English
Although it is appropriate to supplement the lineage of wisdom with tantras, it is not appropriate to reverse it, because the Mother Tantra is said to be the Unsurpassed Yoga. If you want to make the accumulation field offering inexhaustible, then I think it would be good to include a constant confession ritual composed by the noble Nagarjuna. Therefore, finding an extremely suitable place and generating great compassion for all sentient beings are two things that must be done first. According to the instructions of the upper lamas, even if you do the yoga of refuge, generating bodhicitta, the hundred-syllable mantra, etc., that meaning will be accomplished. Then, when meditating on the protective wheel, by practicing emptiness, it is for the purpose of making the protective wheel appear as the wisdom of emptiness. This tradition does not need to meditate on the ten-spoked wheel, because it is not mentioned in its own texts. Although it is mentioned in the Later Tantra, even if it is assumed that this tradition is in accordance with the intention of the Later Tantra and many quotations from the Later Tantra are cited, the generation and completion stages and the vows of the tantra of this tradition do not depend on the Later Tantra. Even if it is assumed that they do depend on it, if everything that is said there must be meditated on, then it would be too extreme. Would the six Vajra Mothers also be placed in the mandala of the assembly of noble ones? The main deity of the protective wheel, Vajradhara, is white in color, as stated in the sutras, and because he is the root deity, it is appropriate to meditate on the two hands. The ten wrathful deities arising from Hūṃ (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Chinese literal meaning: Hūṃ) are mentioned in the thirteenth chapter of the root commentary. The transformation of Vajrasattva into Akshobhya is mentioned in the fourteenth chapter of the root commentary. The necessity is for accomplishing fierce activities such as subduing obstacles with the phurba. Some say that the black Samaya Vajra, the Wrathful Vajra, is transformed into the Wrathful Vajra in the form of the Samadhi of the Wisdom Lamp Vajra. Therefore, Vajrasattva must be three-faced and six-armed. If the transformation into Akshobhya is in the form of the Wisdom Lamp Vajra, then Vajrasattva should be in the form of the Samaya-born Vajra. What is the reason for this? Because at the time of the Samaya-born Vajra, it is three-faced. Saying this is being deceived by the proof, because Akshobhya is born from the womb, and one's own
Chinese
融入于此，自身成为不动尊，像曼荼罗胜王时那样观修，是那样说的。如果把智慧灯观修的基础——誓言产生等，作为此前的修行方法，那么在誓言产生之前，必须观修降伏威力的金刚三摩地等，就会变得非常过分。而且，本母也仅凭金刚界自在母即可，不必转变为触金刚母，因为迎请明妃时，是为了献上触的乐受，胜王时，是为了在外坛排列本尊数量，所以不动尊的本母才由触金刚母担任。不动尊的根本本母不是触金刚母，因此，不动尊出现的所有地方，并不都需要触金刚母。经文中只说忿怒尊是生起，但没有从虚空中生起的明确说明，所以按照历代上师的观点，是从心间生起。如果从虚空中生起，就必须像胜王一样，伴随着发出咒语和事业等而生起，随意按照自己的想法生起，是没有意义的。仅仅说了“生起”二字，就认为是从虚空中生起，这只是大权的理路。安置金刚墙等，是为了守护处所，而将忿怒尊或主尊的三个位置安放文字，是为了守护自身，有些观点认为守护瑜伽就是智慧的观修。虽然也有很多说法认为，通常观修空性和观修四无量心是守护瑜伽，但此处守护三者，必须是从守护轮本身划分出来的一种，而生起智慧地不是守护轮的仪轨，所以这种说法是不合理的。因此，此处从空性中生起忿怒尊，就是守护瑜伽，即使安橛，也应归入守护处所的支分。在积累资粮和守护轮上，一些智者虽然创造了很多结合所净和能净次第的方法，但在这方面的经文和口诀中，任何地方都没有明确说明，所以就放在一边不谈了。二
English
By absorbing into this, one's self becomes immovable, like meditating in the case of the supreme king of the mandala, it is said that way. If the basis of meditating on the lamp of wisdom—the arising of vows, etc.—is taken as a method of practice prior to this, then before the arising of vows, one must meditate on the Vajra Samadhi that subdues power, etc., which would become very excessive. Moreover, the consort is sufficient with just the Vajradhatu Ishvari, and there is no need to transform into a Touch Vajra Mother, because when inviting the vidya, it is for offering the bliss of touch, and in the case of the supreme king, it is for arranging the number of deities in the outer mandala, so the consort of the immovable one is made by the Touch Vajra Mother. The root consort of the immovable one is not the Touch Vajra Mother, therefore, in all places where the immovable one appears, the Touch Vajra Mother is not necessarily needed. The scriptures only say that the wrathful ones arise, but there is no clear explanation of arising from the sky, so according to the views of the previous lamas, they arise from the heart. If they arise from the sky, then one must arise like the supreme king, accompanied by emitting mantras and activities, etc., and arising arbitrarily according to one's own thoughts is meaningless. Merely saying "arise" and assuming that they arise from the sky is only the reasoning of great power. Placing the vajra fence, etc., is to protect the place, and placing letters in the three places of the wrathful deities or the main deity is to protect oneself, and some views hold that protecting yoga is the meditation of wisdom itself. Although there are many statements that generally meditating on emptiness and meditating on the four immeasurables is said to be protecting yoga, here, protecting the three must be a division from within the protection wheel itself, and generating the ground of wisdom is not a ritual of the protection wheel, so that explanation is not reasonable. Therefore, here, generating the wrathful deity from the state of emptiness is protecting yoga, and even if one stakes a phurba, it should be included as a branch of protecting the place. On accumulating merit and the protection wheel, some wise people have created many methods of combining the object to be purified and the agent of purification in sequence, but in the scriptures and oral instructions in this regard, nothing is clearly stated anywhere, so it is left aside. Two
Chinese
萨迦派修法之正行：首先是初瑜伽之三摩地修法，其次是坛城胜乐之三摩地修法，再次是事业增广之三摩地修法。初瑜伽又分：初瑜伽本身之前行和初瑜伽之正行。初瑜伽又分：外器清净之禅定和内情清净之禅定两种。外器清净之禅定，如同坏劫之时，外器世界空无与法性相同，以智慧观修，名为将外器内情收摄为空性而修。此时，以三解脱门之次第而修，虽总体来说是耶谢扎巴（智慧足）之口诀甚好，然与此法不相关联。有些人口说，观修内外器情此等荡然无存，则会堕入断见，然荡然无存是指什么，无法确定，仅仅是为嗔恨所迷的胡言乱语而已。此时，不仅要了知内外器情无有自性，而且此显现也必须在意识的范畴中遮止，若不如此遮止，则无法与世界空无和法性相同相合，并且不净之显现如是显现，也无法观修清净显现之本尊身。若说荡然无存是指胜义中不可能存在，那么也成了你自己的观点。若说是指在世俗中也否定说没有，那么因为没有谁这样认为，所以这是无有前因而进行的驳斥。若说观修内外器情不存在是错误的，因为内外器情是存在的，那么这是极其低劣的见识。又有人说，认为此显现不存在是实相，比断见外道还要低劣等等，这似乎是魔鬼的秘密语言，但因为将在别处阐述，所以此处不作详细驳斥。若观修无自性是清净的见解，那么无自性之义，是指即使在实相中丝毫未成立，也仅仅是指显现生起，那么现在的此显现，在任何处也未成立，为何不是实相呢？因为实相中什么也不成立。我们认为仅仅是世俗如幻之觉知，是暂时性的清净无谬之见，但不是中观之究竟见，因为还伴随着错觉之显现。
English
The actual practice of the Sakya method: First, the meditation method of the initial yoga samadhi. Second, the meditation method of the supreme mandala Heruka samadhi. Third, the meditation method of the supreme action-increasing samadhi. The first one is divided into the preliminary practices of the initial yoga itself and the actual practice of the initial yoga. The first one is divided into two: the contemplation of purifying the outer vessel and the contemplation of purifying the inner essence. The contemplation of purifying the outer vessel is similar to the time of the destructive eon when the outer world is empty and the Dharma is the same. It is called meditating with wisdom, gathering the outer vessel and inner essence into emptiness. In this case, meditating with the order of the three liberations is generally good because it is the oral instruction of Yeshe Zhap (Wisdom Foot), but it is not related to this system. Some people say that meditating on these outer vessel and inner essence as if they have disappeared into nothingness will lead to nihilistic views. However, it is impossible to determine what "nothingness" refers to. It is merely the babbling of someone intoxicated by hatred. At this time, it is not enough to merely know that the outer vessel and inner essence are without inherent existence. This appearance must also be negated in the realm of the mind. If it is not negated in this way, it cannot be combined with the emptiness of the world and the Dharma. Furthermore, impure appearances cannot be meditated upon as the deity's body of pure appearance while they are still appearing. If "nothingness" refers to something that cannot exist in ultimate reality, then that becomes your own view. If it refers to falsely claiming that it does not exist even in conventional reality, then since no one holds such a view, it is a refutation without a prior position. It is a mistake to meditate on the non-existence of the outer vessel and inner essence, saying that it is wrong because the outer vessel and inner essence exist. This is extremely inferior knowledge. Furthermore, some say that considering this appearance as non-existent is inferior even to the Jaina's view. These seem to be secret words of demons, but since they will be explained elsewhere, they will not be refuted in detail here. If meditating on non-inherent existence is a pure view, then the meaning of non-inherent existence refers to the mere arising of appearances even though it is not established at all in reality. So why is this current appearance, which is not established anywhere, not reality? Because nothing is established in reality. We consider the mere awareness of conventional illusion to be a pure and unerring view for the time being, but it is not the ultimate view of the Middle Way because it is accompanied by the appearance of delusion.
Chinese
如此说。其余的可以了。 所谓其他的“所净之基”，在自宗则称为“所净”，这是因为作为净化的基础，除了本来就存在的法性之外，没有其他可指定的缘故。 如此确定之后，此处容器世界坏灭、容器世界形成、最初劫的人产生等结合之法，是怎样的呢？ 所有新旧的藏族人都一致认为，这是贤劫之前的劫末坏灭之劫，以及这个世界最初形成，与最初劫的人先前出现等结合。 除此之外，似乎没有人产生特别的理解。 其中大多数早期的人都说，先前出现的那些是所净之基，通过净化它们的对治，修持这些对境。 这样不经考察地讲解。 后来的圣者们以已逝之事物无法通过对治来净化的道理，说所净之基不是能净，仅仅是相似而已。 还有一些后来出现而未经修习的人，将之视为早期学者的执着，说那样的东西是被分别念的毒水所污染的，将过去的事物作为所净之基是密宗的甚深特点。 这样胡说八道。 对此似乎会出现很多辩驳，但因为必要性小，暂时搁置。 自宗是这样的： 过去的事物实际上无法直接净化，这是事实。 但是，执着于过去事物的分别念，对于现在、中间和未来来说，是可以净化的，也是必须净化的。 因此，通过分别念及其关联，对过去进行所净的安立，这并没有什么矛盾。 然而，如果说在自相续中未来将要发生的死、中阴、生三者的有，将那些未来之种子作为所净，通过能净之道来净化，修持与死、中阴、生三者相似的方式。 那么，在这里，结合的方式也没有什么不同。 也就是说，未来将要显现的容器世界坏灭之景象的种子，以及容器世界总体和各个部分形成之景象的种子，还有最初劫的人