Chinese
而且，所有其他的勇父瑜伽母也需要混合。智慧尊已聚集到迎請處，所以說不需要另外分開，你去找尋這裏未聚集的三位使者之外的勇父勇母吧！智慧尊融入的方法，前面已經講述過了。第二，融入智慧尊，就是迎請諸佛菩薩，他們安住在誓言尊的體性中，是誓言尊和智慧尊的混合。第三，由灌頂的部主來印持，按照方位的次第，對四部各自進行印持，或者，對大樂輪者而言是寶生部，對意輪者而言是不動部，對語輪者而言是無量光部，對身輪者而言是毗盧遮那佛，對誓言輪者而言是不空成就佛，大多數是自性的印。在此，迎請智慧尊之前，如果出現束縛儀軌和加持三處，如果來源可靠是很好的。然而，即使沒有講述，不做也可以。這些在淨治的基礎上，開展胎藏壇城，就是生起子和女兒，混合就是以種姓的事業來生起和增長，迎請智慧尊和灌頂與前面相同。淨治的果，就是與化身大壇城相同。特別是拙火等等的意義是，從虛空內的壇城向上提，就是智慧次第的十六追憶的大樂，以及虛空壇城自身從俱生中升起時，壇城的明相，以及諸佛向外開展，就是在追憶之時，諸佛顯現廣大，混合就是圓滿次第時，獲得四使者的聚集，混合智慧尊就是，幻身金剛三不分離，身心二顯遮止，灌頂與前面相同，是成熟解脫的方法。第二，供養有咒語供養，外內秘密隨意讚頌，以及以十六明妃等等各種方式進行供養讚頌，淨治基礎等等已經講述過了。不共的化身道用，以及以三身和一切所知為對境，以遍知道用和眷屬等等已經講述過了。第三（《ཛཾ》（藏文）+जं (梵文天城體) + jam (梵文羅馬擬音) + 種子字），有些人將供養以下的内容都歸納到這裏，這是愚笨的做法。無上部的供養歸納到這裏是微細明點之後的事情。
English
Moreover, all other heroes and yoginis also need to be mixed. The wisdom beings have gathered to the welcoming place, so it is said that there is no need to separate them. Go and find the heroes and heroines who have not gathered here among the three messengers! The method of merging the wisdom beings has already been explained above. Second, merging the wisdom beings is to invite the Buddhas and Bodhisattvas, who abide in the nature of the Samayasattva, which is the mixing of the Samayasattva and the wisdom being. Third, the family lord of the empowerment seals it. According to the order of the directions, each of the four families is sealed separately. Or, for the Great Bliss Wheel, it is Ratnasambhava; for the Mind Wheel, it is Akshobhya; for the Speech Wheel, it is Amitabha; for the Body Wheel, it is Vairochana; and for the Samaya Wheel, it is Amoghasiddhi. Most of them are seals of self-nature. Here, before inviting the wisdom beings, if there is a binding ritual and blessing of the three places, it would be good if there is a reliable source. However, even if it is not mentioned, it is okay not to do it. These, on the basis of purification, developing the Womb Mandala, is to generate sons and daughters; mixing is to generate and increase through the activities of the lineage; inviting the wisdom beings and empowerment are the same as before. The result of purification is the same as the great Emanation Mandala. In particular, the meaning of Tummo and so on is that by raising the mandala within the sky, there is the great bliss of the sixteen recollections of the wisdom sequence, and the clear appearance of the mandala itself when the sky mandala arises from the co-emergent, and the Buddhas expand outwards, which is that at the time of recollection, the Buddhas appear vast. Mixing is when the gathering of the four messengers is obtained at the time of the completion stage. Mixing the wisdom beings is that the illusory body and the three vajras are inseparable, and the dual appearance of body and mind is stopped. Empowerment is the same as before, and it is the method of maturing liberation. Second, the offerings include mantra offerings, outer, inner, and secret spontaneous praises, and offering praises in various ways such as the sixteen vidyadharis. The basis of purification and so on has already been explained. The uncommon Emanation Body Path and the All-Knowing Path with its retinue, with the three bodies and all knowable objects as the object, have already been explained. Third (《ཛཾ》（Tibetan）+जं (Sanskrit Devanagari) + jam (Sanskrit Romanization) + Seed Syllable), some people summarize the offerings and the following into this, which is foolish. Summarizing the offerings of the Unsurpassed Yoga Tantra here is after the subtle bindu.
Chinese
生起次第的要诀，除了密集金刚的圣众轮之外，其他任何法类中都没有，并且汇集于胜乐轮。智慧足论，施绕法，胜乐金刚，佛顶，大幻化网等无量法类中都有，此法也与智慧足论相似。如此观想诸本尊，为了遣除执着于不聚集之类的庸俗之见，要进行三十七道品之清净。如果执着于道，则忆念道之本尊清净，像这样从彼清净到此清净的修法，是直到大智者布顿·曲吉嘉波为止的此道中的大德们所说的。也就是从行持和显现行持方面，将三十七尊本尊与菩提分相联系时，将三十六尊与三十六位瑜伽母相联系，这是以智慧为主的。要知道，诸佛母之父是以佛母的清净来了解的，并将真实禅定与父相联系，这是以坛城之主为主的，金刚亥母也应依此了解。此中有将法身作为道的殊胜法，以及将基智作为道之法。从念诵咒语到进入座间休息之间，也是胜乐轮本身的支分。即念诵，细线，坛城简略，从座间休息之本尊中起立并忆念三种清净。第一，念诵之咒语和念诵方式两种。第一，主尊之咒语是四宝，即父尊母尊之根本咒，心咒，近心咒和盔甲咒，即父尊母尊无别之四者。特别是此派系中有近心咒之心咒，即五者。眷属之咒语则称为念珠咒。第二，多里或者藏语称“khyogs”之念诵，即从身之形相传递，从口到口进入，从秘密到秘密进入，并观想为轮。布置之念诵，即在心中布置咒轮，并以朗读的方式念诵。舒放和收摄之念诵，即从咒语中放出光芒，做利他二事，收集诸佛之加持，观想融入心间之咒鬘，并念诵。忿怒之念诵，即以高亢之声音猛烈念诵。耳语之念诵，即嘴唇和舌尖发出喉咙左右的微小声音念诵。自性之念诵，即从忆念“阿（梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：无），吽（梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：种子字）”二者之门中。
English
The key points of the generation stage are found only in the Hevajra's sacred assembly wheel, and are collected in the Chakrasamvara. The Yeshe Zhabs system, the Shed skor, Hevajra, Buddha Top, Mahamaya, etc., are found in countless systems, and this is also similar to the Zhabs system. Meditating on the deities in this way, in order to dispel attachment to the ordinary view of non-assembly, one should purify the thirty-seven factors of enlightenment. If one is attached to the path, one should remember the purity of the path deity, and the great scholars of this path, up to Buton Rinchen Drup, taught that one should purify from here to there. That is, from the aspects of conduct and manifest conduct, when the thirty-seven deities are connected to the factors of enlightenment, the thirty-six are connected to the thirty-six yoginis, which is mainly based on wisdom. One should know that the father of the goddesses is understood by the purity of the goddesses, and that true samadhi is connected to the father, which is mainly based on the lord of the mandala, and Vajravarahi should also be understood in this way. Here, there is the uncommon method of making the Dharmakaya the path, and the method of making the base knowledge the path. From reciting mantras to entering the session break is also a part of the Chakrasamvara itself. That is, recitation, subtle lines, mandala abbreviation, rising from the session break deity and remembering the three purities. First, there are two types of mantras to be recited and the method of recitation. First, the main mantra is the four jewels, namely the root mantra of the father and mother, the heart mantra, the near heart mantra, and the armor mantra, which are the four inseparable from the father and mother. In particular, in this tradition, there is the heart mantra of the near heart mantra, which is the five. The mantras of the retinue are called rosary mantras. Second, the recitation of Doli or "khyogs" in Tibetan is to transmit from the form of the body, enter from mouth to mouth, enter from secret to secret, and meditate on the wheel. The recitation of arrangement is to arrange the mantra wheel in the heart and recite in the manner of reading. The recitation of spreading and gathering is to emit light from the mantra, do the two purposes of benefiting others, gather the blessings of the Buddhas, meditate on dissolving into the mantra garland in the heart, and recite. The wrathful recitation is to recite fiercely with a loud voice. The whispered recitation is to recite with a small sound from the lips and the tip of the tongue to the throat. The recitation of self-nature is from the gate of remembering the two syllables "A (अ, a, 无), Hūṃ (हूँ, hūṃ, 种子字)".
Chinese
是念诵。断除的念诵是控制气息结合，忆念咒语的声音和文字的形象，念诵它。心念诵是，舍弃语言的活动，甚至只是控制气息，仅仅以心忆念咒语的声音或形象，反复念诵。金刚念诵是，在圆满次第的时候多有讲述，这是生起次第的金刚念诵，在诸佛的三个处所安置文字三字，忆念它。那些的所缘和，四种事业各自所缘的差别，应当从修法中了解。第二是细线，此时将要讲述的是以乐空增益，上师们大多将坛城收摄后修习，实践的时候那样做也可以，但是经论的意图是，无论在念诵之前或之后，不收摄坛城而修习，因为主要是为了以乐空增益它们。然而初学者以信解的方式用乐空增益，在之前的秘密供养的时候有，如果不能清楚地以乐空增益整个坛城，就收摄其他，自己安住在双手合掌的姿态，以乐空增益，习惯之后再学习逐渐扩大所缘的对境，所以上师们的观点不是错误的。第三是，将一切坛城融入光明，有证悟一切显现为空性的要诀，这里需要收摄身坛城，如果想知道怎么做，就像收摄外坛城诸佛的次第一样，以内在的诸佛一个融入一个的方式收摄，或者观想在那些处所融化消散，无论哪种都可以，将身坛城收摄入光明。这样在修习圆满次第的时候，会出现死亡光明如实般的界限融入次第的特殊情况，并且，加持那些脉界，容易融入中脉，容易生起安乐，勇士和瑜伽母立刻给予加持，之后获得特殊的聚合，ཐ
English
Is recitation. The recitation of cutting off is to control the breath and combine it, remembering the sound of the mantra and the image of the letters, and reciting it. Mental recitation is, abandoning the activity of speech, even just controlling the breath, only with the mind remembering the sound or image of the mantra, and reciting it repeatedly. Vajra recitation is, in the context of the completion stage, it is often said, this is the Vajra recitation of the generation stage, placing the three letters of the text in the three places of the deities, and remembering it. The objects of those and the differences of the objects of the four activities should be understood from the methods of practice. The second is the fine line, what will be explained here is the increase with bliss and emptiness, the upper lamas mostly gather the mandala and practice, it is okay to do so in practice, but the intention of the scriptures is, whether before or after the recitation, to practice without gathering the mandala, because it is mainly for the purpose of increasing them with bliss and emptiness. However, the first practitioner increases bliss and emptiness with the way of faith, which is available at the time of the previous secret offering, if you can't clearly increase the entire mandala with bliss and emptiness, then gather the others, and stay in the form of holding hands, increase with bliss and emptiness, and after getting used to it, learn to gradually expand the object of the object, so the views of the lamas are not wrong. The third is, putting all the mandalas into clear light, there is a key to realizing all appearances as emptiness, here it is necessary to collect the body mandala, if you want to know how to do it, just like the order of collecting the Buddhas of the outer mandala, collect the inner Buddhas in the way of one dissolving into another, or meditate on melting and dissolving in those places, either way, collect the body mandala into clear light. In this way, when practicing the completion stage, special circumstances of the realm merging order like the clear light of death will occur, and, by blessing those veins, it is easy to merge into the central channel, it is easy to generate bliss, the heroes and yoginis immediately give blessings, and later obtain special gatherings, ཐ
Chinese
在一切时处守护成为最殊胜。第四，在座间的时候，不离本尊的显现，并且披甲能不让中断进入，忆念三清净能安住于身语意的誓言，以及有必要迅速了知一切所显现的是本尊的游舞。第二，真实义是宣说结合十二缘起的清净，比如无明等。其中，无明是把蕴执著为我和我所，具有四颠倒的见解，即于不净执著为净，于痛苦执著为乐，于无常执著为常，于无我执著为我，此为四颠倒。从那之中产生行，即欲界的善业福德，以及非善业的非福德业，以及不动业，即能投生到上界的禅定所生的善业，以及上二界的善业。这些也是被之前的无明所引发的。无记和无漏的善业不会成为这里的行。以那业的习气所分配的识，是取受生的识。那识取生之后，立即是六处未生起之前，如蠕动等名和色。那也没有在受等四蕴中。色是色蕴。名等六处生起后，境、根、识三者聚集而不能运用，受到限制的时候是六处的阶段。如是三者聚集的时候，六种触就产生了，乃至不了解境、喜、忧等的原因的时候是触。了解之后就安立受，因为是从触所生，是能运用受的时候。从受产生对乐和苦想要获得的贪爱。产生那个之后，就产生在取舍上着手实践的取，即能行淫却不行淫的时候是受，想要行淫的贪爱却不去寻找对境的时候是贪爱，完全趋向于对境的时候是近取。有是滋养业的习气，成为具有能力和威力，即从主要积聚来世产生乐和苦果的业的时候是有。从那有产生后世的生是