English
Following the Supreme Yoga, Nagarjuna composed the "Condensed Method of Guhyasamaja." In it, the accumulation of merit, the protective circle, and the practice of emptiness are preliminary. In the center of the mandala of the support, a mandala is made with leftover offerings, and all the deities are generated in an instant. These are absorbed into one's own body, and then absorbed into luminosity. There, emptiness is meditated upon, as well as the moon, seed syllables, hand gestures, and the complete generation of the primordial Vajra body, these five are made into the five Abhisambodhis. Then, relying on expansion and contraction, the Nirmanakaya Vajrasattva is transformed into a three-faced form. The body mandala is arranged, and the body, speech, and mind are blessed. The triple-layered Bodhicitta is meditated upon. Without empowerment, only the family lord is arranged. Without generating the consort, a host of goddesses is arranged on the body. From the blessing of the secret space up to and including the subsequent stages, all are the initial union. From the bindu, the space mandala is emanated. Each deity is generated through the eight gates, so the introduction of wisdom and special empowerment are not performed separately. This is the supreme king of mandalas. Then, the yoga of subtle bindus, recitation, the main deity dissolving into luminosity. From this, the four goddesses are aroused by songs of melting. Praises and offerings are made to them, and the initial union is made as the supreme king. The first Abhisambodhi is the approach, then from grasping up to the body mandala is the near attainment, as well as the three Vajra practices, and the triple Bodhicitta is said to be the great attainment, but only fragments are spoken, so it does not appear to be a collection of all Abhisambodhis. After that, this is mainly the bond of the six yogas, that is, the initial union is yoga, subsequent yoga, extreme yoga, and great yoga, the supreme king of mandalas, and the supreme king of actions, making six in total. From the moon up to Bodhicitta is yoga, the latter three Bodhicittas are subsequent yoga, then up to the completion of the body mandala is extreme yoga, and from the blessing of the three Vajras to the subsequent stages is great yoga. The fifth is from the "Later Tantra of Guhyasamaja," the "Hevajra Tantra," and the "True Union Tantra," etc.: First, emptiness, Bodhicitta, Second, the seed is gathered there, Third, the perfect image there, Fourth, the letter is placed there. This is the deity assembly of abortion and
Chinese
关于口耳相传的四种生起次第支分，虽然各自的修法很多，但对于现量宣说的四种菩提生起次第最为合适。首先，修习空性为空性菩提。在座垫或宫殿等所依的坛城中，修习种子字、手印等为摄集种子。生起本尊为圆满形象。书写生处或三门加持等字。这些之中，三三摩地、四近修支、四瑜伽是主要的。上下所有的支分也都包含在这三者中的任何一个里面。因为进入所有无上的生起次第，所以必须仔细了解这些支分的各种差别，因此要努力。第六是金刚帐篷的意趣六支：观想毗卢遮那佛的自性宫殿和眷属，生起宫殿为毗卢遮那佛的支分。如果仅仅是喜金刚，从五现证中生起因金刚持父母，从虚空中涌现眷属，后起次第的父母交合，以歌声劝请，而成就果金刚持。三重菩提心、生处、身语意加持和融入智慧尊等。如果从修法普遍的角度来说，生起并加持后起次第形象的本尊是后起次第金刚萨埵的支分。灌顶增广，灌顶是不动佛的支分。享用甘露是无量光佛的支分。供养是不空成就佛的支分。赞颂是宝生佛的支分。如此共有六支。如此生起次第的这些支分的体性本来需要广说，但因为文字会变得非常繁多，所以这里只写了数目。第二，具有支分之现证生起次第的安立有四：修法誓言之主要者的差别，与该差别相应的生起仪轨的自性，现证修习之次第，所净和能净之次第的解说。第一，有修法正行和增广的差别。第一是，见到本尊的誓言不同有五种或六种，即密集派。
English
Regarding the four stages of generation phase explained orally, although there are many ways to practice each one, the four Bodhi generation phases that are directly taught are the most suitable. First, meditating on emptiness is emptiness Bodhi. In the mandala of the support, such as the seat or palace, meditating on seed syllables, hand gestures, etc., is gathering seeds. Generating the deity is perfecting the image. Writing syllables such as the place of birth or the blessing of the three doors. Among these, the three samadhis, the four stages of approach and accomplishment, and the four yogas are the main ones. All the upper and lower branches are also included in any one of these three. Because it enters all the unsurpassed generation stages, it is necessary to carefully understand the various differences of these branches, so one must strive. Sixth is the Vajra Tent's intention of six branches: visualizing the palace and retinue of Vairochana's nature, generating the palace as the branch of Vairochana. If it is only Hevajra, from the five Abhisambodhis, generate the cause Vajradhara parents, emanate the retinue from the sky, the subsequent stage's parents unite, urged by song, and accomplish the result Vajradhara. The triple bodhicitta, the place of birth, the body, speech, and mind blessings, and the merging of the wisdom being, etc. If from the general perspective of sadhana, generating and blessing the deity with the form of the subsequent stage is the branch of the subsequent stage Vajrasattva. Empowerment expands, empowerment is the branch of Akshobhya. Enjoying nectar is the branch of Amitabha. Offering is the branch of Amoghasiddhi. Praising is the branch of Ratnasambhava. Thus, there are six branches. Thus, the nature of these branches of the generation stage originally needs to be explained extensively, but because the text would become very extensive, only the numbers are written here. Second, the establishment of the generation stage of realization with branches has four aspects: the differences of the main ones of the sadhana vows, the nature of the generation ritual corresponding to that difference, the order of realization practice, and the explanation of the order of what is to be purified and what purifies. First, there is the difference between the actual sadhana and the expansion. The first is that the vows of the main deity are seen to be different in five or six ways, namely the Guhyasamaja.
Chinese
地二，以及，胜乐鲁伊巴，和，铃杵身坛城，和，时轮，和，座四等。其中，舍弃铃杵巴和座四二者，剩余四者，被视为极其不同。首先，死亡法身道用之时不同：不摄集外境显现之理，仅有蕴界粗分的摄集次第者，为圣系；有内在界微细的摄集方式者，为时轮，此二者。又，摄集外境显现者，将三界之显现与三字显现等结合之具有特殊摄集方式的摄集，为鲁伊巴；一切显现刹那间摄集为光明者，为足系等三者。中阴报身道用之方式亦不同：五种现证全部于中阴时结合者，为智慧足系；最初四种现证结合于中阴心，第五种结合于中阴身者，为座四；除最初现证外，四者结合于中阴者，为圣系；三种现证与中阴结合者，为时轮；两种现证以上与中阴结合者，为鲁伊巴；不从现证生起，而将基础身与中阴结合者，为铃杵身坛城。生起化身之时，有无身坛城二者。有者，以外坛城与同时生起者，为鲁伊巴；于身次第生起者，为圣系；于坛城摄集之时生起者，为座四。此三者亦依次为根脉明点微细之身坛城，蕴界粗分之身坛城，为加持身体而布置之身坛城。无身坛城者，从出生至三门圆满之间粗略结合者，为足系；作为增长之因的乐空亦作为支分单独计数，与修习所依十五岁和十六岁等之时算结合者，为时轮；无外坛城而修习身坛城者，为铃杵身坛城。以歌劝请之门亦不同：无此者如鲁铃，有者，与成就中阴之风结合者，为座四；与坛城摄集结合者，为圣系；于孩童出生之时，从产门出来后，为使风不紊乱而令其平衡，进行劝请者，为
English
The two earths, and, Hevajra Luipa, and, Bell Body Mandala, and, Kalachakra, and, Ghantapada, etc. Among these, the four remaining after omitting Bellpa and Ghantapada are seen as very different. Firstly, the time of death taking the Dharmakaya as the path is different: In the system of not gathering external appearances, there is only a coarse aggregation sequence of aggregates and elements, which is the Arya system; and the Kalachakra has a method of gathering subtle internal elements, these two. Also, gathering external appearances, the gathering of the appearances of the three realms combined with the three syllables, three appearances, etc., is a special method of gathering, which is Luipa; and the gathering of all appearances into luminosity in an instant is the Foot system, etc., these three. The method of taking the Bardo as the Sambhogakaya path is also different: The Yeshe Foot system combines all five Abhisambodhis with the Bardo state. Ghantapada combines the first four Abhisambodhis with the Bardo mind, and the fifth with the Bardo body. The Arya system combines the four, excluding the first Abhisambodhi, with the Bardo. Kalachakra combines three Abhisambodhis with the Bardo. Luipa combines two or more Abhisambodhis with the Bardo. The Bell Body Mandala does not generate from Abhisambodhi, but combines the base body with the Bardo. At the time of birth as the Nirmanakaya, there are two types: with or without the body mandala. Those with it, Luipa generates the outer mandala simultaneously; the Arya system generates it gradually on the body; Ghantapada generates it at the time of mandala gathering. These three are also, in order, the subtle body mandala of the root-mind, the coarse body mandala of the aggregates and elements, and the body mandala arranged for the purpose of blessing the body. Those without the body mandala, the Foot system roughly combines from birth until the three doors are perfected; the bliss-emptiness that causes growth is also counted separately as a limb, and the Kalachakra combines it with the calculation of time, such as when the trainee is fifteen or sixteen years old; the Bell Body Mandala meditates on the body mandala without an outer mandala. The door of exhortation with song is also different: those without it are like Luipa and Bellpa, and those with it, Ghantapada combines it with the winds that accomplish the Bardo; the Arya system combines it with the mandala gathering; at the time of a child's birth, after coming out of the womb, in order to prevent the winds from being disturbed and to make them equal, the exhorter
Chinese
时轮和，为了使在胎内时四大不紊乱而作的祈请是耶谢扎巴的规矩。祈请的方式也有四位天女祈请和从明点化现的天女祈请等各种不同的方式。此外，胜乐金刚和，摩诃摩耶等非常多的本尊，都有稍微稍微的不同，虽然无边无际，但如果归纳主要的同类，就是那些。第二，增上的差别是：以毗卢遮那等四部，以不动佛作增上，即不动佛是心的蕴。四者仅仅是心的显现，作增上，即自性的印。同样，方向和颜色和，所净治的蕴、界等和烦恼和，智慧等的同类结合是自性的印。以毗卢遮那部，以不动佛作增上，是身体上心的印。反过来，心上身体的印。本尊在因的方面有相似之处，在果上是因的印。本尊在所净治的时候，有果的相似之处，因上是果的印，因为害怕文字繁多，所以没有写。第二是：一般而言，任何本尊的现证，积累资粮二者和，防护轮等无论在哪里出现，都是前行，供养赞颂等要知道是支分，净治生、死、中阴三者和，将三身作为道用，这大部分是正行，生起次第也是真实的。生起本尊是五现证生起和，以歌声祈请融化和，三种仪轨生起和，以种子字、手印二者之一或者各自生起和，从风中生起，刹那间生起，生起的方式仪轨有各种不同，和本尊连同自身和，灌顶和，中阴所象征的，也有广大者具有面容和手，中等的是文字，简略的是那达，非常简略的是不设定形象，仅仅是混合心和显现，像这样有无边无际的不同。如果中阴净治没有设定形象，就认为中断了中阴净治，以及生起次第的本尊不能刹那间生起等，都是笑话。
English
The Kalachakra and, the invocation to prevent the four elements from being disturbed during the time in the womb is the tradition of Yeshe Zhap. The methods of invocation also include invocation by four goddesses and invocation by goddesses manifested from bindus, etc., with various differences. Furthermore, there are very many deities such as Hevajra and Mahamaya, etc., which have slight differences, although they are limitless, but if the main similar types are summarized, they are those. Second, the distinction of augmentation is: augmenting the four families such as Vairochana with Akshobhya, that is, Akshobhya is the aggregate of mind. Augmenting the four as merely appearances of mind is the seal of self-nature. Similarly, combining the similar types of direction and color, and the aggregates and elements to be purified, etc., and afflictions and wisdom, etc., is the seal of self-nature. Augmenting the Vairochana family with Akshobhya is the seal of mind on the body. Conversely, the seal of body on the mind. The deity has similarities in terms of cause, and the result is the seal of cause. The deity has similarities of result at the time of purification, and the cause is the seal of result, because of the fear of extensive writing, it was not written. Second is: In general, for any realization of a deity, the accumulation of merit and wisdom and, the protection circles, etc., are preliminary practices wherever they occur. Offerings and praises, etc., should be understood as limbs. Purifying the three states of birth, death, and bardo, and using the three kayas as the path, is mostly the main practice, and the generation stage is also real. Generating the deity is the generation of the five enlightenments and, invoking melting with song and, generating the three rituals and, generating with either one or both of the seed syllable and hand symbol and, generating from the wind, generating in an instant. There are various different methods and rituals of generation, and the deity together with oneself and, empowerment and, the representation of the bardo, also have extensive ones with faces and hands, intermediate ones with letters, concise ones with nada, and very concise ones that do not establish a form but merely mix mind and appearance. Thus, there are limitless differences. If the purification of the bardo does not establish a form, it is considered that the purification of the bardo is interrupted, and that the deity of the generation stage cannot be generated in an instant, etc., are all laughable matters. Third, the stages of realization.