Chinese
不应仅仅为了曼巴（医生）的缘故而理解“共同”，仅仅“共同”这个词本身，也不仅仅是指低劣，而是应该理解为包括 श्रेष्ठ（殊胜）和劣 दोनों（二者）的境地。 如此，在心中牢记生起次第的详细现观之后，现在是修持的方法。在汉语中称为“毗那提克拉玛”，在藏语中称为“简要”或“从五次第中汇集的次第”的这部论典，稍微做一些界限的区分。其中，“从三界行为中解脱”等，是通过顶礼真实胜义的法界来表达供养。 “吉祥密集续的”等，是立誓造论，也是必要解释的言辞。所谓“义汇集”，不是指汇集所有续部的意义，而是指从续部中零散讲述的生起次第汇集到一起的意义。 “分别念习气”等，也显示了生起次第的必要性，也显示了对大悲的专注，通过“善观分别愚昧”的措辞暗示。 “五欲是”等，显示了密咒道的本质是通过贪欲道来概括的。 因此，“因此，这”等，显示了修行者的特征，以及通过身语等直接显示的所修之物。“大寺庙的”等，显示了处所的确定，以及“柔软的垫子”等，显示了修行者的行为。“嗔恨金刚三摩地住”等，到“上下如实加持”之间，是守护的轮。“嗔恨金刚三摩地住，守护处所应思维”，这是简要的说明，其余都是详细的解释。嗔恨金刚虽然是不动佛，但在黑派的注释中，解释为“吽”手印也不矛盾，因为他本身就是轮的主尊的忿怒尊。那时，也不应说忿怒尊脚下踩着大力母和白度母是没有关联的，因为这是遵循了忿怒尊的特征，并且没有损害。念诵“十方坛城顶端”等，只是因为自己想要修习十辐轮而翻译的，从所有正确的文字来看，坛城部分。
English
It should not be understood as "common" merely for the sake of Manpa (doctor). The very word "common" itself does not only refer to inferiority, but should be understood as encompassing both the realms of the superior and the inferior. Thus, having firmly fixed in mind the detailed Abhisamaya of the Utpattikrama, now is the method of practice. In Chinese, it is called "Vinatikrama," and in Tibetan, it is called "Concise" or "The Order Compiled from the Five Stages." In this treatise, known as the order compiled from the five stages, let us make a slight distinction of boundaries. Among them, "Liberation from the actions of the three realms," etc., is expressing offering through prostration to the Dharmadhatu of ultimate reality. "Of the glorious Guhyasamaja Tantra," etc., is vowing to compose the treatise, and it is also the words of necessary explanation. The so-called "collection of meanings" does not refer to collecting the meanings of all the tantras, but rather to the meaning of collecting the Utpattikrama, which is scattered in the tantras, into one place. "Conceptual habit," etc., also shows the necessity of the Utpattikrama, and also shows the focus on great compassion, implied by the wording "well observing conceptual delusion." "The five desires are," etc., shows that the essence of the Mantra path is summarized by the path of desire. Therefore, "Therefore, this," etc., shows the characteristics of the practitioner, and the object to be practiced directly shown through body, speech, etc. "Of the great monastery," etc., shows the certainty of the place, and "soft cushion," etc., shows the conduct of the practitioner. "Anger Vajra Samadhi dwells," etc., up to "above and below truly blessed," is the wheel of protection. "Anger Vajra Samadhi dwells, protecting the place should be contemplated," this is a brief explanation, and the rest are detailed explanations. Although Anger Vajra is Akshobhya, in the commentary of the Black Faction, explaining it as the "Hum" mudra is not contradictory, because he himself is the wrathful deity of the Lord of the Wheel. At that time, it should not be said that the wrathful deity stepping on the powerful woman and White Tara is irrelevant, because this follows the characteristics of the wrathful deity, and there is no harm. Reciting "the pinnacle of the mandala of the ten directions," etc., is merely translated because one wants to practice the ten-spoked wheel, from all the correct texts, the mandala part.
Chinese
出现“是”的说法本身就是 प्रमाण。对降伏魔众的开示是，四字吽（藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）的咒语本身，用橛钉钉住的意思是下面橛钉钉住广法的提纲。十方橛钉等是守护处所广说的意义概括。所谓为了圣者的意义等是修持智慧的基处。处于虚空界中央等是修持金刚基处，其中虚空界是法生。两个吽（藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）是两个金刚的种子字，要在每个四大的坛城上下方修持。所谓金刚地是各种金刚等的基础，坛城是指将它截断为圆形，表示边缘，因此实际上是说 ரா。燃烧的五种光芒的周围也是暗示。在那里，从भ्रुं（藏文：བྷྲུཾ，梵文天城体：भ्रुं，梵文罗马拟音：bhrūṃ，汉语字面意思：भ्रुं）产生等表示宫殿，所谓四线是指，内部坛城圆形分割为九个网眼的四条线，名义上有八条线，但四个柱子的外线内线合为一条，所以是四条。金刚、宝珠等是半网状的装饰，檐口是屋顶的栋梁支撑，这一点很明确，但也有人说是支撑马落座的。具有自性手印等表示眷属的坛城。三面六臂等是主尊大金刚持。那么这里因为没有不动佛，会想五部不齐全，除了因果的差别外，因为认为是本体相同，所以没有这个过失。这里眷属的事业是从续释中补充的，因为本论的直接表示中没有，所以省略也不算错。再次结合等表示将眷属收摄于身，结合的意义是，眷属融入主尊并结合，所谓次第如是是指将要讲解的身坛城的次第如何的意义。所谓胜义的轮等是表示将眷属收摄于光明，这是引用根本续和金刚鬘的身。对此，诸佛
English
The statement that "it is" is itself प्रमाण. The instruction to subdue the hordes of demons is that the mantra of the four syllables Hūṃ (Tibetan: ཧཱུཾ, Sanskrit Devanagari: हुं, Sanskrit Roman transliteration: hūṃ, Chinese literal meaning: 吽) itself, the meaning of nailing with a peg is the outline of the extensive method of nailing with a peg below. The ten directions of pegs, etc., are the condensed meaning of the extensive explanation of guarding the place. The so-called meaning for the sake of the holy ones, etc., is the practice of the ground of wisdom. Being in the center of the sphere of space, etc., is the practice of the ground of vajra, in which the sphere of space is the origin of dharma. The two Hūṃs (Tibetan: ཧཱུཾ, Sanskrit Devanagari: हुं, Sanskrit Roman transliteration: hūṃ, Chinese literal meaning: 吽) are the seed syllables of the two vajras, and should be practiced above and below each of the four great mandalas. The so-called vajra ground is the basis of various vajras, etc., and the mandala refers to cutting it into a circle, indicating the edge, so it is actually saying रा. The surrounding of the five kinds of burning light is also an implication. There, from भ्रुं (Tibetan: བྷྲུཾ, Sanskrit Devanagari: भ्रुं, Sanskrit Roman transliteration: bhrūṃ, Chinese literal meaning: भ्रुं) arising, etc., indicates the palace, the so-called four lines refer to the four lines that divide the inner mandala circle into nine meshes, nominally there are eight lines, but the outer and inner lines of the four pillars are combined into one, so there are four lines. Vajra, jewels, etc., are semi-netted decorations, and the eaves are clearly the supporting beams of the roof, but some say that they support the horse's seat. Having the mudra of self-nature, etc., indicates the mandala of the retinue. The three faces and six arms, etc., are the main deity, the great Vajradhara. Then, because there is no Akshobhya here, one might think that the five families are not complete, but apart from the difference of cause and effect, because it is considered to be the same essence, there is no fault. Here, the activity of the retinue is supplemented from the tantra commentary, because it is not in the direct indication of this text, so omitting it is not a mistake. Again, combining, etc., indicates the absorption of the retinue into the body, the meaning of combining is that the retinue dissolves into the main deity and combines, the so-called order as it is refers to the meaning of how the order of the body mandala that will be explained is. The so-called wheel of ultimate meaning, etc., indicates the absorption of the retinue into the clear light, this is quoting the root tantra and the body of the Vajra Garland. To this, the Buddhas
Chinese
这一个融入另一个的次第，实际上虽然可以归为增益支分，但同样也是从真如中现证菩提的前行。这两者的总和，在经部和论著中，被称为进入胜义谛坛城。 “自性即是显现”等等，如果从五现证的角度来说，就是在真如中现证菩提。这里，识蕴的自性，也就是主尊，一切本尊融入并安住其中，而主尊也净化为光明空性，为了依此而行，念诵嗡 ཤཱུ་ནྱ་ཏ་ （藏文，梵文天城体，Śūnyatā，空性）等咒语。自性涅槃、一切皆空和法身是名称的不同表达，以这个对境作为道用的意思。按照这部论典，唯有光明被阐释为胜义谛坛城，这是从实际的角度出发，并被视为相符的方面。因此，各论典的观点怎么会有矛盾呢？ “如来皆之所住”是因为一切佛陀都从证悟胜义谛中产生。“光明之中”等四句是后四种现证菩提的概括性指示。 “虚空界之”等是从月亮中现证菩提，所谓“虚空界之中央”，可以解释为从空性中生起，或者解释为在宫殿内部中央的座垫上。“有因与无因”等，是将器情世间收摄于月亮之中的意思。 “如是结合”是指到此为止的两种现证，是四瑜伽中的结合，也就是第一瑜伽，之后应当开始后续的瑜伽。这是它的意思。“瑜伽士之三字”等是从种子字中现证菩提。“从三字中生起”是指从三个种子字中生起，如金刚童子和月亮般洁白，这是从手印中现证菩提。“最初之怙主”等是从圆满身相中证得菩提，后面的三种现证是后续瑜伽。 “思已”等是表示先后顺序。在《能仁妙吉祥论》的注释中引用说，为了成就真实，纳嘎波智足下
English
This sequence of one dissolving into another, although actually applied as a supplementary branch, is also a preliminary for manifest enlightenment from Suchness. The sum of these two is termed in the Sutras and Treatises as entering the Mandala of Ultimate Truth. "The nature is appearance itself," etc., if considered from the perspective of the five Abhisambodhis, is manifest enlightenment in Suchness. Here, all deities enter and dissolve into the essence of the aggregate of consciousness, the principal deity, and that principal deity is also purified into clear light emptiness. To rely on this, the mantra Oṃ Śūnyatā (藏文，梵文天城体，Śūnyatā，Emptiness) etc. is recited. Spontaneous Nirvana, all is emptiness, and Dharmakaya are different names, and the meaning is to make these the path with this object. According to this text, only clear light is explained as the Mandala of Ultimate Truth, which is done from the perspective of reality and considered as a compatible aspect. Therefore, how could the views of the texts contradict? "The abode of all Thus-gone ones" is because all Buddhas arise from the realization of Ultimate Truth. The four lines beginning with "In clear light" are a summary indication of the latter four Abhisambodhis. "Of the realm of space," etc., is manifest enlightenment from the moon. "The center of the realm of space" can be explained as arising from the state of emptiness, or as being on the seat in the center of the palace. "Cause and non-cause," etc., means gathering the vessel and essence into the moon. "Thus combining" means that the two Abhisambodhis up to that point are the combination of the four yogas, that is, the first yoga, and after that, the subsequent yoga should be commenced. That is its meaning. "The three letters of the yogi," etc., is manifest enlightenment from the seed syllables. "Arising from the three letters" means arising from the three syllables, white like Vajrakumara and the moon, which is manifest enlightenment from the mudra. "The first protector," etc., is enlightenment from the complete body, the latter three Abhisambodhis are subsequent yoga. "Having thought," etc., indicates the order of before and after. In the commentary on Thubpa Pel, it is quoted that, in order to accomplish reality, the feet of Nāgabodhi
Chinese
也曾说过：“无论想要在哪方安住，刹那顷刻化为善妙天，一面二臂之天尊，此尊应修持。”如是说故，总的来说，即使可以认为仅仅是能仁所说不定是确定的，但由于龙猛菩萨宣说了，因此他和黑品誓言金刚所说二臂也不是错误的。在此的第二现观之时，文字归摄于月亮，以及器情归摄于月亮这二者，与其他宗派所说的以阿黎嘎黎为名的二月出现相同。经部中说：“从胜义谛中生起，专注于太阳。”这是指观修日月莲花三字重叠的时候。文字融入和器情融入，是指观修月轮，总摄为一。器情归摄于月亮，也叫做专注于菩提心。后三现观，以及将化身转为金刚萨埵等总合起来，叫做生起大金刚持。不动佛是随行者，等等，是极其瑜伽的。其中首先，“应当思维在左手中”等，显示了将化身转为金刚萨埵。对此，虽然出现了许多不同的观点，但认为从不动佛的心间发出是合理的。从“五蕴”到“身之坛城圆满”之间是身坛城。其中，从种子字生起为本尊是增大的方式。即使观想本尊的自性为咒语的文字，也不会不成为身坛城，因为咒语本身在很多情况下都被说成本尊的自性。这里没有出现将身体观想为宫殿的仪轨，因此如果简略的话，仅以自身为宫殿的意念就足够了。如果详细的话，仪轨次第中也稍微提到了一些。在《释续·金刚鬘》中说：“身体化为宫殿。”等等，身体的各个部分需要观想为坛城的各个部分。那时，身体的上下四个门是口鼻二者和下方的两个门。四个鼻尖是：密处的鼻尖、脐部的鼻尖、心间的鼻尖、脸部的