English
O. Times change. The sky acts as the opener of opportunities. In order to attain that status, one recites the four Vedas, bathes, keeps clean, and diligently practices asceticism. Even if one does so, one cannot escape samsara. Saying. Those who cling to self and, due to that, cling to the extremes of the illusion of grasper and grasped, for those, the five families of Sugata's Nirmanakaya appear as the bodies of the three lords of the six powers, but because they do not understand that, they mistake the creator of all as Phya and Ishvara. In order to attain that, they desire the four statements of the Vedas. What are they? They are the Veda of definite expression, the Veda of poetry, the Veda of offering, and the Veda of protecting the country. And so on, diligently engaging in auspicious times, constellations, bathing, and cleanliness. No matter how much asceticism one performs in that way, the fault is that the darkness of clinging to self has not been dispelled, and because one has not realized selflessness, one transmigrates many times in samsara and cannot attain liberation. The ways in which many divergent wrong views arose from this view are explained in the Sutra Compendium of Intentions. Those distinctions are not written because they are of little significance. The Great Secret has two aspects: the general exposition and the specific explanation. The first has two aspects: enumeration, deviating from the three individuals and the three inner paths, and saying. For the Great Secret of the Tirthikas, there are also three aspects: called delusion, it is said as the basis for explanation. Its distinguishing characteristics are three: Where does the delusion occur? The three of greatly using brute force, divining the fate of the country, and governing the country are delusions. From where does the delusion occur? It is deluded from the generation stage Mahayoga, the completion stage Anuyoga, and the Great Perfection Atiyoga. In what way does the delusion occur? It is deluded because of relying on mere similarities in view, conduct, and samadhi. A detailed explanation of the meaning of these will be given below. Misunderstanding the conduct of the Sambhogakaya. Saying. The image of the Sambhogakaya of the Bliss-Gone One is whatever tames whatever. Hayagriva has a horse head, Vajravarahi has a pig face, Yamantaka has a bull's head. Other heads such as Rakshasis are taken as the basis for error, because Vishnu has a lion's head, so it is a lion.
Chinese
被称为。 "དང་ནི་" 这个词是用来包括后面的内容。 摩诃提婆（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）通过毁灭世界来掠夺。 梵天希望创造一切世界，所以误认为那是物质的精华。 秘密真言与佛教相似，无论如何实践结合解脱等行为，由于将无我执着为我，没有舍弃能取所取的执着，所以不会体验到天界和解脱的果实。 这大部分会堕入恶道。 那些持有错误见解和行为的苦行者，认为那是自己思想的纯净果实，所以修习那些，进行供养和赞颂，进行念诵和修持。 为了供养他们，在自己的相续中实践结合解脱等各种行为。 像这样，通过对大自在天等进行念诵、修持和供养这三者，会产生消除疾病、增加财富、不沉入水中等微小的成就，因此在他们自己这些外道徒和普通人面前，被称为神奇。 具体区分有两种：区分的基础和实际内容。 第一，讲述。 对于拥有三种形式的大秘密者，也要稍微讲述那些外道徒各自的区分。 第二，实际内容有三种：苦行者、胜论者和胜军者。 第一种有三种：计数、错谬的基础和讲述。 外道苦行者是通过秘密真言的方法所掌握的行为，同时成就自己和他人的利益，从中产生错谬的基础。 这个常有、本然成就的大自在天父母是器世界和有情世界的创造者。 大自在天父母。 凡是显现为男性的都是父亲的加持，凡是显现为女性的都是母亲的加持。 四生之众生都是两者的加持。 父母 непрерывно 地享受欲望的行为，长子是诸大神，中子是星宿，幼子则显现为盐和蒜等一切有能力的事物。 因此，所有这些世界都是从常有的大自在天所生的常有。 这样宣说常有。 行为与下文不同，在这里
English
It is called. The word "དང་ནི་" is used to include the following content. Mahadeva (藏文，梵文天城体，梵文罗马拟音，汉语字面意思) plunders by destroying the world. Brahma wants to create all the worlds, so he mistakenly thinks that it is the essence of matter. Secret mantras are similar to Buddhism. No matter how one practices union and liberation, etc., because of clinging to self where there is no self, and not abandoning the attachment to grasping and being grasped, one will not experience the fruits of heaven and liberation. This mostly leads to bad destinies. Those ascetics who hold wrong views and practices consider it to be the pure fruit of their own thoughts, so they practice those, make offerings and praises, and engage in recitation and practice. In order to make offerings to them, they practice various actions such as union and liberation in their own continuum. In this way, by performing the three things of recitation, practice, and offering to the great Lord and others, small achievements such as curing diseases, increasing wealth, and not sinking in water will arise. Therefore, among themselves, these non-Buddhists, and ordinary people, they are known as miraculous. Specifically, there are two types of distinctions: the basis of distinction and the actual content. First, tell. For the great secret ones who have three forms, the distinctions of those non-Buddhists should also be briefly described. Second, the actual content has three types: ascetics, debaters, and conquerors. The first has three types: counting, the basis of error, and telling. Non-Buddhist ascetics are those who, through the practice grasped by the methods of secret mantras, simultaneously accomplish the benefit of both self and others, and from this arises the basis of error. This eternal, spontaneously accomplished great Lord and Lady are the creators of the container world and the sentient world. The great Lord and Lady. All that appears as male is the blessing of the father, and all that appears as female is the blessing of the mother. The sentient beings of the four births are the blessings of both. The parents непрерывно enjoy the act of desire, the eldest sons are the great gods, the middle sons are the constellations, and the youngest sons appear as salt, garlic, and all capable things. Therefore, all these worlds are eternal, born from the eternal great Lord. Thus, they proclaim eternity. The practice is different from the following, here
Chinese
以强大的行为，即交合的供养，与众多男女交往；以度脱的供养，杀害众多有情众生的性命，用血肉来供养大自在天。禅定，三脉四轮，以及气和明点，都观修在自己的相续中，自我恒常显现，渴望往生到大自在天的眷属中。密宗玛哈瑜伽的续部经典中，俱生普贤父母无别的差别中，所有本尊父母主眷都被认为是显现，只是相似而已，实际上是错误的。迷误的自性是颠倒的见行，对自他都有损害。正直，法性平等大性的见解，一体性没有证悟。交合和度脱等强大的行为，只是粗略地模仿相似之处，导致自他都堕落。大多数只是体验到天界的安乐，如果得不到解脱的果位，又怎么可能不堕入三恶道呢？邪见的微细力量执着为真实。正直，如上所述，对于善逝报身的形象，错误地认为是遍入天等。通过这种执着，修习对遍入天、自在天等的供养、赞颂和禅定，力量增长，从而产生消除疾病、增加财富、水中不溺水等微小的世间成就。对此，外道和普通人都会感到惊奇。关于胜劣的推断有五种：计数，迷误的基础和，正直。什么迷误呢？外道胜劣的推断是迷误。从什么而迷误呢？从后来的瑜伽，即阿努瑜伽的教证中。以什么方式迷误呢？以相似之处而迷误。迷误的颠倒分别念和，正直。阿努瑜伽的见解，从法界虚空无边无际中作为迷误的基础，将主宰者命名为物质，从而迷误为毫无用处的断灭空性。将心的无自性中不灭的智慧命名为内在的补特伽罗，从而迷误为作者、常恒、稳固不变的唯一。迷误的过患和，正直。虽然说主宰者和补特伽罗无别是甚深的，但没有利益，因为没有证悟真正的法界智慧无别的重大意义，所以轮回
English
With powerful actions, namely the offering of union, associating with many men and women; with the offering of liberation, killing the lives of many sentient beings, offering the great Lord with flesh and blood. Samadhi, the three channels and four wheels, and the winds and bindus, are all meditated upon in one's own continuum, so that the self becomes manifest as permanent, desiring to be born into the retinue of the great Lord. In the tantras of the secret mantra Mahayoga, in the distinction of the indivisibility of Samantabhadra and Samantabhadri, all the deities, father and mother, main and retinue, are said to be appearances, and are mistaken as being similar only. The nature of delusion is the reversed view and conduct that harms oneself and others. Straightforward, the view of the great equality of dharmata, the single taste, is not realized. Actions of power such as union and liberation are practiced only in a rough and similar way, causing both oneself and others to be ruined. Mostly, one only experiences the bliss of the higher realms, and if one does not attain the fruit of liberation, how can one not fall into the three lower realms? The subtle power of wrong views clings to what is false as true. Straightforward, as mentioned above, the image of the Sambhogakaya of the Sugata is wrongly regarded as Vishnu and so on. Through this clinging, the power of offering, praising, and meditating on Vishnu, Ishvara, and so on, increases, and thus small worldly accomplishments such as curing diseases, increasing wealth, and not drowning in water arise. To this, non-Buddhists and ordinary people are amazed. There are five types of judging superiority: enumeration, the basis of delusion, and, straightforward. What is the delusion? The judgment of superiority by non-Buddhists is a delusion. From what does the delusion arise? From the subsequent yoga, that is, from the teachings of Anu Yoga. How does the delusion occur? It occurs through similarity. The reversed conceptualization of delusion and, straightforward. The view of Anu Yoga takes the limitless space of the Dharmadhatu as the basis of delusion, and names the lord as matter, thus mistaking it for a nihilistic emptiness that is of no use. The non-inherent wisdom of the mind is named the inner purusha, thus mistaking it for an agent, permanent, stable, unchanging, and one. The fault of delusion and, straightforward. Although it is said that the lord and the purusha are inseparable as profound, it is of no benefit, because the great meaning of the inseparability of true Dharmadhatu wisdom is not realized, therefore, samsara.
Chinese
在轮回的处所里漂泊。之前出现了很多种歧途的类别。引用。从这个见解的差别中，产生了许多被改造得更深的见解。现在也显示在一些佛教的禅修者中。引用。而且，持有胜论派见解的外道，大概在现在的瑜伽士禅修者中非常多。胜论派有三种：歧途的基础、见解和果。第一种是：引用。谁错谬呢？外道胜论派错谬。从哪里错谬呢？从极瑜伽，也就是阿底瑜伽错谬。以什么方式错谬呢？只是与阿底瑜伽的见、修、行三者相似，但在一个方面错谬，也就是见解上有三种。列举。颠倒地认为二谛，并且说我是隐秘的。引用。那些外道胜论派的所有见解是这样的：虽然说世俗是幻象，但却成了自续。认为世俗的缘起是自续的庸常之物。大圆满中说：未曾改造的索玛就是那些。从所说的意义中错谬。胜义中没有世俗的所依。胜义也没有自性所依，成了断灭空。在每个人的自性心中，有一个叫做我的东西，但还没有显现。没有承认这个我是什么，对于心的体性，颜色、形状、形象任何都没有成立，这就是错谬的基础。由此推测三界的一切。引用。这三界的一切有情，世俗和胜义，所依和能依都没有。像上面一样认为。在所有人的自性心中，都有一个我，但没有显现，所以说我是隐秘的。业的成熟的观点。引用。如果认为有善恶业的成熟，那就是有。如果不认为有，那就是没有。这就是如果大圆满执着，那么业因果是真实的。从清净执着后，就没有业因果的说法中产生了错谬的基础。果有两种：颠倒地认为果法身。引用。人的自性心，叫做我，比如瓶子的虚空一样。瓶子形成时，瓶子的虚空融入大虚空一样。最终的果显现