English
As a substitute for transforming the body into Vajrasattva, generate Vairochana and Buddhalochana, etc. In the subsequent arising, transform the signs of Buddhalochana yourself, transforming into the father deity. The consort is also generated as Buddhalochana. During the Chakrasamvara Mandala, absorb Vairochana into yourself. The essence is Vairochana, the form is the male and female aspects of Buddhalochana, emanating the remaining mandala from within space. Once the Chakrasamvara Mandala is completed in this way, abide in the pride of Buddhalochana as a single mother. Between harming and beautifying, perform lineage transformation, saying that one should generate the Tathagata pride of their respective lineages. Some also say that the initial union is similar to the common one, but during the Chakrasamvara Mandala, expand upon and absorb into oneself the deity that is mainly practiced, and one becomes the form of that deity. For the goddesses, the sign transformation mentioned above is necessary until the Chakrasamvara Mandala is completed, and after that, the goddess should be transformed into a single mother. The blessing of the consort is also the same; if it is determined that what is touched is Vajra Mother, then it is considered good to have the number and essence of the thirty-two deities complete. For the mandala of Vajra Mother herself, during the Chakrasamvara Mandala, it is thought that the male and female forms of Vajra should be manifested. No contradiction is seen in these two methods. Regarding the aspect of a single deity, the generation of the four yogas is taught in the Vajra Garland: "Yoga after yoga, supreme yoga, and great yoga." The generation of the five Abhisambodhis is taught therein: "The five Abhisambodhis, well exhorted by name." The generation of the four vajras is taught in the twelfth chapter of the Root Tantra: "Or the four vajras, should be practiced with steadfast vows." The first chapter of the Subsequent Tantra, Emptiness Bodhi, etc., also teaches this. At this time, some who hate the oral instructions say that this abbreviated sadhana method from the four yogas is not present, which is merely filled with the pride of understanding only one aspect of what is to be purified and the purifier, and is merely a posture of liking elaborate rituals. Regarding not wanting to transform the main deity other than the five Victorious Ones, whether we...
Chinese
不知道以各种不同的方式去摄受众生的方法。这样清楚地显示，没有其他的理由。第二条，词义是：对天尊的形象忆念，即心专注于一境，所以是忆念一境。第三条，忆念一境的所知是：经续中说：“总而言之，五蕴都是，被宣说为五佛。”等等，因此，将蕴、界等的自性理解为如同天尊的坛城，这是共同的。如所说：“身语意无我，以智慧心真实幻化。这是智慧眼开启的，诸佛都是一切的。”这样，将天尊之身也理解为乐空之游舞，这是不共的所知。第四条，所断除的是：贪执轮回的处所、身体、受用，即上面已经说过了。第五条，修持的方法是：学习字句，学习手印，学习脉轮，学习身像，学习装饰，学习声音等与缘起相混合。精通这些之后，可以修习坛城，所以修习坛城：学习形象，学习次第，学习座间，学习延长，学习扩展。这样学习之后，精通的程度是：所修的本尊身像，在明空无勤任运成就中，长久并且非常清晰地显现，清晰的程度是觉性，获得见到的征相。此外，还会生起对本尊和上师的信心等等。关于触见的征相，往昔的上师们说，是二根所行境，但稍微不太好，只是形象相似而已。实际上，不是眼和身的根的行境，因为仅仅是法处所摄。第六条，利益是：遣除对庸常器情世界的执着。积累二资粮，特别是殊胜的福德资粮。获得与自身解脱的佛果相顺之果。所有本尊都会加持自相续，并且能够加持其他众生。能调伏天、非天、旁生、水生、旱生等。分别念的瑜伽。
English
I do not know the methods of subduing beings in various different ways. This is clearly shown, and there is no other reason. The second point, the meaning of the words, is: Remembering the form of the deity, that is, the mind is focused on one object, so it is single-pointed remembrance. The third point, the object of single-pointed remembrance, is: In the tantras, it is said, "In short, the five aggregates are, proclaimed as the five Buddhas." etc. Therefore, understanding the nature of the aggregates, elements, etc. as being like the mandala of the deity is common. As it is said, "Body, speech, and mind are without self, truly emanated by the wisdom mind. This is the opening of the wisdom eye, the Buddhas are all of everything." Thus, understanding the deity's body as the play of bliss and emptiness is the uncommon object of knowledge. The fourth point, what is to be abandoned, is: Attachment to the place, body, and enjoyment of samsara, which has already been said above. The fifth point, the method of practice, is: Learn the letters, learn the hand gestures, learn the chakras, learn the body, learn the ornaments, learn the sounds, etc., mixing them with conditions. After becoming proficient in these, one can practice the mandala, so practice the mandala: learn the form, learn the order, learn the sessions, learn the lengthening, learn the expansion. After learning in this way, the extent of proficiency is: The deity's body to be meditated upon, in clear emptiness, effortless, spontaneously accomplished, for a long time and very clearly appears, the extent of clarity is awareness, and the sign of seeing is obtained. In addition, faith in the deity and the guru, etc., will constantly arise. Regarding the sign of tangible vision, the former gurus said that it is the object of the two senses, but it is slightly not good, it is only similar in form. In reality, it is not the object of the senses of the eye and body, because it is only included in the realm of phenomena. The sixth point, the benefits, are: To reverse the attachment to the ordinary container and contents world. Accumulate the two accumulations, especially the special accumulation of merit. Obtain the result that is in accordance with the Buddha's state of self-liberation. All the deities will bless one's own mind stream, and will be able to bless other sentient beings. One can subdue gods, demigods, animals, aquatic beings, terrestrial beings, etc. The yoga of conceptual thought.
Chinese
等成为堪能修习瑜伽的幸运者。第二，关于作意瑜伽，第一要点是本体：这是缘于微细坛城，从而使心得以彻底调伏的等持。对此进行划分，则有依赖上门和依赖下门两种。第一种是，如经中所说：“珍宝五彩大，大小如芥子，瑜伽士以智，恒常观鼻尖。”对此进行划分，则有首先在鼻尖观修微细坛城，以及获得极度稳固后的喜悦两种。“珍宝若稳固，则生喜悦感，若未得稳固，则不生喜悦。”等等。依赖下门也有两种：观修菩提心明点和观修自生本尊的标识。如第六品中所说：“犹如青莲之颜色，特别具有五个尖，大小如大麦粒，专注观想于鼻尖。大小如鹰嘴豆，具有八瓣及花蕊，知晓此位于鼻尖，观修能趋向菩提。”等等。在下方的鼻尖稳固地修习本尊的标识。为了熟练并生起自在，需要学习标识的开展和收摄，以及本尊的开展和收摄。第二要点是词义：因为缘于微细且难以理解的事物，所以称为微细瑜伽；又因为对微细坛城进行作意，所以也称为作意瑜伽。或者说，因为是必须以自因作意来修习的所有瑜伽的究竟，所以称为作意瑜伽。第三要点是如何修习的方法：极其专注于真言，从而使念诵达到极致，并使护摩之神感到愉悦。如经中所说：“或者所有忿怒尊，于一切寂静处，咒师若诵十万遍，则说能成办一切事业。”以及“欲求一切成就之果者，应由知咒者行护摩。”对于内在极其专注，则应舍弃口诵，而唯独使观修达到极致。从口诀来说，在上下方的两个鼻尖上，观修明点的坛城，以及字体的坛城，以及法器的坛城。
English
etc., to become fortunate ones capable of practicing yoga. Second, regarding conceptual yoga, the first point is the essence: This is the samadhi that completely tames the mind by focusing on the subtle mandala. When divided, it relies on the upper gate and the lower gate. The first is, as it is said: "A great precious jewel of five colors, the size of a mustard seed, the yogi constantly meditates with wisdom on the tip of the nose." When divided, there are two: first, meditating on the subtle mandala at the tip of the nose, and second, the joy after obtaining extreme stability. "If the jewel is stable, joy arises; if it is not stable, joy does not arise." etc. There are also two types of reliance on the lower gate: meditating on the bindu of bodhicitta and meditating on the symbol of one's own deity. As it is said in the sixth chapter: "Like the color of a blue lotus, especially with five points, the size of a barley grain, contemplate attentively on the tip of the nose. The size of a chickpea, with eight petals and stamens, knowing this at the tip of the nose, meditation leads to bodhi." etc. Steadily practice the symbol of the deity at the lower tip of the nose. In order to become proficient and generate mastery, one needs to learn the expansion and contraction of the symbol, and the expansion and contraction of the deity. The second point is the definition: Because it focuses on subtle and difficult-to-understand things, it is called subtle yoga; and because it contemplates the subtle mandala, it is also called conceptual yoga. Or, because it is the ultimate of all yogas that must be practiced with self-cause contemplation, it is called conceptual yoga. The third point is how to practice: By being extremely devoted to mantra, one brings recitation to the extreme and pleases the homa deity. As it is said in the scriptures: "Or all wrathful deities, in all solitary places, if the mantra practitioner recites a hundred thousand times, it is said that all actions can be accomplished." and "Those who desire the fruit of all siddhis should perform homa by those who know mantra." By being extremely devoted inwardly, one should abandon oral recitation and only bring meditation to the extreme. From the instructions, on both the upper and lower tips of the nose, meditate on the mandala of bindus, the mandala of letters, and the mandala of hand implements.
Chinese
，以及身之坛城，有四四之差别。其每一个，也以主要果位的差别，有一百二十八种结合。第四个意义，究竟的程度是：首先，依赖所缘境而学习的程度究竟是：获得根本坛城微细的触觉征相，如果获得根本手印二者的触觉征相，也是其各自的标志究竟，如果不费力气对舒卷获得触觉征相，则是分别的瑜伽极其究竟。第五个意义，利益是：成就一切功德处，喜乐菩提处成就变。如是说，如果获得此瑜伽而修持圆满次第，成就双运智慧身也无困难，三年等即可轻易成就，仅仅获得此瑜伽，如果想让树木和莲花等瞬间枯萎，如果想让枯树瞬间生出鲜花，以及将金刚铃杵置于空中等，会出现各种奇妙之事，大小一切共同成就皆在掌握之中。如果想由此获得大持明者，如是说：具足色声香味者，有智慧者修六月。如是所说，行持六个月，能用于共同大成就。一般来说，未修圆满次第而行持，虽然说对于殊胜成就稍微延迟，但由于成就持明者的身体后，依赖圆满次第而逐渐能用于殊胜成就，因此不是过失导致的延迟。任何堕入邪道等痛苦，以及散乱，以及积累烦恼之业和不善巧方便的延迟，是过患，但此非如此，执着共同成就过重虽然是钝根者，但善巧成办他利之方便，为了共同利益而努力，则不会变成钝根者的支分。因此，从续部中宣说的无量共同仪轨等
English
, and the mandala of the body, there are differences of four fours. Each of these, also with the difference of the main fruit position, has one hundred and twenty-eight combinations. The fourth meaning, the extent of completion is: First, the extent of completion of learning based on the object of focus is: obtaining the tactile sign of the subtle root mandala, and if obtaining the tactile sign of the two root handprints, it is also the completion of their respective signs, and if obtaining the tactile sign of expansion and contraction without effort, then the yoga of distinction is extremely complete. The fifth meaning, the benefit is: All accomplishments are the place of merit, joy and enlightenment will be achieved. It is said that if one obtains this yoga and practices the completion stage, there is no difficulty in achieving the body of union wisdom, and it can be easily achieved in three years, etc. Just by obtaining this yoga, if one wants to wither trees and lotuses, etc. in an instant, if one wants flowers to emerge from dry trees in an instant, and placing vajra bells and pestles in the sky, etc., various wonderful things will appear, and all common achievements, large and small, will be in one's grasp. If one wants to obtain great vidyadharas from this, it is said: Those who possess form, sound, and taste, the wise should meditate for six months. As it is said, by practicing for six months, one can be used for great common achievements. In general, if one practices without practicing the completion stage, although it is said that there is a slight delay for the supreme achievement, but because after achieving the body of the vidyadhara, relying on the completion stage, one can gradually be used for the supreme achievement, therefore it is not a delay caused by faults. Any suffering such as falling into evil ways, as well as distraction, as well as accumulating karma of afflictions and delays due to unskilled means, are faults, but this is not the case. Although clinging to common achievements too much is a dull faculty, but being skilled in the means of accomplishing the benefit of others, striving for common interests, will not become a part of the dull faculty. Therefore, the infinite common rituals, etc. spoken of in the tantras