English
Remaining steadfast in vows and precepts, such as the twenty-five vows. It is sufficient to merely be able to practice the generation stage with its four branches; that alone is enough. If one combines the special methods of purifying and what is to be purified in practice, even if one practices only the generation stage, it is necessary to attain the higher worldly and supramundane achievements. One must know the uncommon way the ground and result abide, and how it becomes the basis for the completion stage. After understanding these, one combines them and engages in mental cultivation. For these, one needs to listen and understand well, and therefore empowerment is necessary. Even if one mainly practices the generation stage, if one practices methods related to the two stages, obtaining the eleven empowerments is an indispensable component. Second, regarding the general situation of the place, the Root Tantra says: "Wherever the king has a land of Dharma, wherever beings dwell only in happiness, in a place without strife, there the yogi should practice." A special place, as stated in the Condensed Tantra: "Wherever the mind is extremely delighted, O lord of men, there one should practice. Definitely sit near soft bedding and cushions, and having recited the protective mantra beforehand." During daily practice and recitation, it is not necessary to specify places such as gardens; one should practice wherever it is pleasant and there is no harm. Third, although not absolutely certain, those who mainly practice the generation stage, wish to attain common siddhis, and desire to achieve special results even if they focus only on minor actions, should practice until they gain stability in the deity's clear appearance. For performing general actions such as turning the wheel and fire offerings, if one has vows and is upright in conduct, and has strong mental power on the object of focus, even if one has not gained stability in the clear appearance, one can achieve success by reciting a hundred million mantras, so one should practice until that time. Fourth, regarding the method of how to practice, it includes the order of rituals for how to practice, the detailed classification of the mandala as the object to be practiced, and preventing others from guessing the order. The first point is further divided into two: practicing
Chinese
略微讲述方便的誓约，以及现证广大的次第如何确定。首先，总的来说，内外瑜伽续部中，都有很多关于最初的结合，以及轮王、业王这三种三摩地的说法。伟大的瑜伽方便续部，吉祥密集金刚的后续部中说：“本尊法的仪轨是第一，近修是第二，修是第三，大修是第四。”这样说了本尊法、近修、修、大修这四种。其中有三摩地次第和依于事业次第两种，这里是依于三摩地次第。同样，阎魔敌红黑续部中说：“首先应当修瑜伽，之后是第二瑜伽，极度瑜伽是第三，大瑜伽是第四。”这样说了瑜伽、之后瑜伽、极度瑜伽、大瑜伽这四种。那些续部中出现的口诀次第，和这部续王中所说的，虽然名称相同，但意义不同。然而，从这里所说的四支修法来看，也包含了其他续部中出现的口诀的意义。如果要问那是什么，那么这部续部中出现的四支是：以空性为先导的五种现证中，生起主要的部分，以及开展眷属本尊众，仅仅是清净所净的身体脉，清净能净的坛城圆满开展，所以称为轮王。又以祈请歌劝请，从果位金刚持中起立，开展誓言本尊众，迎请融入智慧尊，加持六道和身语意，进行灌顶和印封等，这是为了清净所净的业的因风的运行，以及清净业力进入业的权限，并且暂时也为了迎请智慧尊和灌顶等，进入多种不同的事业仪轨，所以称为业王。之后，与明妃结合，仅仅修习随后的贪欲之乐，是明点。
English
A brief mention of the vows of means, and how to ascertain the stages of extensive realization. Firstly, in general, in all the outer and inner tantras of yoga, there are many statements about the first union, as well as the mandala king and the karma king, which are the three samadhis. In the great yoga tantra, the later tantra of the glorious Guhyasamaja, it says: "The ritual of approaching is first, the near accomplishment is second, the accomplishment is also third, the great accomplishment is fourth." Thus, it speaks of the four: approaching, near accomplishment, accomplishment, and great accomplishment. Among these, there are two types: the sequence of a single set of samadhis and the one that depends on the sequence of activities. Here, it depends on the sequence of a single set of samadhis. Similarly, in the tantra of Yamari, the Red and Black Destroyer of Death, it says: "First, one should meditate on yoga, then the second yoga, the extreme yoga is the third, the great yoga is the fourth." Thus, it speaks of the four: yoga, then yoga, extreme yoga, and great yoga. Although the sequences of instructions that appear in those tantras and what is said in this king of tantras have the same names, their meanings are different. However, the methods of accomplishment of the four limbs spoken of here also contain the meanings of the instructions that appear in those other tantras. If you ask what that is, the four limbs that appear in this tantra are: generating the main part from the five enlightenments that are preceded by emptiness, and the assembly of the retinue deities is merely the purification of the body's channels to be purified, and the purification of the mandala to be purified is fully developed, so it is called the mandala king. Also, after being urged by the request song, arising as the Vajradhara of the result, developing the assembly of samaya deities, inviting and dissolving the wisdom beings, blessing the six realms and body, speech, and mind, and performing the empowerments and seals, is for the sake of purifying the cause of karma, the movement of the winds, and purifying the karmic power entering into the activity of karma, and also temporarily for inviting the wisdom beings and empowerments, etc., entering into many different karma rituals, so it is called the karma king. Then, meditating only on the bliss of subsequent attachment by joining with the consort is the bindu.
Chinese
在尚未体验到乐的阶段，即使乐是专门追求的目标，也无法真实地专注于它。因为能够真实地专注于并努力于精滴的运动，所以称为精滴瑜伽。之后，如果将微细视为应舍弃的，一旦体验过一次迁乐，就能专注于那个乐，因此反复体验迁乐，所以称为专注于乐。在道位时，阻止迁识，将心专注于乐，为了生起微细的本尊身，称为专注于乐的微细瑜伽。这些被称为念修四支，即坛城胜乐念诵，事业胜乐近修，精滴瑜伽修持，微细瑜伽大修。其他续部的观点是，生起本尊的仪轨，最初是结合，展开眷属是坛城胜乐，剩余的仪轨是事业胜乐。按照那些观点，最初的结合，在这里也完整地包含了生起根本金刚持本尊及其明妃。从那之后到迎请智慧尊之间是坛城胜乐，从那之后则转变为事业胜乐。同样，按照密集金刚的观点，无论是本尊还是眷属，生起誓言尊并融入智慧尊是念诵，生处加持是近修，身语意加持是修持，灌顶是大修。因此，按照此处的观点，第一个胜乐，以及第二个胜乐中迎请智慧尊之前，是按照他们的观点念诵支分。书写字和四种印是近修，身语意加持是修持，部主的印是大修。另外，从阎魔敌所说的四种瑜伽是，根本金刚持的轮是第一瑜伽，显现为果位金刚持是随瑜伽，展开眷属是极瑜伽，剩余的灌顶、供养、赞颂等说是大瑜伽。那么，此处的第一个胜乐是按照他们的观点是瑜伽，祈请用歌声劝请，以及本尊父母显现等是随瑜伽，展开眷属和迎请智慧尊是极瑜伽。
English
Before the experience of bliss is achieved, even though bliss is the object of dedicated pursuit, it is not possible to truly focus on it. Because one can truly focus on and strive for the movement of bindus, it is called Bindu Yoga. Thereafter, if the subtle is regarded as something to be abandoned, once the bliss of transference has been experienced, one can focus on that bliss, and therefore repeatedly experience the bliss of transference, hence it is called focusing on bliss. At the stage of the path, transference is blocked, and the mind is focused on bliss, in order to generate the subtle deity body, it is called Subtle Yoga of Focusing on Bliss. These are called the four limbs of recitation and accomplishment, namely, Mandala Chakrasamvara recitation, Karma Chakrasamvara approximation, Bindu Yoga practice, and Subtle Yoga great accomplishment. The views of other tantras are that the ritual of generating the main deity, the first is union, the unfolding of the retinue is Mandala Chakrasamvara, and the remaining rituals are Karma Chakrasamvara. According to those views, the initial union, here also completely includes the generation of the root Vajradhara deity together with his consort. From then until the invocation of the wisdom being is Mandala Chakrasamvara, and from then on it transforms into Karma Chakrasamvara. Similarly, according to the view of Guhyasamaja, whether it is the main deity or the retinue, generating the samaya being and merging the wisdom being is recitation, the blessing of the sense bases is approximation, the blessing of body, speech, and mind is practice, and empowerment is considered great accomplishment. Therefore, according to the view here, the first Chakrasamvara, and up to the invocation of the wisdom being in the second, are the limbs of recitation according to their view. Writing the letters and the four seals are approximation, the blessing of body, speech, and mind is practice, and the seal of the family lord becomes great accomplishment. Furthermore, the four yogas spoken of in Yamantaka are: the wheel of the root Vajradhara is the first yoga, appearing as the fruition Vajradhara is the subsequent yoga, unfolding the retinue is the exceedingly yoga, and the remaining empowerment, offerings, praises, etc., are said to be the great yoga. So, the first Chakrasamvara here is yoga according to their view, the entreaty with songs and the appearance of the main deity, father and mother, etc., are the subsequent yoga, and unfolding the retinue and invoking the wisdom being are the exceedingly yoga.
Chinese
此后进入大瑜伽。又据《金刚帐续》所说：宫殿是现证佛，随后是金刚萨埵，灌顶是不动金刚，饮用甘露是无量光，供养是不空成就，赞颂是宝生。如是六支的解说，在此全部具备，其他也容易理解。饮用甘露，在前行和后行时都有，此外，这不是意义的关键所在。又据《密集金刚后续》、《喜金刚》和《红阎魔敌》等续部所说：第一是空性菩提心，第二是收集种子，第三是圆满形象，第四是安立文字。如是所说，此续部之王中也说：首先空性菩提心是确定的，之后再次如是，从月亮明点中真实受持。之后生起形象，以极妙的味之族类安立文字。此水之宝金刚，成为共同的修持，成就者也是中观。于此，方便成为四种，低劣者稳固，成就支分也是如此。如是说，第一空性菩提心是做死亡和中有。修持空性具相，此处《大疏》中说：空性一刹那，见三有。因此，不是思辨之境的空性。 第二，收集种子，是执持阿赖耶识的月亮明点，象征着中有识已进入母胎明点之中，是种子手印，或是三种仪轨，或是五现证菩提的前四种等。 第三，圆满形象，是在母胎中以七个月圆满粗身，是清净对治的本尊身圆满，如果与现证菩提相合，则是第五种。 第四，安立文字，是味之族类，说是将六族的六字安立于身上，眼等融入色等境中，清净蕴界六处等，于彼等从空性中菩提，从收集种子中菩提，从圆满形象中菩提，从安立文字中
English
Thereafter, one enters the Great Yoga. Furthermore, according to the Vajra Tent Tantra: The palace is the Buddha Vairochana, subsequently is Vajrasattva, the empowerment is Akshobhya Vajra, drinking nectar is Amitabha, offering is Amoghasiddhi, praising is Ratnasambhava. As such, the explanation of the six limbs is fully present here, and the others are easy to understand. Drinking nectar is present in the preliminary and subsequent stages, but furthermore, this is not the most crucial point of meaning. Also, according to the Later Tantra of Guhyasamaja, the Hevajra, and the Red Yamari Tantras: First is emptiness bodhicitta, second is collecting the seed, third is perfecting the form, fourth is placing the letters. As it is said, in this king of tantras as well, it is said: First, emptiness bodhicitta is certain, then again, from the moon bindu, truly hold. Then generate the form, and with the most excellent taste families, place the letters. This water treasure vajra becomes a common practice, and the accomplished ones are also Madhyamaka. Here, the means become fourfold, the inferior one is stable, and the accomplishment of the limbs is also the same. As it is said, the first emptiness bodhicitta is doing death and the intermediate state. Meditating on emptiness with aspects, here in the Great Commentary it says: One instant of emptiness sees the three existences. Therefore, it is not the emptiness of the object of speculation. Second, collecting the seed is holding the moon bindu of the alaya consciousness, symbolizing that the intermediate state consciousness has already entered the womb bindu, it is the seed mudra, or the three rituals, or the first four of the five Abhisambodhis, etc. Third, perfecting the form is perfecting the coarse body with seven months in the womb, it is the complete deity body that purifies and counteracts, if combined with Abhisambodhi, it is the fifth. Fourth, placing the letters is the taste family, it is said to place the six letters of the six families on the body, the eyes and so on enter into the objects of form and so on, purifying the aggregates, elements, six places, etc., and in those, bodhi from emptiness, bodhi from collecting the seed, bodhi from perfecting the form, bodhi from placing the letters.