Chinese
因为能按要点进行修习，所以自身是有方便的。 根器敏锐者，据说必须结合明妃才能增进道的力量，这是指那些已能控制命勤之气，且对不可动摇具有坚定信念的人，在依靠他人身体的情况下，将乐空瑜伽作为道。正如《幻化网》等所说，关于观察、吸引、依止明妃的方法等，需要通过详细的解释来了解。 像这样，有相圆满次第的总论，以及外缘依靠他人身体作为方便道，在三藏宝典中，都说女人是一切烦恼的根本，但在这里，是将女人视为空性的来源，即胜母般若波罗蜜多的自性，然后以善巧方便的仪轨作为道。 因此，依靠这个近取因，使具有自续的补特伽罗，刹那间成为圣者，并能一次性地生起无间道，所以称为方便道。 根本： 第二，从无相圆满次第起， 无论变化为何的生起次第和圆满次第， 清净的器情世界，稳固与变动的一切显现， 都融化为光，融入心间的种子字或明点， 这也从下往上逐渐消失， 变成空性，如同天空的自性。 安住在广大智慧的境界中。 生起次第遮止对显现的实执， 圆满次第遣除对幻相的执着分别。 乐明无念俱生智生起。 这些甚深的无上圆满次第， 在无上续部以下没有讲授。 根器敏锐者一生即可成就金刚持， 这是近取道，是极其隐秘的。 就像上面所说的那样，有相圆满次第如前所述。 第二个是无相圆满次第，无论是变化为何的生起次第和圆满次第，清净的他自在天的器情世界，稳固的宫殿和变动的六识对境的一切显现，都融化为光，融入心间的种子字或明点，这也从下往上逐渐消失，变成空性，如同云或彩虹消失后的痕迹一样，与天空无自性的意义相符，据说这也安住在广大智慧的不变境界中。 像这样的
English
Because it can be practiced by pressing on the key points, one's own body is endowed with skillful means. It is said that sharp faculties must be combined with a consort to enhance the power of the path. This refers to those who have gained control over the life-force winds and have become confident in their immovability. In the case of relying on another's body, the yoga of bliss and emptiness is used as the path. As explained in texts such as the Mayajala Mirror, the methods of examining, attracting, and relying on consorts, etc., must be understood through detailed explanations. Thus, the general overview of the completion stage with appearances, and the external condition of relying on another's body as a skillful means, in all three collections of precious scriptures, women are taught as the root of all afflictions, but here, women are viewed as the source of emptiness, the nature of the victorious mother Prajnaparamita, and then the skillful means of ritual are used as the path. Therefore, relying on this proximate cause, the individual with their own continuum is transformed into an Arya in an instant, and the uninterrupted path is generated all at once, hence it is called the path of skillful means. Root text: Second, from the completion stage of non-appearance, Whatever the generation and completion stages that have transformed, All the appearances of the pure vessel and essence, the stable and the moving, Dissolve into light and merge into the seed-syllable or bindu in the heart, This also gradually disappears from below, Becoming emptiness, the very nature of the sky. It is placed in the realm of great wisdom itself. The generation stage prevents the clinging to the truth of appearances, The completion stage abandons the clinging and conceptualization of illusion. Bliss, clarity, non-thought, and co-emergent wisdom arise. These profound, unsurpassed completion stages Are not taught below the unsurpassed tantras. Sharp faculties can attain Vajradhara in one lifetime, This is a close path, extremely hidden. That is, the completion stage with appearances is as mentioned above. The second is the completion stage without appearances, whatever the generation stage and completion stage that have transformed into forms and so on, all the appearances of the pure other-empowered deity's vessel and essence, the stable celestial palace and the moving objects of the six aggregates, dissolve into light and merge into the seed-syllable or bindu in the heart, which also gradually disappears from below, becoming emptiness like the trace of a cloud or rainbow disappearing, which is said to be in accordance with the meaning of the sky being without inherent existence, and this also abides in the unchanging realm of great wisdom. Such a
Chinese
生起次第阻止对显现之真实的执着，圆满次第则能舍弃将生起次第执为如幻之分别念。如此舍弃后，俱生之乐明无念智慧，不分别之法性得以显现，深奥或甚深之圆满次第，并非空性之乐空无上者，乃是显现之无上之理，瑜伽、大瑜伽、极瑜伽和随瑜伽等中所说，而非外续三部等下部所说。根器下、中、上乃至最上等中，根器利者一生中进入金刚持果位的近道，是隐藏的、不为他人所知的极深速道。于此，显现为口和手之相的二种次第有相之观修，最终必须归摄于不可思议之圆满次第之理，即生起次第时，清净之器情融入光中，融入心间之种子字。如是逐渐收摄至那达，圆满次第之俱生大乐之本尊身亦是有相，如虚空彩虹消散般，安住于不可思议之状态中。此那达，乃极细之风界三者之自性，未成佛前不可摧毁，依靠有相而实际趣入之外道，因其乃不可改变之大乐，故非为殊胜。因此，佛之意乃离戏，故于彼修习之时，如某些父续部，仅将由风之方便所生之明觉，以及某些母续部般，仅将由融化之明点所生之乐明，执为究竟之所修，并执着于由方便所生之譬喻见解，此乃未证悟本性之安住方式。如此由方便所生之乐，乃有为法，故非为究竟。此外，外密三部中，仅有生起次第之庸常者，如幻化及增广，修持四念住，以及座间摄收等，而无甚深之次第。根本：三者，成为一致之友的誓言是：不退失进入密咒之行仪而守护，不舍弃方便与对治之缘起。
English
The generation stage prevents clinging to the truth of appearances, while the completion stage can also abandon the clinging to the conceptualization of the generation stage as illusory. Having abandoned it in this way, the co-emergent wisdom of bliss and clarity without thought, the nature of non-conceptual reality, manifests itself, and the profound or deepest completion stage, which is not merely emptiness, the unsurpassed bliss-emptiness, is the unsurpassed way of manifesting these, as spoken of in Yoga, Mahayoga, Anuyoga, and Atiyoga, but not spoken of in the lower tantras such as the outer tantras, i.e., the three. Among those with dull, middling, sharp, and very sharp faculties, it is said that for those with sharp faculties, the swift path, hidden and unknown to others, of entering the path of Vajradhara in one lifetime is extremely profound. In this regard, the two stages of visualization that appear as forms of speech and hands must ultimately be gathered into the inconceivable completion stage. That is, during the generation stage, the pure vessel and its contents dissolve into light and merge into the seed syllable at the heart. As it is gradually gathered up to the nada, the deity body of the co-emergent great bliss of the completion stage is also visualized, and like a rainbow dissolving in the sky, it is placed in an inconceivable state. This nada is the nature of the three extremely subtle elements of wind, and until enlightenment, it cannot be destroyed. Because it relies on forms and actually enters into the outer path, it is not supreme because it is the great bliss that cannot be changed. Therefore, the mind of the Buddha is free from elaboration, so when practicing it, like some fathers of the Father Tantra, merely taking the clear awareness born from the method of wind, and like some mothers of the Mother Tantra, merely taking the bliss and clarity born from the dissolving bindu as the ultimate object of practice, and clinging to the exemplary view born from the method alone, is not realizing the way of abiding in the nature. In this way, the bliss born from the method is conditioned, so it is not ultimate. Moreover, among the three outer tantras, there are only the ordinary aspects of the generation stage, such as illusion and expansion, the practice of the four mindfulnesses, and the gathering after the session, but there are no profound stages. Root text: The third is the samaya that becomes a harmonious friend: Protect the conduct of entering mantra without degeneration. Do not abandon the interdependence of method and antidote.
Chinese
瓦！犹如毒药进入孔雀的喉咙一样享用。（藏文）这是说，与密咒的成熟和解脱二者相符的助伴誓言是：进入秘密咒语之门后，舍弃一切与之不相符的方面，守护与之相符的行为或苦行，无论新旧咒语经典中阐明的众多简易方法，以及在此之前，暂时通过对治，不混淆依赖产生的五毒等，不迷惑于不丧失自相续的方法，这些人一旦习惯成自然，享用五毒等时，例如毒药进入孔雀的喉咙，它反而成为孔雀最佳的食物，并使孔雀的颜色、光泽等更加美丽一样，应当如此享用。如此解释道。根本颂：何为誓言与律仪之差别？誓言不可违越，律仪是对该做与不该做之确定。本体一而从反体上区分。如果是咒语律仪，则誓言混杂其中；如果是誓言，则律仪不会混杂其中。这是说，誓言和律仪的差别是，发愿、进入、给予等一切不可违越的部分都是誓言，通过观察允许和禁止，必须进行取舍的一切都是律仪。虽然本体是同一个，即在心识之上没有成立为二的处所，但从心识上以反体来区分誓言和律仪。根本颂：未得一切共同之义的咒语律仪，以及对于疯狂等失去觉知自性者，不会有堕罪和成就。具有且未失毁和舍弃咒语律仪，且觉知安住于自性者，是堕罪和成就二者的容器。这是说，像这样，作为所依的补特伽罗没有被律仪束缚者，从自性衰损方面来说，不会有违越誓言的堕罪和成就二者。作为新旧咒语一切共同之义，未获得咒语律仪者，以及获得后因疯狂和醉酒等失去觉知自性者，不会有堕罪和成就二者。如果如理获得四灌顶，就是获得了咒语律仪。对于如实具有、未失毁且未从心识上舍弃的那些人，觉知安住于自性
English
Wa! Enjoy it like poison entering a peacock's throat. (Tibetan) This means that the samaya that becomes a companion in accordance with both the ripening and liberation of secret mantra is: After entering the door of secret mantra, abandon all aspects that are incompatible with it, and protect the conduct or asceticism that is compatible with it, no matter what the many easy methods clarified in the old and new mantra scriptures, and before that, temporarily through antidotes, without confusing the arising of the five poisons, etc., and without being confused about the method of not losing one's own continuum, once these people become accustomed to it, when enjoying the five poisons, etc., for example, when poison enters the throat of a peacock, it instead becomes the peacock's best food, and makes the peacock's color, luster, etc., more beautiful, one should enjoy it in this way. This is how it is explained. Root verse: What is the difference between samaya and vows? Samaya should not be transgressed, vows are the determination of what should and should not be done. The essence is one, but they are distinguished by their opposite aspects. If it is a mantra vow, then samaya is mixed in it; if it is samaya, then vows will not be mixed in it. This means that the difference between samaya and vows is that all parts that cannot be transgressed, such as making vows, entering, giving, etc., are samaya, and all that must be taken and abandoned by observing what is allowed and forbidden are vows. Although the essence is the same, that is, there is no place where it is established as two on the mind, samaya and vows are distinguished from the mind by their opposite aspects. Root verse: Those who have not obtained the mantra vows of all common meanings, and those who have lost their awareness of their own nature due to madness, etc., will not have downfalls and accomplishments. Those who have, have not lost, and have not abandoned the mantra vows, and whose awareness abides in its own nature, are vessels for both downfalls and accomplishments. This means that, like this, those who are not bound by vows as the basis of the individual, from the aspect of the degeneration of their own nature, will not have both the downfall of transgressing vows and accomplishments. As the common meaning of all new and old mantras, those who have not obtained mantra vows, and those who have obtained them but have lost their awareness of their own nature due to madness and drunkenness, etc., will not have both downfalls and accomplishments. If one obtains the four empowerments properly, one has obtained the mantra vows. For those who truly possess, have not lost, and have not abandoned them from their minds, awareness abides in its own nature.
Chinese
不被过失玷污，那就会成为衰损的堕罪和守护的成就二者的容器。根本：除了菩提心之外的根本堕罪，被称为“遍缠”，仍然做着那件事，不愿停止，并且不后悔，自己觉得羞耻和不顾及别人，具备这三种法，以烦恼的意乐达到究竟，如果持续不断，那就是遍缠圆满的失败。如果时间的间隔没有持续不断，或者三种法中的任何一种不圆满，那就是行为的支分不圆满，成为粗罪。这是说，对于菩萨的根本堕罪已经确定了类别。这里，将它与密咒的堕罪的支分相结合的方法是，第五条舍弃菩提心不依赖于遍缠，而其他的十三条，无论是哪一条，都在做着那样的恶行，并且不愿从中返回，并且对那样的过患感到后悔，自己觉得羞耻和不顾及别人，在这些之上，还喜欢和满意自己所做的恶行，也有分为四法的，以烦恼的意乐达到究竟，如果持续不断，那就是遍缠圆满的失败，是非常严重的。所谓时间的间隔，就是在任何恶行没有达到究竟之前，就对它产生后悔，或者产生自己觉得羞耻和顾及别人这三种中的任何一种，从而停止恶行，那么恶行的支分不圆满，就会成为粗罪。像这样，密咒的根本堕罪因为数量多且容易发生，所以不要认为难以守护，忏悔和律仪相伴非常重要。根本：因此，对于所知的事物的根本和支分的一切，不要在心中舍弃，不要在身体上丢弃。将白天和夜晚分为六个时段，在每个时段中，都要回顾十四条根本堕罪，是否发生了过失。如果犯了，就要生起后悔之心，并且发誓改正。如果没有犯，就要修习欢喜并且回向。无论是以前犯了还是没有犯，从今以后，即使面临生命危险，也不要犯下任何过失，要非常坚持守护誓言。无论何时，在任何一个六分时段内，如果对回顾生起愚痴的想法，那就是罪过。