English
Naturally accomplished, the essence of the five elements is like the five families, and the wisdom realm is purified as the nature of the sixth family, abiding in the nature of the deity. Thus, the stages of the path: aggregates, realms, and sources, the basis is complete, the mudra is clear without mixture, changing in any way and accomplishing in any way. So it is said. Gyaltsap Rinpoche Pema Gyurme Gyatso said so. Therefore, in the unsurpassed tantras, the three doors are divided into coarse, subtle, and extremely subtle three doors, and the extremely subtle three doors and the indestructible bindu, etc., have the same meaning. That is the essence of the six elements, inseparable and indivisible, and is one with the mind of clear light. The extremely subtle wind holds the aspect of the five wisdoms and has the deep radiance of the five lights. It is the basis from which all coarse and subtle winds and minds arise and into which they are gathered. Therefore, by striking it with the key point of yoga with effort or the yoga of effortless Great Perfection, when it becomes free from obscurations, at the time of the path, the illusory body and the deity body of emptiness will appear, and at the time of fruition, the self-appearing great enjoyment body and other emanations will appear. Therefore, the extremely subtle three doors are the basis to be purified, the subtle mind-body, wind, and mind are only that, and the coarse three doors are what is to be purified. If this key point is understood, then from the meaning of the last wheel sutra to what is said in the tantras, etc., it will all converge into the same meaning without contradiction. Regarding discipline: the vows to be protected by practitioners of outer tantra mantras: reviling the guru, transgressing the words of the Sugata, quarreling with fellow practitioners, abandoning loving-kindness, abandoning the aspiration mind, reviling sects, proclaiming secrets, despising the aggregates, doubting the Dharma of self-nature purity, not liberating the ten directions of beings, measuring ultimate truth with conceptual thoughts, causing faithful minds to be disgusted, not relying on the substances of vows that are appropriate for the occasion, reviling the wisdom mother, these are the fourteen root downfalls. Not relying on immature lineages, quarreling and arguing during tsokhor, taking nectar from the realm of no characteristics, not showing mantras to worthy vessels, not teaching Dharma to faithful ones, staying among the Shravakas for seven days, boasting as a mantra practitioner out of pride, teaching Dharma to unworthy vessels, these are the branches.
Chinese
手的八种堕落，以及了知所行持的誓言五肉五甘露的自性后，受持为二种行持。 在古译自语中，宣说了二十八条大瑜伽誓言。 又在《开启幻钥》中说：大瑜伽的守护界限是，守护三个根本誓言和二十五个支分。 这样宣说了。 敬 गुरु和道友是身，精进真言和手印是语，不舍无上菩提心且守护秘密是意之誓言，此为三根本。 他 ना，拿 गा，嘎 का， ना ना，嘛 མ་ 未给予而取和妄语粗语，以方便摄持之门应行持五事。 贪 嗔 痴 慢 嫉，因是五智的自性故不舍弃五事。 大便 小便 白菩提红菩提母血父精，是四种成就。 四种成就即：法性自性成就，有法自性成就，能力威力成就，加持力成就。 三种是：是遣除五病的药，是成办共同悉地的誓言物，是五部五智的自性。 注释：以四种“पा”和三种“是”之力的缘故，应接受五事。 将蕴、界、母、根、颜色等知为天神故应行持五事。 如来部、金刚部、宝生部、莲花部、羯磨部五部是修持五蕴的所修五事，是支分誓言二十五条。 特别是按照秘密幻化之理，不舍无上，敬 गुरु，真言手印不中断，慈爱进入正道者，不为秘密之义而语。 这是五条根本誓言，不舍五毒和不舍五甘露，加上十条支分誓言共十五条。 如果从这些再扩展，则有三百六十条等等。 修行有两种，以修部为主和以续部为主的两种方式。 第一种，依赖文殊身坛城四种意趣而修持，依赖莲花语马鸣三次意趣而修持，依赖真实意八噜噜种子字意趣而修持，依赖大胜功德甘露清净意趣而修持，依赖金刚橛事业降伏四种意趣
English
The eight downfalls of the hand, and knowing the nature of the five meats and five ambrosias of the vows to be practiced, they are accepted as two practices. In the ancient translation in one's own language, twenty-eight great yoga vows are spoken. Also, in "Opening the Magical Key," it says: The protective boundary of great yoga is to protect the three root vows and the twenty-five branches. Thus it is said. Respect for the guru and Dharma brothers is body, diligence in mantras and mudras is speech, not abandoning the supreme bodhicitta and guarding secrets is the mind vow, these are the three roots. Taking what is not given, lying, and harsh words, through the means of skillful means, five things should be practiced. Attachment, hatred, delusion, pride, and jealousy, since they are the nature of the five wisdoms, five things are not abandoned. Excrement, urine, white bodhicitta, red bodhicitta, mother's blood, father's semen, these are the four accomplishments. The four accomplishments are: accomplishment by the nature of dharmata, accomplishment by the nature of phenomena, accomplishment by the power of ability, accomplishment by the power of blessing. The three that "are" are: being medicine that cures five diseases, being the substance of vows that accomplishes common siddhis, being the nature of the five families and five wisdoms. Note: Due to the power of the four "pas" and the three "are," five things should be accepted. Knowing the aggregates, elements, mothers, faculties, and colors as deities, five things should be practiced. The five families of Tathagata, Vajra, Ratna, Padma, and Karma are the five things to be accomplished that accomplish the five aggregates, these are the twenty-five branch vows. In particular, according to the secret illusory principle, not abandoning the supreme, honoring the guru, not interrupting mantras and mudras, loving those who enter the right path, not speaking for the sake of secret meanings. These are the five root vows, not abandoning the five poisons and not abandoning the five ambrosias, plus ten branch vows, making fifteen in total. If one expands on these further, there are three hundred and sixty, and so on. There are two types of meditation: one that emphasizes the practice section and one that emphasizes the tantra section. First, practicing based on the four intentions of Manjushri's body mandala, practicing based on the three intentions of Padma's speech horse sound, practicing based on the intentions of the eight rulu seed syllables of the true mind, practicing based on the intentions of the great supreme quality nectar purity, practicing based on the four intentions of Vajrakilaya's activity subjugation.
Chinese
依赖于此而修持，即五种智慧本尊的修持方法，以及依赖于莫莫诅咒、抛掷、脉、气、明点的意旨而修持，依赖于世间供养、赞颂、三所依的意旨而修持，依赖于诅咒、猛咒、呼唤、抛掷、杀害三种的意旨而修持，总共有八种共同的修持方法，以及依赖于上师、持明者、念诵、修持四种方式的意旨而修持的方法。这些详细内容可以从全知上师蒋扬钦哲旺波所著的《八大法行广释》中了解。第二点是，一般而言，在玛哈瑜伽中也有父续、母续、无二续三种分类。密集金刚等父续以生起次第方便为主，其圆满次第也以气为主，因此主张以明空不二的方式进行修持。胜乐金刚、喜金刚、真实金刚等母续中，生起次第的繁琐较少，智慧圆满次第以界、菩提心、明点为主，主张以乐空不二的方式进行修持。幻化网等无二续中，生起次第和圆满次第相结合，其中圆满次第以根、明点、气三种产生的乐明不二的智慧，特别是以光明大智慧为主的方式进行修持。在此，简要讲述秘密幻化的宗派。如《续藏海》所说：“解脱道以方便而显现。”一般来说，讲述了方便和解脱两种道。其中，《三次第》中说：“观想有相之次第，以及观想真如之次第，分为两种差别。”因此，修持分为有相和无相两种。第一种包括生起次第和圆满次第两种。第一，生起次第是解脱道。如云：“于智慧圆满之坛城，以闻思修之结合，自生普贤任运成。”因此，主要通过智慧三种方式，使自相续的束缚解脱于法性，就像与珍宝俱生的矿石逐渐变成黄金一样，依赖于方便道，是漫长的道路。
English
It is practiced based on this, namely, the five methods of practicing wisdom deities, and practiced based on the intention of Mamo curses, throwing, channels, winds, and bindus, practiced based on the intention of worldly offerings, praises, and the three supports, practiced based on the intention of curses, fierce mantras, calling, throwing, and killing. There are eight common methods of practice, and the method of practicing based on the intention of the four aspects of the lama, vidyadhara, recitation, and practice. These details can be learned from the great commentary on the Eight Heruka Sadhanas composed by the omniscient lama Jamyang Khyentse Wangpo. Secondly, in general, even in Mahayoga, there are three divisions of father, mother, and non-dual tantras. Guhyasamaja and other father tantras mainly focus on the generation stage of skillful means, and their completion stage also mainly focuses on wind. Therefore, it is advocated to practice in the manner of clarity and emptiness being non-dual. In mother tantras such as Chakrasamvara, Hevajra, and Yamantaka, the elaboration of the generation stage is less, and the wisdom completion stage mainly focuses on the element, bodhicitta, and bindu. It is advocated to practice in the manner of bliss and emptiness being non-dual. In non-dual tantras such as the Mayajala, the generation and completion stages are combined, and the completion stage mainly focuses on the bliss and clarity non-dual wisdom arising from the three roots, bindus, and winds, especially the great wisdom of clear light. Here, briefly explain the tradition of the Secret Mayajala. As the Ocean of Tantras says, "The path of liberation is shown as skillful means." Generally speaking, two paths of skillful means and liberation are taught. Among them, the Three Stages says, "The stage of meditating on signs, and the stage of meditating on suchness, are divided into two differences." Therefore, practice is divided into two types: with signs and without signs. The first includes two types: generation stage and completion stage. First, the generation stage is the path of liberation. As it says, "In the mandala of perfect wisdom, through the combination of hearing, thinking, and meditating, the self-born Samantabhadra is spontaneously accomplished." Therefore, mainly through the three aspects of wisdom, the bondage of one's own mindstream is liberated into the nature of reality, just as the ore placed together with the precious kostubha gradually turns into gold, relying on the path of skillful means, it is a long path.
Chinese
此外，从次第道中区分，有“长时次第与一时”之说，如根器极佳的因陀罗部底等，有些人在灌顶时解脱，证悟、串习达到究竟，成为不可分割的唯一决断，称为一时者。还有通过次第证悟、串习达到究竟者，称为次第者。其道为经中所说：“知入特征具之持，果成熟之因与缘，具力者之所成，名持明者胜者刹。”因此，因是知之特征见，缘是入之特征三摩地，道之果是持明四者，前三者已于前述。第二，缘是入之特征，即主要依靠三摩地，次第生起坛城，通过观修本尊证悟无别之修持。其中也有意乐修和决定圆满两种，第一种是，即使没有获得三摩地的稳固，也仅以总义的形象，以意乐为道而修，如一夜之间完整修持仪轨支分等。如此修持之时，也应以三摩地三者填充生起次第之框架，如是生起之体性，应具足清净、圆满、成熟三者。如是生起，也是命气禁锢四钉的稳固之法，是生起次第之关键，务必重要。若于此施加念诵、修持四者之名相，如《普巴金刚密续》所说：“生起三摩地是念诵，自成天尊是近念诵，生起佛母应知是修持，其他皆是大修持。”因此，修习三摩地三者以上是念诵，主要修习自生本尊是近念诵，修习佛母，加持空密，圆满修习眷属本尊是修持，灌顶、加持等其他仪轨支分是大修持。第二是，学习二种次第的三摩地五种证相直至究竟，如《毗玛拉密扎之手印三摩地释》所说：“动、得、习、稳、至究竟，是三摩地证相之生起方式。”因此，第一，动摇之证相是，譬如陡峭山崖的流水，心刹那也不安住，显