Chinese
不着意于空性轮番交替，不主要使用身语的行为。༈。外续三部的果是：殊胜义。证悟胜义中远离戏论的是法身，显现世俗中本尊坛城的相好是报身，以大悲为了利益众生而化现各种形象，在所化众生面前显现各种形象的是化身。༈。如是说。报身也有事部三族金刚持地，行部四族金刚萨埵，瑜伽部五族未变得稀薄，而是密集排列之地的差别。༈。破斥这些观点是：九种邪见。于世俗中，将智慧本尊和自誓言本尊视为奴仆。如果承认法性的功德之性有善恶，嘿汝噶（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）和周遍，则胜义自性不可能清净无垢且唯一。如果认为世俗和胜义是不同的，那么世俗本尊的闲暇也不是智慧身，因为其与胜义不同。如果也这样认为，那么通过修习也不应显现果，因为修习变得无意义。如是说。༈。由于将誓言本尊和智慧本尊视为朋友，因此认为本尊和我不同，有法，由于没有我一体的关系，因此即使修习智慧本尊也不会成就，并且由于不同，胜义本身也有过失，即胜义有二。如果那个过失没有，即唯一，那么不应将自己视为朋友，因为视作朋友的誓言破灭。如是说。《海续》。从原始以来，十方四时自然成就为诸佛的自性。嘎哇匝（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）无尽的庄严轮是自显现之义。由于未见而愚昧的迷惑者们，想要将传承的加持瑜伽本尊和事部功德本尊显现，并认为真实是轮番交替，想要思维和修习等等，认为行为取舍胜于其他乘是错误的道路。例如，用眼睛的余光无法测量天空一样，错误的道路也无法
English
Not focusing on alternating emptiness, and not mainly using the actions of body and speech. ༈. The results of those three outer tantras are: the supreme meaning. Realizing the freedom from elaboration in ultimate truth is the Dharmakaya, and manifesting the marks and signs of the mandala of deities in conventional truth is the Sambhogakaya. Transforming into various forms out of compassion for the benefit of beings, and appearing in various ways to those to be tamed, is the Nirmanakaya. ༈. It is said. The Sambhogakaya also has the ground of the Vajradhara of the three families of Kriya, the Vajrasattva of the four families of Upaya, and the distinction of the ground of dense arrangement because the five families of Yoga have not become sparse. ༈. Refuting these views are: nine wrong views. In conventional truth, the wisdom deity and the self-commitment deity are regarded as servants. If one admits that the nature of the qualities of Dharma-nature has good and bad, and that Heruka (Tibetan, Devanagari Sanskrit, Romanized Sanskrit, Chinese literal meaning) and pervasiveness are accepted, then the ultimate nature cannot be pure and immaculate and one. If one thinks that conventional and ultimate are different, then even the leisure of the conventional deity is not a wisdom body, because it is different from the ultimate. If one also thinks so, then the result should not appear even through meditation, because meditation becomes meaningless. It is said. ༈. Because the commitment deity and the wisdom deity are regarded as friends, it is thought that the deity and I are different, and because there is no relationship of oneness, even if the wisdom deity is practiced, it will not be accomplished, and because of the difference, there is also a fault in the ultimate itself, that is, there will be two ultimates. If that fault does not exist, that is, it is one, then it is not appropriate to regard oneself as a friend, because the vow to regard as a friend is broken. It is said. The Ocean Tantra. From the beginning, the ten directions and four times are naturally accomplished as the nature of the Buddhas. Kaba Tsi (Tibetan, Devanagari Sanskrit, Romanized Sanskrit, Chinese literal meaning) the inexhaustible wheel of ornaments is the meaning of self-appearance. Those who are deluded by ignorance because they have not seen, want to manifest the blessings of the lineage, the yoga deity, and the qualities of the Kriya deity, and think that the truth is alternating, and want to think and meditate, etc., and think that the behavior of acceptance and rejection is superior to other vehicles is a wrong path. For example, just as the sky cannot be measured with a span by the corner of the eye, the wrong path cannot
Chinese
不会找到财富。并且，关于道的分类，那些认为克里亚瑜伽有三种，瑜伽有五种的人，是因为他们的见解没有领悟到自性大无别的意义。因扎菩提我说，这是共同的平等。并且，关于交付宝藏，以显空轮流的禅定来成就一个果，譬如将冷热触觉的不同合为一体，想要成就一个烧煮一方的果实，如同愚人。并且，关于道次第，道的努力所产生的疲惫，为了生起喜悦，所以说普光和金刚持密集布置的刹土是果，但不是究竟的。这样说。并且，内道，认为我和天神的心识的幻化或力量和自光无有差别，因此认为成就从自身产生，并且菩提心、大便等五种誓言物圆满受用，比外道，说外道也使用卡亚尔瓦，更为殊胜。并且，其中有三，主要宣说生起次第的玛哈瑜伽的见解是，在胜义谛中，觉性是离戏的，从圣者的财道次第中说，五种殊胜意义是果，是智慧的法界。七和三是胜义谛。七是任运成就，世俗是广大的，胜义谛是七财，世俗中是平等圆满。这样说。一切法都显现为自明的身和智慧，没有留下任何果实而圆满。虽然这二者交替着说，但有差别。广大，世界稳固和变动等等，显现本身没有自性。那本身就是大法身。认为是无自性中成佛。并且，对于被调伏者的意乐和修习不同，烦恼和智慧大小的显现，在两条道路中，从智慧秘密中说，两种方便是道和解脱。分开的方便道中有两种，顿悟是，从一开始就任运成就的智慧，不依赖于绘画的剩余部分，不依赖于图像的坛城，只是明点的安乐由具相的明妃圆满，依赖于上师的口诀。并且，渐悟是，三个次第。自性、能力、利益、秘密灌顶和，智慧、觉性、大乐。五种灌顶依次是
English
Wealth will not be found. And, regarding the classification of paths, those who think Kriya Yoga has three types and Yoga has five types, it is because their view has not realized the meaning of the great non-duality of self-nature. I, Indrabhuti, say that this is common equality. And, regarding entrusting treasures, achieving a single result through the alternating meditation of appearance and emptiness is like combining different sensations of hot and cold, wanting to achieve a result of burning and cooking on one side, like a fool. And, regarding the stages of the path, the fatigue caused by the efforts of the path, in order to generate joy, it is said that the lands of pervasive light and Vajradhara's dense arrangement are the result, but not the ultimate. Thus it is said. And, the inner path, considering the illusion or power and self-luminosity of my and the deity's mind to be indistinguishable, therefore considering that accomplishments arise from oneself, and fully utilizing the five vows such as Bodhicitta and feces, is superior to the outer path, saying that the outer path also uses Kayarva. And, among these three, the view of Mahayoga, which mainly expounds the generation stage, is that in the ultimate truth, awareness is free from elaboration, from the path of the treasures of the noble ones, it is said that the five supreme meanings are the result, the realm of wisdom. Seven and three are the ultimate truth. Seven are spontaneously accomplished, the conventional is vast, the ultimate truth is the seven treasures, in the conventional it is equal and complete. Thus it is said. All phenomena are clear as the self-aware body and wisdom, without leaving any fruit, they are complete. Although these two are spoken of alternately, there is a difference. Vast, the world's stability and change, etc., appearance itself has no essence. That itself is the great Dharmakaya. It is considered to be enlightened in the absence of essence. And, for those who are to be tamed, their inclinations and practices are different, the appearance of afflictions and wisdom of different sizes, in the two paths, from the secret of wisdom, it is said that the two methods are the path and liberation. Among the two separated expedient paths, the sudden one is, the wisdom that is spontaneously accomplished from the beginning, not relying on the remainder of the drawing, not relying on the mandala of the image, only the bliss of the bindu is completed by the consort with signs, relying on the guru's instructions. And, the gradual one is, three stages. Nature, ability, benefit, secret empowerment, and, wisdom, awareness, great bliss. The five empowerments are in order
Chinese
因此，依赖于上下之门有两种。那又是什么呢？特定的海洋被风分开而成为两部分，俱生智慧生起的上（藏文）下（藏文）门（藏文）。勾（藏文）引和弯（藏文）曲的方法（藏文）本身。轮根本的四，缘二，即三二六命根三脉，右边是火，左边是自生，因此虚空的露珠。挤压后向上显现为脉（藏文）风（藏文）明点（藏文）之名。弯（藏文）曲三个，以摇动等五种次第的心。出生是获得十六喜地。为了体验自性俱生。如果无方便而行，则束缚之业本身即是此处的解脱之道。如是说。༈。解脱道也有两种顿悟。道次第中说：对于比渐悟更具信心的士夫，修习它。一切、广大、开展，四种方式结合在一起。从原始时期就开始习惯。如是说。广大论中说：不加改造，如实安住于基础的自性中，果自性任运成就的坛城显现出来。如是说。༈。眼释中说：观想本尊，以宣说心要的瞬间而明晰，因此它成为力量而达到究竟。༈。另一种渐悟，也具有一切圆满的大空性瑜伽（藏文）。以及不分别的慈悲，如幻化的（藏文）。手印根本的本尊唯一的（藏文）九支，以及分别念，本尊寂怒诸多的开展（藏文）瑜伽，以及无漏结合无有障碍，寂怒堆积一三五的会供，依赖五种资具而修持，即是缘起之相，三摩地的五支。在这些道上为自他利益而行持是：顿悟没有取舍，是比渐悟更殊胜的行持。闻思，以了知因的相状，在见地上具有信勤的行持。以大空性于一切法，缘起的三摩地，无自性的不分别的慈悲心。手印唯一的法行九种事业舍弃。是瑜伽的，开展的三摩地以及。
English
Therefore, there are two that rely on the upper and lower doors. What are they? The specific ocean is divided by the wind into two parts, the coemergent wisdom arises from the upper (Tibetan) lower (Tibetan) door (Tibetan). The method of hooking (Tibetan) and bending (Tibetan) is itself (Tibetan). The four of the root wheel, the two conditions, namely three two six life force three channels, the right is fire, the left is self-arising, therefore the dewdrop of the sky. When squeezed, it appears upwards as the name of channel (Tibetan) wind (Tibetan) bindu (Tibetan). Bending (Tibetan) three, with the shaking and so on, the five stages of mind. Birth is the attainment of the sixteen joys. In order to experience the self-nature coemergent. If practiced without means, then the work of bondage itself is the path to liberation here. Thus it is said. ༈. There are also two sudden paths to liberation. In the Stages of the Path it says: For a person who has more confidence than the gradual path, practice it. All, vast, expansive, the four ways are combined. It is accustomed to from the beginning. Thus it is said. In the Extensive Treatise it says: Without modification, abiding in the nature of the basis as it is, the mandala of the fruit's self-nature spontaneously arises. Thus it is said. ༈. In the Eye Commentary it says: Meditating on the deity, it is clear with the moment of uttering the essence, therefore it becomes power and reaches the end. ༈. The other gradual path also has the yoga of the great emptiness that has all perfections (Tibetan). And the compassion that does not discriminate, like an illusion (Tibetan). The mudra root deity's unique (Tibetan) nine branches, and the conceptualization, the yoga of the peaceful and wrathful deities' many expansions (Tibetan), and the unimpeded union with the uncontaminated, the gathering of peaceful and wrathful groups of one three five, relying on the five implements, namely the characteristic of arising from conditions, the five branches of samadhi. Practicing these paths for the benefit of oneself and others is: the sudden path has no acceptance or rejection, it is a more wonderful practice than the gradual path. Hearing and thinking, with the characteristic of knowing the cause, having the practice of faith and diligence in the view. With the great emptiness, for all phenomena, the samadhi of arising from conditions, the non-discriminating compassion of no self-nature. The mudra's unique Dharma practice of abandoning the nine activities. Is of yoga, with the samadhi of expansion.
Chinese
母续部的，持明的幻化行，以及方便道者的苦行，如《眼释》所说。 ༈ 果：暂时而言，成熟为本尊，身体被遮蔽。一旦脱离身体，便与大手印结合，能自在地控制寿命和明觉，并转变为熟练的本尊大手印之身，以五身圆满的姿态成就其持明四果。 ༈ 究竟之果：果位之界，空明无别是法身和普光之地。不执着于轮回和涅槃的安乐，是大乐受用身莲花眼之地。受用身之影像，生起慈悲，一切显现为天众坛城之境是化身。分别念、蕴、界、处所转变，成为天神的种类，确定为百种等。以四种事业利益众生，以神变圆满利他。如是说。 ༈ 驳斥彼等之主张：密灯论：其见解亦名“非二”，然于知识之边际平等解脱之上，执取一分而妄加安立。若执着于此而妄加分别，则与前述之中观及外续之二谛执着而安立有何差别？汝之二取执为一分，然其自性本空无一分。又，珍宝光明论：以上门轮之乐或下门明妃之乐，寻觅自住俱生之觉性之智慧，乃自之分别念，实则未得。为使具贪执之士趋入正道而宣说，然实则离戏自生之心，不能以贪执之道而知。于净秽无取舍而行之苦行，若于义上审察，亦是取舍。舍离证自明之念而安住，实则安住于执取乐之实有之贪执。又，智慧密论：虽得自地之果，然是造作之地。未得究竟，如前所说。