English
Moreover, the appearance of external environments, such as dwellings, is due to the manner in which the inner winds flow. Outwardly, months and years, days, dates, constellations, and hours appear in accordance with that. Therefore, as long as the flow of wind and mind is impure, the endless wheel of existence that appears due to its influence will not cease. Even though one may have lost the opportunity to practice the higher and lower vehicles, I presume to write this with the thought that it will benefit other beginners. Although it is rare to find practitioners of this due to reasons such as the scarcity of profound instructions on the completion stage with signs in various places, I think it is important to write these condensed explanations of the similarities between inner and outer interdependence here in the commentary. Why? Because in the Vehicle of Characteristics, the root of existence is explained as self-grasping, and the root of that lies in the flow of wind. Since wind and mind act as one, they must be purified together. Therefore, without relying on mantra, subtle illusions will not be reversed from their root. That is the key point. The methods for stopping the flow of wind and mind include indirect methods of stopping, as well as directly binding the activity and forcibly stopping it. All of these, as well as the method of self-purification through the supreme path of pith instructions without needing to rely on such a root, are ultimately in accord with the ultimate meaning. Without sharp analytical reasoning like that of the Middle Way, it is impossible to generate correct insight, so one might think that it is not a pure path. Or one might think that if one does not rely on the method of directly binding the activity of the channels and winds, there is no other way to stop the flow of karmic winds, so only this is important and nothing else is needed. Or one might think that all paths with effort are inferior except for this effortless, self-settling practice. Like this, clinging to the path one favors, considering it the best, and looking down on others is a great obstacle on the path. Therefore, do not think like that, but practice whatever you favor and benefits your mind-stream. Strive to understand how all other pith instruction practices are included in and in harmony with what you are practicing, either directly or indirectly. If
Chinese
这是在禅定譬喻的大光明中转移。所获得的果是：根脉的文字被风推动，产生为分别念文字的形态，显现为言说的声音，所有声名的不净行相都融入无生之界，无为的自声无有止息，成为圆满受用身。六十支分等所有语的功德，都自然成就为觉性的体性，圆满的语金刚得以显现。如是，在《象王猛击》中说：文字的行相融入，咒语的道清净，语的障碍净除，圆满次第是受用圆满。第三个是智慧本智的灌顶。所依赖的坛城是什么呢？五蕴、界等三处，本来就成就为本尊的自性，并且也被禅定加持，如本尊现证般展示，所依赖的是续部中所说的，具有相好的美女的秘密莲花坛城。譬如，没有水银的熔炼之法，就无法炼成黄金。同样，为了显现不坏的大乐本智，必须修持融乐，之后必须依赖贪欲。在《猛厉根本续》中说：唉玛，仅仅生起安乐，就能获得殊胜菩提的，行者是与女性的结合，其他时候绝不可能。在所有幻化的自性中，女性的幻化自性最为殊胜。因此，依赖于此，如实地接受第三灌顶的人，必须是自身具有方便，先前已经使脉正直、风调顺、明点收摄于位。并且，对于前两个灌顶的见解已经熟悉，不贪著于泄乐，能够以特殊的见解和禅修作为道用的人。经中说，必须是这样的人。因此，对于没有这种能力，初学者的人们，如果借口密咒而行自相的贪欲，那么除了堕入恶趣之外别无他途。即使自己没有出家的戒律可以请求和守护，如果能相信业果，对三宝生起信心，看看能否做到，然后做适合自己程度的修行是最好的。如果不这样做，还想修持密咒
English
This is the transference into the great luminosity of the example of meditative absorption. The fruit that is obtained is: the letters of the root-channels are moved by the winds, arising as the form of conceptual letters, appearing as the sound of speech, and all the impure movements of fame dissolve into the unborn realm, the uncompounded self-sound is unceasing, becoming the enjoyment body. All the qualities of speech, such as the sixty branches of vocal melody, are spontaneously accomplished as the essence of awareness, and the perfectly complete speech vajra is manifested. Thus, it is said in the "Elephant King's Fierce Blow": The movement of letters dissolves, the path of mantra is purified, the obscurations of speech are cleared, the completion stage is perfect enjoyment. The third is the empowerment of wisdom jñana. What mandala does it rely on? The three places, such as the aggregates and elements, are originally established as the nature of the deity, and are also blessed by meditative absorption, displaying as the deity's manifestation. It relies on the secret lotus mandala of the beautiful woman who possesses the characteristics spoken of in the tantras. For example, just as gold cannot be transformed without the process of dissolving and refining mercury, similarly, in order to manifest the unchanging great bliss jñana, it is necessary to accomplish the melting bliss, and then it is necessary to rely on desire. In the "Fierce Root Tantra" it says: Ema! Merely by generating bliss, one obtains the supreme bodhi. The agent is union with a woman; at other times, it is never possible. Among all the illusions of suchness, the illusion of a woman's suchness is praised. Therefore, the person who relies on this and receives the third empowerment as it is, must be someone who has the means within himself, who has previously straightened the channels, harmonized the winds, and gathered the bindu in its place. And, having become familiar with the views of the first two empowerments, he does not cling to the bliss of emission, but is able to use special view and meditation as the path. It is said in the sutras that it must be such a person. Therefore, for those who do not have such abilities, beginners, if they use mantra as an excuse to engage in self-characterized desire, then there is no escape from the cause of falling into the lower realms. Even if one does not have monastic vows to request and protect, if one can believe in karma and have faith in the Three Jewels, see if it is possible, and then do practice according to one's own capacity, that would be best. If one does not do that, and still wants to practice mantra
Chinese
自以为是，执着于优越感，追求名利等，被称为虚妄的傲慢者。他们谋生也只是虚妄的谋生而已，依靠深奥的佛法来使自己和他人走向毁灭。与此相比，我更喜欢那些尽力行善避恶，默默无闻的普通居士。还有，即使那些只能如理守护别解脱戒，通过守护根门等方式，而没有能力如实修持密宗道之方便法门的人们，也应该以对密法的信心，努力修持以解脱道为主的法门，如果像显教一样学习方便道，就会导致戒律破损等成为修道的障碍，因此要考虑到这一点。《菩提道灯论》中说：“秘密智慧灌顶者，最初佛陀大续部，竭力遮止之故，梵行者不应受。”然而，对于那些能够依靠如上所说的方便法门的人来说，并没有禁止他们修持第三灌顶道之手印等。因为持金刚者的殊胜所依被赞为梵行出家人。如《普巴续》和《时轮金刚》一致所说：“三者之中，比丘为胜，比丘尼为中，居家者为下。”以及金刚座说：“比丘身行手印，镇压西南罗刹，名为莲花生，我向彼顶礼。”以及“沙弥身行贱族行，与手印母获成就，名为咕噜咕哩，我向彼顶礼。”如是所说，对于像大多数印度和西藏的成就者那样的三具持金刚者，要从内心深处生起敬仰之心。自己也要在来世不要仅仅执着于小乘的教义，不要自以为是，而要将如虚空般的佛法大乘，特别是金刚乘的殊胜见行融入修持，通过了知显现为虚幻不实而证悟轮回涅槃平等，从而能够如理修持烦恼转为智慧的方便法门，以及蕴等。
English
Those who are arrogant and attached to superiority, pursuing fame and gain, are called those with false pride. Their livelihood is also just a false livelihood. Relying on profound Dharma to lead themselves and others to ruin, I would rather prefer those ordinary householders who try their best to do good and avoid evil, and remain humble. Also, even those who can only properly protect the Pratimoksha vows, and guard the doors of the senses, etc., but do not have the ability to practice the skillful means of the tantric path as they are, should, with faith in the secret mantra, strive to practice the Dharma that is mainly the path of liberation. If they learn the expedient path like the exoteric teachings, it will lead to the breaking of vows and other obstacles on the path. Therefore, this should be taken into consideration. The "Lamp for the Path to Enlightenment" says: "The secret wisdom empowerment, from the great tantra of the first Buddha, is forbidden with great effort, therefore, celibates should not receive it." However, for those who can rely on the skillful means mentioned above, there is no prohibition against practicing the mudras of the path of the third empowerment, etc. Because the supreme support of the Vajra holder is praised as a celibate renunciate. As the "Phurba Tantra" and the "Kalachakra" both agree: "Among the three, the Bhikshu is the best, the Bhikshuni is the middle, and the householder is the lowest." And Vajrasana said: "The Bhikshu performs mudras with his body, suppresses the Rakshasas of the southwest, named Padmakara, I prostrate to him." And "The Shramanera performs the actions of the lowest caste with his body, attains accomplishment with the mudra consort, named Kukkuripa, I prostrate to him." As it is said, for those three-fold Vajra holders like most of the Indian and Tibetan accomplished ones, one should generate reverence from the bottom of one's heart. One should also not be attached to the teachings of the lower vehicle alone in future lives, and not be self-righteous, but integrate the vast Dharma of the Mahayana, like the sky, especially the extraordinary view and practice of the Vajrayana, into one's practice. By knowing appearances to be unreal, one realizes the equality of samsara and nirvana, and thus is able to properly practice the skillful means of transforming afflictions into wisdom, as well as the aggregates, etc.
Chinese
所有显现的法，都应视为本初清净的本尊坛城。特别是，智慧自性的明妃是直接揭示佛陀意图的助伴，因此应该恭敬地接受和依止，如果能做到这样该有多好啊！如果轻视她们，甚至诽谤，就与此道完全相悖，绝对不行。授予何种灌顶呢？因为依靠智慧自性的明妃，能够获得俱生大乐的智慧，所以称为慧灌顶，应当授予此灌顶。为此，首先要通过仪轨迎请明妃，通过戒律来调伏自相续，通过灌顶和诀窍使其成熟。然后在坛城的西方，金刚上师父母安住于金刚法身的自性中。献上曼扎，祈请后，具相的明妃交付给弟子时，弟子观想父母双尊的方便和智慧都是本尊，秘密处所显现手印和字种，观想为咒语或文字。依靠这殊胜的方便，为了利益一切众生，要现证大乐俱生智，生起这样的发心是法的观想。在这样的状态中入定时，迎请十方诸佛融入，以贪欲之火将菩提心融为一体，以上行下流四喜的方式进行，将无漏明点保存在金刚宝瓶中，体验融乐的觉受，通过显增得三者的次第，俱生光明中显现大乐的自性，从而加持身心，获得殊胜的金刚身语意的证悟能力。此外，这第三灌顶的智慧并非见道的智慧，对此，印度的大成就者们也有辩论。一般来说，根据个人的根器和能力，获得灌顶的方式有很多种，从第三灌顶时就能认识实相智慧的人也是有的。但这不会超越见道的智慧。即使仅仅生起相似的智慧，其中也有高下之分。因此，能否依此认识实相光明并不确定。而且，根器
English
All phenomena that appear should be seen as the mandala of deities, pure from the beginning. In particular, the wisdom nature of the Mudra, the consort, is a companion who directly reveals the intention of the Buddha. Therefore, one should respectfully accept and rely on her. How wonderful it would be if one could do so! If one looks down upon them, even to the point of slander, it is completely contrary to this path and absolutely unacceptable. What kind of empowerment should be given? Because one relies on the wisdom nature of the Mudra to gain power over the innate great bliss wisdom, it is called the Wisdom Empowerment, and that is what should be given. For this, one must first invite the consort through rituals, discipline one's mind through vows, and ripen it through empowerments and instructions. Then, in the western direction of the mandala, the Vajra Master and consort abide in the nature of Vajra Dharmakaya. After offering the mandala and making supplications, when the qualified consort is entrusted to the disciple, the disciple visualizes both the skillful means and wisdom of the parents as deities, and the hand symbols and seed syllables appearing in the secret place as mantras or letters. Relying on this supreme method, for the benefit of all sentient beings, one should manifest the co-emergent wisdom of great bliss, generating such a mind is the Dharma visualization. While in such a state of meditative absorption, all the Buddhas of the ten directions are invited and absorbed, and the bodhicitta is melted into one taste by the fire of desire. Proceeding with the flow of the four joys, the immutable essence is held in the Vajra Jewel Vase, and through the experience of melting bliss, the nature of great bliss manifests in the co-emergent clear light through the stages of appearance, increase, and attainment, thereby blessing the mind and body and obtaining the special realization power of Vajra body, speech, and mind. Furthermore, this wisdom of the third empowerment is not the wisdom of the path of seeing. Even the great Indian siddhas have debated this point. Generally, there are many ways to receive empowerment according to the individual's capacity and faculties, and there are also people who can recognize the wisdom of reality from the time of the third empowerment. However, this does not transcend the wisdom of the path of seeing. Even if only a similar wisdom arises, there are many levels of superiority and inferiority within it. Therefore, it is not certain whether one can recognize the clear light of reality based on it. Moreover, the faculties