English
Rebirth is called a reincarnation. If intelligence is weak, then in the bardo state, all the senses of the body become clear, and eighty kinds of self-nature realizations arise. From the four winds of earth, water, fire, and air, there are sounds of mountains collapsing, oceans churning, forests burning, and the sound of the wind of time, these four terrifying sounds are the manifestation of the consciousness of the three poisons of greed, hatred, and ignorance, namely white, red, and black abysses and ravines. If frightening cliffs and other sights appear, do not be afraid, because they are illusory empty forms without actual contact. Trust in the deity and guru in whom you have faith, and aspire to obtain a good rebirth. Sixth, through the truth of the supreme generation and completion stages, the nature of consciousness is transferred to the clear light state of the ultimate truth of death. If the clear light of the intermediate state has already been attained, in order to transfer to the deity body of the illusory body, there is no need to specifically emphasize the transference that is merely nominal. The last type of transference has three aspects: transference through purification, transference through force, and transference through bodily posture. The first is for a person who relies on the winds, or even if not, it is the same as the general method of purification from the path of the instructions themselves, that is, combining it with the signs of death to perform the transference. The second is to generate great bodhicitta, and merely through prayer and the transformation of appearances, with a single-pointed mind, to wish to transfer upwards, blocking the eight doors and four limbs, including the fingertips, or relying on the mantra of the Vajra wave to perform the transference. The third is to maintain the aspiration as before, the bodily posture is with the head pointing north, the right knee placed on the ground, the right hand on the cheek, the left hand extended on the thigh, the two legs not crossed, but placed one above the other, stretching out in the posture of a sleeping lion, contemplating the pure realm and performing the transference. These are all accomplished through one's own effort, only on one's own body, without relying on other factors, therefore it is called the path of skillful means of one's own body. The second is relying on another's body, which is indicated through the channels, bindus, and so on. The channels and bindus become crucial in the winds, and then taking bliss and emptiness as the path, this is relying on the body of another consort, that is, a woman of the five lineages, and a dakini who has no attachment to her own body. This is also the co-emergent wisdom of obtaining the clear light of meaning, and the mantra-born who has purified the continuum through empowerment and the generation stage, the twenty-four sacred places, and so on.
Chinese
仅仅依靠莲师母，就能使种子风息融入，从而获得与方便和智慧相关的缘起，并赐予不变的大乐。最终，二万一千六百种变化能够融为一体，所有道的功德都会强制性地增长。因此，生起次第和圆满次第的所有要点，都比其他通往正道的途径更为殊胜，唯有方便道，才是大乐之道。《续》中说：具足一切殊胜之母，即是空性智慧的妙丽女，是生养一切胜者的母亲，不依靠她，就无法成佛。第二，无相圆满次第，由“第二”等词语来阐述。在阐述了有相圆满次第之后，第二是无相圆满次第。无论是三门转变的生起次第和圆满次第的哪个阶段，所有清净了庸常执着的器情、有情和无情，显现为本尊和智慧的一切，最终都融入光中，心间的种子字，融入明点。这些明点也从下往上逐渐消失，一切戏论皆空的虚空自性，应安住于法界大智慧的境界中。这样的生起次第能够阻止显现的不净、他自在的实执，圆满次第能够消除对它的幻觉执着，一切显现为本尊和智慧，都是不分别的俱生智慧，最终会显现。如此甚深的无上圆满次第，仅仅在无上续部中有所阐述，在下部经典中没有任何记载。因此，有缘分的聪慧之人，想要在一生中成就金刚持果位，这条近道隐秘而又极其深奥，务必像珍惜生命一样珍重并修持它。
English
Just by relying on the Lotus Master's Mother, one can integrate the seed winds, thereby obtaining the interdependent connections related to skillful means and wisdom, and bestowing unchanging great bliss. Ultimately, the twenty-one thousand six hundred changes can be integrated into one, and all the qualities of the path will forcibly increase. Therefore, all the key points of the generation stage and completion stage are more excellent than other paths to the right path, and only the path of skillful means is the path of great bliss. The Tantra says: The mother who possesses all kinds of excellence is the beautiful woman of emptiness and wisdom, the mother who gives birth to all the victors, and without relying on her, one cannot attain Buddhahood. Second, the formless completion stage is explained by words such as "second." After explaining the completion stage with form, the second is the formless completion stage. No matter which stage of the generation stage and completion stage of the transformation of the three doors, all the vessels and sentiments, sentient and non-sentient, that have purified the ordinary clinging, and all that appear as deities and wisdom, will eventually dissolve into light, and the seed syllables in the heart will dissolve into bindus. These bindus also gradually disappear from bottom to top, and the nature of emptiness, which is free from all elaborations, should be placed in the realm of the great wisdom of the Dharmadhatu. Such a generation stage can prevent the impure, other-powered clinging to reality of appearances, and the completion stage can eliminate the illusory clinging to it, and all that appears as deities and wisdom is the non-discriminating co-emergent wisdom, which will eventually manifest. Such profound and unsurpassed completion stages are only described in the unsurpassed tantras, and there is no record of them in the lower tantras. Therefore, those fortunate and intelligent people who want to attain the state of Vajradhara in one lifetime, this near path is hidden and extremely profound, so be sure to cherish and practice it as if cherishing your life.
Chinese
以智慧和禅定等方法摄持，当不舍弃作为烦恼对治的缘起取舍时，譬如孔雀颈中进入剧毒，反而使青春更具美观一样，以不可思议的智慧作为庄严而行持。以“彼等”等显示了誓言和律仪的差别，其中有些人对誓言和律仪的差别感到迷惑，对此解释如下：誓言是任何时候都不应违越的，而律仪是应当守护的，并且在必要时也有不做的规定。二者本体相同，只是在反体上有所区别。如果是密咒律仪，则与誓言相混杂，必须受持所有三种律仪才能进入四种灌顶。如果是誓言，则不会与律仪相混杂，因为没有允许和禁止的界限。词源解释为：萨玛雅（藏文：ས་མ་ཡ་，梵文天城体：समय，梵文罗马拟音：samaya，汉语字面意思：誓言）。在《誓言分别》中说：萨（藏文：ས་，梵文天城体：स，梵文罗马拟音：sa，汉语字面意思：生）是指生起，玛（藏文：མ་，梵文天城体：मा，梵文罗马拟音：ma，汉语字面意思：不）是指不退失，能赐予一切成就。雅（藏文：ཡ་，梵文天城体：य，梵文罗马拟音：ya，汉语字面意思：去）是指退失则会衰败。藏语中称为“dam tshig（誓言）”。其中说：dam（藏文：དམ་，梵文天城体：दृढ，梵文罗马拟音：dṛḍha，汉语字面意思：坚固）本身是指束缚，解脱它就是退失。tshig（藏文：ཚིག་，梵文天城体：वचन，梵文罗马拟音：vacana，汉语字面意思：词）是指如果违越它，将感受火的痛苦。如是如理地守护，则能焚烧烦恼之方；如果违背，则黑业的异熟会紧紧抓住自相续，被地狱之火焚烧，所以称为誓言。以恒常具备其自性的心来立誓，就是律仪。那么，二者在是否可以违越上是否相同呢？后者被称为共同的因果，前者仅在特征乘的场合中，毁坏的差别极大。以“誓言之器”等显示，成熟解脱一切共同的重要意义在于，没有获得密咒律仪，或者即使获得，对于疯狂等意识不自然安住的状态，既没有堕落也没有成就。具有密咒律仪，并且恒常不退失、不舍弃，且智慧自然安住的状态，才是堕落和成就二者的容器。以“普覆”和“粗大”的差别，菩提心等显示，第五条根本堕罪是舍弃菩提心，在其他根本堕罪十三条中，普
English
When one is seized by methods such as wisdom and samadhi, and when one does not lose the acceptance and rejection of dependent arising, which is the antidote to afflictions, it is like when potent poison enters the neck of a peacock, it makes its youth even more beautiful to look at. It is practiced because it is great as an ornament of inconceivable wisdom. The distinction between vows and precepts is shown by "those" and so on. Some are confused about the difference between vows and precepts, so here is the explanation: Vows should never be transgressed, while precepts are to be protected, and there are also cases where one should not do something when necessary. The two are the same in essence, but differ in their opposites. If it is a mantra precept, it is mixed with vows. One must take all three precepts before entering the four empowerments. If it is a vow, it will not be mixed with precepts, because there is no boundary of permission and prohibition. The etymology is: Samaya (藏文：ས་མ་ཡ་，梵文天城体：समय，梵文罗马拟音：samaya，汉语字面意思：vow). In the "Distinction of Vows": Sa (藏文：ས་，梵文天城体：स，梵文罗马拟音：sa，汉语字面意思：to generate) means to generate, Ma (藏文：མ་，梵文天城体：मा，梵文罗马拟音：ma，汉语字面意思：not) means not to degenerate, it gives all accomplishments. Ya (藏文：ཡ་，梵文天城体：य，梵文罗马拟音：ya，汉语字面意思：to go) means if it degenerates, it will decline. In Tibetan, it is called "dam tshig (vow)". It says: Dam (藏文：དམ་，梵文天城体：दृढ，梵文罗马拟音：dṛḍha，汉语字面意思：firm) itself means to bind, to release it is to degenerate. Tshig (藏文：ཚིག་，梵文天城体：वचन，梵文罗马拟音：vacana，汉语字面意思：word) means if it is transgressed, one will experience the suffering of fire. If one protects it properly, it will burn the side of afflictions; if one violates it, the maturation of black karma will tightly seize one's own continuum, and one will be burned by the fire of hell, so it is called a vow. To make a vow with a mind that constantly possesses its nature is a precept. So, are the two the same in whether they can be violated? The latter is known as the common cause and effect, while the former, only in the case of the characteristic vehicle, the difference in destruction is very great. It is shown by "the vessel of vows" and so on. The important general meaning of all ripening and liberation is that without obtaining the mantra precept, or even if obtained, for states where consciousness does not naturally abide, such as madness, there is neither downfall nor accomplishment. The one who possesses the mantra precept, and is constantly undegenerated, unabandoned, and whose wisdom naturally abides, is the vessel of both downfall and accomplishment. The difference between "all-encompassing" and "coarse" is shown by bodhicitta and so on. The fifth root downfall is abandoning bodhicitta, in the other thirteen root downfalls, all
Chinese
所谓的“缠绕”是指：如果被罪过中的任何一种触犯，仍然没有放弃做那件事的意愿，对罪过没有后悔，对自己没有羞耻感，对他人没有惭愧心。将后两者归为一体，这三种心态全部具备的恶劣动机，直到事情的实际完成达到最终阶段，如果一直持续存在，那么这种缠绕就会导致彻底的失败，即堕落成大罪。像这样，考虑到具有这种动机时的罪过等等，在四种行为没有完成之前中断，没有持续存在，或者三种心态中缺少任何一种，因为事情的组成部分不完整，所以只会变成过失，而不是彻底的失败。为了不迷惑于根本堕落的对治方法，通过“以那种方式”等来指示。像这样获得誓言的人，应该知道所有根本和分支。心中不放弃，身体不抛弃，即总是将白天分为三个时段，夜晚分为三个时段，总共分为六个部分。在每个部分中，仔细检查十四条根本堕落是否发生过错，如果被罪过沾染，就产生后悔，只想着补救的方法；如果没有沾染，就修习欢喜，并将善根回向一切众生。无论以前是否被罪过沾染，从今以后，即使面临生命危险，也要下定决心，不让细微的罪业沾染。无论在白天或夜晚的六个部分中的任何一个部分，如果对进行反省的念头感到迷惑，就会出现所谓的粗罪。如果六个部分都过去了，就会变成六个粗罪。如果在当天没有完成补救，那么在第二天黎明的第一道曙光出现时，据说会变成十二个粗罪，对于分支誓言也应该以同样的方式理解。特别是，首先要珍视无上普遍的誓言，应该这样详细考察十四条根本堕落。为什么会变成普遍誓言呢？因为在《金刚心庄严续》、《时轮》、《红阎摩敌》和《黑敌》等续部中，数量是确定的。