Chinese
殊胜者专注空性。近修是，从那之后到身坛城圆满之间，是修持接近智慧受用圆满报身的密咒报身，是为了修持天众生起次第。从那之后到随生之间是修持的支分，是为了将自己的三门和密咒之主诸佛的金刚三者修成一体。大修是供养之后到近摄之间，是成办广大利他之事，以及使自咒三尊和种姓主尊戴顶饰。第三，对于初学者成就悉地之法是，如同那样的念修四支中，念诵之支分，以及如第十章所说依靠行持而授予心髓是近修之支分，生起次第之行持和猛利加行是修持之支分，息等事业和悉地之加行是大修之支分。所修之事和悉地是，息等事业之仪轨，以及如是成就八种等，如是所说，息等事业中，一切事业共同随行者有八种，即方向、时间和器具、意乐和处所、境和食物、仪轨的差别等。于坛城获得明相之后，依靠坛城圆满，说是了知修持事业荟供，是否一定需要，不是一定的，由勇士独一瑜伽也能成就。共同悉地方面，四天女请问中说，宣说八物支分修持，瑞香眼药成就和，地下宝剑成就和，空中橛和隐身和，不死和调伏疾病。如是所说，那些粗分获得明相，专注密咒者，需要通过念诵和，火供和，药物和幻轮等来修持，于细微获得稳固，专注内在者，不依赖那些，仅以禅定就能成就。依靠生起次第的行持，顺带也能成就八成就等，但总的来说修持八成就等的支
English
The supreme one focuses on emptiness. The near attainment is, from then until the completion of the body mandala, it is the practice of the mantra enjoyment body, which is close to the complete enjoyment body of wisdom, and it is for the practice of the generation stage of the deities. From then until the subsequent arising is the limb of practice, which is to practice one's own three doors and the vajra three of the mantra lord Buddhas into one. The great practice is from after the offering until the near gathering, which is to accomplish great benefit for others, and to make one's own mantra three deities and the lineage lord wear head ornaments. Third, the method of accomplishing siddhis for beginners is, in the same way, in the four limbs of recitation and practice, the limb of recitation, and as stated in the tenth chapter, relying on conduct to bestow the essence is the limb of near attainment, the conduct of the generation stage and the fierce application are the limb of practice, and the actions of pacification and so on and the application of siddhis are the limb of great practice. The object to be accomplished, actions and siddhis are, the rituals of actions such as pacification, and likewise the eight accomplishments, etc., as it is said, in actions such as pacification, there are eight common followers of all actions, namely direction, time, implements, intention, place, object, food, and the differences of rituals, etc. After obtaining clarity on the mandala, relying on the complete mandala, it is said that it is very important to know how to practice the accumulation of actions, whether it is absolutely necessary or not, it is not certain, even the yoga of a single hero can accomplish it. Regarding common siddhis, in the question of the four goddesses, it is said, the eight substance limb practice is explained, agalloch eaglewood eye medicine accomplishment and, underground sword accomplishment and, aerial stake and invisibility and, immortality and subduing diseases. As it is said, those who have obtained clarity on the gross, focusing on mantras, need to practice through recitation and, fire offerings and, substances and magic wheels, etc., those who have obtained stability on the subtle, focusing on the inner, do not rely on those, but can accomplish it through meditation alone. Relying on the conduct of the generation stage, eight accomplishments and so on can be accomplished as a side effect, but in general, the limb of practicing eight accomplishments and so on
Chinese
在何处生起次第的行持和忿怒行是不需要的。对于内向的咒师来说，修持生起次第的大持明者，不需要抛食供养和心要策励。如果专注于咒语的人修行六个月都不能成就，就必须修行三次，如果这样还不能成就，就应该进行猛厉的加行。因为圆满次第的成就，是不可能不成就的。所以这些是不需要的。这是藏地的圣者新旧派所说的。然而，说对于内向的人不需要，这不是指生起次第的内向者，而是指圆满次第，生起次第的这两种都需要。因此，这需要与否，是根器利钝的区别。如果根器利，那么仅仅第一次的抛食供养的行持就足够了。如果根器中等，修行两次或三次。如果根器差，那么在此之上还需要抛食供养和忿怒行。如果这样，那么专注于咒语的人和内向的人就没有好坏之分了吗？不会的，因为有成就一般的悉地和成为持明者的国王的区别。圆满次第的成就，也不是没有共同成就，然而，顺带成就的情况居多，虽然不为了共同成就而进行行持和猛厉的加行，但是为了成就殊胜成就，有些成就的上师认为有进行猛厉加行的时候。所以，也不能完全说没有。生起次第的忿怒行的分类，从这部续中说了身语意的三种分类。根本续第十章中，详细地说了这些心要策励。忿怒行在第十四章中说了。后续中说：只要能见到，就要修持双运六个月。以享受所有的欲望，在一切时处都要恒常这样做。如果六个月没有见到所说的那样，就要进行如所说的仪轨和誓言三次。即使这样做，修行者也没有见到，如果不能成就菩提，就应该猛
English
It is not necessary to practice the conduct of the generation stage and the wrathful conduct. For the inwardly focused mantra practitioner, it is not necessary to perform offerings and stimulate the essence to accomplish the great vidyadhara of the generation stage. If one who is focused on mantras does not accomplish even after practicing for six months, one must practice up to three times, and if that does not accomplish, one should perform fierce actions. Since the accomplishment of the perfection stage is impossible not to accomplish, these are not necessary. This is what the early and later Tibetan holy circulators explain. However, the explanation that it is not necessary for the inwardly focused is not for the inwardly focused of the generation stage, but for the perfection stage, and it is possible that both are necessary for the generation stage. Therefore, whether it is necessary or not depends on the difference between sharp and dull faculties. If sharp, then the first practice of offering alone is supreme. If medium, practice two or three times. If inferior, then on top of that, offerings and wrathful actions are also necessary. If so, then there is no good or bad between those who are focused on mantras and those who are inwardly focused? It will not change, because there is a difference between accomplishing ordinary siddhis and becoming the king of vidyadharas. In the accomplishment of the perfection stage, it is not that there is no common accomplishment, but it is mostly accomplished incidentally. Although one does not perform conduct and fierce actions solely for the sake of common accomplishment, some accomplished teachers believe that there are times when fierce actions are performed for the sake of accomplishing supreme accomplishment. Therefore, one should not say definitively that it is not there. The classification of wrathful actions of the generation stage is explained in this tantra in three divisions: body, speech, and mind. In the tenth chapter of the root tantra, these essence stimulations are explained in detail. Wrathful actions are explained in the fourteenth chapter. In the subsequent tantra, it says: As long as one sees, one should meditate on duality for six months. By enjoying all desires, one should always do this constantly. If one does not see what is said in six months, one should perform the rituals and vows as described three times. Even if one does so, the practitioner does not see, and if one does not accomplish enlightenment, one should be fierce.
Chinese
以瑜伽来成就。那时那的智慧，成就必定临近。以种姓差别的瑜伽，金刚橛以橛钉住。之后，也要做怀业和守护的瑜伽。如是说。以那些仪轨和行为的次第，总的来说，可以成就所有事业和悉地，特别是这部续中所说的以上所说的那些，一定是唯一要使用的。第四，确定生起次第的两种瑜伽，即专注一境和分别瑜伽两种。第一，第一点，分别瑜伽的体性是，心专注于具有三种特点的粗略本尊瑜伽的禅定。那三种特点是，自性空性，光辉，慈悲，形象，身语意金刚的道用。其中又可以分为，坛城的轮和总摄瑜伽两种。第一种，又因花落于何本尊的差别，有三十二坛城，每一个又因三种心识的差别，有九十六种结合。即使是一个本尊，上等根器有四瑜伽生起三十二尊，中等根器有五现证菩提生起三十二尊，下等根器有四金刚生起三十二尊，每一个又因三种心识的差别，有三种九十六种结合。根本续第十六章中说：何为金刚持胜者，应于坛城中央绘，彼之名实瑜伽者，佛说即是坛城。如是说。那也是，如果以毗卢佛为主，则中央是毗卢佛，东方是不动佛。其余如来也以此类推。五部如来的顶严是金刚萨埵。其余的五部如来不去眷属的位置。眷属的诸本尊的换位是，形象上在那个眷属的位置上，本体上转变为自种姓的如来而安住于中央，例如，如果眼母位于中央，那也观想为毗卢佛的体性，在毗卢佛的位置上安住不动佛，在眼母的位置上，也安住第二个眼母。对此，随行者等上师们是，化身
English
Accomplishing through yoga. At that time, that wisdom will surely be close to accomplishment. With the yoga of the distinction of lineages, the Vajra Kilaya stakes with Kilaya. After that, the yogas of subjugation and protection should also be done. Thus it is said. With those rituals and the order of actions, in general, all actions and siddhis can be accomplished, but especially those mentioned above in this tantra are definitely the only ones to be used. Fourth, identifying the two yogas of the generation stage, namely, single-pointedness and conceptual yoga. The first, the first point, the essence of conceptual yoga is: the samadhi in which the mind is focused on the coarse deity yoga with three special characteristics. The three special characteristics are: self-nature emptiness, radiance, compassion, form, and the path of body, speech, and mind vajra. It can be divided into: the wheel of the mandala and the condensed yoga. The first is also thirty-two mandalas according to the distinction of the deity on which the flower falls, and each of them has ninety-six combinations due to the distinction of the three minds. Even for one hero, the superior faculty has four yogas generating thirty-two deities, the intermediate faculty has five Abhisambodhis generating thirty-two deities, and the inferior faculty has four vajras generating thirty-two deities, and each of them has three ninety-six combinations due to the distinction of the three minds. The sixteenth chapter of the Root Tantra says: Whoever is the supreme Vajradhara, should be drawn in the center of the mandala, the one whose name is truly a yogi, the Buddha said is the mandala. Thus it is said. That is also, if Vairochana is the main one, then Vairochana is in the center, and Akshobhya is in the east. The other Sugatas are also inferred in the same way. The crown ornament of the five families is Vajrasattva. The other five victorious ones do not go to the position of the retinue. The exchange of positions for the deities of the retinue is that in appearance, in that position of the retinue, the essence is transformed into the Tathagata of one's own lineage and abides in the center. For example, if the Eye Mother abides in the center, then it is also visualized as the essence of Vairochana, and Akshobhya abides in the position of Vairochana, and the second Eye Mother also abides in the position of the Eye Mother. To this, the followers and other lamas are, the emanation.
Chinese
将身转化为金刚萨埵的替代，生起遍照佛和佛眼佛母等。后起时，自己将佛眼佛母的标志转化，转化为父尊。明妃也生起为佛眼佛母。在曼荼罗胜乐轮时，将遍照佛融入自身。本体是遍照佛，形象是佛眼佛父母的形态，从虚空中散发剩余的曼荼罗。这样曼荼罗胜乐轮完成之后，自己安住于佛眼佛母单身的我慢中。在损害和美饰之间进行种姓转换，说是要生起各自种姓的如来我慢。又有些人说，最初的结合与共同的相同，在曼荼罗胜乐轮时，对所主要修持的本尊进行扩展并融入自身，自己就变成了那个本尊的形象。对于诸佛母，如上所说的标志转化，在曼荼罗胜乐轮未完成之前是需要的，在那之后，应将佛母转化为单身。明妃加持也一样，如果确定所触为金刚母，则认为具备三十二尊的数量和本体是好的。金刚母自身的曼荼罗，在曼荼罗胜乐轮时，认为要显现金刚父母的形象。这两种方式没有看到矛盾之处。对于单尊本尊方面，生起四瑜伽是，金刚鬘中说：“瑜伽后之瑜伽，极瑜伽与大瑜伽。”这样宣说。生起五现证菩提是，其中说：“五现证菩提，以名善劝请。”这样说。生起四金刚是，根本续第十二章中说：“或者四金刚，以坚固禁行而修持。”这样宣说。后续第一品空性菩提等也是。此时，一些憎恨口诀的人说，这种从四瑜伽中简略的修法仪轨是没有的，这只是被仅仅理解了所净和能净一方面的我慢所充满，只是喜欢仪轨繁琐的姿态罢了。对于不希望将胜者五部之外的主尊进行转换，我们是否...