English
And to the Bodhisattvas and, The assemblies of secret mantras and vidyā-mantras, May faith be exceedingly firm. Taking refuge in the Three Jewels, training in the three trainings of a Bodhisattva, having faith in the deities of the Action Tantra, which are gathered by secret mantras, namely male deities, and vidyā-mantras, namely female deities, these are the three root samayas. And the thirteen branch samayas, which are taught by the Great Seal and so forth, are: One should respect one's own deity more than other deities. Respect those who have entered the door of Action Tantra and have samaya. Respect the virtuous friends who have entered the teaching. Respect the guru who has given one empowerment and instructions. One should not hate the deity with anger because one's activities have not been accomplished, and so forth. At times such as the eighth day, one should worship one's own deity. One should not worship the scriptures of other teachers, such as outsiders. One should worship unexpected guests. One should not abandon love for sentient beings. One should not abandon working for the benefit of others. One should diligently engage in recitation in the proper manner. One should protect other samayas that are taught in the Three Samayas and so forth as much as possible. One should not give mantras and mudras to those who have not received empowerment or who have broken their samaya even if they have received empowerment, and one should conceal the tantras and instructions. Thus, the way of dividing the three root samayas and the thirteen branch samayas is arranged according to the way of holding the vows of the general mandala ritual of the three families, as stated in the Heart Essence General Meaning, Secret Lord's Oral Instructions. Furthermore, in the Great Connection of the Three Vows, it is determined that there are fourteen root downfalls, and Dorje Drakzhapdrung Pedtrin gathers them into thirteen categories in the Sutra Empowerment, but the key point of the meaning is the same. Regarding meditation, there are two types: with signs and without signs. The first, with signs, is: A practitioner who has generated the mind of supreme unsurpassable enlightenment, received empowerment, and possesses samaya, abandons other thoughts except for the deity and mantra, and meditates on the form of the deity and the nature of the mantra in a way that is feasible. How is the method? In the Vajrapani Empowerment Tantra, it says: One should regard one's own deity and one's own form as inseparable, and one should recite until signs appear. And in Tranquil Wisdom, it says, When a Bodhisattva engages in the practice of entering the door of secret mantra,
Chinese
以自己成为本尊之身，以无犹豫之心，生起我慢，行也好，立也好，坐也好，睡也好，恒时于一切时，行进也不动摇之时。等等。文殊，何时完全舍弃自身，获得对本尊我慢毫无犹豫之时，密咒之法性，以法性为座。等等，以及具相瑜伽。于《胜三界分别》中： 一切有情之大主，亦住于自身之中，加持后思维，我乃勇识我，如是修慢。如是说。复次，观察自心，即是如来菩提。如是说。三界亦是彼。如是说。四大亦是彼。如是说。彼即是金刚手。如是说。诸佛部族亦是彼。如是说，金刚莲花宝生部族亦是彼。如是说。以加持心为方便，亦成金刚萨埵。如是说。薄伽梵金刚即是彼，以修持而成萨埵。如是说。又，于一切时，恒常视我之身与本尊身，我之语与本尊语，我之意与本尊意，彼时即是等持。如是说。如是等等。于事行部诸续中，多说观自身为本尊之具相瑜伽，故修持事部殊胜道时，观自身为本尊且生起我慢是不可或缺的。总的事部有仅是和殊胜两种，初者如《问力士续》中云： 我以密咒经之方式说。如是说，如共同经部之陀罗尼等方式相同。大多数细微分别之明咒，不观自己为本尊，迎请智慧本尊于前，作供养及念诵等，亦有依于绘画而修持等方式。彼等之仪轨，班智达和成就者们也以密咒经之方式解释。彼等也被认为是属于事部的。又于《集一切智慧金刚》续中：事
English
Having made oneself into the body of the deity, with a mind without hesitation, generate pride, whether walking, standing, sitting, or sleeping, constantly at all times, even when moving, do not waver. And so on. Manjushri, when one has completely abandoned one's own form, and at the time when one has obtained unwavering pride in the deity, the Dharma-nature of the secret mantra, with Dharma-nature as the seat. And so on, as well as yoga with signs. From the "Discrimination of the Three Worlds": The great lord of all sentient beings, also dwells within oneself, having blessed, contemplate, I am the courageous one, thus cultivate pride. Thus it is said. Furthermore, examining one's own mind, is none other than the Tathagata Bodhi. Thus it is said. The three worlds are also that. Thus it is said. The great elements are also that. Thus it is said. That is Vajrapani. Thus it is said. The Buddha family is also that. Thus it is said, the Vajra Lotus Ratna family is also that. Thus it is said. By blessing the mind as a means, one also becomes Vajrasattva. Thus it is said. The Bhagavan Vajra is that, by practice one becomes a Sattva. Thus it is said. Again, at all times, constantly seeing my body as the deity's body, my speech as the deity's speech, my mind as the deity's mind, at that time it is Samadhi. Thus it is said. And so on. In the Kriya and Carya Tantras, there are many teachings on yoga with signs, where one visualizes oneself as the deity, therefore, when practicing the special path of the Kriya Tantra, it is indispensable to visualize oneself as the deity and generate pride. Generally, the Kriya Tantra has two types: merely and special. The former, as stated in the "Tantra Requested by Dpung bzang": I will explain in the manner of the secret mantra sutras. Thus it is said, similar to the common sutra Dharanis and other methods. Most of the subtle distinction Mantras, without visualizing oneself as the deity, invite the wisdom deity in front, make offerings and recitations, and there are also methods such as practicing based on paintings. The rituals of these, the Panditas and Siddhas also explain in the manner of the secret mantra sutras. These are also considered to belong to the Kriya Tantra. Also, in the "Tantra of Gathering All Wisdom Vajras": Kriya
Chinese
据说，在事续中没有智慧萨埵的安乐，也没有自己是天神的骄慢。这是因为，它没有像瑜伽续那样，将自己观想成与本尊无二无别，从而表明智慧安住于自身，而是以观想前尊为主。因此，它的意思是不要像瑜伽续那样生起天慢，而不是完全没有将自己观想为天神的意思。因为行续行者在世俗谛中将自己和天神视为好坏，所以生起自己是天神的我慢之明相，但不能像上部续那样生起自己是真实天神的想法。如此一来，如果认为这与自己引用的“当自身三门与天神三密无别显现时，真言才能成就”的经文相违背。那么，即使在世俗谛中不是真实天神的自性，也要修习认为是天神的我慢，从而生起明相。这样获得天神三密的成就并不矛盾。因为现在大多数新密咒师在讲解无上瑜伽的生起次第时，都承认即使自己原本不是清净的天神自性，观想成天神也是有用的。那么，行续也同样可以这样做，有什么矛盾的呢？此外，通过不离观想自己为天神之相的方式来观察，从而将安乐转化为道用，以及给予他人灌顶，束缚方位等等大多数事业，以及如持明转轮等大成就，以及差遣役使等各种成就都可以成办。如果未曾舍弃凡夫俗子的心态，即使那样做了也收效甚微。如果因为自己是凡夫，不是天神的关键而不能观想为天神，那么瓶水等和绘画的佛像坛城等也不应该观想为天神，因为它们也不是真实的天神。观想前尊，也是通过自己的心来观察而做的。如果那样可以生起明相，那么自己的心和身体如果明观为天神，也同样可以生起明相。即使前尊的形象只是自己心识的明分显现的形象，但对于那些执着于那是与自己相异的智慧天神，并以自己是获得成就者的姿态，怀有高下之分的所化众生而言，暂时以前尊为主
English
It is said that in the Kriya Tantra, there is no bliss of the wisdom being and no pride of oneself as a deity. This is because it does not show that wisdom abides in oneself by visualizing oneself as inseparable from the deity, as in Yoga Tantra, but focuses on the visualization of the deity in front. Therefore, it means not to have the pride of the deity like Yoga Tantra, but it does not mean that there is absolutely no visualization of oneself as a deity. Because the practitioners of Kriya Tantra view themselves and the deity as good or bad in conventional truth, they generate the clear appearance of the pride of oneself as a deity, but they cannot generate the idea that they are the actual deity like the higher tantras. If it is thought that this contradicts the quote that you cited, "When one's own three doors appear inseparable from the three secrets of the deity, mantra will be accomplished," then even if it is not the nature of the actual deity in conventional truth, one should cultivate the pride of being a deity, thereby generating a clear appearance. Thus, obtaining the accomplishment of the three secrets of the deity is not contradictory. Because most of the new mantra practitioners nowadays admit that even if one is not originally the pure nature of the deity, visualizing oneself as a deity is useful when explaining the generation stage of Anuttara Yoga. Then, why is it contradictory that Kriya Tantra can also do the same? Furthermore, by observing through the way of not separating from visualizing oneself as the form of a deity, one can transform bliss into the path, and most of the activities such as giving empowerments to others, binding directions, and great accomplishments such as the wheel-turning of vidyadharas, and various accomplishments such as accomplishing envoys and subjugation can be accomplished. If one has not abandoned the mind of an ordinary person, even if one does so, it will only be of little significance. If one cannot visualize oneself as a deity because of the key point that one is an ordinary person and not a deity, then vase water and painted deity mandala, etc., should not be visualized as deities either, because they are not actual deities. Visualizing the deity in front is also done by examining it with one's own mind. If a clear appearance can arise from that, then if one's own mind and body are clearly visualized as deities, it is similar in that a clear appearance can arise. Even though the form of the deity in front is only the appearance of a clear aspect of one's own mind, for those disciples who cling to it as the actual wisdom deity separate from oneself and the lineage, and who have a greater sense of superiority and inferiority in the manner of being the one who receives accomplishments, for the time being, the visualization of the deity in front is emphasized.
Chinese
虽然已经阐述了去除障碍的事部，但如果始终坚持不能混淆凡夫俗子和智慧本尊，那么认为凡夫俗子的显现都不能观想为本尊的强烈二元对立，会阻碍成就的产生。对于事部行者来说，一旦生起本尊与自己无二无别的定解，智慧就会增长，从而进入上部密续的意趣。因此，如果不能通达无上瑜伽密续所说的意趣，就无法获得究竟的果位。但是，为了暂时适应所化众生的根器，进入下部经续的道，也能逐渐获得最终的果位，只是道路有远近的差别，因为从高到低越来越殊胜，而且见解智慧和道修方法两者都越来越殊胜。对于毗卢遮那佛和文殊菩萨等本尊的体性来说，上下部密续之间没有优劣之分，因此印度的大班智达衮钦宁布等认为下部密续也可以修持上部密续。萨迦派认为，一个事部可以解释为所有四个密续部类。然而，为了适应所化众生的想法，根据凡夫俗子的实执大小，以及是否需要洁净，自己能否将本尊的慢心作为有意义的道等等，将四个密续部类的仪轨修法区分开来。因此，必须根据哪个密续中实际阐述了什么，来确定该密续的分类。这样通过理智分析，如果属于事部，就不能确定没有自生本尊，如果存在自生本尊，也有很多合理的理由，但此处不再赘述。从圣言量的角度来说，那些不认为事部有自生本尊的人，既然承认真实存在事部，那么之前引用的金刚手灌顶等的圣言量，以及认为事部有四个总续部的内义禅定后续中，所说的两种基础中的一种就是将自己观想为本尊等等。还有，在唯一认为是事部的歌舞自在后续中，也说了将自己观想为金刚手等等，像这样的例子也有一些。即使没有说将自己观想为本尊，仅仅因为