Chinese
即使不退转，但由于缺乏大悲心，也会堕入寂灭的边际。菩萨们 যেহেতু 已经证悟了法无我，并且具有大悲心，所以必定趋向于不住涅槃。然而，仅仅如此还不能从根本上拔除庸常的分别念，因此需要修习本尊。心中清晰显现的本尊，对于初学者来说，大多需要依靠生起次第来修习，因为这样能迅速成就，所以要修习它。其中，首先要修习如单尊勇士本尊，使心变得非常稳定。然后，逐步修习坛城的轮。虽然密集金刚的坛城中也有本尊数量多少的各种情况，但因为这个法类是坛城的主尊，所以首先要接受灌顶，为了获得暂时性的金刚阿阇黎的地位而修习本尊，之后获得修习的能力时，就要圆满修习坛城的轮。在那三个阶段中，赞颂三十二尊本尊的坛城。修习瑜伽时，即使按照现观庄严的次第，分四个座次修习，也无法成就明相。因此，长时间修习单尊勇士，当某时明相成就时，就逐步逐步地学习。之后不久，就能在圆满的坛城上获得明相、我慢和如幻观这三种稳固的境界。那时，就能获得修习广大修法的能力。因此，总而言之，在《总释》中，关于处所的决定，引用了续部的教证说：“在大型寺院的地方……”等，并且在解释那个教证的意义时，《灯明》中说：“为了指示成就一切悉地的处所，所以说了‘大型寺院’等”，这样说是指在修习的时候。并且，由于说了依靠外在事业手印来迎请坛城本尊众，所以也清楚地表明了不仅仅是初学者才修习。这不仅是这个法类的特点，而且似乎是密宗共同的规律。然而，即使是初学者，也可以通过信解修习的方式来进行体验。
English
Even if one does not regress, one will fall into the extreme of peace due to the lack of great compassion. Bodhisattvas, since they have realized the selflessness of phenomena and possess great compassion, will surely tend towards non-abiding nirvana. However, that alone is not enough to eradicate ordinary conceptualizations from the root, so it is necessary to meditate on the deity. The deity appearing very clearly in the mind, for beginners, mostly needs to be accomplished by relying on the generation stage, because it is quickly accomplished, so it is meditated upon. Among them, first, one should meditate on a single hero deity, such as a single hero, and when the mind becomes very stable, then gradually meditate on the wheel of the mandala. Although there are various numbers of deities in the Guhyasamaja mandala, because this system is the main deity of the mandala, first, one should receive empowerment, and practice the deity in order to obtain the temporary position of Vajra Acharya, and later, when one obtains the ability to meditate, one should fully meditate on the wheel of the mandala. In those three stages, the mandala of thirty-two deities is praised. When meditating on yoga, even if one meditates in four sessions following the order of the Ornament of Clear Realization, the clear appearance will not be accomplished. Therefore, by meditating on a single hero for a long time, when a clear appearance is accomplished, one should gradually learn step by step. After that, it will not be long before one obtains the three stable states of clear appearance, pride, and meditating as illusion on the complete mandala. At that time, one will obtain the ability to meditate on the extensive sadhana. Therefore, in short, in the General Explanation, regarding the determination of the place, a quote from the tantra is cited, saying, "In the area of a large monastery..." etc., and when explaining the meaning of that quote, the Lamp Illuminating says, "In order to indicate the place for accomplishing all siddhis, it is said 'large monastery' etc.", thus it is said to be at the time of accomplishment. And, since it is said that the mandala deity assembly is invoked by relying on external action mudra, it is also clear that it is not only beginners who practice. This is not only a characteristic of this system, but it seems to be a common rule of tantra in general. However, even beginners can experience it in this way through the method of faith and meditation.
Chinese
以及，死主阎魔摧毁，堕入悬崖，罗刹控制，扼喉，以及通过焚烧来逆转敌人所作的行为。从场所转移的仪式是：通过自己的本尊的结合来驱逐，以及通过甘露漩涡的结合来驱逐。还有，通过他人无法胜过的结合，使所要成就之事被罗刹控制。此外，勾招的仪式有：毗卢遮那佛、不动明王、无量光佛三者勾招的三种仪式，以及死主阎魔的结合来勾招，还有欲望之王、不动明王、损美国王、任何忿怒尊，以及勾招发髻独髻母龙女，以及忿怒母勾招持明者的女儿，以及死主阎魔勾招罗刹后使其生育或勾招妇女，以及死主阎魔通过焚烧来勾招。金刚持的惩罚，以及忿怒尊的轮来压制军队两种，以及金刚橛压制军队，以及大力尊降雨，以及大力尊通过寂静的焚烧来降雨，以及通过幻轮来降雨，以及绘制龙的坛城来降雨，以及通过事业的焚烧来降雨，以及损美压制大力尊来降雨，以及玛玛吉守护所要成就之事，以及忿怒尊守护禅定的障碍，以及役使，这些是行为的集合。成就殊胜悉地是：用象肉成就神通，用马肉成就隐身，用牛肉成就勾招，用狗肉成就一切。这是说，用四种肉来特别成就自己的身体。成就持明者是：如来、无量光佛、不动明王、宝生佛、不空成就佛五位持明成就者，以及又通过他们的手印来成就，以及又通过他们的禅定来成就，以及又通过他们的念诵来成就，以及文殊和忿怒尊成就持明，以及虚空藏成就隐身，以及观世音成就语言，以及弥勒用武器不
English
And, the destroyer Yama destroys, causes to fall into a cliff, the Rakshasa controls, chokes the throat, and reverses the actions done by the enemy through burning. The ritual of moving from a place is: expelling through the union of one's own deity, and expelling through the union of the nectar vortex. Also, through a union that cannot be overcome by others, the object to be accomplished is made to be controlled by the Rakshasa. Furthermore, the rituals of summoning include: the three rituals of summoning by Vairochana, Akshobhya, and Amitabha, and summoning by the union of the destroyer Yama, and also the king of desire, Achala, King Nodme, any wrathful deity, and summoning the single-knotted-hair Naga daughter, and the wrathful mother summoning the daughter of the Vidyadhara, and the destroyer Yama summoning the Rakshasa and causing it to give birth or summoning women, and the destroyer Yama summoning through burning. Vajradhara's punishment, and the wheel of wrathful deities suppressing the army, and the Vajrakila suppressing the army, and the powerful one causing rain, and the powerful one causing rain through peaceful burning, and causing rain through the illusion wheel, and causing rain by drawing the mandala of the Nagas, and causing rain through the burning of activities, and Nodme suppressing the powerful one to cause rain, and Mamaki protecting what is to be accomplished, and the wrathful deity protecting the obstacles of meditation, and the dispatching, these are the collection of actions. Accomplishing supreme siddhi is: accomplishing clairvoyance with elephant meat, accomplishing invisibility with horse meat, accomplishing summoning with beef, accomplishing everything with dog meat. This is to say, using the four meats to especially accomplish one's own body. Accomplishing Vidyadhara is: the five Vidyadhara accomplishers, Tathagata, Amitabha, Akshobhya, Ratnasambhava, Amoghasiddhi, and also accomplishing through their hand gestures, and also accomplishing through their samadhi, and also accomplishing through their recitation, and Manjushri and the wrathful deities accomplishing Vidyadhara, and Akashagarbha accomplishing invisibility, and Avalokiteshvara accomplishing speech, and Maitreya not with weapons
Chinese
乌龟壳，以及用文殊菩萨的念诵修隐身术，以及用任何大手印修药丸，以及用自己的本尊修隐身术，以及修眼药等等。通过修行行为来成就大手印，是因为对智慧获得了自在。首先以简略指示的方式了解这些，然后将此义之根本经文记在心中。如果听闻大的续部注释，就不会感到混乱。如果想要以现观的方式详细了解，那么在俄氏的广大开示中，连同上师的口诀一起清楚地写着。应当从那些等等旧派的详细文字中去了解。虽然在那些之中，光明灯（sgron gsal）本身和校对需要稍微做一些，但是应当很好地理解讲解和口诀的要点。现在将要稍微讲解一下近期需要的修法本身的清净和作法。其中，讲解三摩地的次第，讲解修法之誓言，对于事业和成就的修法，应当如何做的道理，生起次第和圆满次第瑜伽二者清楚地认识。第一，有瑜伽的前行，瑜伽正行，后座之间的行为这三种。第一，这里一些后期的印度人和，从布顿大师开始，所有后来的藏人都一致聚集，做迎请等积累福德资粮，和其它相同。但是印度的五位论师没有这样说，对于早期的藏人来说，有做和不做等各种各样的情况。这里根本的经文和虽然不是根本经文，但是金刚萨埵的修法等等旧派中没有讲的，就是不需要做的证明。如果想要先做积资，那么应当做曼荼罗供。添加臆造的观想次第没有太大必要，但是也不会变成过失。然而后来的所有藏人添加益西协巴（ye shes zhabs）所作的常忏是非常不相关的。有些人像从《古如经》中出现的那样做，虽然是续部的词句很好，但是按照续部的次第来说稍微不相关，因为方便
English
Tortoise shell, as well as accomplishing invisibility through the recitation of Manjushri, as well as accomplishing pills with any Mahamudra, as well as accomplishing invisibility with one's own deity, as well as making eye medicine, and so on. By practicing conduct, Mahamudra is accomplished, because one has become master of wisdom. First, understand these briefly, and then keep this root text of meaning in mind. If you listen to the great tantric commentary, you will not feel confused. If you want to understand in detail in the way of Abhisamaya, then in the extensive teachings of the Ngor tradition, it is clearly written together with the Guru's oral instructions. One should understand from those detailed writings of the old school and so on. Although in those, the Lamp Illuminating (sgron gsal) itself and proofreading need to be done a little, one should understand the important points of explanation and oral instructions very well. Now I will briefly explain the purification and actions of the practice method itself, which is needed recently. Among them, explaining the stages of Samadhi, explaining the vows of the practice method, for the practice of activities and accomplishments, how to do it, clearly recognizing both the generation stage and completion stage yoga. First, there are three: the preliminary practices of yoga, the actual yoga, and the conduct between post-sessions. First, here some later Indians, and starting from Buton the Great, all later Tibetans gather unanimously and perform the accumulation of merit and wisdom, such as invocation, similar to others. However, the five Indian masters did not say this, and for the early Tibetans, there were various situations such as doing and not doing. Here, the root texts and even if they are not root texts, but the practice of Vajrasattva and so on, which are not mentioned in the old school, are proof that they are not needed. If you want to do accumulation of merit first, then you should do Mandala offering. Adding imagined visualization sequences is not very necessary, but it will not become a fault. However, all later Tibetans adding the constant confession made by Yeshe Zhabs is very irrelevant. Some people do it as if it came from the Guhyasamaja Tantra, although it is good because it is a tantric word, but according to the order of the tantric section, it is slightly irrelevant, because the means
Chinese
虽然用续部来补充智慧是可以的，但反过来却是不可以的，因为母续是宣说无上瑜伽的。如果想要使积资田供养无有穷尽，那么放入圣者龙树所造的常忏仪轨，我认为是很好的。因此，寻找极其适合的处所和对一切有情生起大悲心这二者是必须首先进行的。按照上师们的口诀，即使做皈依、发心、百字明等瑜伽，也能成就那个意义。之后观修守护轮，通过修习空性，是为了使守护轮显现为空性的智慧。这个宗派也不需要观修十辐轮，因为自己的论典中没有宣说。虽然在《后续》中宣说了，但即使认为这个宗派与《后续》的密意相合而引用许多《后续》的教证，这个宗派的生圆次第和续部的誓言等并不依赖于《后续》。即使假设依赖，如果从那里所说的一切都要修习，那就太过分了，难道在圣众轮的坛城中也要安立六金刚母吗？守护轮的主尊金刚持，身色白色，经中宣说了，并且因为是根本的本尊，所以观修双手是可以的。从吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）中生起十忿怒尊，在第十三品根本释中宣说了。将金刚萨埵转变为不动明王，在第十四品根本释中宣说了。必要是为了用橛降伏魔障等成办猛烈的事业。有些人说，黑色的誓言金刚、嗔怒金刚、以智慧灯金刚的等持之相转变为嗔怒金刚。因此，金刚萨埵必须是三面六臂的，如果转变为不动明王是智慧灯金刚之相，那么金刚萨埵应该是誓言生起金刚之相，这是什么道理呢？因为在誓言生起金刚的时候是三面。这样说的人是被能立所欺骗的，因为不动明王是受生于胎藏的，自己