Chinese
此外，关于誓言，以根本和支分所涵盖的应守护和应修持，以忆念和正知如理取舍；为了对一切誓言获得自在，主要修持诸如作为成办大乐之所依的俱生，以及不退失菩提心之方便和具足特征的事业手印稳固等事业；一切法安住于自生本智唯一之体性中任运成就，因此不住于有应作和不应作之界限，是超越违越和衰损的差别；以内在的等持和智慧的资具及外在的大修持的资具，即以内外资具而进行念修和修持；以自身方便念修和以他身方便修持，即以主要行持随顺贪欲之行为来修持本尊；以修持所修和能修无二的菩提心，并且唯有习惯于此成为稳固基础者才进行念修的差别；主要进行外内誓言的实物陈设和意幻供养；秘密供养是在拙火的界限中，断除言语和分别念，无二融合的大乐菩提心供养为主要；原本无有供养和供养者，以彼性大平等供养为主要的差别；以实物、咒语、等持之方便为主而成就事业；以获得风心自在，成就命形之方式来成办事业；仅以获得心之法性自在，便能无勤成办从技艺显现之无量事业的三种差别；主要进行观修外在的身印和等持的本尊身印之勤作；了知金刚身自身的动静手印、行走坐卧之姿势，并依仗手印陀罗尼而成就安乐行之道的差别；一切法原本任运成就于大手印坛城中，因此无勤而具足四手印之义的差别；主要进行念诵咒语之勤作
English
Furthermore, regarding vows, one should properly adopt and abandon what should be protected and practiced, encompassed by root and branches, through mindfulness and awareness. In order to attain freedom over all vows, one should primarily practice such things as the innate, which is the basis for accomplishing great bliss, and the means for not losing bodhicitta, and the stability of the action mudra that possesses characteristics. Since all dharmas abide as spontaneously accomplished in the nature of the sole self-arisen wisdom, there is no abiding in the boundary of what should and should not be done, which is the distinction of transcending transgression and degeneration. One performs recitation and accomplishment with the inner equipment of samadhi and wisdom and the outer equipment of great practice, that is, with inner and outer equipment. One practices the deity by means of self-body skillful recitation and other-body skillful accomplishment, that is, by primarily engaging in behavior that accords with desire. The distinction is that one performs recitation and accomplishment only with the bodhicitta that knows the object of accomplishment and the means of accomplishment to be non-dual, and only when one is accustomed to it and it has become a firm foundation. One primarily performs the actual arrangement of outer and inner samaya substances and the mental offerings. The secret offering is primarily the offering of great bliss bodhicitta, in which speech and conceptualization are severed in the sphere of tummo, and one is united in non-duality. The distinction is that one primarily makes the offering of great equality of suchness, in which there is originally no offering or offerer. One accomplishes activities primarily through the means of substances, mantras, and samadhi. One accomplishes activities through the means of achieving the life-form by gaining mastery over wind and mind. The three distinctions are that one effortlessly accomplishes limitless activities from the display of skills simply by gaining mastery over the nature of mind. One primarily engages in the effort of meditating on the outer physical mudra and the deity's body mudra of samadhi. The distinction is that one knows the movements of the vajra body itself, the mudras of going, staying, and dancing, and relies on the mudra dharani to achieve the path of accomplished bliss conduct. The distinction is that all dharmas are originally spontaneously accomplished in the mandala of the great mudra, and therefore one effortlessly possesses the meaning of the four mudras. One primarily engages in the effort of reciting mantras.
Chinese
以金刚念诵和宝瓶气等方式，将生命不灭之明点作为主要修持的咒语，并因掌握了法性自生的智慧，与无坏金刚那达之语本自具足，故虽未以言语表达，然安住于不语之平等中，此乃具足咒语之王之义；一切以言语表达者，亦转为金刚歌与秘密咒语之体性，此等殊胜之处，乃以生起、圆满、大圆满三者之经论意旨，修学十一法之方式的差别，故是开启意义之关键。三续与十一学处之详细分类，已于《秘密藏续》之总义中述说，故此处未书写。详细而言，六部咒续各自之功德、誓言、见解等十事之解说，以及内外之宗义解说，与续部之执持方法解说等，应于外释明示方便之口诀法类二十部中善加观察。第三，最后讲述成办大善之噶举八大法行之意旨的分类，其中有各自意旨之分别解说，以及共同归纳要义之教示。首先是文殊身坛城四种轮之意旨、莲花语马鸣三次之意旨、真实意如律八种字之意旨、大胜功德甘露清净之意旨、普巴事业诛法四种之意旨、母续诅咒根本气脉明点之意旨、世间供赞供养修持所依三者之意旨、恶咒猛咒呼唤诅咒杀害三者之意旨、上师持明修近修持四种之意旨的解说。第一，所有文殊身之修法皆汇集于四种轮之意旨中，此乃讲述彼之方式。安住之轮被解释为观视，有之轮被解释为断除，修持之轮被解释为神变，断除之轮被解释为事业。第一者有经部和论部两种。首先，安住之轮安住于自性大威德金刚之心间，譬如珍宝一般。如同珍宝能生出一切所需所欲，文殊大威德之心亦是如此。
English
And mainly practicing the mantra that accomplishes the indestructible bindu through vajra recitation and vase breathing, etc. Because of mastering the wisdom of self-arising nature, it is inherently endowed with the speech of the indestructible vajra nāda. Therefore, although it is not expressed in words, abiding in the equality of non-speaking is endowed with the meaning of the king of mantras. All that is expressed in words is also transformed into the nature of vajra songs and secret mantras. These distinctions are the differences in how to practice the eleven disciplines based on the intention of the three scriptures of generation, completion, and great completion. Therefore, it unlocks the key to the meaning. The detailed classification of the three tantras and the eleven precepts has already been stated in the general meaning of the Secret Essence Tantra, so it is not written here. In detail, the greatness, vows, views, etc., of each of the six classes of mantra tantras are explained in ten ways, as well as the explanation of outer and inner tenets, and the explanation of the methods of upholding the tantra, etc., should be carefully examined in the twenty sections of oral instruction teachings that clarify the means of outer explanation. Thirdly, finally, explaining the classification of the intention of the Eight Great Herukas for accomplishing great virtue, which includes the separate explanation of each intention and the teaching of the common condensed meaning. First, the intention of the four types of mandalas of Manjushri's body, the intention of the three calls of Padma's speech and the horse's neigh, the intention of the eight syllables of the true mind of Rulu, the intention of the great supreme qualities of pure nectar, the intention of the four types of activities of Vajrakilaya's activity of forceful expulsion, the intention of the mother tantra's curse, root channels, and bindus, the intention of the three supports of worldly offering, praise, offering, and practice, the intention of the three of curse, fierce mantra, calling, cursing, and killing, and the explanation of the intention of the four types of guru vidyadhara approach and accomplishment. First, all practices of Manjushri's body are gathered into the intention of the four types of wheels, which shows how they are. The abiding wheel is explained as seeing, the wheel of existence is explained as cutting, the wheel of practice is explained as miracles, and the wheel of cutting is explained as activities. The first has two parts: sutra and commentary. First, the abiding wheel abides in the heart of the self-nature Yamantaka, like a precious jewel. Just as all needs and desires arise from a jewel, so too is the heart of Manjushri Yamantaka.
Chinese
的智慧是，一切法存在于生起的自性中，由于本来清净、无有变异，所以说一切法都存在于雅曼达嘎（大威德金刚）的心间。第二，所谓的“安住之轮”是什么呢？就是安住于自心本性大乐菩提心上的轮。因为一切法都汇集和包含于其中。如何汇集呢？此处以八种方式来阐述：三身安住，四智安住，轮涅二者安住，二谛安住，见行二者安住，方便智慧二者安住，止观二者安住，以及胜观与等持二者安住。首先，安住身之理：当自己的菩提心、觉性的国王获得自在的时候，内外显有包含的一切法都从自心生起，心是这一切的生处，心的体性或自性是明空不二，不离于大智慧，像这样显现的时候，就称为法身，除此之外别无他物。那时，不遮止五妙欲，随心所欲地享受，获得无尽的权力，称为报身。同样，化现为一切众生的身体，随心所欲地进行控制，称为化身。像这样三身各自安住于自身的状态，就是安住身。第二是：自心如虚空般空，空的同时又显现，对显空双运的法性显现而不执著，这称为法界智。从那样的状态中，在进行收放事业手印等各种活动的时候，一切事物都像镜中的影像一样，看似如何显现，但实际上并没有实体，自己认识到这一点，就是大圆镜智。在自己的菩提心中，五蕴、五根、五识、五境、五色、五父、五母等本来就存在，并且这些平等而不互相混杂的状态的智慧，就是妙观察智。一切法本来就无需造作和修饰，
English
The wisdom is that all dharmas exist in the nature of arising, and because they are primordially pure and without change, it is said that all dharmas reside in the heart of Yamantaka. Secondly, what is the so-called "wheel of abiding"? It is the wheel that abides in the very nature of one's own mind, the great bliss of bodhicitta. Because all dharmas are gathered and contained within it. How are they gathered? Here, it is explained in eight ways: the abiding of the three bodies, the abiding of the four wisdoms, the abiding of the two, samsara and nirvana, the abiding of the two truths, the abiding of the two, view and conduct, the abiding of the two, means and wisdom, the abiding of the two, shamatha and vipashyana, and the abiding of vipashyana and samadhi. First, the reason for the abiding of the body: When the king of one's own bodhicitta, awareness, becomes independent, all the dharmas included in the inner and outer appearances arise from one's own mind, and the mind is the source of all of them. The essence or nature of the mind is the non-duality of clarity and emptiness, and it does not deviate from that great wisdom. When it manifests in this way, it is called the Dharmakaya, and there is nothing else besides it. At that time, without obstructing the five desirable qualities, one enjoys them as one pleases, obtaining inexhaustible power, which is called the Sambhogakaya. Similarly, transforming into the bodies of all beings and controlling them as one wishes is called the Nirmanakaya. Thus, the three bodies abiding in their own respective states is the abiding of the body. Second: One's own mind is empty like the sky, and while being empty, it also appears. Not being attached to the manifestation of the nature of the union of appearance and emptiness is called the Dharmadhatu wisdom. From that state, when performing various activities such as gathering and dispersing karma mudras, all things are like reflections in a mirror. Although they appear as they are seen, they have no substance. Realizing this oneself is the great mirror-like wisdom. In one's own bodhicitta, the five aggregates, five faculties, five consciousnesses, five objects, five colors, five fathers, five mothers, etc., are originally present, and the wisdom of these being equal and not intermingling is the wisdom of discernment. All dharmas are originally without fabrication or cultivation,
Chinese
认识到从一开始就自然成就的解脱自性是成所作智。同样，这四种智慧也原本自然地存在于自己的菩提心中。第三，显现为轮回和涅槃二者，也只是在自心中显现为那样的形态而已。无论显现为何，都只是自心的显现，是心的幻化而已。心自身显现为轮回和涅槃，除此之外，轮回和涅槃以自己的体性成立，连微尘许也不存在，对此要确信。这也因为菩提心最终到达胜义谛的界限，所以轮回和涅槃二者也安住于此。第四，一切法究竟归于胜义菩提心是胜义谛，其力量显现，从显现所摄的一切法也作为世俗而无有混杂地显现，这是世俗谛。如此，二谛原本就存在于自己的菩提心中。第五，见解如同眼睛，能辨别一切境的优缺点；行持如同事业，不浪费各自事业的任何作为。那么，见行之边际是什么呢？了知一切法的精华是法性菩提心，这是见解的究竟。从这样的见解出发，所行持的一切与法性不相违背、不分离，这是行持之王。如此的见行在其他地方是没有的，它原本就存在于自己的菩提心中。第六，自己所做的一切业，了知其精华是从菩提心产生，并且没有超出它的范围，这是智慧。对它行持无自性，这是方便。方便和智慧也自然地存在于自己的菩提心中。第七，一切法的自性安住在菩提心的状态中的等持是寂止，以证悟如此的智慧对一切法如实行持是胜观。寂止和胜观也原本就存在于自己的菩提心中。第八，瑜伽士的秘密资具被称为二者，即智慧和等持。从能胜任的等持心中产生一切功德，以智慧如实行持。