Chinese
由于未受约束的过失，只有中等程度的善。没有持明戒律的生起次第等，即使通过密咒道也无法成佛。特别是，对于各个生起次第的净化所依和净化能依的缘起愚昧无知，完全不具备智慧，只是执着于道路显现的颜色和形状的生起次第，即使外道和大力鬼神也有。从外道密咒的成就和善趣的身体作为所依，将生起次第作为自续修持的习气明显增长的魔的姿态中也能得知。如法成就的果实是：根本是，在密咒中，菩萨的见道上，被称为大手印殊胜成就。是显现极其著名的方便。显现为明观本尊身相的福德资粮。其中，自性不成立的智慧是，依靠二资粮作为近取因的利根者，与五道相连的四种持明者，在阶梯本身上具有五种决定等。在五身的刹土中如眼花缭乱般行走。也就是说，大乘的两种类别中，方法或道路也显示为两种。对于不贪执欲妙的人们，宣说了菩萨乘；对于无法舍弃欲妙的人们，宣说了密咒。同样，在未生起见道之前，通过各自的类别力量滋养并修习这两种道路。一旦生起，由于本体上没有二元性，菩萨地被称为见道无分别智，而在密咒中被称为大手印殊胜成就。不像特征乘那样，通过各自舍弃对治的苦行长期不忍受，而是显现为明观本尊身相，原因是福德资粮，以及自性不成立的智慧资粮，即依靠这两个大资粮作为接近佛陀之因的利根者们，与资粮道、加行道、见道、修道、无学道的五道相连，是异熟、寿命、自在、任运的大手印。从四种持明者的阶梯本身上，处所决定是密严法界，导师决定是五部如来冈底斯山和玛旁雍错，眷属决定是自身而非他人，法决定是远离言语文字。
English
Due to the fault of being unrestrained, there is only intermediate virtue. Without the vows of a vidyadhara, even the path of secret mantra, such as the generation stage, cannot achieve buddhahood. In particular, being ignorant of the dependent arising of the basis of purification and the means of purification of each generation stage, being completely devoid of wisdom, and merely clinging to the color and shape of the appearance of the path, even outsiders and powerful spirits possess such generation stages. It can also be known from the achievements of secret mantras of non-Buddhists and the demeanor of demons whose habits of practicing the generation stage as their own continuum have manifestly increased, with the body of good rebirths as the support. The fruit of proper accomplishment is: The root is, in mantra, on the path of seeing of a Bodhisattva, it is called the supreme accomplishment of Mahamudra. It is the means of manifestly making it extremely famous. Manifesting the clear appearance as the deity's form is the accumulation of merit. In that, the wisdom of non-inherent existence is, for those of sharp faculties who rely on the two accumulations as the proximate cause, connected to the five paths, the four vidyadharas, on the very ladder itself, with five certainties, etc. They go to the realm of the five kayas as if it were an illusion. That is to say, among the two types of Mahayana, the means or path is also shown as two. For those who are not attached to desirable qualities, the Bodhisattva vehicle is taught; for those who cannot abandon desirable qualities, mantra is taught. Likewise, until the path of seeing arises, by nourishing and practicing the power of each of these two paths, when it arises, because there is no duality in essence, the Bodhisattva ground is known as the non-conceptual wisdom of the path of seeing, and in mantra, it is called the supreme accomplishment of Mahamudra. Unlike the characteristic vehicle, without enduring hardship for a long time by separately abandoning antidotes, manifesting the clear appearance as the deity's form, the cause is the accumulation of merit, and the accumulation of wisdom of non-inherent existence, that is, those sharp faculties who rely on these two great accumulations as the cause of approaching Buddhahood are connected to the five paths of accumulation, application, seeing, meditation, and no more learning, which are the result of maturation, life, power, and spontaneous accomplishment of Mahamudra. From the ladder itself of the four vidyadharas, the certain place is Akanishta Dharmadhatu, the certain teacher is the five Buddha families, Mount Kailash and Lake Manasarovar, the certain retinue is oneself and no other, the certain Dharma is being free from sound, words, and expression.
Chinese
在确定的时间，四时平等的时间都圆满，化身、报身、法身、自性身、不变金刚身，即五身刹土，不是以通常的方式，而是像幻术一样行走。 也就是，为了生起我誓言者，通过迎请和融入智慧者而融为一体，获得了结合的禅定或等持的名称。为了圆满生起眷属诸神，是坛城胜王，对于供养赞颂事业等，是事业胜王。 一般来说，族主的增长是密咒的基础、道和果三者的象征意义。其中，不动佛对其他四族进行增长，那即是心的自性。由于色等四蕴仅仅是唯心所造，因此为了使它们也理解为心而进行增长，也称为自性上的自性之印。 区分而言，如果将主尊父母理解为自己的心，以意的自性不动佛进行增长，是自性上的自性之印。以身体的自性毗卢遮那佛，对心完全清净的自性不动佛进行增长，是身体上的心之印。以意清净的自性不动佛，以身体清净的毗卢遮那佛进行增长，是心上的身体之印。以因贪欲清净的自性阿弥陀佛，对果悭吝清净的宝生佛进行增长，是因上的果之印。以果嫉妒清净的自性不空成就佛，以因贪欲清净的阿弥陀佛进行增长，是果上的因之印。 一般来说，将轮回的蕴、界、处观想为本尊，是遍计所执上的依他起之印。以诸本尊的顶髻，族主进行增长，是依他起上的依他起之印。在诸族主的顶髻上，以各自的族之手印进行增长，是依他起上的圆成实之印。 这样，对于眼根是毗卢遮那佛，对于耳根是不动佛，对于鼻根是宝生佛，对于舌根是阿弥陀佛，对于身根是不空成就佛，对于意根是不动佛，对于声音是宝生佛，对于气味是阿弥陀佛，对于味道是不空成就佛，对于触觉和法是不动佛。 此外，对于地是毗卢遮那佛，对于水和虚空是不动佛，对于火是无量光佛，对于风是不空成就佛，各自具有功德的部分
English
In the determined time, the times of equality of the four times are complete, the Nirmanakaya, Sambhogakaya, Dharmakaya, Svabhavikakaya, and the immutable Vajrakaya, which are the fields of the five bodies, do not proceed in an ordinary manner, but like a magic trick. That is, in order to generate the self-commitment being, the union of inviting and absorbing the wisdom being is called the Samadhi of union or equanimity. To fully generate the retinue deities is the supreme mandala king, and for offerings, praises, activities, etc., it is the supreme activity king. In general, the increase of the family lord is the symbolic meaning of the three bases, paths, and results of mantra. Among them, the Akshobhya Buddha increases the other four families, which is the very nature of the mind. Since the aggregates of form, etc., are merely the work of mind-only, in order to make them also understood as mind, the increase is also called the seal of self-nature on self-nature. To differentiate, if the main deity, the father and mother, are understood as one's own mind, the increase with the mind's nature, Akshobhya, is the seal of self-nature on self-nature. With the body's nature, Vairochana, increasing the mind's completely pure nature, Akshobhya, is the seal of mind on the body. With the mind's pure nature, Akshobhya, increasing with the body's pure Vairochana, is the seal of body on the mind. With the cause, the pure nature of desire, Amitabha, increasing the result, the pure stinginess, Ratnasambhava, is the seal of result on the cause. With the result, the pure nature of jealousy, Amoghasiddhi, increasing with the cause, the pure desire, Amitabha, is the seal of cause on the result. In general, contemplating the aggregates, elements, and sense bases of samsara as deities is the seal of other-dependence on the imputed. Increasing with the family lord on the crown of all the deities is the seal of other-dependence on other-dependence. Increasing with the hand symbols of each family on the crown of all the family lords is the seal of other-dependence on the perfectly established. Thus, for the eye sense, it is Vairochana; for the ear sense, it is Akshobhya; for the nose sense, it is Ratnasambhava; for the tongue sense, it is Amitabha; for the body sense, it is Amoghasiddhi; for the mind sense, it is Akshobhya; for sound, it is Ratnasambhava; for smell, it is Amitabha; for taste, it is Amoghasiddhi; and for touch and phenomena, it is Akshobhya. Furthermore, for earth, it is Vairochana; for water and space, it is Akshobhya; for fire, it is Amitabha; and for wind, it is Amoghasiddhi, each having a part of its qualities.
Chinese
我将使之与符合业的清净相结合。 如此，生起次第的加行、正行、后行三者，以及依靠此道而行持地道之理，获得果位之理等，应于广释与趋往密严刹土之阶梯等中了解。 根本（颂）： 第二，于圆满次第本身中， 从父续诸部所出之五种风， 生起清净之明空智慧。 从母续诸部以融乐， 为生起智慧故，依凭自身方便与， 依凭他身生起四喜之智慧。 从无二续部，于离一与多的， 大明点光明为主之（道）中。 意思是，总的来说，将庸常错乱的分别念转化为本尊、咒语、三摩地的游舞，以分别念将分别念转化为清净，是为生起次第。 而于圆满次第本身中，于吉祥密集金刚与 Yama 敌等大瑜伽续部中，对五大之风加以要害，以深明或明空无分别之智慧为主而修持，从而成办悉地。 其中，密集金刚有圣者派与智慧足派之差别。前者认为有二谛之圆满次第与三寂之圆满次第两种，故首先需获得自身加持之幻身，即世俗谛。 又，于般若母续、央掘利、集密金刚、胜乐金刚、欢喜金刚等随行瑜伽中，以界菩提心明点瑜伽为主。 尤其是，依凭他身而引生四喜智慧之融乐，故以乐空无分别之圆满次第为主。 具体而言，欢喜金刚、黑如嘎嘎拉波、象王猛然等，以及其他被称为母续的诸部中， 首先，于心间明点中观想，并与五大之颜色相结合，以风之生起与融入来清净障碍并摄集悉地。 其次，观想五轮之手印。 再次，于四轮中认知四喜智慧。 第四，从五部之手印化为身相中降下甘露并与拙火相混合。 第五，从心间放射光芒，将轮涅转化为光明。
English
I shall join it with the purity that accords with karma. Thus, the three stages of generation phase: preparation, main practice, and subsequent practice, as well as how to traverse the grounds and paths based on that path, and how to attain the fruits, etc., should be understood in the extensive commentaries and the Stairway to Akanishta, etc. Root (verse): Secondly, within the perfection stage itself, From the father tantras, the five winds of the elements, Generate the clear light wisdom of emptiness. From the mother tantras, with the melting bliss of the elements, To generate wisdom, relying on one's own body with skillful means, And relying on another's body, generate the wisdom of the four joys. From the non-dual tantras, in the separation of one and many, The great bindu's clear light is the main focus. The meaning is that, in general, transforming ordinary confused thoughts into the play of deities, mantras, and samadhi, and transforming thoughts into purity through thought, is the generation phase. And within the perfection stage itself, in the great yoga tantras such as the glorious Guhyasamaja and Yamantaka, the winds of the five elements are pressed at the vital points, and one practices mainly focusing on the profound clarity or the clear light non-conceptual wisdom, thereby accomplishing siddhis. Among these, Guhyasamaja has different traditions of the Arya school and the Jnana Pada school. The former considers there to be two types of perfection stage: the perfection stage of the two truths and the perfection stage of the three isolations. Therefore, one must first attain the illusory body of self-blessing, which is the conventional truth. Also, in the Prajnamatrika Tantra, Yang Phur, the Compendium of Awareness, Chakrasamvara, Hevajra, etc., in the subsequent yogas, the yoga of the bindu of the element bodhicitta is the main practice. In particular, relying on another's body to draw forth the melting bliss of the wisdom of the four joys, the perfection stage of bliss and emptiness without conceptualization is the main focus. Specifically, Hevajra, Heruka Galpo, Elephant King Rabjog, and others that are known as mother tantras, first, one visualizes the bindu in the heart and combines it with the colors of the five elements, purifying obscurations and gathering siddhis through the arising and dissolving of the winds. Second, one visualizes the hand symbols of the five chakras. Third, one recognizes the wisdom of the four joys in the four chakras. Fourth, nectar descends from the hand symbols of the five families transformed into forms and mixes with tummo. Fifth, light radiates from the heart, transforming samsara and nirvana into light.