English
Moreover, it also possesses many key distinctions, and all the key points of the path of Secret Mantra Vajrayana are gathered here. In particular, the nail of unchanging view, because it gathers the life force of the other three, is extremely important, as Paltrul Rinpoche said. As the tantra says, "If the four nails that gather the life force are not struck, then one will always just wander aimlessly in vain." Here, "wandering in vain" is a metaphor for walking in vain. If one lacks the key points of the four nails, even if one walks laboriously with one's feet, it is just exhausting. The seventh will be explained below. In general, these four aspects of approach and accomplishment include the four aspects of approach and accomplishment during the time of practice, the four aspects of approach and accomplishment spoken of in the context of the condensed generation stage, the four aspects of approach and accomplishment spoken of in the context of the condensed completion stage, and the four aspects of approach and accomplishment spoken of in the context of the condensed generation and completion stages. Here, it refers to the four aspects of approach and accomplishment during the time of practice. These are further divided into approach and accomplishment, thus there are four aspects of approach. Therefore, the four aspects of approach and accomplishment spoken of here are: the approach of approach during the time of practice, the close approach of approach, the accomplishment of approach, and the great accomplishment of approach. This should be understood. Khenpo Pador said. Furthermore, in the tantra commentary, it says: The four aspects of approach and accomplishment during the time of the path are: Tathagata and Kunting are approach, the unfolding of a single mudra is close approach, the tsok offering wheel is accomplishment, and not obtaining the four fruits until they are obtained is great accomplishment. The four during the time of union are: searching for a consort and placing her in the state is approach, that blessing is close approach, the intention of subduing and seizing after playing is accomplishment, and the intention of dispelling and repelling is great accomplishment. The four during the time of accomplishment are: gathering all the conditions and not entering into that accomplishment is approach, entering and going beyond half a month is close approach, less than half a month excluding the last day is accomplishment, and obtaining siddhis on the last night is great accomplishment. It is said. Furthermore, during the great accomplishment, on the first day, preparing the accomplishment substances etc., and performing one ritual until it is completed is approach. From then on, within half of the number of days of how much accomplishment is done, the white light is emitted and withdrawn, and sins are confessed.
Chinese
以息灭障碍为主要目的的是近修。此后，以红色光芒的舒聚，将殊胜共同的成就融入自身为主要目的的是修。以普通的间日获得成就的是大修。如果与一个仪轨结合，观修三种三摩地以上是近修。观修自身本尊为主是近修。观修圆满的眷属坛城是修。从灌顶、安立、迎请等开始，念诵、供养、赞颂等是大的修法。或者，专注于主尊是近修。专注于主眷圆满是近修。勤奋念诵是修。光芒舒聚是大修，也有这样说的。这些略有差别，所以只是作为补充说明而已。总之，以如将事物混合于对治品中的比喻来表示，使修习的智慧靠近自相续是近修。使心意与此融合是近近修。使智慧或所修之法自在是修。以利他为主的四种事业是大的修法。如杰灵所说。此外，积累资粮与圆满仪轨相关时，以及修和大的修法时，需要前置本尊。为了利他，在灌顶、安立等时候，也需要瓶。像这样，自前瓶三者在一个仪轨中同时生起，是旧译咒语派无上续部的独特之处。这也是因为仪轨的入门相同，所以将自前观为无二无别，在赞颂的入门时，念诵“བྷྲཱུྃ་བི་ཤྭ་（藏文，भ्रूम् विश्व，bhrūṃ viśva，种子字）”等，直到“ཕཊ་ཛཿ（藏文，फट् जः，phaṭ jaḥ，摧伏）”。通过“ཕཊ་（藏文，फट्，phaṭ，摧伏）”字，从自身生起的誓言轮中，打开前置本尊智慧的坛城，向前舒展，通过“ཛཿ（藏文，जः，jaḥ，降临）”字，使其如火焰般相互依附。例如，如同一个面容的影像分别显现在两面镜子中一样，一切的本体都是一个，而智慧的游舞如镜子和影像一般。在一个防护轮中，包含着次第叠加的诸要素。两个宫殿的周围，如火焰般相互依附。斯敏林掘藏大师说，要同时清晰地观想自前本尊。
English
Approaching, the main purpose of which is to pacify obscurations. Thereafter, the main purpose of which is to gather the supreme and common siddhis into oneself through the emanation and gathering of red rays is accomplishment. Taking siddhi on ordinary days is great accomplishment. If combined with a single ritual, approaching is up to meditating on the three samadhis. Approaching is mainly meditating on one's own deity. Accomplishment is meditating on the complete assembly of deities in the retinue. Great accomplishment is recitation, offering, praise, etc., starting from empowerment, establishment, invitation, etc. Alternatively, focusing on the main deity is approaching. Focusing on the complete main deity and retinue is near approaching. Diligently reciting is accomplishment. Emanating and gathering rays is great accomplishment, it is also said. There seems to be a slight difference in these, so they are just arranged as supplementary explanations. In short, using the example of mixing things into an antidote, approaching is making the wisdom of the practice approach one's own mindstream. Near approaching is making the mind and intention merge with this. Accomplishment is making the wisdom or the object of practice independent. Great accomplishment is performing the four activities that are mainly for the benefit of others. As Jigling said. Furthermore, when accumulating merit is related to the fulfillment ritual, and at the time of accomplishment and great accomplishment, it is necessary to have a front generation. For the benefit of others, at the time of empowerment, establishment, etc., it is also necessary to have a vase generation. Like this, the simultaneous generation of the three, self, front, and vase, within one ritual is a unique characteristic of the Nyingma school's Anuttara Tantra. This is also because the entrance to the ritual is the same, so the self and front are generated as non-dual, and at the entrance to the praise, reciting "བྷྲཱུྃ་བི་ཤྭ་（藏文，भ्रूम् विश्व，bhrūṃ viśva，seed syllable）" etc., until "ཕཊ་ཛཿ（藏文，फट् जः，phaṭ jaḥ，strike! descend!）". Through the syllable "ཕཊ་（藏文，फट्，phaṭ，strike!）", from the wheel of samaya of the self-generation, the mandala of wisdom of the front generation is opened and emanated forward, and through the syllable "ཛཿ（藏文，जः，jaḥ，descend!）", it is made to rely on each other like clinging flames. For example, just as the image of one face appears separately in two mirrors, the essence of everything is one, and the play of wisdom is like a mirror and an image. Within one protection wheel, there are elements stacked in layers. Around both palaces, like clinging flames. The great treasure revealer of Sminling said that the self and front deities should be clearly visualized simultaneously.
Chinese
索。那时，瓶是于前生起的东侧回廊的虚空中生起，事业瓶是立刻需要时于自己的面前生起。或者恰美说，于自生起的轮围的坟墓中观想前生起，自生起的守护轮石墙和火墙如帐篷覆盖般，其中前生起的石墙和火墙如铁墙般坚固地观想。又，自前仪轨各不相同，各自依次生起是新派。此外，自生起时，口诀的修持所依之主是，通常自己的蕴、界、处等，于本尊生起时，色蕴自身是宫殿，如此这般明晰，并非改变形状后观想为宫殿。如是无论自前任何时候，于生起次第正行之时，于如是之性定禅修的境地中，不离一切显现以大悲牵引，生起次第本尊的明相无论如何都必须显现，仅仅是先前观修此定和一切显现后就舍弃是不可以的，此定和本尊的明相不分离，即是明空双运，或者深明无别，或者生圆双运。此以大悲牵引不分离，即是大乘道的正行，是所谓空性大悲为心要者，因此，此定和一切显现二者没有比这更重要的了，即是二身、二资粮、二谛、方便智慧等双运，应当了知是密咒快速道甚深特点。如是不知晓，将生起次第仅仅执着为实相，无论明相和我慢多么稳固，也不会转为菩提道，而且是束缚轮回的强大业障，未被菩提心摄持的本尊观修，恶鬼等也有修心，执着寂止为自相而观修，会转生为色界的天神，忿怒尊观修成自相，所以在印度，一位金刚怖畏瑜伽士，出现了九个头颅形状的九层赘瘤，以及生出獠牙等，无论观修何本尊，都会转生成具有该本尊形象的鬼和阎罗。
English
So. At that time, the vase is generated in the space of the eastern corridor of the front generation, and the action vase is generated in front of oneself when it is needed immediately. Or Chakme said, in the charnel ground of the self-generation's surrounding, contemplate the front generation, and the protective wheel, stone wall, and fire mountain of the self-generation are like a tent covering, in which the stone wall and fire mountain of the front generation are contemplated as solid as an iron wall. Also, the self and front rituals are different, and the separate sequential generation is the new tradition. Furthermore, at the time of self-generation's oral instructions, the main support for practice is generally one's own aggregates, elements, and sense bases. At the time of deity generation, the physical body itself is the palace, and it is clarified as such, but it is not like transforming the shape and contemplating it as a palace. Thus, at any time of self or front generation, during the actual stage of the generation phase, in the state of practicing suchness meditation, without separating the appearance of all things with compassion as the driving force, the clarity of the deity of the generation phase must appear. It is not permissible to merely contemplate this meditation and the appearance of all things beforehand and then abandon them. The inseparability of this meditation and the clarity of the deity is the union of clarity and emptiness, or the inseparability of depth and clarity, or the union of generation and completion phases. The fact that it is inseparable from the driving force of compassion is the actual basis of the Great Vehicle path, which is called the essence of emptiness and compassion. Therefore, there is nothing more important than these two, meditation and the appearance of all things, which is the union of the two bodies, the two accumulations, the two truths, and skillful means and wisdom. It should be understood as the characteristic of the profound quick path of mantra. If one does not understand this and grasps the generation phase as merely substantial, no matter how stable the clarity and pride are, it will not transform into the path of enlightenment. Moreover, it is a powerful obscuration that binds one to samsara. The deity meditation that is not grasped by bodhicitta also has mind training for evil spirits. By grasping quiescence as one's own nature and meditating, one will be reborn as a deity in the form realm. By meditating on wrathful deities as one's own nature, in India, a Vajrabhairava yogi had nine layers of tumors in the shape of nine heads and fangs appeared. Whatever deity one meditates on, one will be reborn as a ghost or Yama with the form of that deity.
Chinese
在《文殊根本续》中说，观修具有忿怒和贪欲相的神祇，会导致贪嗔痴增长，因此必须确信这不会变成支分道。因此，据说最上等的是见解的护法神，中等的是友好的力量之神，最下等的是降伏邪魔的智慧之神，获得这些的意义非常重要。同样，所有事业都必须与密咒经的四门相关联：开显真谛，宣说词句是语之门；心之誓言，要诀灌输是秘密咒语之门；专注一境，禅定是意之门；象征手印，姿势是事业之门。如是说，因此，在依次念诵生起次第明观仪轨的词句时，不要散乱到其他地方，缓慢地逐一念诵词句，不要分离地专注念诵。如果偶尔散乱，也要重新从头开始。据说这样做有助于以后不散乱。这样，当对清晰、清净、稳固的生起次第一心一意地修习感到厌倦时，就进入念诵。如《语续宝龙吟》中所说：具有信心和誓言的，渴望殊胜成就的瑜伽士，如果想要与智慧本尊无二无别地融合，就应该精进于咒语。这是第二个共同主题，关于语念诵的瑜伽。共同的理解是：这里所要净化的是不清净、错误的语言、词句、声音和意义，以及执着于它们的习气。净化方法主要是语念诵，通过反复念诵咒语的声音，净化的结果是语金刚的事业，从而建立利益众生的缘起。特殊的必要性是：例如，就像呼唤人的名字，那人自然会靠近一样，呼唤智慧本尊的名字也是这个意思。《意集经》中说：想要成办事业，就像寻找朋友一样是本尊，像“喂，某某朋友”一样称呼名字就是咒语。以及《金刚帐续》中说：为了佛、菩萨、空行母和自己的本尊，显现地成办事业，用咒语来请他们倾听。本体是诸佛的语金刚智慧的自性