English
In the vehicle of the courageous mantra, the fruit or the Vajra Vehicle, the Vehicle of Means, the Vidyadhara, known as a category, is superior to the cause. From a continuous perspective, the continuum of base, path, and fruit, relying on the two stages, connects skillful means and wisdom. Through the power of asceticism, the entrance for people is wide, and those with sharp faculties quickly engage in ascetic practices. The intention of time is the age of perfection with three qualities, with two qualities, and the age of strife with four qualities. The intention of lineage is Brahmin, Jewish lineage, king, commoner, or outcaste. The intention of faculties is dull, middling, sharp, and supreme. The Dharma is action, conduct, yoga, and unsurpassed. The first three are outer secret mantras, truly spoken by the Thubpa (Buddha), the characteristic vehicle, and the conduct of cleanliness and discipline is mostly similar. In the age of strife and conflicting desires, conduct is used as a path, but even the deities are not in union. One does not enjoy the five meats and five elixirs. Divided, they are the tantras of action and conduct, hero, heroine, knowledge mantra, dharani mantra, deity. In action, there is a master-servant relationship; in conduct, there is a brotherly-friend relationship. In action, there is a master-servant relationship, and even in accomplishing various things, without self-generation, one places oneself in a lower position. In some, there is self-generation, but mainly the front generation is shown. Outer actions emphasize bathing and cleanliness. One desires accomplishment by practicing in a superior-inferior manner. The means of action and inner yoga, practicing equally, are known as the tantra of conduct. Oneself, the samaya hero, dwells in front, and one takes accomplishment from the wisdom deity like a brother. Below the stern of the Yoga Tantra, like a great arrangement of perfect enjoyment, although shown, it is not union, but generation and completion. Skillful means and wisdom are separate in order, yoga is mainly practiced, and body and speech are shown as friends. Inviting and absorbing wisdom, binding with the four mudras, one takes accomplishment from the state of unity of samaya and wisdom. At the end of recitation, one performs the sending away of the deity. The unsurpassed inner secret mantra is the union of generation and completion, established as the father tantra, mother tantra, and non-dual tantra. The deities are in embrace and union, and one especially uses samaya substances. It is the nature of having no cleanliness or impurity, no abandonment or taking. The Great Yoga Father Tantra is the path of skillful means, mainly emphasizing the generation stage, purifying the five winds. Subsequently, yoga.
Chinese
母续智慧道，圆满次第为主，从界生起融乐，甚深瑜伽二无别智慧道，一与多离，结合大光明。一切之要，具六界之身，蕴、界、处与脉、明点、风，堪能生起次第、圆满次第、双运三者，功德皆生金刚乘之道。自性任成大坛城中，以见断定，以修持受用，以行抛舍，以果成办二利，于基、道、果之续，如实依止。入之门为成熟之灌顶，解脱者为生起、圆满二种，相合之友为誓言、行三者，从咒之胜道真实决定。初未得灌顶无有成就，如欲从沙榨取酥油，讲闻修虽勤亦堕地狱，得灌顶者转成胜者之子。见坛城者从罪解脱，清净之族，于七世中，定能成就，说能获得十地。灌顶师若离二次第之定，住处、财物不摄、耽著家室，以小悲心与分别念压伏者，虽作灌顶亦如猕猴堕悬崖。外、内、密之如是十种相，了知且自身解脱之上师，观察具信及知惭之弟子之相续，次第授予灌顶。修持与地之仪轨，及预备与弟子进入成熟，四种现证一一亦有，四四圆满之支分若不全，以仪轨缺失不能成熟。各别续部之灌顶种类上，事续有水与冠冕二者，行续于彼上加金刚名，瑜伽续有明智之五灌顶，秘密部圆满究竟之灌顶，无上部有瓶灌、秘密灌、智慧灌、语灌四者，胜乘之顶次第差别，有戏论、无戏论、极无戏论。总而言之，灌顶之类别摄集虽无边，然地界安立界限为四种，基、道、果为四灌顶，本初成就之脉、气、明点之依。
English
The Mother Tantra Wisdom Path: Primarily focusing on the completion stage, generating bliss from the elements' melting. The path of utterly yogic non-duality wisdom, separating one from many, uniting with the great clear light. The essence of all is the body endowed with six elements: aggregates, elements, sense bases, channels, drops, and winds. Making possible the three stages of generation, completion, and union. The path of Vajrayana, which generates all qualities. In the great spontaneously accomplished mandala of inherent nature, severing through view, taking to heart through meditation, abandoning through conduct, accomplishing both aims through the result. Relying correctly on the tantra of ground, path, and result. The gateway to enter is the empowerment that ripens. What liberates are the two types of generation and completion. The compatible companions are the three of vows and conduct. From truly ascertaining the supreme path of mantra. Initially, without obtaining empowerment, there is no accomplishment. Like desiring butter from squeezing sand, even if diligent in teaching, listening, and meditating, one goes to hell. A person who has received empowerment becomes a son of the Victorious Ones. Seeing the mandala liberates one from sins. A pure lineage is born; in seven lifetimes, it is said that one will definitely achieve and attain the ten bhumis. An empowerment master who lacks the stability of the two stages, whose dwelling and possessions are unrestrained, who is attached to household life, and who is overwhelmed by small compassion and conceptual thoughts, even if he gives empowerment, he will fall like a monkey from a cliff. The ten aspects of outer, inner, and secret suchness. A guru who knows and is liberated himself, having examined the disciple's lineage who has faith and knows shame, should bestow empowerment gradually. The practice and the ritual of the ground, and the preparation and the entering and ripening of the disciple. Even each of the four realizations, if the limbs of the fourfold completion are incomplete, one cannot ripen due to the impairment of the ritual. Regarding the classification of empowerments of individual tantra sets, in Action Tantra, there are two: water and crown. In Performance Tantra, in addition to those, there is the name Vajra. In Yoga Tantra, there are the five wisdom empowerments, and in Secret Command, the empowerment is complete with the final support. In Unsurpassed Tantra, there are the four empowerments of vase, secret, wisdom, and word. The distinct stages of the pinnacle of vehicles: with elaboration, without elaboration, and utterly without elaboration. In general, although the classification and collection of empowerments are limitless, the boundary of establishing the ground is fourfold. The four empowerments are ground, path, and result. The basis of channels, winds, and drops, which are primordially accomplished.
Chinese
那。 自性本具平等性，共同作用之因有二： 堪能之学子为因之缘，具见解之上师为所有者之缘。 知晓能力仪轨为目标之缘，依缘起为紧随其后之缘。 二因四缘聚合而成灌顶。以对治之数量确定安立： 身为主要者乃脉，脉之形状存在于文字之形中。 其上依风，风上依诸界，界上依胜义菩提心。 欲界之自相续者，于一切贪欲中具四种状态等。 清净所依须依赖能净者，初见满足之贪欲， 存在于他化自在天，依赖彩粉坛城之瓶灌顶。 主要清净身体之垢染，器情稳动蕴界处， 三处圆满之坛城显现为一。显空双运自性三身之， 宗派轮涅无二大界中，迁光点光团以声音传递。 脉之运行次第，生起次第化身， 虚空遍布身之无为金刚。依赖女阴坛城而灌顶秘密灌顶， 以笑满足与幻喜之贪欲，语之垢染清净自加持弟子之道。 拙火摄持能取所取，融入命勤中脉，自生智慧宗派无杂圆满。 迁光点譬喻大光明之中，文字运行次第圆满报身。 六十支分圆满之语金刚，三处现证展示之美女之， 依赖秘密坛城而慧灌顶，手持满足欢喜贪欲。 意之垢染清净，现增得三，与四喜智慧界之融乐成就。 宗派乐空无别体验，迁光点彼显现无成金刚萨埵。 心间脉结解脱譬喻智慧，虚空遍布意之清净金刚身。 依赖菩提心坛城，以言语表示第三之体验灌顶。 无斗争以下抱合之
English
Na. Naturally possessing equality, the causes for acting together are twofold: A capable student is the cause's condition, a teacher with views is the owner's condition. Knowing the power of ritual is the object's condition, dependent origination is the immediately preceding condition. Two causes and four conditions gather to accomplish empowerment. Establishing the antidote through a fixed number: The main thing for the body is the channel, the form of the channel exists in the form of letters. It relies on wind, wind relies on the elements, the elements rely on the ultimate bodhicitta. The person of the desire realm, the self-continuum, In all desires, there are four states, etc. The object to be purified must rely on the purifier. The first desire, satisfied by looking, Exists in the Paranirmita-vasavartin, relying on the vase empowerment of the colored powder mandala. Mainly purifying the defilements of the body, vessel and essence, stable and moving aggregates, realms, and sources, The mandala complete with the three seats appears as one. The union of appearance and emptiness, the three bodies of self-nature, In the great realm of the non-duality of samsara and nirvana of the school, the moving light point, the mass of light, is transmitted by sound. The movement of the channels, the dissolution and generation stages, the manifested body, The vajra of the all-pervading body, uncompounded. Relying on the bhaga mandala, the secret empowerment is conferred, Satisfied with laughter and the desire for illusory joy, purifying the defilements of speech, the path of self-blessing disciples. Tummo seizes the grasped and the grasper, entering the central channel of life force, the self-born wisdom school is complete without mixture. In the great clear light of the moving light point metaphor, the dissolution of the movement of letters is the complete enjoyment body. The vajra of speech, complete with sixty branches, the beauty of the three seats manifesting realization, Relying on the secret mandala, the wisdom empowerment, holding hands, satisfying joyful desire. Purifying the defilements of the mind, the three appearances, increase, and attainment, and the bliss of the four joys wisdom realm is accomplished. The school experiences the inseparability of bliss and emptiness, the moving light point, the unestablished Vajrasattva appears there. The heart channel knot is released, the wisdom of the metaphor, the pure vajra body of the all-pervading mind. Relying on the bodhicitta mandala, the third experience is the empowerment expressed in words. Embracing union from non-contention onwards
Chinese
于贪著，三门垢染净，修习异执除。空性明点具觉性之精华，宗派不可思议乃智慧。原始大密大印中，果乃遍空法身也。若合声义，阿毗ಷིཉྩའི་（藏文，abhiṣiñcai，abhiṣiñcai，灌顶）之声，突发垢染摧毁ཥེ་ཀ་ཏས་（藏文，ṣe ka tas，ṣe ka tas，喜乐），灌注福分二相成。胜灌顶自住六界之，所依与资具乃因之灌顶，上师以仪轨加持与，自之观想熟习道之灌顶。如因时大光明之灌顶，自心成熟四身乃果之灌顶。四灌圆满得持明律仪，得灌顶士夫除过失之，田地置种如是般，四障净除四身现。二者于道生圆二种中，初先生起次第为净除，习气故示现与之相符。生起之方式与轮回之相符，三有无余净且清，涅槃与安住方式相符之，天之相于地圆满果。二者皆为圆满次第成熟，于有情之净圆熟三者总摄要。如卵生两次生般，自生他生二种生。自之生中他作有五，种子业乃主要生起与，十方之佛迎请融入宫殿与，有情迎请净除诸障与，于二无别中生起伟大与，从空取出安置于座垫也。于他之生中自作有八，如蛋成熟变成彼彼般，主要光融化成种子与，彼中父母生处圆满与，父之分别念变成文字与，母出光芒向天神祈祷与，一切皆自融执持我慢与，入定后于空中生坛城。四十二分别念为令明晰为天神故，以寂静手印束缚与加持也。若总摄，首先自身明晰为天神，于前宫殿坛城明晰安立作忏悔。二者于不可得中诸天神之，坛城明