Chinese
这是需要的。例如，即使一天中没有气息的出入而安住于内，但由于气息降临于产生两万一千六百的脉上，所以那些气息安住于内。那些气息被气息之自性觉知的瑜伽所加持，胜过念诵两万一千六百遍，尤其胜过气息于鼻孔中运行，安住于内最为殊胜。暂时气息融入并停止的时候，也不是气息增多的时候。融入的时候，由于它和它的能力安住于身上，所以也不是数量不圆满的时候。总的来说，将产生分别念的气息之路转变为产生智慧的安住，也安立为融入的名称。因此与念诵的数量不相违背。光明次第的阶段中，那些气息必须从根本上停止，但作为它的替代，会产生一个大的智慧，因此念诵的数量不但没有减少，反而会无边地增长。口述到此为止就可以了。无二胜王的词句就是那两个偈颂，这以下是意旨、预言等各种各样的内容。再者，金刚念诵的瑜伽士行事时，需要这些外在的戏论吗？不需要。因为这里没有宣说除了密咒的誓言之外，遮止违越的律仪，也不需要念诵圆满的念珠，也不需要语念的密咒。所谓“执持”，有些人解释为执持数量，有些人解释为执持身语意的三学，有些人解释为用强力的方法执持气息的瑜伽等。但在这里，如果解释为执持方向、时间和装束和意念的决定，是比较好的，所以是那些执持，以及外在的火供等事业，这些都是一即一切，一与一的意义，即各自返回到各自的位置。它的意义是，因为那些的决定性意义全部圆满于金刚念诵中，所以在胜义的那个和那个上，世俗的那个和那个会返回。是这样说的。以字母“亚”字的表诠，表示气息于中脉停止的智慧，无论什么，对于差遣等事物
English
This is necessary. For example, even if there is no movement of breath in and out for a day and it remains inside, the breaths descend on the channels that produce twenty-one thousand six hundred, so those breaths remain inside. Those breaths are blessed by the yoga of knowing the very nature of breath, which is superior to reciting twenty-one thousand six hundred times. Especially, it is most excellent to remain inside rather than the breath moving in the nostrils. For a while, even when the breaths dissolve and stop, it is not when the breaths have increased. When dissolving, since it and its power remain on the body, it is not when the number is incomplete. In general, the term "dissolution" is also applied to the transformation of the path of breath that generates conceptual thoughts into the generation of wisdom. Therefore, it is not contradictory to the arrangement of the number of recitations. In the stage of the clear light sequence, those breaths must stop from the root, but as a substitute for that, a great wisdom arises, so the number of recitations not only does not decrease, but increases infinitely. That's enough of the oral instructions. The words of the Non-Dual Victorious King are those two verses, and below this are various meanings, prophecies, and so on. Furthermore, when a Vajra recitation yogi performs actions, are these external elaborations necessary? No, they are not. Because here there is no explanation of vows to abandon transgressions other than the vows of mantra, and there is no need for a rosary to complete the mantra, and there is no need for a mantra of verbal recitation. Some explain "holding" as holding the number, others explain it as holding the three trainings of body, speech, and mind, and some explain it as the yoga of holding the breath by forceful methods, and so on. But here, it is better to explain it as holding the determination of direction, time, attire, and intention, so those holdings, and external fire offerings and other activities, are all one in one, the meaning of one and one, that is, each returns to its own place. Its meaning is that because all the definitive meanings of those are complete in Vajra recitation, in the ultimate that and that, the conventional that and that will return. That's what it means. The letter "Ya" symbolizes the wisdom of the breath stopping in the central channel, for whatever things, such as sending and receiving,
Chinese
成就和，各种事业希望成就而修持，如此修持中极为助益之事乃是，ra字等三字之表诠意义本身，即应如何了知自他有情之利益而趣入。三者为何？ra字之表诠意义是，以禅定力引燃炽燃之拙火，wa字之表诠意义是，由此顶轮之吽字融化之乐，la字之表诠意义是，明点彼者无动摇而系缚故，成为坚固之义。并非仅仅是火水土三者之共相，而是必须如此结合其各自之特性。唯有具足彼等特性之金刚念诵，方能成办事业与成就，否则不能。如是说。解释此偈之义时，呀即风之坛城，无论任何猛厉之事业，以及ra等三者，以三种剩余事业之门趣入有情之利益，藏汉大多数如是解释，似乎是对于成就寂等进行确认。对此进行观察，所谓无论任何，仅是指示现行而已，并且对于有情之利益，寂增怀三者进行阐述之确定性也全无显现，仅仅是成就四种事业，就认为希望成就，似乎也是没有抓住要点，并且还会成为与下文之词句意义重复之过失。因此，必须是风止息于中脉，并且能够在中脉之中，守护乐暖和合，风也必定是运行且形象清晰，瑜伽士能够见到各个脉轮之风的进入方式。彼时，由于能够将风之精华转化为天神之形象，因此，如前所说之如幻三摩地，以及顶礼金刚萨埵之后，也以暗示的方式，生起彼幻化之身。如果生起彼身，则金刚念诵之事业与成就等，将会毫无阻碍地生起。此乃何时观想之时，便会转化为彼身，并非恒常安住于彼之相续，并且瑜伽士也并非进行彼真实身体之行为，也并非成为身体之主要者，因此与自加持之次第不同。观想而转化之时，于脉中脉等之中，命等之风真实显现，因此并非仅仅是意念中显现之
English
Accomplishment and, various activities are practiced with the desire for accomplishment, and what greatly aids in such practice is that the meaning of the three letters, such as the letter ra, is precisely how to understand the benefit of oneself and others and enter into it. What are the three? The meaning of the letter ra is the fierce fire of tummo that blazes with the power of meditation, the meaning of the letter wa is the bliss of the hum letter melting from the crown of the head, and the meaning of the letter la is the meaning of the bindu being bound immovably, thus becoming firm. It is not merely the general characteristics of fire, water, and earth, but it is necessary to combine their respective characteristics in this way. Only the Vajra recitation that possesses all those characteristics can accomplish activities and attainments, otherwise it cannot. So it is said. When explaining the meaning of this verse, ya, which is the mandala of wind, is for any fierce activity, and the three, such as ra, enter into the benefit of beings through the three remaining activities, which is how most Tibetans and Chinese explain it, and it seems to be identifying with accomplishments such as pacification. Examining this, the phrase "whatever it may be" only indicates manifest conduct, and there is no certainty that the benefit of beings is explained as pacification, increase, and subjugation. The idea that desiring accomplishment is merely accomplishing four activities seems to miss the point, and it would also become a fault of repeating the meaning of the following words. Therefore, the wind must be stopped in the central channel, and the bliss and warmth must be maintained in union within the central channel. The wind must also be moving and the appearance must be clear, and the yogi must see how the wind enters each chakra. At that time, because the essence of the wind can be transformed into the form of a deity, the illusory samadhi mentioned above, and after paying homage to Vajrasattva, the illusory body is also generated in an suggestive way. If that body arises, then the activities and attainments of Vajra recitation will arise without obstruction. This is when one visualizes, it transforms into that body, and it does not constantly abide in that continuum, and the yogi does not perform the activities of that actual body, nor is it the main part of the body, so it is different from the self-blessing sequence. When transforming through visualization, the winds such as life-force actually appear within the central channel and so on, so it is not merely appearing in the mind.
Chinese
生起次第连同身远离更为殊胜。此与在其他究竟续部中所说的成就命身之义相同。然于雪山中的胜乐金刚传承中，无论新旧，都未曾听闻，仅是含糊地念诵“以幻化般的等持”等词句。各个坛城运用事业是：火之风，风之风，大自在地之风，水之风，即在大种或小种各自的坛城中，各自成就四大事业。一座为一半，即在九百风的每一时段中，观待大种和小种的事业，是能够成就两种不同事业的处所。其中，风成就猛厉，火成就自在，水成就寂静，土成就增长。在莲花怙主九百个一千的时段中，依靠大种方便之方，在此期间恒常能够成就自在之业。依靠小种智慧之方，在二百二十五火时，虽是自在之业，然其方向有勾招等。在二百二十五风时，有现行。在二百二十五土时，有增长。在二百二十五水时，成就寂静。如是即是成就二二事业之方式。有些认为，对于四大，外为一次事业集合，内为入于中脉的一次智慧刹那，即是做二二事业。以及将半座的认定置于八座的范畴中进行讲解等，皆不相关联，也不合理。因此，此时有六个日间座和六个夜间座，即共有十二座，每一座有八百次呼吸。其一半即为一个九百次呼吸，即为一个怙主坛城。当那个坛城降临之时，于等持中将风导入中脉，以乐暖增益。当风显现为幻化般的本尊时，仅以专注意念并作金刚念诵，即可成就那些事业集合。并且，成就也由风带来役使等，由火带来使唤等，由水带来食精和不死等，由土带来宝藏和夜叉女等。此即是四大事业乃坛
English
The generation stage together with the isolated body is even more excellent. This is the same as the meaning of accomplishing the life-body as stated in other ultimate tantras. However, in the Chakrasamvara tradition in the snowy mountains, it has not been heard by anyone, old or new, but only vaguely reciting phrases such as "with illusory-like samadhi." The application of activities by each mandala is: the wind of fire, the wind of wind, the wind of the great powerful earth, the wind of water, that is, in the mandalas of each of the great elements or small elements, the four great activities are accomplished respectively. One session is half, that is, in each period of nine hundred winds, the activities in relation to the great elements and small elements are places where two different activities can be accomplished. Among them, wind accomplishes fierceness, fire accomplishes power, water accomplishes pacification, and earth accomplishes increase. In the period of nine hundred thousand of the Lotus Lord, relying on the method side of the great elements, during this period, the activity of power can always be accomplished. Relying on the wisdom side of the small elements, at two hundred and twenty-five fire times, although it is the activity of power, its direction has summoning and so on. At two hundred and twenty-five wind times, there is manifestation. At two hundred and twenty-five earth times, there is increase. At two hundred and twenty-five water times, pacification is accomplished. Thus, it is the way to accomplish two and two activities. Some think that for the four elements, the outside is a collection of activities, and the inside is a moment of wisdom entering the central channel, which is doing two and two activities. And placing the recognition of half a session in the category of eight sessions to explain, etc., are all irrelevant and unreasonable. Therefore, at this time there are six day sessions and six night sessions, that is, there are twelve sessions in total, and each session has eight hundred breaths. Half of that is one nine hundred breaths, which is one Lord mandala. When that mandala descends, in equanimity, the wind is introduced into the central channel, and joy and warmth are increased. When the wind appears as an illusory deity, just by focusing the mind and reciting the vajra, those collections of activities can be accomplished. Moreover, accomplishments are also brought by the wind, such as animating a corpse, by the fire, such as commanding, by the water, such as extracting essence and immortality, and by the earth, such as treasures and yaksha women. This is the four activities are the man
Chinese
那些坛城各自逐一成就，成就的证悟也将在一个或七个夜晚等时间内成就。像这样实际应用于事业法会，从续部中积累资粮的力量是：精勤于供养智慧本尊，自己将被三界众生供养；精勤于念诵，身语意三门的过患将完全消除；精勤于向火供献祭品，将获得诸多功德的财富，财富将具有神通；精勤于本尊身像、空性和大乐的禅定，将获得殊胜的解脱。虽然出现过将此偈颂用于解释内在秘密意义的说法，但由于不会改变字面意思，所以要知道这仅仅是讲述了供养、念诵和禅定的利益，作为通过圆满次第的禅定和念诵能够成就那些事业的原因。第二，讲述安住于语寂静次第的行为是：咒师如此知晓后，行走如孩童般行事，之后不可思议法性的，秘密真言将会成就。意思是，修持语寂静的咒师，通过经验如是知晓了气、咒语和念诵的真如性后，在众生之中，像未懂事的孩童一样，舍弃对痛苦、快乐、敌人、亲友等一切分别念，平等行事，即语寂静达到究竟，舍弃世间八法的粗大分别念，变得泰然自若，这也是暗示了依止上师的行为。依靠如此修习，八十种自性止息，不可思议法性的秘密真言，乐空双运生起的四种智慧显现将会成就。根本的第三，总结意义连接是：是成办语金刚，此乃明晰真言之真如，以三智慧之差别，必定结合于唯识。此语寂静的次第是成办以道总摄的语金刚智慧，此道的次第也是五真如中的真言之真如。