English
Although the Kriya Tantras, which remove obstacles, have been explained, if one always insists that ordinary beings and wisdom deities cannot be mixed, then the strong duality that does not allow any appearance of ordinary beings to be visualized as deities will hinder the arising of accomplishments. For Kriya Tantra practitioners, once the certainty that the deity and oneself are inseparable arises, wisdom will increase, and they will enter the meaning of the higher tantras. Therefore, if one does not understand the meaning of what is said in the Anuttara Yoga Tantra, one cannot attain the ultimate fruit. However, in order to temporarily adapt to the minds of those to be tamed, entering the path of the lower sutras and tantras can also gradually lead to the attainment of the final fruit, but there is a difference in the distance of the paths, because from high to low they become more and more excellent, and both the view of wisdom and the method of practicing the path become more excellent. Regarding the nature of deities such as Vairocana and Manjushri, there is no difference in superiority or inferiority between the upper and lower tantras, so the great Indian scholars such as Kunga Nyingpo believe that the upper tantras can also be practiced in the lower tantras. The Sakyapas believe that one Kriya Tantra can be explained as all four tantra classes. However, in order to adapt to the thoughts of those to be tamed, according to the size of the clinging to reality of ordinary beings, and whether cleanliness is necessary, whether one can use the pride of the deity as a meaningful path, etc., the ritual practices of the four tantra classes are distinguished. Therefore, it is necessary to determine the classification of that tantra according to what is actually explained in which tantra. Thus, through rational analysis, if it belongs to the Kriya Tantra, it cannot be determined that there is no self-generation of the deity, and if there is self-generation of the deity, there are also many reasonable reasons, but I will not elaborate here. From the perspective of scriptural authority, those who do not believe that there is self-generation of the deity in the Kriya Tantra, since they admit that the Kriya Tantra actually exists, then the scriptural authority of the Vajrapani empowerment etc. cited earlier, and the inner meaning meditation continuation of the four general tantras of the Kriya Tantra, one of the two bases mentioned is to visualize oneself as the deity, etc. Also, in the later examination of the dance master, which is considered to be solely a Kriya Tantra, it is said to visualize oneself as Vajrapani, etc., there are some such examples. Even if it is not said to visualize oneself as the deity, just because of that,
Chinese
因此，不能确定一定是事部。就像无上瑜伽部的咒语摘录和一些分别瑜伽部等一样。此外，事部仪轨中的水冠灌顶，以及清洁和沐浴等，虽然没有明确说明属于事部的范畴，但也必须认为是事部。同样，如果没有说明自生本尊，就不能修自生本尊，那么对于灌顶等也必须同样承认。大多数没有明确说明自生本尊的续部中，也没有明确说明前生本尊，因此这些续部也会变成不是事部。而且，在一些瑜伽部和无上瑜伽部的续部中，虽然说明了咒语和仪轨等，但也没有自生本尊等本尊的现观。仅仅因为可以念诵咒语，也不能确定属于续部的范畴。例如，水冠灌顶等需要先进行，不需要前生本尊等，凭借信心可以念诵的律藏和经藏中出现的咒语和正直等真言成就，以及诸如大神力等加持而使疾病平息、显示幻术等的无量咒语一样。这些咒语大多数是佛和菩萨在任何坛城中本尊等的明咒，属于依赖于续部和坛城的真言轮。不是这样的那些，如《普贤上师言教》中所说：“其他一些无处游荡。”因此，仅仅凭续部的词句中是否有自生本尊，难以判断是否是事部，因为大多数咒语和无上瑜伽的圆满次第等，虽然没有在续部中明确说明，但由于这些续部的广释等，以及在其他续部中明确说明，以及续部的结集者金刚手和空行母等的口诀，依靠这些口诀而解释的甚深教言非常多，所以追随这条道路上获得大成就、在世间广为人知的智者英雄，如莲花生大师等，是非常明智的，并且是成就的大道，这一点应该明白。
English
Therefore, it cannot be definitively concluded that it is necessarily an Action Tantra. It is like the extracted mantras from the Unsurpassed Yoga Tantra and some of the Yoga Tantras, etc. Furthermore, the water-crown empowerment in the style of Action Tantra, as well as purification and bathing, etc., even if it is not explicitly stated that they belong to the category of Action Tantra, must be considered as Action Tantra. Similarly, if the self-generation deity is not taught, then one cannot practice self-generation deity, and the same must be acknowledged for empowerments, etc. In most of the tantras where the self-generation deity is not explicitly taught, the front-generation deity is also not explicitly taught, so these would also become non-Action Tantras. Moreover, in some Yoga Tantras and Unsurpassed Yoga Tantras, although mantras and rituals, etc., are taught, there is no clear realization of deities such as self-generation deity. Just because there are mantras to recite, it is not necessarily certain that it belongs to the category of tantras. For example, like the water-crown empowerment, etc., which must be performed beforehand, and without the need for front-generation deity, etc., the mantras and truths that appear in the Vinaya and Sutras that can be recited with faith, and the countless mantras that pacify diseases and display illusions, etc., through the blessings of great divine power, etc. These mantras are mostly the knowledge-mantras of deities, etc., of Buddhas and Bodhisattvas in any mandala, and belong to the wheel of knowledge-mantras that rely on the tantra and the mandala. Those that are not like this are like what is said in the "Array of Strength": "Also, some wander about without a place." Therefore, it is difficult to judge whether it is an Action Tantra or not merely by whether there is a self-generation deity in the words of the tantra, because most mantras and the completion stage of Unsurpassed Yoga, etc., although not explicitly stated in that tantra, due to the extensive commentaries of these tantras, and the explicit statements in other tantras, and the profound instructions explained based on the oral instructions of Vajrapani and the Dakinis, who compiled the tantras, there are very many. Therefore, following the great chariot-like accomplished masters on this path, the wise heroes who are widely known in the world, such as Master Padmasambhava, etc., is very wise and is indeed the great path of accomplishment, this should be understood.
Chinese
应当这样做。全知上师嘉瓦贝瓦这样说。 像这样确定之后，进入实际的禅修。 一般来说，有四种真如。 其中的自性真如，是通过以见地来确定基位住法，详细情况已在前面讲述。 此外，释迦牟尼佛密续中说： 自性真如，不是仅仅用智慧分析的空性。 如果获得自性真如，即二无别的智慧的体性，就能成佛，因此要执持它。 简而言之，如果超越了识的体性的法，确定了显空无二智慧的安住方式，那就是自性真如。 胜义谛本尊也是如此，即一切法的住法和胜义菩提心。 也可以说是本尊的真如。 从《摧破金刚续》中引用广义的章节，释迦牟尼佛密续中说： 首先沐浴的瑜伽士， 坐在金刚座上之后， 以供养和祈祷来修持六本尊。 空性、字、声音、形象和， 手印、表相是六种。 因此，观修远离四边的自性真如是空性本尊。 观修其世俗月轮之相是字本尊。 在此之上，念诵的咒语形象发出自声是声音本尊。 咒语融入月轮，再次从咒鬘中放出光芒，进行息增怀诛的佛事业，月亮和咒鬘完全变化，观想成三族姓尊，即彼之形象是形象本尊。 对此，根据是何种姓，就结彼之誓言印是手印本尊。 任何时候都不离开三摩地的本尊之想是表相本尊。 不修本尊的六瑜伽等，与下面解释的重要密意意义相同。 念诵的真如，有共同和特殊两种。 共同的将在下面讲述。 特殊的是，在《后禅定》中说： 声音和心以及基上专注， 秘密咒不改变安住在基上， 支分不缺秘密咒念诵， 疲劳时在我这里休息吧。 因此，声音是咒语的字句之声。 心是菩提心完全
English
This should be done. Thus spoke the omniscient lama Gyalwa Dopal. Having thus ascertained, one enters into the actual meditation. Generally, there are said to be four suchnesses. Among them, the suchness of self is to ascertain the ground, the abiding nature, by means of view; the details have been given above. Moreover, the teacher Buddha Guhya says: The suchness of self is not merely emptiness analyzed by intelligence. If one obtains the suchness of self, the nature of non-dual wisdom, one will become a Buddha, therefore hold to it. In short, if one transcends the nature of consciousness and ascertains the way of abiding of non-dual wisdom of appearance and emptiness, that is also the suchness of self. The ultimate deity is also the same, that is, the abiding nature of all dharmas and the ultimate bodhicitta. It can also be called the suchness of the deity. Quoting an extensive passage from the Vajravidāraṇā Tantra, Buddha Guhya says: First, the yogi, having bathed, sits on the vajra seat, and then meditates on the six deities with offerings and prayers. Emptiness, letters, sound, form, and mudra, signs are the six. Thus, meditating on the suchness of self as being free from the four extremes is the deity of emptiness. Meditating on that same conventional moon mandala is the deity of letters. On top of that, the mantra form to be recited, proclaiming its own sound, is the deity of sound. That mantra mixes with the moon mandala, and again, from the arrangement of the mantra garland, light rays are emitted and gathered, accomplishing the deeds of the Buddhas, and the moon with the mantra garland completely transforms, and one meditates on the deities of the three families as that form, is the deity of form. To that, whichever family it belongs to, one seals with the respective samaya mudra, is the deity of mudra. At all times, not separating from the thought of the deity of samadhi, is the deity of signs. The six yogas of not meditating on the deity, etc., have the same meaning as the important intent explained below. The suchness of recitation has two aspects, common and special. The common one will be explained below. The special one is, from the Uttaratantra: Rely on sound and mind and ground. Secret mantra unchanging abides on the ground. Recite the secret mantra without diminishing the limbs. When tired, rest in me. Thus, sound is the sound of the garland of letters of the mantra. Mind is the bodhicitta completely.
Chinese
远离分别念，极其清净，无垢，稳固且不动摇，深奥且精微，如镜子一般，显现为月轮之相。趋入于基，即是专注于前方安住的如来之身。所谓“秘密真言不变”，是指四个基础清晰且稳固。所谓“安住于基”，后面的“基”是指专注于自身基，将本尊观想为本尊天神，一心安住。如是，通过具备不退失四支的等持，应当念诵秘密真言。也就是，将眼睛等感官以及直至毛发的末端所运行的所有气息，都收摄到身体内部。所谓“命”，是指气息；所谓“勤奋”，是指意念的流动。总而言之，将两者合在一起念诵。简而言之，将地基主观想为前方的本尊，将心观想为心中的月轮，将声音观想为咒语的声音，将命和勤奋结合起来，专注于念诵前方的本尊，并伴随着咒语。在呼出气息时，专注于念诵自己的本尊和咒语之链。念诵咒语时，也要无过失且不退失地念诵。通过这样，在无分别念的状态中休息。禅定的真如是：在《彼性》中说：“秘密真言住于火，赐予成就。住于声音，忆念赐予瑜伽。声音之终，赐予解脱。这些是彼性三者。”因此，彼性三者的第一个，秘密真言住于火，是指在自己和前方本尊的心中，观想无分别念的形象，无触无碍，清澈明亮且无垢，在月轮之上，观想无害、无痛、悦意的自性，极其寂静的火焰，光芒极其美好。安住在火焰之中。彼性二者，住于声音，是指咒语的字母之链连续不断地安住，声音清晰且完整，如铃声般不间断地在心中显现，一心安住于此，明亮显现稳固，这被称为秘密真言不变的基础。不进行口头的念诵，而是将本尊的体性和咒语的声音执着于心中。彼性三者，声音之终，是指声音显现消失且不执