Chinese
以不间断的精进进行念诵，是成就的究竟果位之行。如此修持，使物质、身体、受用等与欲天同等福分的持明，成就虚空行。依靠此为所依，修持密咒的六度行，最终的果实是，显现此续部所说的身语意之自性的菩提，成为三族金刚持地，是诸位所期望的。此处如所说宣讲的六者中，最初的入门。成熟之法是：授予水和顶髻的灌顶轮，使弟子成为法器。如《智慧明点》所说：“水的灌顶和顶严，在事部中极为著名。”也就是进入三族任何一族的坛城后，以念诵真言和灌顶咒语的宝瓶之水灌顶，获得法身；将任何种姓的誓言手印置于头顶，系上珍贵的绸缎垂饰，以顶髻的灌顶，安立色身之能力。因此，这二者是根本的成熟之法。作为其眷属，修持种姓咒语的成就，给予花朵所落之神的念诵传承，是金刚阿阇黎的灌顶；寂灭障碍、摧毁魔障的沐浴，是守护的灌顶；使财富增长的吉祥八物的灌顶等。事部的入门是：通过沐浴、洁净和清净三门进入。如《自生》所说：“入门之门是清净三，通过沐浴和洁净而入。”也就是，清净三者是：彼处所说，清净三者为何？是本尊和坛城清净，物质和受用清净，咒语和禅定清净。如是说，观修自与本尊的真如是本尊和坛城清净；舍弃肉、酒、蒜、葱，安住于沐浴和洁净等是物质和用具清净；念诵和禅定的真如是咒语和禅定清净，详细的在下面讲述。沐浴和洁净是：外沐浴是五支沐浴，内沐浴是使脉结清净，秘密沐浴是使相和分别念清净，是为三沐浴。之后，穿上新的布衣，内衣守护誓言，秘密之衣是
English
By reciting mantras with unceasing diligence, one practices the ultimate fruition of accomplishment. By practicing in this way, one becomes a vidyadhara who shares the same fortune as the desired deities in terms of material possessions, body, and enjoyment, and attains the state of sky-faring. Relying on this as a basis, by practicing the six perfections of mantra, the ultimate result is the manifestation of the enlightenment characterized by the nature of body, speech, and mind as explained in this tantra, and the attainment of the vajra-holder ground of the three families, which is what practitioners desire. Among the six topics to be explained here as mentioned, the first is the initial entry. The means of maturation is: Empowering the disciple to become a suitable vessel by bestowing the empowerment wheel of water and diadem. As it is said in the Wisdom Drop: "The water empowerment and the crown ornament are well known in the action tantras." That is, after entering the mandala of any of the three families, the Dharma body is attained through the water empowerment of the vase, while reciting dharanis and empowerment mantras; the ability of the Form body is established through the diadem empowerment, by placing the samaya mudra of whichever lineage on the crown of the head, tying precious silk pendants. Therefore, these two are the actual root maturation methods. As retinue to that, the Vajra Master empowerment, which is bestowing the recitation transmission of the deity upon whom the flower falls, accomplishing the siddhi of the family mantra; the ablution that pacifies obstacles and destroys hindrances, is the protective empowerment; the empowerment of the eight auspicious substances that increases wealth, etc. The entry into action tantra is through the three doors of bathing, cleanliness, and purity. As it is said in Rangshar: "The door of entry is the three purities; entry is through bathing and cleanliness." That is, the three purities are: As it is said there, what are the three purities? They are the purity of the deity and mandala, the purity of substances and enjoyments, and the purity of mantra and samadhi. It is said that contemplating the suchness of oneself and the deity is the purity of the deity and mandala; abandoning meat, alcohol, garlic, onions, and abiding in bathing and cleanliness, etc., is the purity of substances and implements; the suchness of recitation and meditation is the purity of mantra and samadhi, which will be explained in detail below. Bathing and cleanliness are: External bathing is the five-membered bath, internal bathing is purifying the root downfalls, secret bathing is purifying signs and conceptual thoughts, these are the three baths. Afterwards, wearing new cloth garments, the inner garment is guarding vows, the secret garment is...
Chinese
观修即更换三衣等。见解方面：在《见次第》中说：“克里亚究竟法性观，世俗自明功德天，三族坛城显现中，众生不迷如是想。”因此有二谛，就究竟谛而言：认为心性清净，远离空明的智慧，有无显空的四边。如《拉善》所说：“自心全离于四边，为明故智非他生。”就世俗谛而言，又分正谬两种。错误的世俗谛是：从应成派以下，所有被认为是正确和错误的世俗谛。正确的世俗谛是：如是证悟法性的功德三族，世俗显现的事物，高者皆为观世音，柔者皆为文殊，暴者皆为金刚手，六族之半，三族显现为天之坛城。如前文所说：“过失所生显现智，显现事物高柔暴，六半族之坛城中，见者清净如是说。”又，如能在世俗中修持完全清净的本尊和智慧尊，则观想如国王一般，具有必定赐予成就的威力；观想自己如奴仆一般，通过使本尊欢喜而获得成就。在究竟谛方面，对于远离四边的法性，没有好坏之分；在世俗名言中，依靠缘起，通过本尊、咒语、手印在自己身上加持而修持，则能获得如所观想之果，此乃殊胜的定解。虽然仅仅是视其为优劣，并非此派的特点，但如国王能赐予奴仆殊胜之物一般，依靠本尊和咒语，必定能在自己的相续中获得二种成就的定解。其意义并非仅仅是知晓能赐予成就，而是深信自己最终能与本尊无二无别地成就，此乃见解的关键。尊贵的让宗巴大师也说，密宗行者认为究竟谛无生灭，这与中观相同。在世俗谛中，认为五蕴、十八界、十二处如幻，这也是相同的。不同之处在于幻化的定义。
English
The practice is changing the three garments, etc. Regarding the view: In the View of Stages, it says: "Kriya ultimately views the nature of reality, conventionally the self-aware qualities are deities. In the appearance of the three families' mandala, beings are thought to be without delusion." Therefore, there are two truths. As for the ultimate truth: It is believed that the nature of mind is pure, free from the four extremes of emptiness and clarity, existence and non-existence, appearance and emptiness. As Lhashen says: "One's own mind is completely free from the four extremes, for the sake of awareness, wisdom is not from another." As for the conventional, there are two types: wrong and right. The wrong conventional is: all the conventional truths that are considered right and wrong by the Madhyamikas and below. The right conventional is: the qualities of the three families that realize the nature of reality in this way. The higher objects of conventional appearance are all Avalokiteshvara, all the gentle ones are Manjushri, and all the fierce ones are Vajrapani. Half of the six families, the three families, are believed to appear as the mandala of deities. As the previous passage says: "By the wisdom of arising faults, the objects of appearance are high, gentle, and fierce. In the mandala of half of the six families, seeing is said to be completely pure." Moreover, if one practices the completely pure deity and wisdom being in the conventional, then one should view oneself as a lord, possessing the power to definitely grant accomplishments, and view oneself as a servant, obtaining accomplishments through pleasing the deity. In the ultimate truth, there is no good or bad in the nature of reality that is free from the four extremes. In the conventional, relying on dependent origination, if one practices by empowering oneself with deities, mantras, and mudras, then one will obtain the desired result without fail. This is the special certainty of this view. Although merely viewing it as superior or inferior is not a characteristic of this school, just as a lord can bestow excellence on a servant, relying on deities and mantras, one will undoubtedly obtain the two accomplishments in one's own continuum. The meaning of this is not merely knowing that one can grant accomplishments, but rather believing in the way of accomplishing that one is ultimately inseparable in essence from that deity. This is the key to the view. The venerable Rongzompa Chenpo also said that the secret mantra practitioners believe that the ultimate truth is without birth or cessation, which is in accordance with the Madhyamikas. In the conventional, it is also in accordance to view the aggregates, elements, and sense bases as mere illusions. The difference lies in the definition of illusion.
Chinese
那些也观想为完全清净的本尊之体性，并且将二谛观为无别而作区分。其中，观想为事续部的本尊，也被称为从法性清净之门观想为本尊，这也是通过观二谛无别之力而成就的。如果法性是佛，那么法相不是佛是不行的，因为法相的自性就是法性。二者都是佛，因为证悟了自他与佛无别，并且对于任何事物都不执着，对于任何事物都不取舍的智慧和禅定是成佛之道，在了义的经部中也有记载：无论谁，自身与诸佛，自性平等而安住，不住着且无取舍，那些将成为善逝。色蕴和受蕴、想蕴和，识蕴和心，那些将成为大雄。像这样宣说。因此，对于完全清净的本尊自性，如是修习和依止，就能成就那样的境界。能够成办自和他人的利益。这样宣说，并且在噶陀巴的 общей 乘的注释中说：这些显现为实有的事物，即使不是三族姓尊者的身相，如果通过见、修、行三门使心清净，就像从卡曲中显现的铸像一样，错乱的清净本身就作为果的体性本来存在。这样认为。就像虽然不是卡曲的铸像，但卡曲之外的身像不会出现一样作为比喻而宣说。总之，除了将自心清净，证悟四边戏论的世俗完全清净观为本尊的体性之外，不会观想不净之实有自性本来清净就是本尊。关于戒律：又在《开启幻钥》中说：三宝和菩提心，不舍弃咒语和手印，金刚铃杵不应舍弃，本尊和上师也是如此。这是支分誓言。根本誓言五条是：不应睡卧于高座上，不吃肉，不饮酒，不吃蒜和韭菜。这样宣说了六条支分誓言和五条根本誓言共十一条，并且在《秘密总续》中说：从今天开始，你们，佛法僧三宝和，
English
Those are also distinguished by viewing them as the nature of completely pure deities and viewing the two truths as inseparable. Among these, viewing deities as belonging to the Action Tantra is also known as viewing deities through the door of the purity of reality, which is also accomplished through the power of viewing the two truths as inseparable. If reality is Buddha, then it is not permissible for phenomena not to be Buddha, because the essence of phenomena is reality. Both are Buddhas, because wisdom and samadhi, which realize the inseparability of self and Buddha and do not abide in anything and do not take anything, are definitely the path of the Buddha, as also stated in the sutras of definitive meaning: "Whoever abides equally in nature with self and Buddhas, without abiding and without taking, those will become Sugatas. Form and feeling, perception and, consciousness and mind, those will become great sages." It is like that which was said. Therefore, by meditating and relying on the nature of a completely pure deity in that way, that very thing will be accomplished. One will be able to act for the benefit of oneself and others. It is said, and in the commentary on the general vehicle of Kathokpa, it is said: "These things that appear as real, even if they are not the bodies of the three-family protectors, if the mind is purified through the three doors of view, meditation, and action, just as the cast image appears from Khar-chu, the purity of delusion itself is inherently present as the nature of the result." It is believed. It is said by using the example that even though it is not a cast image of Khar-chu, a body other than Khar-chu will not appear. In short, one does not view the inherently pure nature of impure phenomena as a deity, except for viewing the completely pure conventional truth, which realizes the purity of one's own mind as the nature of a deity. As for discipline: Also in "Opening the Illusory Key," it says: "The Three Jewels and bodhicitta, do not abandon mantras and mudras, vajra and bell should not be abandoned, deities and gurus are the same. That is the branch vow." The five root vows are: "One should not lie down on a high seat, one should not eat meat or drink alcohol, one should not eat garlic or onions." Thus, it is said that there are eleven vows in total, six branch vows and five root vows, and in the Secret General Tantra, it says: "From today onwards, you, the Buddha, Dharma, and Sangha, and,"
Chinese
诸菩萨众及，秘密真言明咒众，应生起极坚定的信心。皈依三宝，学习菩萨的三种戒律，信奉由秘密真言即男相本尊和明咒即女相本尊所组成的行部本尊，此乃三根本誓言。以及常时大手印等所开示的支分誓言十三条： 应当比其他本尊更尊敬自己的本尊。 尊敬进入行部之门的持誓者。 尊敬进入教门的道友。 尊敬给予自己灌顶和口诀的上师。 不应因事业未成等原因，以嗔恨心憎恨本尊。 在初八等时节供养自己的本尊。 不供养外道等其他导师的论典。 供养不期而至的客人。 不舍弃对众生的慈爱。 不放弃利他。 如法精进念诵。 尽力守护三昧耶品等所开示的其他誓言。 不应将真言和手印给予未获得灌顶或虽已获得灌顶但已失坏誓言者，应当保密续部和口诀。 如是，根本誓言三种和支分誓言十三种的分类方式，如《心要总义·秘密主口传》中所说，是按照三部总的坛城仪轨的受持方式而安立的。 此外，《三律连接大》中确定为十四根本堕，而多杰扎仲贝钦在《经部灌顶》中归纳为十三种，但意义的关键是一致的。关于修法，有有相和无相两种，首先有相是： 发起无上菩提心，接受灌顶并具足誓言的修行者，除了本尊和咒语之外，断除其他念头，从力所能及的方面专注于本尊的形象和咒语的方式进行修持。 方式如何呢？《金刚手灌顶续》中说： 将自己的本尊和自己的形象观为无二无别，直至出现验相之前，应当念诵。 以及《寂静慧》中说，何时菩萨行持进入密咒之门时。