English
The completion of the ritual's limbs is the key to completing the great accumulation of merit. The clarity of the body's form is the key to becoming the proximate cause of the Form Body. Being in accordance with the way the fruit abides is the key to the spontaneous accomplishment of the Three Bodies; these are the six keys. Third, regarding the peg of the heart mantra: Using speech as the Vajra path is the key to purifying the obscurations of speech. Meditating on the triple-layered Bodhisattva is the key to simultaneously liberating the three doors. Focusing the attention on the mantra garland is the key to abandoning ordinary thoughts. Reciting like a moon and star garland is the key to abiding in the samadhi of one's natural state. Reciting like a firebrand wheel is the key to generating the wisdom of bliss and emptiness. Reciting like a beehive is the key to the sound dissolving into mantra. Reciting from the life force of the heart essence is the key to receiving the blessings of the deity. The power of speech increases, so whatever is spoken transforms into benefiting others. The truth of the knowledge mantra is accomplished, so whatever prayers are made are accomplished. Having power over the speech of the Victorious Ones, the gods and demons of existence and peace carry out orders as commanded; these are the ten keys. Fourth, regarding the peg of attracting activity: Accomplishing the supreme accomplishment, the key is that common accomplishments arise effortlessly. Turning the arrowhead of the focus, the key is not relying on other activity practices. Activity reaching its limit, the key is that benefiting others arises effortlessly. The activity of benefiting beings spontaneously accomplished, the key is accomplishing the activity of the Buddhas. Being propelled by the force of Bodhicitta, the key is not straying into inferior vehicles. Taming beings maturing and liberating, the key is holding the lineage; these are the six keys. Thus, the four roots possess forty special characteristics of keys. Therefore, all the key points of the Secret Mantra Vajrayana path are gathered here. A path that does not possess these is definitely like a dead corpse, therefore it is called the Four Life-Force Binding Pegs. It is also the peg that binds all dualistic aspects into the great non-dual wisdom. Therefore, the generation stage that possesses the instructions of such Four Life-Force Binding Pegs is the pure mantra path. Conversely, not knowing the relationship between what is to be purified and what purifies, not possessing instructions, not possessing a non-attached view and a compassionate mind, because it contradicts the Great Vehicle, it is not the Secret Mantra path.
Chinese
即使是仅仅成为解脱之道也很困难，因此，对于如此的道相方面的对境，怀有执着的生起次第，在外道那里也是存在的，因为各自修持自己所欲之神并获得成就，对于己方暂时有利，而对于他方则造成损害，因为有诸多这样的说法。又，即使习惯于寂静本尊的形象，如果变得执着，据说会堕入色界。又，即使所修所证是超世间的大力本尊，但如果修持方式与慈悲菩提心不相应，而是将本尊执为自身，习惯于本尊显现，念诵猛咒等，伴随着损害他人的意图和行为，就会变成罗睺罗（藏文：རཱུ་ཏྲ，梵文天城体：रुद्र，梵文罗马拟音：Rudra，汉语字面意思：暴怒者）或者，鬼怪之类在空中游荡的强大饿鬼，会伤害其他众生的生命，那时即使是那些有能力的咒师，除了慈悲之外，也无法通过生起次第和猛烈行为等来调伏他们，据说他们自己也能安住于那种猛烈的我慢之中。经中说：如果见解不变且没有钉牢，即使成就大力本尊也只是共同成就，不会成就殊胜成就，并且会堕入罗睺罗（藏文：རཱུ་ཏྲ，梵文天城体：रुद्र，梵文罗马拟音：Rudra，汉语字面意思：暴怒者）。因此，虽然有许多人具备空性的理解，生起次第的明相显现，念诵的数量圆满，却转生成为鬼神，但是，未曾听说过与大慈悲的精华分离的恶鬼存在于任何地方。第四，行持道位之理：其中，大乘种姓的补特伽罗有两种，即根器迟钝，无法从一开始就进入密咒甚深见行者，以及根器敏锐，一开始就能进入者。其中，根器迟钝者进入密咒的界限，如本论的观点，如前所述，是从资粮道开始。有些旧译派认为必须从圣道才能进入，按照他们的观点，在这两者相续中，在未生起见道的智慧之前，通过显密各自的道来滋养各自种姓的力量，从而修习道。一旦获得见道，据说这二者的证悟智慧的体性就没有差别。因此，进入密咒的补特伽罗，其菩萨道的体性
English
Even just becoming a path of liberation is difficult. Therefore, the generation stage with attachment to such an object of path appearance also exists in non-Buddhists, because they cultivate and accomplish the deity they desire, which temporarily benefits their own side and harms the other side, because there are many such statements. Moreover, even if one is accustomed to the form of a peaceful deity, it is said that if one becomes attached, one will fall into the form realm. Furthermore, even if what is meditated upon and accomplished is a great, powerful deity beyond the world, if the method of accomplishment is not connected with compassion and the mind of enlightenment, but the deity is grasped as one's own, and one becomes accustomed to the appearance of the deity, and recites wrathful mantras, etc., with the intention and actions of harming others, one will become a Rudra (藏文：རཱུ་ཏྲ，梵文天城体：रुद्र，梵文罗马拟音：Rudra，汉语字面意思：Wrathful One), or a powerful hungry ghost of the ghost class wandering in the sky, who harms the life and body of others. At that time, even those powerful mantra practitioners cannot subdue them with the generation stage and wrathful actions, etc., except with compassion, and it is said that they themselves can abide in such a state of fierce pride. As the tantra says: If the view does not change and is not nailed down, even if the great deity is accomplished, it is only a common accomplishment. The supreme accomplishment will not be achieved, and one will fall into Rudra (藏文：རཱུ་ཏྲ，梵文天城体：रुद्र，梵文罗马拟音：Rudra，汉语字面意思：Wrathful One). Therefore, there are many who possess the understanding of emptiness, the clarity of the generation stage arises, and the number of recitations is completed, who are born as demons and goblins. However, I have not heard of evil spirits who are not separated from the essence of great compassion existing anywhere. Fourth, the manner of traversing the grounds and paths: Among them, there are two types of individuals with the lineage of the Great Vehicle: those with dull faculties who cannot enter the profound view and practice of mantra from the beginning, and those with sharp faculties who can enter from the beginning. Among them, the boundary for those with dull faculties to enter mantra, according to the intention of this text, is as has already been explained, from the great accumulation path. Some of the early translators say that one must definitely enter from the path of seeing. According to their view, in the continuum of both of these, until the wisdom of the path of seeing arises, the power of their respective lineages is nourished by the paths of sutra and tantra separately, and the path is practiced. When the path of seeing is attained, it is said that there is no difference in the nature of the wisdom of realization of these two. Therefore, the nature of the bodhisattva path of the individual who has entered mantra
Chinese
从胜乘所说的见道无分别智，被称为大手印殊胜成就，此在所有新旧续部中都非常著名，为了迅速显现它，密咒道并非仅仅是方法方面的一种期望。不需要以断除和对治二者来进行的苦行长期煎熬，而是通过殊胜方便智慧之门，可以迅速圆满二资粮。无论是观修何种增上天之生起次第，如宫殿毗卢遮那佛、后起金刚持、灌顶不动佛、供养义成、赞颂宝生佛、享用甘露无量光佛，完整修持六支，以及将生起次第广大二者以四印束缚，还有灌顶和印玺加持三者。首先是以四印迎请智慧尊，安住于誓言尊，无二无别而生欢喜，这也被称为结合之三摩地或等入。圆满生起眷属诸尊为坛城胜，供养赞颂事业等为业胜，如是宣说三种三摩地，并说将三身作为道用。其次，也有说迎请灌顶天神而灌顶所有四种灌顶，大多是灌顶菩提心之水流，从而洗涤习气等。第三是部主作印玺加持，这是金刚乘基道果三者的象征意义。其中，心部以印玺加持其他四部，是指了知其他四蕴为心之自性，这也称为自性上的自性之印。如果区分开来，主要了知父母本尊为自心，以意的自性不动佛作印玺加持，这是自性上的自性之印；以身体的自性毗卢遮那佛，以心完全清净的自性不动佛作印玺加持，这是身体上的心之印；以清净的意不动佛，以清净的身体毗卢遮那佛作印玺加持，这是心上的身体之印；以因贪欲清净的无量光佛，以果悭吝清净的宝生佛作印玺加持，这是因上的果之印；以果肩
English
That non-conceptual wisdom of the Path of Seeing, which is taught in the Supreme Vehicle, is called the Supreme Accomplishment of Mahamudra. It is very famous in all the old and new tantras. The path of secret mantra is not merely a hope for a method to quickly manifest it. Without having to suffer for a long time with asceticism that treats abandonment and remedy as two separate things, one can quickly perfect the two accumulations through the door of special skillful means and wisdom. Whichever generation stage of the superior deity one meditates on, such as the palace of Vairochana, the subsequent Vajradhara, the empowerment of Akshobhya, the offering of Amoghasiddhi, the praise of Ratnasambhava, the nectar enjoyment of Amitabha, accomplishing the six branches completely, and binding the two expanded generation stages with the four seals, as well as the three empowerments and seals of blessing. First, with the four seals, one invites the wisdom being, causes them to enter the samaya being, makes them inseparable, and generates joy. This is also called the samadhi of union or the term "entering into equipoise." Fully generating the retinue deities is the supreme mandala, and offering praise and activity are the supreme karma. Thus, the three samadhis are explained, and it is said that the three kayas are used as the path. Secondly, there are also explanations that one invites the empowerment deities and bestows all four empowerments. Mostly, it is the empowerment of the stream of bodhicitta that washes away habitual patterns and so on. Thirdly, the family lord seals it. This is the symbolic meaning of the three bases, paths, and results of Vajrayana. Among them, the heart family sealing the other four families means understanding the other four aggregates as the nature of the mind, which is also called the seal of nature on nature. If distinguished, mainly knowing the father and mother deities as one's own mind, and sealing it with the immutable Akshobhya, which is the nature of mind, is the seal of nature on nature. Sealing the nature of the body, Vairochana, with the immutable Akshobhya, which is the nature of the completely pure mind, is the seal of mind on the body. Sealing the pure mind, Akshobhya, with the pure body, Vairochana, is the seal of body on the mind. Sealing the cause, the pure desire of Amitabha, with the result, the pure stinginess of Ratnasambhava, is the seal of the result on the cause; with the result, the shoulder
Chinese
清净贪欲义成，以清净贪欲显现而作增长，果为因之因。这些方式主要为了调伏对显现与意识、身与心、因与果等的分别执着而宣说，由此可以推知，宝生部也有增长的方式。一般而言，将不清净的蕴等观为本尊，是遍计所执的他自在之因；在本尊的顶上，以各自的部主作增长，是他自在的他自在之因；在这些部主的顶上，以各自部的法器作增长，是他自在的圆成实之因。同样，对于诸处的增长方式也有分别宣说，但无论坛城中的本尊为何，都要了解清楚主尊和眷属各自属于哪个部，然后以自明觉作增长，这是一般的规矩。以这样的方法，通过将一切显现观为本尊身的方式，将具有事业的色身作为道用，从而圆满了福德资粮；并且以完全了知自性的智慧摄持这一切，通过了知自性不成立的方式，将法身作为道用，从而圆满了智慧资粮。这是因为，善巧方便能迅速与果结合的道路，所以一般来说，一切密咒都是近取因，而其中内续三部的道路尤为接近，是今生即可现证双运果位的殊胜道路。因此，或者依靠生起次第的解脱道，与圆满次第的智慧相结合，以二资粮作为近取因；或者对于根器敏利、善于方便者，依靠禁行，直至圆满圆满次第的证悟之间的五道，这些都是在名相乘中，需要很长时间才能逐渐获得五道十地的所有功德，而密咒乘则能迅速行进，这仅仅是它们之间的差别。道路的次第和功德的类别都是相同的，因此，这里将稍微讲述一下密咒如何行道的方式，其中，从道的体性方面来说，称为生起次第，而从修持方式方面来说，则是以智慧来解脱的