English
Says "Good". In Yuthang it says: Both are the intention of the tantra, although the conduct is in accordance with the action, the view is in accordance with the yoga, therefore, it is distinguished by reason and view. In this way, the wisdom being (ye shes sems dpa') who resides in front of oneself generating the samaya being (dam tshig sems dpa'), is practiced like a brother to the deity of wisdom being, and thus attains accomplishment. The result is that one wishes to attain the position of Vajradhara of the four families in five lifetimes, the four families being the consolidation of the karma family into the Ratna family. Also, in Galpo it says: The four families reside in the position of Vajradhara. Also, in the Kunjed it says: In non-duality, the obscurations are liberated in five lifetimes. For the yoga tantra below the stern of the boat, although it is shown to be consistent like the Sambhogakaya, the teacher of the great and magnificent realm of Akanishta, the difference is that it is not the union of father and mother, and the generation and completion stages, method and wisdom, etc., are not in union, but are sequential and separate. The Lamrim says: Because the spontaneously accomplished equality is not seen, all dharmas are the blessing of completely pure wisdom, the emanation of the Vajra realm, is the yogi who distinguishes what to take and leave. However, it is superior to the former two, mainly practicing inner yoga, and showing the body and speech as helpers. In Tsemö it says: Abiding in the samadhi of the deity, not abandoning all sentient beings, always thinking of the Buddha, always receiving the offerings of the Buddha. Also, relying on scattered actions, either the supreme action or the supreme mandala, one attains enlightenment by perfecting emptiness (stong pa nyid, shunyata) 1, moon seat (zla gdan, chandramandala) 2, speech syllable (gsung yig 'bru, vak akshara) 3, heart mudra (thugs phyag mtshan, hridaya mudra) 4, and body completeness (sku yongs, kaya paripurna) 5, that is, the five Abhisambodhis and, samadhi (ting nge 'dzin, samadhi) 1, empowerment (dbang bskur, abhisheka) 2, blessing (byin gyi brlabs pa, adhisthana) 3, offering (mchod, puja) 4 and the four miracles, which are the names of the four miracles. In Galpo it says: Inconceivable moon, speech vajra, the body of meditation that expands and contracts is clear, samadhi blessing empowerment offering, five Abhisambodhis and four miracles, meditation and offering are also done, because it is virtuous. In this way, when one generates oneself as the samaya being, one invites the wisdom being to merge, the body is the hand mirror, the great and universal Samantabhadra, the speech is the ocean of Dharma that knows each individually, the mind is the equality of afflictions.
Chinese
意誓印。从五种事业印中的事业印，即以四印不可分离地束缚，并以印封印，如镜子等四种智慧显现并结合。法界智慧是它们一切的自性。然后，从誓言者和智慧者二者成为一体的状态中，获得成就金刚生起。如云：“于二无别之法界，获得无上殊胜之成就。”念诵圆满之际，从祈请本尊降临至安住于平常状态。果实是于三世中，在五部密集庄严之地，成就三身五智之自性。如《普作续》云：“欲求密集庄严之瑜伽，于三世中欲得解脱。”为了宣说内在密咒，宣说了“无上”等，因为此续之外没有其他的开端，所以是无上的内在密咒。其中有三：生起次第、圆满次第和双运。分为父续、母续和无二续三种。为何如此？如《喜金刚》云：“为调伏诸士夫故，善说瑜伽续。为守护诸妇女故，善说瑜伽母续。”以何种差别来了解呢？如果本尊男性成分多，且有丝绸和珍宝的装饰，则是父续。如果本尊女性成分多，且裸体、骨饰、骨灰涂身等，则是母续。或者，如果中央的主尊移动，而主母安住，则是父续，反之则是母续。如此，法界自在母独自成为所修五部坛城的主尊和空行母，那么以前者就能轻易了解后者。任何续部的本尊都是拥抱交合，享用特殊的誓言物，如五肉五甘露等，具有不作净与不净取舍的自性。这些在教证和理证中，前者以“瑜伽”等来教导。此外，大瑜伽是父续方便道，主要修生起次第，从而净化五大之气。随后的瑜伽是母续智慧道，主要修圆满次第，从而使菩提心甘露
English
The mind-vow seal. From the activity seal among the five activity seals, it is bound inextricably by the four seals, and sealed with seals, manifesting the four wisdoms such as the mirror-like one, and combining them. The wisdom of the Dharmadhatu is the nature of all of them. Then, from the state where the samaya being and the wisdom being become one, the siddhi of Vajra arising is obtained. As it is said, "In the Dharmadhatu of non-duality, obtain the supreme and excellent siddhi." At the end of the completion of recitation, from requesting the deity to descend to abiding in the ordinary state. The fruit is to attain enlightenment as the nature of the three bodies and five wisdoms in the land of the five families' dense array in three lifetimes. As the Kunjed Gyalpo Tantra says, "Those who desire to arrange the dense array of yoga, desire to be liberated in three lifetimes." In order to reveal the inner mantra, "unsurpassed" and so on are spoken, because there is no other beginning beyond this tantra, it is the unsurpassed inner mantra. There are three of these: the generation stage, the completion stage, and union. They are divided into three types: father tantra, mother tantra, and non-dual tantra. Why is that? As the Hevajra Tantra says, "For the purpose of taming men, the yoga tantra is well taught. For the purpose of protecting women, the yoga mother tantra is well taught." How do you know the difference? If the male deity has more male components and has silk and precious jewels as decorations, it is the father tantra. If the female deity has more female components and is naked, with bone ornaments, ashes smeared on the body, etc., it is the mother tantra. Or, if the central main deity moves and the main consort stays, it is the father tantra, and vice versa, it is the mother tantra. In this way, if the Dharmadhatu Lady alone becomes the main deity and dakini of whichever of the five-family mandalas is practiced, then the former can easily understand the latter. The deities of any tantra are embracing and in union, enjoying special samaya substances such as the five meats and five nectars, and have the nature of not making distinctions between clean and unclean. These are taught in the two aspects of teaching and reasoning, the former being taught by "yoga" and so on. Furthermore, great yoga is the path of skillful means of the father tantra, mainly practicing the generation stage, thereby purifying the five elements of wind. Subsequent yoga is the path of wisdom of the mother tantra, mainly practicing the completion stage, thereby making the bodhicitta nectar
Chinese
从心中生起安乐，甚深瑜伽是无二智慧之道，是将一与多无别的大光明结合。第二，关于所依，由“所有”等词语指示。所有这些的关键在于，不可或缺的所依是五种元素，即六种识蕴的人身，其中蕴、界、处安住，脉络布置，明点摇动，风使之能运作，因此，依此而联系，我的三门生起、圆满、双运三者的功德，所有这些都是生起金刚乘无谬之道。其中，如何缠绕之理，由“自性”等词语指示。器情自性任运成就于大坛城之中，以见解断定，以修习体验，以行持舍弃，果位自他二利轻易成就，这也是完全依赖于基、道、果的续部。幻化网续云：方便的大乘，清净与痛苦，在世俗中也无差别，只是见解高低而已。如此。关于在道方便续部中，与四灌顶相连，学习具有生起圆满支分的道理，由“进入”等词语指示。进入之门是成熟的灌顶次第，解脱也是生起次第和圆满次第两种，其中，誓言行是相顺的友伴，三者是从咒语的殊胜道中真实确定的。第一，未得灌顶的利害，由“第一”等词语指示。修持密咒的最初，如果未得灌顶，则无有成就，就像从沙中榨油一样。如阿底瑜伽云：密咒不依灌顶怎能成就？譬如聋子远离手势。又如《现观庄严论》云：无灌顶则无成就，如从沙中榨不出油，如以拳击墙，如饮用幻影之水。不仅如此，还会出现泄露秘密的过失。如时轮金刚云：无灌顶而讲续部，以及甚深之
English
Generating ease and bliss from the heart, the profound yoga is the path of non-dual wisdom, uniting the great luminosity that is inseparable from one and many. Secondly, regarding the basis, it is indicated by words such as "all." The key to all of these is that the indispensable basis is the five elements, that is, the human body with six consciousnesses, in which the aggregates, elements, and sense bases reside, the channels are arranged, the bindus move, and the wind makes it workable. Therefore, relying on this, the merits of the three stages of generation, completion, and union of my three doors, all of these are generated, which is the unerring path of the Vajrayana. Among these, how to entwine the principle is indicated by words such as "nature." The vessel and essence, naturally accomplished, are in the great mandala. Deciding with view, experiencing with meditation, and abandoning with conduct, the fruit of both self and other benefits is easily accomplished. This also relies completely on the tantras of the base, path, and fruit. The Magical Net Tantra says: The great vehicle of skillful means, purity and suffering, are also undifferentiated in the relative, only the view is higher or lower. Thus. Regarding the way to learn the generation and completion stages with branches, which are related to the four empowerments in the path of skillful means tantra, it is indicated by words such as "entering." The gate of entry is the sequence of empowerments that ripen, and liberation is also the two types of generation stage and completion stage. Among these, the vows and conduct are harmonious companions, and the three are truly determined from the supreme path of mantra. First, the advantages and disadvantages of not obtaining empowerment are indicated by words such as "first." The first of practicing secret mantra, if empowerment is not obtained, there is no accomplishment, and it becomes like wanting to extract butter from squeezing sand. As Atiyoga says: How can secret mantra be accomplished without relying on empowerment? It is like a deaf person without hand gestures. Also, as the Manifest Enlightenment of Vairocana says: Without empowerment, there is no accomplishment, oil does not come from squeezing sand, like hitting a wall with a fist, like drinking mirage water. Not only that, but the fault of revealing secrets also occurs. As the Kalachakra says: Explaining the tantra without empowerment, and the profound
Chinese
即使修行，如果不能很好地理解其意义，也会堕入地狱，无法解脱。如《摄续》所说：“如果有人以傲慢自大的态度讲经说法，却没有得到灌顶，那么上师和弟子死后，即使获得了成就，也会堕入地狱。”正如所说，即使努力讲经、听法、修行等等，也只能堕入地狱。那么，获得灌顶的利益是什么呢？获得灌顶的人，更不用说会成为胜者的儿子了。仅仅看到坛城，就能从一切罪恶中解脱，转生到纯净的种姓中。据说，在七世之中，一定会获得灌顶的果实，并获得十地。在《古赫雅嘎尔巴》中说：“头饰、顶髻、花环，盔甲、胜幢、手印，伞、宝瓶、食物和饮料，如果进行五种精华的灌顶，从今以后，将成为胜者的儿子，消除一切恶趣，寿命长、安乐、圆满，成为天界和解脱的主人。”《座四释续》中说：“即使是犯了五无间罪的人，看到彩绘也能解脱，进入坛城并接受灌顶，将转生到纯净的种姓中。”《秘密藏》中说：“如果灌顶是真实且慷慨的，那么生生世世都会接受灌顶。在那之后的七世中，即使不修持也能成就。”关于如何征服十地，《秘密集会》中说：“通过灌顶就能征服十地。”关于灌顶者上师的特征，应该避免的是通过“灌顶”等来指示的。进行灌顶的上师，如果缺乏生起次第和圆满次第的把握，占据着今世的高位，肆无忌惮地使用包括五种邪命在内的财物，不约束三种戒律的开遮，贪恋家庭，慈悲心小，对正法的分类一无所知，或者即使稍微听到一些，也不用心思考其意义，而被世俗的辩论逻辑所压倒，那么即使进行了灌顶，也不会有任何成就，反而像野驴掉入悬崖一样，两者都会被抛入恶趣。正如所说：“贪恋供养，贪恋家庭和黑酒