English
Primarily focusing on cleanliness, one considers the deity as supreme and oneself as inferior, thereby desiring to achieve accomplishments. The root text states: Actions are skillful means, and one's own yoga, practicing with equality, is known as the Action Tantra. One dwells before the Samaya-sattva, receiving accomplishments like a sibling from the wisdom deity. This means that external actions, such as cleanliness, are skillful means, and internal diligence in yoga, practicing with equality, is known as the Action Tantra. One receives accomplishments like a sibling, having cultivated the wisdom deity who dwells before the Samaya-sattva. The root text states: Below the mandala of the Yoga Tantra, although it is taught as the great adornment of perfect enjoyment, it is not union, generation, and completion stages, skillful means and wisdom are distinct in order. Yoga is the main practice, body and speech are shown as assistants. Wisdom is invited and absorbed, bound by the four seals, and accomplishments are obtained from the state of sameness of samaya and wisdom. At the end of recitation, departure and offering are performed. This means that the root tantra is the compilation itself, the explanatory tantra is the Vajra Peak, the similar tantra is the Supreme First, and so on. Also, the mandalas of Vajradhatu, Trailokyavijaya, Eliminating the Bad Destinies, and Accomplishing the Purpose, which are known as the four sections, although taught as the great adornment of perfect enjoyment, those deities are not unions of skillful means and wisdom, but the blessings of wisdom that realize all phenomena as selfless and empty, merely conventionally labeled as deities of Vajradhatu and so on. The custom here is that the father and mother deities reside in order or separately, internally mainly practicing samadhi, the actions of body and speech are shown as assistants, inviting and absorbing the wisdom deity into one's own samaya being, bound by the four seals, and finally obtaining accomplishments from the state of sameness of samaya and wisdom, and at the end of recitation, departure and offering are performed. When dividing into four sections above, the first section is the Tathagata and Vairochana family. The second section is the Vajra family. The third section is the Padma family. The fourth section is taught as the Ratna family, which is also the Ratna family that accomplishes the complete intention of beings, and from the perspective of action, it is the Karma family. Therefore, it is the way that action and agent are combined into one, as taught by the Buddhas.
Chinese
我说了。第一品是为了调伏愚痴的众生，第二品是嗔恨，第三品是贪欲，第四品是为了调伏悭吝者而宣说的。这些的广说因文字繁多而畏惧。 又是为了获得四种果位的印契，宣说了四种印契，即誓言印、法印、事业印、大印。 也就是誓言印是意，法印是语，事业印是事业，大印是身，各自与各自的种姓相合，通过大小来印封，从所调伏的对境，修行者的三门事业和四者，如来三密和事业一起修持是修持的结果。 根本偈：无上密宗内道，生起圆满双运道，父续母续二无别，安立为续部。 本尊拥抱交合，享用誓言物之胜妙，无有净秽取舍之自性。 说是如此，对此，大瑜伽续，从本体的方面来说，虽然认为是方便智慧或者生圆二次第无二，但在世俗谛中，如果仅从分别的角度来说，凡是坛城中男尊的比例大，丝绸和宝饰多的就是父续。 女尊的比例大，裸体，骨饰和灰土涂身等就是母续。 其中特别的是，眷属的本尊主尊转变，主母不转变的是瑜伽父续。 同样，主母转变而主尊不转变的是母续。 如此，自在母一个本体，无论修持五部中的哪一部，都会成为主尊和助伴。 父续中是方法，生起次第广大，圆满次第着重于气，而母续中则是圆满次第明点为主。 如果平等地宣说二者，就称为二无别续，但一切续都归于方便智慧二无别的续。 此内续的特点是不像外道那样，以梵行的苦行和净与不净等的取舍来折磨自己，而是以观待平等大性的誓言来区分，这是无上的特点。 根本偈：大瑜伽父续方便道，着重生起次第，清净五气。 随后瑜伽母续智慧道，着重圆满次第，界。
English
I have spoken. The first chapter is to subdue the ignorant beings, the second is anger, the third is desire, and the fourth is taught to subdue the miserly. The detailed explanation of these is feared due to the abundance of words. Furthermore, as a means to obtain the four mudras of the fruit, four mudras are taught: the samaya mudra, the dharma mudra, the karma mudra, and the maha mudra. That is, the samaya mudra is the mind, the dharma mudra is the speech, the karma mudra is the action, and the maha mudra is the body. Each is combined with its own lineage, and the sealing is done through the importance of size. From the object to be tamed, the three doors of the practitioner's actions, and the four, the three secrets of the Tathagata and the activity are practiced together as the result of practice. Root verse: The unsurpassed secret mantra inner path, From generation and completion and union, Father tantra, mother tantra, non-dual tantra, Are established as tantras. The deity embraces in union, Enjoying the special samaya substances, Having a nature without abandoning purity or impurity. It is said that, for this, the great yoga tantra, from the aspect of essence, although it is considered to be skillful means and wisdom or the generation and completion stages as non-dual, in conventional truth, if speaking only from the aspect of differentiation, whatever mandala has a large proportion of male deities and many silk and ratna ornaments is the father tantra. Whatever has a large proportion of female deities, is naked, with bone ornaments and ashes smeared on the body, etc., is the mother tantra. Especially, the main deity of the retinue changes, while the main consort does not change, is the yoga father tantra. Similarly, the main consort changes while the main deity does not change is the mother tantra. Thus, the one self-existing mother, whichever of the five families is practiced, becomes the main deity and the attendant. In the father tantra, the method, the generation stage is extensive, and the completion stage emphasizes wind, while in the mother tantra, the completion stage emphasizes only bindu. If both are taught equally, it is called the non-dual tantra, but all tantras are included in the non-dual tantra of skillful means and wisdom. The special feature of this inner tantra is that, unlike the outer ones, it does not torment oneself with the asceticism of celibacy and the acceptance and rejection of purity and impurity, etc., but is distinguished by looking at the samaya of the great equality, which is the unsurpassed characteristic. Root verse: Great Yoga Father Tantra, path of skillful means, Emphasizes the generation stage, purifying the five winds. Subsequently, Yoga Mother Tantra, path of wisdom, Emphasizes the completion stage, elements.
Chinese
之中祈请赐予安乐生起。甚深瑜伽无二智，离一异性结合大光明。这是说，对于此无上密咒，以苦谛的自性，连同突如其来的垢染，以因果所生的有生次第，无论是什么样的轮回幻相，都通过生起次第来净化，因此是道谛；从集谛的法中，显现烦恼的相状的种姓，苦谛的法性，果位佛陀的解脱幻相，转化为具足三座的坛城而修习，因此显现为灭谛。而且，也是相对于所净化的突发遍计，而有生起次第；相对于他起，而有圆满次第；与圆满成就相符，而将大圆满作为道。像这样，父续等通过将生起次第作为方便，通过五大的风来清净，从而将错觉清净为净土，并且成就光明空性双运的两种成就。智慧母续中，不着重强调生起次第，而是从界大乐的莲花坛城中，首先习惯于自身方便具足之身，然后从他身大印中，以四喜的智慧大乐来成就菩提。无二续甚深瑜伽中，以离一异性的法性为主，因此使蕴的糟粕变为清澈。根本：一切之要在于具足六界的身体，蕴、界、处、脉、明点、风，事业为自生次第、圆满次第、双运次第三者，功德为生一切功德金刚乘道。这是说，地、水、火、风、空五大，以及这些的体性自性之空性，是智慧界，分为六种。其中，色、受、想、行五者是蕴，界也是血肉、温度、呼吸、腹内的空隙。依靠这些的安住是脉，动摇是风，布置是菩提心，三者可以作为事业，也就是说，一旦净化变为力量，就将生起、圆满以及二者双运三者作为道来享用，并且能够生起地和道的全部功德，成为金刚乘的殊胜道。根本：自性任运成
English
Within, I pray for the generation of ease and joy. The path of profound yoga, non-dual wisdom, unites the state beyond one and many into great luminosity. That is to say, for this unsurpassed secret mantra, the nature of the truth of suffering, together with adventitious stains, whatever sequence of existence is produced by cause and effect, the illusory appearance of samsara is purified by the generation stage, hence it is the path of truth; from the dharma of the origin, the lineage in which the aspects of afflictions arise, the dharma nature of the truth of suffering, the illusory appearance of liberation of the fruition Buddha, is transformed into a mandala complete with the three seats and meditated upon, hence it appears as the truth of cessation. Moreover, the generation stage is relative to the adventitious imputation to be purified; the completion stage is relative to dependence on others; and in accordance with perfect accomplishment, the great perfection is taken as the path. Thus, the father tantras and others purify the five elements by making the generation stage the means, thereby purifying the illusory appearances into pure lands, and accomplish the two siddhis of uniting clarity and emptiness. In the wisdom mother tantras, the generation stage is not emphasized, but from the lotus mandala of the great bliss of the element, one first becomes accustomed to one's own body endowed with means, and then from the great mudra of another's body, one accomplishes enlightenment through the great bliss of the wisdom of the four joys. In the non-dual tantra, the extremely profound yoga, the dharma nature beyond one and many is emphasized, thus transforming the dregs of the aggregates into clarity. Root: The essence of all is the body endowed with the six elements, the aggregates, elements, sense bases, channels, bindus, and winds. The activity is the three: self-generation stage, completion stage, and union stage. The qualities are the Vajrayana path that generates all qualities. This is to say that the five elements—earth, water, fire, wind, and space—and the emptiness of the nature of these, are the wisdom element, which is divided into six. Among these, the five—form, feeling, perception, formation, and consciousness—are the aggregates, and the elements are also flesh, blood, warmth, breath, and the emptiness within the abdomen. The abiding of these is the channels, the movement is the wind, the arrangement is the mind of enlightenment, the three can be used as activities, that is, once purified and transformed into strength, the three—generation, completion, and the union of the two—are enjoyed as the path, and the ability to generate all the qualities of the ground and the path becomes the supreme path of Vajrayana. Root: Self-existing, spontaneously accomplished
Chinese
于大坛城中，以见解决断，以修习体验，以行舍弃，以果成办二利。于基、道、果之续，如实依止。如是，于金刚乘近道甚深之时，诸法自法界中成佛之自性，以见解而定，故真谛无别，基自性圆满具足之状态中，立声分别与执着境之理，及以二谛随念之名相之胜义，非唯是，乃由安住实相大印之自在所生之譬喻智慧，或依生圆二次第之方便与智慧双运之结合，而现前体验涅槃之续之自生智慧也。彼亦，因或基之续者，乃于有情之阿赖耶识七聚之内部，如来藏如日为云所遮般而住也。或道之续者，乃净治之基彼之垢染，以众多方便幻化而净治，而令显现自之自性为何者也。果之续者，乃净治之基彼，以净治之方便甚深而净治，离诸障蔽，而令果现前也。彼亦，曼（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）者，乃知晓声之法界彼性之智慧，扎（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）者，乃救护世间之大悲心，彼二无别者，秘密真言也。言秘密真言者，乃根器低劣者不应听闻，故应秘密，咒（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）者，如毒以咒施加，则变为活命之药般，入于烦恼自解脱道之力量，五毒不能束缚，如孔雀用毒为食，反成滋养美饰般也。根本颂：入之门乃成熟之灌顶，解脱者生圆次第二种，相合之友为誓言行三者，从真实确定咒之胜道中。如是，金刚乘之道圆满者，乃成熟解脱二者与二次第也。彼之助伴者，唯誓言清净也。根本颂：初未得灌顶无成就，如欲从沙中榨取酥油般，勤于讲闻修亦堕地狱，得灌顶之士夫