm will come, one should take a vow not to transgress the meaning of speaking falsehoods as a means of preventing harm. Third, the ten falsehoods of secrecy are: the objects to be kept secret, and the meanings of what should be kept secret from whom, etc. The methods of secrecy, the ten secrets with which one is familiar, are the speaking of ten falsehoods as a means of not being known. Fourth, summarizing from the perspective of
Chinese
并且，对于那些吝啬的、被吝啬束缚的富人，无法为了佛法而布施他们的财富，以及以上提到的那些应取之物的名称，应该通过各种方法获取，并供养给三宝。第三，通过展示种类来收取供养是：不违背不予取，誓言是田地的十分之一的财物。护身符。吉祥物。秘密法。大加持物。有保护的和没有保护的。以及吝啬的、被吝啬束缚的富人的财物，这十七种应该被使用。誓言的安排中说：吝啬束缚的财物，以及成就之物被普通人持有，取来作为加持的所依是誓言。在自己的国家抢夺他人的财物是堕落。如是说。第四，粗暴语的誓言有三种。第一，断绝十地的誓言是：对于那些成为应调伏的十地众生，用令他们内心恐惧和断绝的粗暴语的十句话来羞辱和辱骂他们，使他们回忆起自己所造的恶业，从而对自己的行为感到后悔是有必要的。第二，使用密咒的粗暴语是：以前伟大的吉祥金刚黑汝嘎通过猛烈的行为，在调伏了鲁扎及其眷属之后，瑜伽士们所使用的，与之相似，通过依赖猛烈的手印并念诵咒语，净化敌对障碍的残酷，使其无法停留。在将下乘应舍弃的护身符粗暴地结合时，如经中所说，念诵“萨玛雅 霍！萨玛雅 斯德瓦姆！”（藏文，梵文天城体，梵文罗马拟音，汉语字面意思），在念诵时，讲述欲望的论典，从而增长快乐。为了调伏弟子的根器，说了各种羞辱的话，使之成为适合佛法的法器，并且为了遣除妖魔的残酷，通过猛烈行为的调伏方法，以高亢而威严的声音进行吟唱，从而驱散障碍。对于那些不需要调伏、具有根器特征的弟子，讲述粗暴的结合和解脱等佛法，从而领悟无二密咒的意义。第三，通过种类来收取供养是：不违背粗暴语的意义的誓言。对十地使用粗暴语
English
And, for those stingy rich people bound by miserliness, who are unable to give their wealth for the sake of the Dharma, and the names of those things to be taken mentioned above, they should be obtained through various means and offered as a gathering to the Three Jewels. Third, collecting offerings by showing the types is: not transgressing taking what is not given, the vow is one-tenth of the wealth of the ten fields. Amulets. Auspicious objects. Secret Dharma. Great blessings. Those with protection and those without. And the wealth of the stingy rich bound by miserliness, these seventeen should be used. In the arrangement of vows it says: The wealth bound by miserliness, and the objects of accomplishment held by ordinary people, taking them as a basis for blessings is the vow. In one's own country, robbing others' possessions is a downfall. Thus it is said. Fourth, the vow of harsh speech has three aspects. First, the vow to cut off the ten fields is: for those sentient beings who have become the ten fields to be subdued, it is necessary to humiliate and insult them with ten harsh words that frighten and cut them off from within, so that they remember the evil deeds they have done themselves, and thus regret their actions. Second, the harsh speech of using secret mantras is: as the yogis used after the great glorious Vajra Heruka subdued Rudra and his retinue through fierce actions in the past, similarly, by relying on fierce mudras and reciting mantras, purify the cruelty of hostile obstacles, making them unable to remain. When harshly combining the amulets to be abandoned by the lower vehicle, as said in the tantras, recite "Samaya Ho! Samaya Tvam!" (藏文，梵文天城体，梵文罗马拟音，汉语字面意思), at the time of recitation, explain the treatises of desire, thereby increasing happiness. In order to tame the disciple's vessel, various humiliating words are spoken, making him suitable as a vessel for the Dharma, and in order to dispel the cruelty of demons, through the method of taming through fierce actions, chanting with a loud and majestic voice, thereby dispersing obstacles. For those disciples who do not need taming and possess the characteristics of a vessel, explaining the Dharma of harsh union and liberation, etc., thereby comprehending the meaning of non-dual secret mantra. Third, collecting offerings through types is: the vow of not transgressing the meaning of harsh speech. Using harsh speech on the ten fields.