Chinese
完全清净融入三族怙主的身语意自性中。见解有两种：行为自宗的见解和密咒总体的见解。第一种有两种：宣说，胜义谛和引导。见解是外器世界和内情的有情如幻如梦，作为法和事物显现的这些，实际上是心。心性也从原始以来空性且无生，胜义谛上远离有无常断四边，从世俗显现为幻化的自性。玉塘中说：自心完全远离四边，为了觉性不是其他的智慧。这是世俗谛。引导，世俗幻化的自性是，在错觉的显现中无论如何显现，那本身就是如来三族怙主的体性。通过六尊神的仪轨加持后，显现为三族本尊的坛城，例如，泥土不是人像，但是没有人像不是从泥土中产生。铜水铸像不是佛像，但是没有铜水就没有佛像一样。如此显现的一切事物，即使不是三族怙主的坛城，但是没有比这更其他的三族怙主的身像产生一样。拉贤中说：所见的物体高矮软硬粗，六分一半是种姓的坛城中，所见完全清净而行。这些显现的事物，即使不是三族怙主的身像，但是通过见修行三门使心清净，就像从铜水中显现佛像一样，错觉清净本身就作为果的体性本来存在。例如，水和湿性如何存在一样。密咒总体的见解。引导，胜义谛和世俗谛二者如水和乳汁一样，舍弃和亲近味道相同本来无别，是密咒总体的见解。三摩地有三种：宣说，如何生起誓言菩萨。引导，行为瑜伽禅定是身语意三者必须观想为身语意，通过六尊神入门的方式，以此显现为三族怙主的本尊坛城。业是指下面的智慧。
English
Completely pure, entering into the nature of body, speech, and mind of the three families' protectors. There are two kinds of view: the view of one's own tradition of action and the general view of tantra. The first has two aspects: enumeration, ultimate truth, and guidance. The view is that the outer container world and the inner sentient beings are like illusions and dreams. These appearances as dharmas and objects are actually mind. The nature of mind is also empty and unborn from the beginning. In ultimate truth, it is free from the four extremes of existence, non-existence, permanence, and annihilation, and appears as the nature of illusion in conventional truth. As Yuthang says: One's own mind is completely free from the four extremes. For the sake of awareness, it is not another wisdom. This is conventional truth. Guidance, the nature of conventional illusion is that however it appears in the face of delusion, that itself is the nature of the Tathagata, the protector of the three families. It is believed that after being blessed by the ritual of the six deities, it appears as the mandala of the three families of deities. For example, clay is not a statue, but a statue does not arise from anything other than clay. A statue cast from molten copper is not a Buddha image, but a Buddha image does not arise from anything other than molten copper. Similarly, all things that appear in this way, even if they are not the mandala of the protector of the three families, the body of the protector of the three families does not arise from anything other than that. As Lashen says: The visible objects, high, soft, rough, half of the six are in the mandala of the family. Seeing is completely pure and done. These things that appear, even if they are not the body of the protector of the three families, if the mind is purified through the three doors of view, conduct, and meditation, just as a Buddha image appears from molten copper, the purification of delusion itself is believed to exist as the nature of the fruit from the beginning. For example, just as water and moisture exist. The general view of tantra. Guidance, the two truths, ultimate truth and conventional truth, are like water and milk, abandoning and embracing have the same taste, and are inherently inseparable, which is the general view of tantra. There are three kinds of samadhi: enumeration, how to generate the vow being. Guidance, the yoga of action and contemplation is that the three, body, speech, and mind, must be contemplated as body, speech, and mind. Through this way of entering through the six deities, it is clear as the mandala of the deity of the protector of the three families. Karma refers to the wisdom below.
Chinese
这是与誓言尊联系的词语。其中，进入六尊神的方式是：在寂静之处，两种高低不同的前行仪轨的积资完毕后，观想六尊神为誓言尊之身。首先，用净化的咒语使其空性，即空性法性的神；是胜义无生灭的等持；世俗中，从空性中发出种子字的音声，即音声影像的神；文字真实显现，即语文字的神；其下出现座垫日月，即座垫的神；其种子字生起手印，即手印的神；从其显现为三族任何一族的本尊身，即身手印的神。对其身语意加持是：例如，一个百姓迎请一位国王，为了侍奉而打扫房屋，自己也用装饰品好好打扮，为了让国王高兴一样。迎请智慧尊，是誓言尊为了希求成就而进行侍奉的方式。如何迎请智慧尊呢？迎请。智慧尊如同君主，我誓言尊如同仆人，观想为应受尊敬的上师之相。在前面的虚空中，智慧尊的座床之下，以誓言尊的头顶发髻不接触的姿态迎请。如《玉塘》中所说：“不成故为世间法，为和合故如主仆。”因此，通过积资和侍奉使其欢喜，从而获得成就。迎请。对于前面的智慧尊，以身体恭敬的方式顶礼，以及用等等之语供养内外供品，忏悔从无始以来积累的罪业，随喜善根，劝请转法轮，祈请不入涅槃，之后将善根回向菩提。像这样，以七支供以资粮的方式圆满积聚资粮，并且不间断地进行供养赞颂和念诵侍奉，需要了解等持的三种所缘，以及侍奉的四种支分。
English
This is a term related to the Samaya-sattva. The way to engage with the six deities is as follows: In a secluded place, after completing the two types of preliminary rituals, high and low, visualize the six deities as the form of the Samaya-sattva. First, purify it with the mantra of purification, which is the deity of emptiness and suchness; it is the Samadhi of ultimate non-arising and non-ceasing; conventionally, from the state of emptiness, the sound of whatever seed syllable arises is the deity of sound and image; the actual appearance of letters is the deity of speech and letters; the appearance of the sun and moon as a seat beneath it is the deity of the seat; the arising of mudras from its seed syllable is the deity of mudras; the appearance from it as the form of whichever of the three families is the deity of the body and mudra. The blessing of its body, speech, and mind is: For example, just as a subject invites a king and cleans the house for the sake of service, and also adorns himself well with ornaments to please the king, similarly, inviting the Jnana-sattva is the way the Samaya-sattva serves in order to hope for accomplishment. How does one invite the Jnana-sattva? Invite. The Jnana-sattva is like a lord, and I, the Samaya-sattva, am like a servant, contemplating the form of a venerable master. In the space in front, below the throne of the Jnana-sattva, invite the Samaya-sattva in a manner such that the crown of his head does not touch it. As it is said in the 'Gyu-thang': 'Because it is not established, it is worldly dharma; to harmonize, like lord and servant.' Therefore, by accumulating merit and serving, make them pleased and obtain accomplishment. Invite. To the Jnana-sattva in front, prostrate with respectful body, and offer outer and inner offerings with the sound of 'etcetera,' confess the sins accumulated from beginningless lifetimes, rejoice in virtue, urge the turning of the wheel of Dharma, and pray not to pass into Nirvana, and then dedicate the root of virtue to Bodhi. In this way, by means of the seven branches, accumulate merit in the manner of the cause of merit, and continuously engage in offering praise, recitation, and service. It is necessary to know the three objects of Samadhi and the four branches of service.
Chinese
那么，三种专注是：将自己观想为誓言萨埵，如同仆人一般；将智慧萨埵观想为主人一般；在智慧萨埵的心间，观想圆满菩提心生起的标志——带有字体的月轮。四支是：气息外散时，专注在佛的心间；气息内收时，专注在自己的心间；念诵咒语时，摒弃念诵的过失，声音不要太大，不要太小，不要太强，不要太弱，不要被闲语打断，咒语的光芒向外放射，融入佛的心间，催动誓言的相续，向内收摄融入自己的心间，如此观想获得成就，禅定持续不断，如同火镰的轮子一般。如《拉善》中所说：“念诵之时莫迟缓，亦莫急速太匆忙，声音太大亦不好，低声细语亦非宜，弯曲回转及颤音，停顿长短皆分明，密咒清净仪轨全，如法念诵最为要。”这些事续部的念诵，有三种能成办成就的支分：誓言数量确定，不间断，圆满。第一，念诵的数量不能超过所立下的誓言。不间断是：念诵时，避免打哈欠、打喷嚏、咳嗽、吐痰等，更不用说被闲语打断了。例如，如果发誓念诵一百零八遍，念到九十九遍时被闲语打断，那就必须从头开始念诵。圆满是：咒语的数量达到所立誓言的数量，最终完成。之后获得成就，进行酬谢的供养和赞颂，忏悔祈请，吉祥语，回向善根，无所缘的印持，这是事续部的禅定次第。行持和正直。事续部的行持是：以身语意三门清净为身语意三门，以外内密三种沐浴和洁净等安乐行持。在开始修持时，选择吉祥的日期，如初八、十五等，吉祥的时辰，如四个时段，吉祥的星宿，如
English
Then, the three focuses are: to visualize oneself as the Samaya-sattva, like a servant; to visualize the Wisdom-sattva as the master; and in the heart of the Wisdom-sattva, to visualize the moon disc with syllables as a sign of the complete generation of the supreme Bodhicitta. The four limbs are: when the breath goes out, focus on the heart of the deity; when the breath comes in, focus on one's own heart; when reciting the mantra, abandon the faults of recitation, the sound should not be too loud, not too soft, not too strong, not too weak, and should not be interrupted by idle talk, the light of the mantra radiates outwards, dissolving into the heart of the deity, urging the continuum of the Samaya, gathering inwards and dissolving into one's own heart, thinking that one has attained accomplishment, and the Samadhi should be continuous, like a wheel of flint. As it says in the Lashen: "When reciting, do not be slow or fast, not too loud or too soft, with bends, turns, tremors, and pauses, the secret mantra is pure and the ritual is complete, recite it properly." These recitations of the Action Tantra have three limbs that accomplish Siddhi: the vow of a fixed number, non-interruption, and completeness. First, the number of recitations should not exceed the vow made. Non-interruption is: when reciting, avoid yawning, sneezing, coughing, spitting, etc., let alone being interrupted by idle talk. For example, if one vows to recite one hundred and eight times, and is interrupted by idle talk at ninety-nine times, then one must start reciting from the beginning. Completeness is: the number of mantras reaches the number vowed, and is finally completed. Afterwards, take the accomplishment, make offerings and praises of gratitude, confess and request, say auspicious words, dedicate the merit, and seal with non-objectification, this is the order of Samadhi of the Action Tantra. Conduct and Straightforwardness. The conduct of the Action Tantra is: with the three doors of body, speech, and mind pure as the three Kayas, practicing comfortably with outer, inner, and secret ablutions and purifications. When beginning the practice, choose auspicious dates, such as the eighth and fifteenth, auspicious times, such as the four periods, and auspicious constellations, such as
Chinese
是流星、彗星和月亮。吉祥的星是昴星团和岁星等。所谓的洁净之物等，是指洁净的物品和条件二十五种，即三白、三甜等，不贬低，不吝啬，不减损，不被味道等污染的缘起，认为这些聚集在一起就能成就殊胜和共同的成就。例如，就像燧石、火绒、石头和人的手的作用聚集在一起就能生火一样。誓言有两种：念诵，共同的誓言；以及讲述，以事续守护的戒律，即外别解脱戒，七种别解脱戒，以及中间菩萨的学处，发心和行心两种等，不破坏共同的誓言，并且以精进守护。特殊的誓言。讲述，身语意三誓言清净，即身体的清净是断除三种不善业，穿干净的衣服，观想身体为清净的本尊。语言的清净是断除四种不善业，念诵咒语和赞颂。意念的清净是断除三种不善业，修持本尊的禅定，断除昏沉和掉举等过失。不超出这样的状态，并且必须守护包括支分誓言在内的誓言。哪七种呢？即不舍弃三宝，不舍弃菩提心，像顶髻宝一样恭敬金刚上师，不中断与见行相同的道友的慈悲心，恒常修持本尊并清净念诵，不吃肉、酒、蒜、葱等气味不好的食物，不践踏身语意的手印形象，以及供奉给本尊的陈旧之物，以及本尊的影子，行持亲近、接触、散布、饮用等行为。行续的规矩主要在于亲近、接触、散布、饮用，即在未受污染的净水中加入香料，放在面前。左手以拇指和无名指相合的方式持有金刚杵，拇指和无名指之间观想日月轮，并在其上观想一个白色藏文阿字（ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿），观想从该字放射光芒，使香水变成阿字（ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）的自性。然后用左右手掌涂抹圆形的水滴。