Chinese
虽然是这样，但外在的行为也并非没有。就像这样。其中，第一个，“克里亚”的意思是行为，主要显示身语的行为。从见解上来说，在胜义谛上，从远离四边戏论的清净中，证悟自我的真如的功德，在世俗谛上，以完全清净的诸神之相来观待，成为了期望其他成就并努力的方法。如《佛陀秘密道次第》中所说：由于不了解无二平等，胜义谛的清净仅仅是法性，智慧功德是世俗谛的诸神，轮流修习是行为的业地。如是，修习是世俗谛清净的三种姓氏的瑜伽，即空性的神、文字的神、声音的神、形象的神、手印的神、相的神，这六种神。以自明或不明的方式，将智慧尊主和自身视为仆从，为了成就而努力。如《自显》中所说：神和瑜伽士的清净二者，应视为君主和仆从的关系。就像这样。行为包括沐浴、清洁、迅速安住等苦行来取悦诸神，安住于符合誓言的行为，念诵的真如是声音、心和将心专注于根本。禅定的真如是，如所说：秘密咒语安住于火中，赐予成就，安住于声音中，赐予瑜伽，声音的尽头赐予解脱。如是共有三种。将这些作为道的结果，暂时获得与渴望的神灵同等地位的持明者空行，并依靠在此基础上修习咒语行为的近取因，最终显现此处所说的三种姓氏金刚持的地位。如《噶波》中所说：七世成佛，调伏三种姓氏怙主的众生。如是说。宣说这些的经典有《善臂经》、《度母出现经》、《三誓言胜经》、《调伏部多经》等等。从姓氏的角度来分有六种，即如来姓、莲花姓、金刚姓、宝生姓、广大姓、世间姓。这些各自又有姓氏的主尊、主、母、顶髻和忿怒尊。
English
Although it is like that, external behaviors are not absent either. Like this. Among them, the first, "Kriya" means action, mainly showing the actions of body and speech. From the perspective of view, in the ultimate truth, from the purity of being free from the four extremes of elaboration, realizing the merit of the self's suchness, in the conventional truth, regarding it as the characteristic of completely pure deities, it becomes a method of hoping for other achievements and striving. As it is said in the "Buddha's Secret Path Gradual Stages": Because of not understanding non-duality and equality, the purity of the ultimate truth is only the nature of reality, wisdom and merit are the deities of the conventional truth, and alternating practice is the field of action of karma. Thus, practice is the yoga of the three lineages of deities of conventional purity, namely the deity of emptiness, the deity of letters, the deity of sound, the deity of form, the deity of mudra, and the deity of signs, these six deities. In any way, whether self-manifested or not, the wisdom lord and oneself are regarded as servants, striving for the sake of accomplishment. As it is said in "Self-Manifestation": The purity of deities and yogis, the two, should be regarded as the relationship between lord and servant. Like this. Behavior includes bathing, cleanliness, quickly abiding, and other ascetic practices to please the deities, abiding in accordance with vows, the suchness of recitation is sound, mind, and focusing the mind on the basis. The suchness of meditation is, as it is said: Secret mantras abide in fire, giving accomplishments, abide in sound, giving yoga, the end of sound gives liberation. Thus, there are three. Taking these as the result of the path, temporarily achieving the Vidyadhara Khechara who has the same status as the desired deities, and relying on the proximate cause of practicing mantra behavior on that basis, ultimately manifesting the state of the three lineages of Vajradhara mentioned here. As it is said in "Galpo": In seven lifetimes, one becomes a Buddha, subduing the beings of the three lineages of protectors. Thus it is said. The scriptures that teach these are the "Good Arm Sutra", the "Tara Arising Sutra", the "Three Vows Victory Sutra", the "Subduing Bhuta Sutra", and so on. From the perspective of lineage, it is divided into six, namely the Tathagata lineage, the Padma lineage, the Vajra lineage, the Ratna lineage, the Expanding lineage, and the Worldly lineage. Each of these also has the main deity of the lineage, the lord, the mother, the crown, and the wrathful deity.
Chinese
以及忿怒母、使者、使女、 слуги 男、 слуги 女等，这些如果归纳起来，可以归纳为秘密真言和明咒两种。第二种是，方便，即像见解瑜伽和行为事业那样行事，因此被称为等分续或二者续，这二者成为了连接。如《自生》中所说：方便是这样的，见解在于观见瑜伽，行为在于实行事业，因此被称为二者续。像这样，在见解和行为的基础上，通过确定地观修有相的文字、手印和形象之神，以专注的修行使三摩地稳固。如《现观庄严论》中所说：文字与文字结合，同样，从地基转变为地基，通过非常约束的意念，念诵一亿遍。像这样，习惯于特征瑜伽，将心安住在胜义谛的境界中等等，暂时获得成果，如成就持明者的身体等。依靠此，通过修持真言的行为，最终在五世，或迟则三劫或一劫内，显现四种姓金刚持的果位。如《要诀》中所说：安住于四种姓金刚持的果位。这些的教诲经典也有《现观庄严论》和《金刚手灌顶》等等。第三种是，瑜伽，意思是相应。导师根嘎宁波说：这部瑜伽续主要讲的是修习，因此为了宣说随喜的念诵。以及《真实自性显现义总集》中也说：这部续主要讲的是修习三摩地，因此称为瑜伽续。如是说，见解上，在胜义谛中，所有法都证悟为远离戏论的自性光明空性，以智慧的加持，将世俗谛视为金刚界坛城的本尊，认为通过分别善恶的努力可以成就果位。如《道次第》中所说：由于没有证悟任运成就的平等性，一切法都是清净智慧的加持，金刚界所变的本尊，取舍是业的处所。像这样观修。
English
and wrathful mothers, messengers, messenger girls, male servants, and female servants. These, if summarized, can be summarized into two types: secret mantras and knowledge mantras. The second is Upaya, which means acting like the view of yoga and the practice of activities, so it is called the equal division tantra or the dual tantra, and these two become the connection. As it is said in "Self-Arisen": Upaya is like this: the view is to see yoga, and the practice is to practice activities. Therefore, it is known as the dual tantra. Based on these views and practices, one meditates on the letters, mudras, and deities of form with certainty, and stabilizes samadhi through focused practice. As it is said in "Manifest Enlightenment of Vairochana": Letters are combined with letters, and likewise, the foundation is transformed into the foundation. Through very restrained mind, one should recite a hundred thousand times. Like this, one becomes accustomed to the characteristics of yoga, placing the mind in the realm of ultimate truth, etc., and temporarily obtains results such as achieving the body of a vidyadhara. Relying on this, by practicing the actions of mantra, one ultimately manifests the state of Vajradhara of the four lineages in five lifetimes, or at the latest in three or one kalpas. As it is said in "Essentials": Abiding in the state of Vajradhara of the four lineages. The teachings of these also include "Manifest Enlightenment of Vairochana" and "Vajrapani Empowerment," etc. The third is Yoga, which means union. Master Kunga Nyingpo said: This Yoga Tantra mainly teaches meditation, therefore, it is for the purpose of teaching the recitation of whatever is pleasing. And in "Collected Meanings of the Appearance of Suchness," it is also said: This tantra mainly teaches the meditation of samadhi, therefore, it is called Yoga Tantra. As it is said, in terms of view, in the ultimate truth, all dharmas are realized as the luminous emptiness of the nature free from elaboration, and with the blessing of wisdom, the conventional truth is regarded as the deity of the Vajradhatu mandala, believing that the result can be achieved through the effort of distinguishing between good and bad. As it is said in "Lamrim": Because the spontaneously accomplished equality is not realized, all dharmas are the blessing of pure wisdom, the deity transformed from the Vajradhatu, and taking and abandoning are the place of karma. Meditating like this.
Chinese
与嗡（藏文：ཨོཾ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：嗡）字四手印相关的次第，以及五种现证菩提和四瑜伽的次第，像我一样观修包含眷属的方便瑜伽，以及现证心的本性，各自安住于自证智等，主要以内在的禅定为重，行为上依靠洁净等外在的助缘，果位上获得空行持明等暂时的成就，最终以三世或十六世成就大手印，然后逐渐通过五种现证菩提的门径，以五智的自性成佛。如《普贤王如来根本续》所说：“若欲瑜伽密集者，三世之中得解脱。” 教授此理的经典有《真实合集》和《胜乐轮根本续》等。从种姓上区分，有根本种姓、佛种姓、金刚种姓、宝生种姓、法种姓和业种姓这五种。每一种姓又分为五小种姓。它们又分为心要、手印、真言和种姓真言四种，因此变为八种。如果归纳，则可归为方便和智慧二者。《真实合集》中以“父”来称呼，在《般若波罗蜜多一百五十颂》中以“母”来称呼，就是这样。第二是自在方便乘或无上瑜伽。在下部三续中，由于被取舍和断证等净垢的观念所缠绕，并且方便和智慧分离，对大乐的实相感到迷惑等原因，与特征乘相似之处较多，因此被归为外续三部或下部续。而这种特殊的道是近道和方便续，因为进入无上瑜伽的道后，不需要添加其他乘，仅凭此道就能达到果位。在其他乘中，将三毒视为应断除的对象，而此乘则通过无相见解的钉子，将贪欲转化为乐空，嗔恨转化为明空，愚痴转化为觉空的自性，不舍弃三毒而将其转化为道用，因此成为一生中成就殊胜双运果位的奇妙方法。因此，外续三部被称为远道。
English
The stages related to the four mudras of Om (Tibetan: ཨོཾ, Sanskrit Devanagari: ओम्, Sanskrit Romanization: oṃ, Chinese literal meaning: Om), the five Abhisambodhis, and the four yogas, meditating on oneself as the deity with retinue as the yoga of means, and realizing the very nature of mind, abiding in self-cognizant wisdom, etc., mainly focusing on internal samadhi, and relying on external aids such as cleanliness in conduct. As a result, one attains temporary achievements such as Khechara Vidyadhara, and ultimately achieves Mahamudra in three or sixteen lifetimes, and then gradually through the five Abhisambodhis, attains Buddhahood in the essence of the five wisdoms. As it is said in the Kunjed Gyalpo: "If one desires the Yoga of Dense Arrangement, one desires liberation in three lifetimes." The scriptures that teach this are the Compendium of Reality and the Root Tantra of Chakrasamvara, etc. From the perspective of lineage, there are five lineages: the root lineage, the Buddha lineage, the Vajra lineage, the Ratna lineage, the Dharma lineage, and the Karma lineage. Each of these lineages is further divided into five minor lineages. These are further divided into four: Essence, Mudra, Mantra, and Lineage Mantra, thus becoming eight. If summarized, they can be grouped into two: means and wisdom. In the Compendium of Reality, it is referred to as "Father," and in the One Hundred and Fifty Verses on Prajnaparamita, it is referred to as "Mother," as mentioned. The second is the Vehicle of Empowering Means or Anuttarayoga. In the lower three tantras, due to being entangled by concepts of cleanliness and impurity such as acceptance and rejection, and abandonment and cultivation, and due to the separation of means and wisdom, and being confused about the nature of great bliss, they share more similarities with the Characteristic Vehicle, and therefore are classified as the outer three tantras or lower tantras. However, this special path is a near path and a tantra of means, because after entering the path of Anuttarayoga, there is no need to add other vehicles, and this path alone leads to the result. In other vehicles, the three poisons are considered objects to be abandoned, but this vehicle, by driving the nail of non-conceptual view, transforms desire into bliss-emptiness, hatred into clarity-emptiness, and ignorance into awareness-emptiness. By not abandoning the three poisons but transforming them into the path, it becomes a wonderful method to achieve the extraordinary state of union in one lifetime. Therefore, the outer three tantras are called the distant path.
Chinese
总的来说， যেহেতু是真言道，所以能快速成就。 然而， 最终还是必须进入这无上的道， 因此相对于这个乘来说， 被称为是漫长的道。 此外， 以方便法自生智慧和智慧空性双运为象征的佛父佛母双运， 以及享用五肉五甘露等方便的特殊瑜伽等众多方式而超胜。 如《秘密集会》中所说：方便与智慧等入，被称为瑜伽。 何者的无实是智慧，方便是实物的特征。 分类上， 有方便父续， 智慧母续， 以及双运无二续三种。 从部族角度分类， 父续有不动佛部， 毗卢遮那佛部， 宝生佛部， 无量光佛部， 不空成就佛部， 金刚持部等六部。 同样地， 母续方面也有金刚萨埵部， 毗卢遮那佛部， 金刚日佛部， 莲花舞自在佛部， 马王部， 黑鲁嘎部等六部。 总计十二部， 如果再细分， 则有无量部族， 因此续也有那么多。 归纳起来， 没有不包含在方便与智慧二者之中的， 而它们也无不包含在生起次第和圆满次第之中。 这些实际上都包含在大圆满之中。 这样， 无上自在方便的乘可以分为生起次第、圆满次第和大圆满三个部分。 首先， 生起次第的续， 即玛哈瑜伽： 玛哈瑜伽意为大瑜伽， 因为它远远超越了外瑜伽， 并且能够理解二无的意义， 所以被称为大瑜伽。 其中， 根据续部和修部， 又可以分为多种。 这里按照总续幻化网来讲解。 认识到基础续的实相， 为了确定所要认识的见解， 不能像辩论的推理那样确定， 因此要用普遍的三种量来确定， 并且要用自证现量来认识。 确定它的理由也有四种： 四种认识， 三种清净， 四种平等， 大自在的理由。 第一种是， 在《心髓续》中说： 原因相同等。