Chinese
只是次第接近而已。第三是道的身体完全圆满，道的要点详细地必须从口传和解脱窍诀中领悟。与此诀窍相联的续部之讲解，是殊胜的教授，然而在汉藏两地都很少见。因此，这里的修持引导方式有三种：深明无二的引导，殊胜灌顶之智慧的引导，无上解脱之明点的修习方式。首先了解前两种，对于第三种，如果以前长期习惯了生起次第的瑜伽，那么引导的前行次第就不一定完全需要。如果不是这样，就需要按照前代上师们的意愿来安排。其中有引导的前行和引导正行两种。首先，前行有两种：共同的前行和不共同的前行。首先是： “暇满之人身极难得， 世间圣者相遇亦难得， 因此以智慧方便之行， 成办此最胜之作意。” 这表明了暇满难得和修习死亡无常的次第。因此，如同落入猛烈的水车之上，以身语意发起精进。这是思维轮回的痛苦。 其中，密咒士以慈悲的力量，于无上菩提发起真实之心，以布施等功德庄严，尤其倾向于甚深之理。这表明了修习慈悲菩提心，包括行为，以及对密咒乘生起不共同的信心。这些是与三士道的次第共同的，因此这里不作阐述。第二种有两种，首先是：以皈依发心为先导的金刚萨埵的修习念诵，已经在修法中讲述过了。第二是曼荼罗，上师瑜伽两种。首先是：观想上师为不动金刚或文殊金刚，周围观想坛城之本尊众，上方观想传承上师的众会，首先向根本上师献七次曼荼
English
It is only a matter of approaching the stages. The third is the complete perfection of the body of the path, and the key points of the path must be understood in detail from oral instructions and liberation instructions. The explanation of the tantras related to this instruction is an excellent teaching, but it seems to be rare in both China and Tibet. Therefore, there are three types of practice guidance here: guidance of inseparable depth and clarity, guidance of supreme empowerment wisdom, and the method of meditating on the supreme liberation point. First understand the first two, and for the third, if you have been accustomed to the generation stage yoga for a long time, then the preliminary stages of the guidance are not necessarily completely necessary. If not, it is necessary to arrange according to the wishes of the former masters. Among them, there are two types of guidance: preliminary practices and actual guidance. First, there are two types of preliminary practices: common and uncommon. The first is: "This leisure and opportunity is extremely difficult to obtain, It is also difficult to meet holy beings in the world, Therefore, with the practice of wisdom and means, Accomplish this supreme attention." This shows the stages of the difficulty of obtaining leisure and opportunity and cultivating impermanence of death. Therefore, like falling on a violent waterwheel, generate diligence with body, speech, and mind. This is thinking about the suffering of samsara. Among them, the mantra practitioner generates a true mind for supreme enlightenment with the power of compassion, is adorned with virtues such as generosity, and is especially inclined to profound principles. This shows the cultivation of loving-kindness, compassion, and bodhicitta, including behavior, and the generation of uncommon faith in the mantra vehicle. These are common to the stages of the three types of individuals, so they are not explained here. The second has two types, the first is: the practice and recitation of Vajrasattva, which is preceded by refuge and bodhicitta, has already been explained in the practice method. The second is mandala and guru yoga. The first is: visualize the guru as Akshobhya Vajra or Manjushri Vajra, visualize the mandala deities around, and visualize the assembly of lineage gurus above. First, offer the mandala seven times to the root guru.
Chinese
我，然后是传承的上师们，以及坛城的每一尊本尊，各自献曼扎一次。所有共同献曼扎七次，每次献曼扎之后都要强烈祈请。在此的开头和结尾献曼扎七次的时候，需要观想用七政宝各自充满大地来供养。第二是上师瑜伽：在自己的前方，在狮子宝座的坐垫上，观想上师至尊不动佛或文殊金刚。从供水到乐器，以及色等六金刚女的供养，都像仪轨中出现的那样供养。用“不动金刚智慧大”等来赞颂，并观想为文殊金刚，用“文殊吉祥具德殊胜”等多次祈请。如果了解且高兴，就用从口诀中出现的十二偈颂来祈请，如“您是所有众生的父亲”等。将自己作为奴仆献给伟大的金刚上师，观想从上师的身中分离出一个第二身，融入自己的顶轮，从而获得宝瓶灌顶。观想从结合处，以菩提心放出光芒，融入喉间，从而获得秘密灌顶。再次强烈祈请，上师来到顶轮。观想父母双运，融化为随后产生的菩提心，融入自身，从而获得智慧智慧灌顶。在那样的状态中，舍弃对三时的一切分别念，安住于平等之中，这就是第四灌顶。最后再次发愿摄受。第二是正行，分为生起次第和圆满次第。首先，对于上等根器者，修持圆满的坛城轮；对于中等根器者，首先修持加行或念诵实修支分的小小四轮。这两者都应在实修方法中了解。对于下等根器者，如何修持极其简略的瑜伽，虽然在经文中没有明确说明，但这是上师的口诀。其次第是：以皈依、发心、上师瑜伽等作为前行，舍弃四无量心的共同理路后，（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）嗡，修尼雅达，嘉纳，班杂，梭巴瓦，阿玛（oṃ śūnyatā jñāna vajra svabhāva ātmā，空性，智慧，金刚，自性，我）
English
I, then the lineage lamas, and each deity of the mandala, offer the mandala once each. All together, offer the mandala seven times in common, and after each offering of the mandala, pray strongly. At the beginning and end of this, when offering the mandala seven times, it is necessary to visualize filling all the land with each of the seven royal emblems and offering them. Second is the Guru Yoga: In front of oneself, on a lion throne seat, visualize the lama, the venerable Akshobhya or Manjushri Vajra. Offer the offerings from the offering water to the music, and the offerings of the six Vajra Maidens such as form, as they appear in the sadhana. Praise with "Akshobhya Vajra, great wisdom," etc., and meditate as Manjushri Vajra, pray many times with "Manjushri, auspicious and glorious supreme," etc. If you understand and are happy, pray with the twelve verses that appear in the oral instructions, such as "You are the father of all sentient beings," etc. Offer yourself as a servant to the great Vajra Master, and visualize a second body separating from the Master's body and dissolving into the crown of your head, thereby obtaining the vase empowerment. Visualize that from the union, light radiates with bodhicitta and dissolves into the throat, thereby obtaining the secret empowerment. Pray strongly again, and the lama comes to the crown of the head. Visualize the union of the father and mother, dissolving into the subsequent bodhicitta, dissolving into oneself, thereby obtaining the wisdom-jnana empowerment. In that state, abandoning all conceptualizations of the three times, abide in equanimity, this is the fourth empowerment. At the end, again, make aspirations to be cared for. Second is the main part, divided into the generation stage and the completion stage. First, for the superior person, meditate on the complete mandala wheel; for the intermediate person, first meditate on the preliminary practices or the small four wheels of the recitation and accomplishment branches. These two should be understood in the sadhana. For the inferior person, how to meditate on the extremely condensed yoga, although it is not clearly stated in the texts, it is the oral instruction of the lama. The order is: with refuge, bodhicitta, Guru Yoga, etc. as preliminaries, after abandoning the common reasoning of the four immeasurables, (Tibetan, Sanskrit Devanagari, Sanskrit Romanization, Chinese literal meaning) oṃ śūnyatā jñāna vajra svabhāva ātmā (嗡，修尼雅达，嘉纳，班杂，梭巴瓦，阿玛，emptiness, wisdom, vajra, nature, self)
English
Meditate on emptiness by saying "Ko Ham". From within emptiness, on top of a lotus and a lunar disc, from Maṃ (藏文，梵文天城体：मं，梵文罗马拟音：maṃ，汉语字面意思：Maṃ) arises a sword marked with Maṃ (藏文，梵文天城体：मं，梵文罗马拟音：maṃ，汉语字面意思：Maṃ). Oneself becomes Mañjuvajra with three faces of yellow, blue, and white, and six arms, the first two embracing one's own apparent consort, Mañjuvajramā. The remaining two right hands hold a sword and an arrow, and the two left hands hold an utpala and a bow. Seated in vajra posture, adorned with silk and jewel ornaments, with five crests, and a body adorned with marks and signs. Oṃ dharmadhātu svabhāva ātmako'haṃ. In the two eyes, Kṣiṃ (藏文，梵文天城体：क्ष्，梵文罗马拟音：kṣiṃ，汉语字面意思：Kṣiṃ) white, Kṣitigarbha. In the two ears, Jiṃ (藏文，梵文天城体：जिं，梵文罗马拟音：jiṃ，汉语字面意思：Jiṃ) blue, Vajrapāṇi. In the nose, Khaṃ (藏文，梵文天城体：खं，梵文罗马拟音：khaṃ，汉语字面意思：Khaṃ) yellow, Ākāśagarbha. On the tongue, Gaṃ (藏文，梵文天城体：गं，梵文罗马拟音：gaṃ，汉语字面意思：Gaṃ) red, Avalokiteśvara. On the forehead, Kaṃ (藏文，梵文天城体：कं，梵文罗马拟音：kaṃ，汉语字面意思：Kaṃ) green, Sarvanivāraṇaviṣkambhin. In the navel, Saṃ (藏文，梵文天城体：सं，梵文罗马拟音：saṃ，汉语字面意思：Saṃ) blue, Samantabhadra. In the heart, Hūṃ (藏文，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：Hūṃ), heart vajra. In the throat, Āḥ (藏文，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：Āḥ), speech vajra. On the forehead, Oṃ (藏文，梵文天城体：ओं，梵文罗马拟音：oṃ，汉语字面意思：Oṃ), body vajra. Invite all the Buddhas in the form of mind, speech, and body vajras. They dissolve into one's own three places. In the heart, a jñānasattva like oneself. In its heart, a samādhisattva with Maṃ (藏文，梵文天城体：मं，梵文罗马拟音：maṃ，汉语字面意思：Maṃ) on the hilt of the sword. Invite the empowerment deity into the sky in front. Vajrasamājaḥ. Just as the Bodhi Vajra Buddha offered the great offering, so that I may also be swiftly liberated, please grant me the Vajra of space today. Having prayed thus, the great empowerment vajra, which is revered by all three realms, arising from the secret three places of all the Buddhas, is given. Oṃ vajrīrbhava abhiṣiñca hūṃ. Having thus empowered, the body is filled, impurities are cleansed, and from the remaining water, Akṣobhya adorns the crown. Abide slightly in the deity's body, clear and empty, and recite Oṃ Āḥ Maṃ Hūṃ as much as possible. Or, from Hūṃ and a vajra, Akṣobhya arises, body color blue, faces of blue, white, and red. Six arms, the first two as before, the remaining two right hands holding a vajra and a sword, the two left hands holding a wheel and a lotus. Meditate on one's own consort, Vajradhātvīśvarī, embracing oneself in the same form. The samādhisattva vajra, in the navel is Hūṃ, all others are explanations of the lineage. This is the generation stage that has become merely a support for the completion stage. Secondly, the stages of the four joys, or the stages of the four drops, or the bindu and
Chinese
虽然可以归纳为智慧和迁转的次第这三者，但这里有今生成佛之道和中阴成佛之道两种。首先，今生成佛之道有前行三明点瑜伽、正行智慧如幻瑜伽、后行以深明双运之行增上三种。首先，前行三明点瑜伽有：心间不坏明点欢喜瑜伽、密处宝珠明点胜喜瑜伽、鼻端化身明点殊喜瑜伽这三种。首先，又分有分别和无分别两种，首先有分别的又分正观和增上两种。首先，正观是：自己观想为处于防护轮之内的坛城主尊，首先粗略地观想身体的三脉四轮与一般续部相同，不需要观想字。如果持续这样观想而无法观想其他脉轮，那就只观想心轮，其他仅作意即可。然后，在心间法轮的中央，观想与自己相同的智慧勇识连同明妃。在其心间，观想蓝色宝剑，剑柄中空，其中有红色མཾ་（藏文，梵文天城体：मं，梵文罗马拟音：mam，汉语字面意思：芒）。专注其上，མཾ་（藏文，梵文天城体：मं，梵文罗马拟音：mam，汉语字面意思：芒）字化光，变成红色明点，如豌豆大小。一心专注其上。如果修持不动佛，则观想金刚和ཧཱུཾ་（藏文，梵文天城体：हूं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字和蓝色明点是其差别，这适用于所有将要讲解的内容。这是第一观想次第。如果获得稳固，则在其中心观想具足圆满相好的文殊金刚，这是第二观想次第。从那之上，在所依宫殿的中央观想单独的主尊，这是第三观想次第。也观想眷属诸尊，这是第四观想次第。如前所述，观想主尊三重身，这是第五观想次第。在彼等持勇识明点之中，也观想仅仅是主尊，观想宫殿，观想眷属诸尊，观想主尊三重身，观想等持勇识མཾ་（藏文，梵文天城体：मं，梵文罗马拟音：mam，汉语字面意思：芒）字融化成明点，这五个各自都有一个观想次第。