Chinese
因为主要使用心的禅修，而身语的行为只是作为它的辅助；对于殊胜者来说，三门的一切行为都是圆满成就，远离破立，从而将一切法都运用在平等大性中。如《金刚帐续》所说：“对于下劣者，是行为续；非行瑜伽高于此；对于殊胜有情，是瑜伽续；无上瑜伽又高于此。”这些部类中包含的方式的类别是：如《释续金刚鬘》所说：“二万四千，要知道是血流；二万四千，菩提心极降；二万四千，要知道是风行。”就像这样，通过七万二千根脉的次第，从那里流下的精液和血液以及风的汇集，产生如此众多的法类，对此要开阔思路。如《佛陀颅骨续》所说：“瑜伽父续的量，存在于七十俱胝；同样，瑜伽母续的数量，被称为十六俱胝。”龙树的五种姓解释中也说：“明咒的分类有七万二千。”这些类别在《祥勇续》中也说：“为了利益天、非天和人，秘密明咒、种姓明咒有各种各样，三俱胝和五十万，胜者宣说了明智者之藏。”因此，由于是跟随有情的心和法界圣者的，所以不要认为可以如实衡量。此外，为了接纳那些执着于四颠倒见的人，才宣说了四部续。就像这样，愚痴者梵天说洁净是法，就像用污秽洗涤的衣服，变得没有污垢一样，身体被施舍分割，洗涤台阶就是它的污秽，为了以这种方式接纳他们。《行续善成续》中说：“沐浴后应持洁净，应持吉祥奇妙，应持成就之物。”愤怒者遍入天说损害是法，即以刹帝利对刹帝利，以婆罗门杀婆罗门，为了这个意义而使用行续。
English
Because the meditation of the mind is primary, and the actions of body and speech are only used as its aid; for the supreme, all actions of the three doors are perfectly accomplished, free from affirmation and negation, thereby employing all dharmas in the great equality. As the Vajra Tent Tantra says: "For the inferior, it is the action tantra; non-action yoga is superior to that; for the supreme sentient beings, it is the yoga tantra; the unsurpassed yoga is superior to that." The types of inclusion within these categories are: As the Explanation Tantra Vajra Garland says: "Twenty-four thousand, know that it is the flow of blood; twenty-four thousand, the bodhicitta descends greatly; twenty-four thousand, know that it is the movement of wind." Just like that, through the sequence of the seventy-two thousand channels, from the accumulation of semen and blood and wind flowing there, so many categories of dharma arise, one should broaden one's mind towards this. As the Buddha Skull Tantra says: "The measure of the yoga father tantras, exists in seventy kotis; likewise, the number of yoga mother tantras, is known as sixteen kotis." In Nagarjuna's commentary on the five lineages, it also says: "The divisions of mantras are seventy-two thousand." These categories are also mentioned in the Auspicious Hero Tantra: "For the benefit of gods, non-gods, and humans, secret mantras, lineage mantras are of various kinds, three kotis and fifty hundred thousand, the Victorious One clearly proclaimed the treasury of vidyadharas." Therefore, since it follows the minds of sentient beings and the sacred realm of dharma, one should not think that it can be measured as it is. Furthermore, in order to accommodate those who are attached to the four perverted views, the four classes of tantras are taught. Just like this, the deluded Brahma says that cleanliness is dharma, just as clothes washed with filth become without stain, the body is divided by charity, and washing the steps is its filth, in order to accommodate them in this way. In the Action Tantra Well Accomplished Tantra it says: "Having bathed, one should hold purity, one should hold auspicious wonders, one should hold the substances of accomplishment." The wrathful Vishnu says that harming is dharma, that is, a kshatriya against a kshatriya, a brahmin killing a brahmin, the action tantra is used for this meaning.
Chinese
《现观庄严论》中说：唉玛吙，杀戮是美好的！杀戮能获得菩提。为了摄受骄慢的帝释天，自在财富是天神的种姓，如实宣说了瑜伽。如是宣说了瑜伽。说贪欲为法的自在种姓，喜欢对境而贪恋者：嘎当，女人是火，她的近处是灶。又说：薄伽是具德的遍入者，住在女人诸根中，因使人们欢喜，故名无贪子。为了调伏贪欲者，《密集金刚》中说：女人之色及莲花，年满十六岁者，加持于三处，于寂静处作供养。如是宣说了无上瑜伽。此外，从习气的角度进行区分的方式。《时轮摄略续》中说：智慧续从东方，瑜伽之后，又是从理性的西面。右面是胜者之主所说的瑜伽续，左面是行部等。如是，左面因清醒的习气，执着于外境，是事行续。右面因梦境的习气，执着于心的显现，是瑜伽续。前面因沉睡的习气，前后的一切觉悟都消失，执着于无分别，是无上瑜伽续。后面因第四灌顶的习气，执着于安乐，是瑜伽自在的明智续部的分类。在显示所化之差别后，调伏者的体性，以“法是”等来显示。法即是四续部：事部、行部、瑜伽部、无上瑜伽部。其中前三者是外密，是能仁以离贪之相亲自宣说的，与具相乘相似。因为净行和戒律的行持大体相同，且因与诤时相违的贪欲，以互相观看而满足的行持作为道用。所以，诸天女仅仅观看天父，而天父天母也不享用双运，不分别享用五肉五甘露，不能享用。
English
In the Manifestation of Perfect Enlightenment, it says: "Emaho, killing is good! Killing leads to the attainment of Bodhi." In order to subdue the arrogant Indra, the wealth of power is the lineage of the gods, and yoga is truly explained. Thus, yoga is taught. Those who speak of desire as dharma, who delight in the lineage of power and are attached to objects: Gatam, woman is fire, and her vicinity is the hearth. And: Bhaga is the virtuous pervader, residing in the vulva of women. Because it makes people happy, it is called the son without desire. In order to subdue the desirous, the Guhyasamaja says: The form of a woman and the good lotus, who is sixteen years old, bless her in three places, and diligently make offerings in a secluded place. Thus, the unsurpassed is taught. Furthermore, the way of distinguishing from the perspective of habituation. The Abridged Kalachakra Tantra says: The wisdom tantra is from the east, and again the yoga follows from the west of reason itself. From the right face, the lord of victors speaks the yoga tantra. From the left face are the action and so on. Thus, the left face, due to the habituation of awakening, clings to external objects as the action tantra. The right face, due to the habituation of dreams, clings to the mere appearance of the mind as the yoga tantra. The front face, due to the habituation of deep sleep, all prior and subsequent realizations disappear, clinging to non-discrimination as the unsurpassed tantra. The back face, due to the habituation of the fourth initiation, clings to bliss as the classification of the wisdom tantra of the lord of yoga. After showing the distinction of those to be tamed, the nature of the tamer is shown by "dharma is" and so on. Dharma is the four tantras: action, performance, yoga, and unsurpassed yoga. The first three of these are outer tantras, which were personally taught by Thubpa in the form of detachment from desire, similar to the characteristic vehicle. Because the conduct of purity and vows is mostly the same, and because the conduct of satisfying each other by looking at each other is used as the path, which is contrary to the time of strife. Therefore, the goddesses only look at the father, and the father and mother do not enjoy union, and do not separately use the five meats and five nectars, and cannot use them.
Chinese
地。出自《金刚手大灌顶续》中：中央要画世尊观世音自在。其左侧要画身着白衣注视着世尊。又出自《不空罥索仪轨细疏》中：世尊的面容要朝向忿怒皱眉者。右侧要画天女灯母，姿态优美端庄，身体前倾，眼睛注视着施予胜妙的手印。左侧要画莲花部的天女，姿态优美端庄，与咒语的形式和意义相符，眼睛注视着不空罥索。又出自《金刚顶髻》中：坛城中的诸天神众，男子要画成注视着女子，女子要画成注视着男子。因此，事部诸神的眼睛是睁大的。行部也是如此。《现观庄严论》中说：其右侧的天女，名为佛眼，天女面带微笑，光芒的坛城有一寻，无与伦比的身躯极为明亮，她是释迦牟尼的母亲。又说：大日如来，要画成面带微笑的样子。因此，行部诸神都是面带微笑的。瑜伽部中，《顶峰续》中说：金刚天女发出悦耳的声音，身体拥抱自己的天女，她的侍女转过头，带着微笑四处观看，拥抱世尊的脚。又出自《胜乐第一》中：坛城中的诸天神众，手臂要稍微紧握。又说：在其对面，伟大的金刚，努力拉开弓箭，以爱慕之手紧紧拥抱，举起摩羯鱼旗。因此，瑜伽部的诸神手印是相互关联的。词义上，也与梵行的戒律的苦行相一致，因此称为苦行种姓或能仁续的乘。现在，以区分各自自性的方式来阐述，以“区分”等来指示。如果将它们分开来解释，那么在事部和行部中，有菩萨、菩萨母、种姓真言、守护真言和秘密真言的本尊。出自《意成就续》中：所有秘密真言的分类，应知有三种。
English
Earth. From the Vajrapani Abhisheka Tantra: In the center, draw the Bhagavan Avalokiteśvara. On his left, draw a white-clad figure gazing at the Bhagavan. Also, from the detailed ritual of the Amoghapasha: The face of the Bhagavan should be turned towards a wrathful, frowning figure. On the right side, the goddess Lamp-mother, beautiful and graceful, with her body bent forward, her eyes fixed on the mudra of supreme giving. On the left, a lotus-family goddess, beautiful and graceful, in accordance with the form and meaning of the mantra, her eyes fixed on the Amoghapasha. Also, from the Vajra Crown: The deities in the mandala, the male should be drawn looking at the female, and the female should be drawn looking at the male. Therefore, the deities of the Kriya Tantra have wide-open eyes. Similarly, in the Charya Tantra, from the Manifestation of Vairochana: To his right is the goddess called Buddha-eye, the goddess with a slightly smiling face, a fathom-wide circle of light, an incomparable body of great clarity, she is the mother of Shakyamuni. It also says: The Great King Vairochana should be drawn with a slightly smiling face. Therefore, the deities of the Charya Tantra all have smiling faces. In the Yoga Tantra, from the Peak Tantra: The Vajra Goddess makes pleasant sounds, embracing her own goddess, her attendant turning her head, looking around with a smile, embracing the feet of the Bhagavan. Also, from the Supreme First: The deities in the mandala should hold their arms slightly clasped. It also says: On its opposite side, the great Vajra, striving to draw back the arrow, embracing with a loving hand, raising the Makara banner. Therefore, the mudras of the Yoga deities are interconnected. Etymologically, it is also similar to the asceticism of the vows of celibacy, therefore it is called the ascetic lineage or the vehicle of the Thubpa Tantra. Now, the manner of distinguishing their respective natures is explained by "distinguishing" and so on. If we explain them separately, then in the Kriya and Charya Tantras, there are deities of Bodhisattvas, Bodhisattva-mothers, family mantras, retention mantras, and secret mantras. From the Intent Accomplishment Tantra: The classification of all secret mantras should be known to be threefold.
Chinese
是，种姓真言是方便的自性。受持真言是智慧的自性。秘密真言是无二智慧。如是说。如何修持呢？以行为如君主和仆人，以行持如兄弟朋友的方式修持。第一方面，以行为如君主和仆人般修持，出自《自生续》：本尊和完全清净二者，视为君主和臣仆的关系。也就是说，不作自生本尊，将自己置于卑下的地位，以画像等作为所缘，通过事部意义的六尊神之门生起誓言尊。出自《摧破金刚续》：空性、文字、声音、形象和手印、表相六者。即空性之，文字之，声音之，形象之，手印之，表相之观想。有些人作自生本尊，主要宣说前生本尊，这是无上瑜伽事部续，没有的方面是自续部，如是宣称。外在的行为，沐浴和清洁为主，出自《自生续》：进入之门是三种清净，沐浴和清洁是进入。如是说。三种清净是，出自该续：何为三种清净？本尊和坛城清净，供品和受用清净，真言和禅定清净。以及《贤劫经》中也说：按时进食后按时沐浴，献上没有肉酒的供品，花鬘、鲜花、灯、香和香水等，坐在吉祥草的座上开始念诵。如是以下劣的方式修持后，想要祈求成就，出自续部：视如君主、大臣、国王般，自己以奴仆的意识，修持真言，成就之精华，取无上的殊胜。如是说。果实是七世之中，获得如来、金刚、莲花三族金刚持的三身五智之自性。出自《重要经》：七世之中成佛，三族怙主调伏众生。行续是，行为的方便是身语的行为，以及更甚的内在瑜伽二者，以不偏颇的方式行持，因此被称为行续。出自《自生续》：莲花是这样，见解以瑜伽见，行持以事部行持。因此称为二者的续。
English
That is, the nature of the lineage mantra is skillful means. Holding the mantra is the nature of wisdom. Secret mantra is non-dual wisdom. Thus it is said. How to practice? By acting as a lord and servant, and by acting as brothers and friends. The first aspect, practicing as a lord and servant, comes from the Svayambhu Tantra: The deity and complete purity are viewed as the relationship between lord and subject. That is, without generating oneself as the deity, placing oneself in a lower position, and using painted images etc. as the object of focus, one should generate the samaya being through the door of the six deities of the meaning of the Kriya Tantra. From the Compendium of Intentions Tantra: Emptiness, letters, sounds, forms, hand gestures, and symbols are six. That is, the contemplation of emptiness, letters, sounds, forms, hand gestures, and symbols. Some generate themselves as the deity, mainly showing the deity in front, which is the unsurpassed Kriya Tantra, and the side that does not exist is the self-Tantra, so it is said. External actions, bathing and cleanliness are the main things, from the Svayambhu Tantra: The gate of entry is the three purities, bathing and cleanliness are the entry. Thus it is said. The three purities are, from that: What are the three purities? The deity and the mandala are pure, the substances and enjoyments are pure, and the mantra and samadhi are pure. And also in the Bhadrakalpika Sutra it says: After eating on time and bathing on time, offer the deity food without meat and alcohol, garlands, flowers, lamps, incense and perfume, sit on a cushion of kusha grass and begin recitation. In this way, after practicing in a superior and inferior manner, wanting to request siddhis, from the Tantra: View as a lord, minister, king, with the consciousness of oneself as a servant, practicing mantra, the essence of accomplishment, take the unsurpassed supreme. Thus it is said. The fruit is in seven lifetimes, one obtains the nature of the three bodies and five wisdoms of the Vajradhara of the three families of Tathagata, Vajra, and Padma. From the Important Sutra: In seven lifetimes one becomes a Buddha, the protector of the three families subdues beings. The Conduct Tantra is, the skillful means of action is the conduct of body and speech, and even more so the inner yoga, practicing in an impartial way, therefore it is known as the Conduct Tantra. From the Svayambhu Tantra: The lotus is like this, the view is seen as yoga, and the conduct is practiced as Kriya. Therefore it is called the Tantra of both.