Chinese
观修轮涅也超越了能取所取的显现，是为了证悟真正的智慧。在这些的最后，必须稳固对本尊的显现生起定解。这也是为了遣除平凡的显现而修习本尊的形象，为了遣除平凡的执着而修习本尊的慢心，这两者是必须的，暂时只修生起次第的时候，为了将本尊的显现和慢心也转变为真正的智慧，必须从观修如幻的坛城而修习。如果生圆次第一起修，那么它的作用由圆满次第来成办，所以不需要其他的空性印持。最后收摄坛城的时候，一定要修习有为法的最后是坏灭的，并且象征所有各种各样的化现都与法界一体，在圆满次第的时候，光明容易显现，并且在这个阶段也能生起无分别的禅定，并且有加持稳固的必要。因此，生起次第是道之根本，为了遣除语的执着，策励本尊的意传而念诵，为了成办事业，息灭障碍而供朵玛，为了将食物的行转化为福德资粮而作食物瑜伽，为了行为完全清净而作一座瑜伽，为了睡眠转为善妙而作睡眠和起身的瑜伽，这些都是瑜伽的支分。像这样的生起次第与经文结合是，以“意之莲花当思维”等指示所依的坛城，将“成为丸的光”等与总义的解释结合，指示明点的丸。以“字和咒形”的字，字的意思一方面是种子字（藏文：ཡི་གེ་，梵文天城体：अक्षर，梵文罗马拟音：akṣara，汉语字面意思：字），}的意思一方面是手印，形的意思是显示圆满的身体，也就是“东方青莲色”等详细地解释了。加持是，字的意思一方面，特别是生处加持是，“与六字真实相应”等，以及身语意。
English
Meditating on the wheel of existence also transcends the appearance of grasping and being grasped, and is for the sake of realizing true wisdom. At the end of these, it is necessary to firmly establish the appearance of the deity and generate conviction. This is also to train in the form of the deity in order to dispel ordinary appearances, and to train in the pride of the deity in order to dispel ordinary attachments. These two are necessary, and when practicing only the generation stage for a while, in order to transform the appearance and pride of the deity into true wisdom, it is necessary to train by visualizing the mandala as an illusion. If the generation and completion stages are practiced together, then its function is accomplished by the completion stage, so there is no need for other emptiness seals. Finally, when withdrawing the mandala, it is necessary to train that the end of conditioned phenomena is the destruction, and to symbolize that all kinds of manifestations are one taste in the realm of phenomena. In the completion stage, luminosity easily appears, and in this state, non-conceptual samadhi can arise, and there is a need for stable blessings. Therefore, the generation stage itself is the main path, and in order to dispel the attachment to speech and urge the mind transmission of the deity, recitation is performed, and in order to accomplish activities and pacify obstacles, tormas are offered, and in order to transform the act of eating into a collection of merit, food yoga is performed, and in order to purify behavior completely, session yoga is performed, and in order to transform sleep into virtue, the yoga of sleeping and rising is performed. These are the limbs of yoga. Such a generation stage combined with the scriptures is, with "The lotus of the mind should be contemplated," etc., indicates the mandala of the support. Combining "The light that has become a sphere," etc., with the explanation of the general meaning, indicates the sphere of the bindu. With "Letter and mantra form," the meaning of the word "letter" is one aspect of the seed syllable (Tibetan: ཡི་གེ་, Sanskrit Devanagari: अक्षर, Sanskrit Romanization: akṣara, Chinese literal meaning: letter), the meaning of } is one aspect of the hand gesture, and the meaning of form is to show the complete body, that is, "In the east, the color of the blue lotus," etc., explains in detail. The blessing is, the meaning of the word "letter" is one aspect, especially the blessing of the birth place is, "Truly endowed with six letters," etc., and body, speech, and mind.
Chinese
གས་加持是：与最初的真言完全相应。等等。灌顶是：佛陀身像的近圆满。等等。祈请以歌声劝请，品尝甘露是：在第三品中，传承的最后善安住。从那里到金刚萨埵真实劝请。之间广说。此处的品尝甘露是：与他者不共的。念诵是：}གས་等等。任何仅是思念，等等。善妙文字的珠鬘。等等的意义，以一个方面显示。朵玛的仪轨是：文字颠倒结合的。等等，以暗示的方式表达。其余的要知道是结合生起次第的总的行持。第二，圆满次第中，真言瑜伽，法瑜伽，幻化三续部相关等。第一，有上门真言瑜伽和下门真言瑜伽。第一，又有轮涅真言瑜伽，明点真言瑜伽，微细真言瑜伽。第一，以诀窍的分类，有依赖一个轮，依赖两个轮，依赖四个轮三种，但以金刚的一句话显示，阿 আলি（藏文，梵文天城体，梵文罗马拟音，阿，汉语字面意思）哩嘎嘎लि（藏文，梵文天城体，梵文罗马拟音，嘎哩，汉语字面意思）哩玛玛（藏文，梵文天城体，梵文罗马拟音，玛玛，汉语字面意思）尼扬尼扬（藏文，梵文天城体，梵文罗马拟音，尼扬尼扬，汉语字面意思）嘉嘉（藏文，梵文天城体，梵文罗马拟音，嘉嘉，汉语字面意思）德德（藏文，梵文天城体，梵文罗马拟音，德德，汉语字面意思）等等。这是从其他续部所说的拙火火观的瑜伽。第二，有与上鼻尖相连，在心间修习，在身体中央修习，在下鼻尖修习三种。第一，以各位上师的诀窍分类，有不同的教言，但本体是心间的明点，而且，善妙文字的珠鬘等等显示。第二是：变成球状的光，对于等等以隐义的解释的一个方面显示。第三是：恒常智慧方便等等的。等等的内义解释，以及第八的最后善安住等等。空行秘密加持显示的词句亲自显示。第三，微细真言瑜伽中，有与金刚念诵相关等等，与宝瓶气相关等等。第一，诀窍虽然很多，但显示者
English
The blessing of གས་ is: It is perfectly in accordance with the first mantra. And so on. The empowerment is: The near perfection of the Buddha's form. And so on. Requesting with song, and tasting the nectar is: In the third chapter, the lineage is well established at the end. From there to the perfect encouragement of Vajrasattva. It is extensively explained in between. The tasting of nectar here is: Unique from others. The recitation is: }གས་ and so on. Whatever is just thinking, and so on. The garland of beautiful letters. The meaning of etc. is shown in one aspect. The ritual of Torma is: The letters are combined in reverse order. And so on, it is expressed in an implied way. The rest should be known to be combined with the general practice of the generation stage. Secondly, in the completion stage, there are mantra yoga, dharma yoga, and the three illusory continuums related to each other. First, there is upper gate mantra yoga and lower gate mantra yoga. First, there are also wheel mantra yoga, bindu mantra yoga, and subtle mantra yoga. First, according to the classification of pith instructions, there are three types: relying on one wheel, relying on two wheels, and relying on four wheels, but they are shown by a single vajra word, ā আলি (Tibetan, Devanagari, Romanized Sanskrit, ā, literal meaning in Chinese: 阿), lī kā嘎 লি (Tibetan, Devanagari, Romanized Sanskrit, gālī, literal meaning in Chinese: 嘎哩), lī mā玛 (Tibetan, Devanagari, Romanized Sanskrit, māmā, literal meaning in Chinese: 玛玛), niṁ niṁ (Tibetan, Devanagari, Romanized Sanskrit, niṁ niṁ, literal meaning in Chinese: 尼扬尼扬), jā jā (Tibetan, Devanagari, Romanized Sanskrit, jā jā, literal meaning in Chinese: 嘉嘉), te te (Tibetan, Devanagari, Romanized Sanskrit, te te, literal meaning in Chinese: 德德), and so on. This is the yoga of inner heat fire visualization spoken of in other tantras. Secondly, there are three types: connecting with the upper tip of the nose and meditating in the heart, meditating in the center of the body, and meditating at the lower tip of the nose. First, according to the classification of the pith instructions of each master, there are different instructions, but the essence is one in the bindu of the heart, and, the garland of beautiful letters etc. shows. The second is: the light that has become a ball, for etc. is shown by one aspect of the explanation of the hidden meaning. The third is: always wisdom means etc. The inner meaning explanation of etc., and the last well-being of the eighth etc. The words that show the blessing of the secret sky personally show. Thirdly, in the subtle mantra yoga, there are those related to Vajra recitation etc., and those related to vase breathing etc. First, although there are many pith instructions, the one who shows it
Chinese
词句是：任何通过思考就能……等等，就像声音一样地讲述。第二，对于二者的强制性否定是：眼睛和耳朵等等所显示的。通过结合来否定是：通过“控制生命和努力”来显示。第二，下门咒语的瑜伽是：通过“没有确定”等等，“总是智慧”等等，“品尝甘露”的词句，以及显示行为的方式来阐述。第二，法的瑜伽是：通过“任何感官的道路”等等来清楚地显示，并且通过阐述所知事物的自性状态来在意义上显示。第三，幻化三续部的口诀和关联的显示是：幻身和光明二者归纳起来，第一者又分为入定和出定两种。然后是光明法身的道路，入定幻化报身的道路，以及出定幻化化身的道路，就像三身给予殊胜一样，通过这些来显示。通过“瑜伽与睡眠完全结合”来显示以睡眠光明为主的光明口诀。由风心组成的幻身的特点，风心转变为本尊的形象是：通过“变成团块的光”的隐晦说法，以及“所有装饰都圆满”的意义的一个方面，以及“在一百由旬的范围内，这会非常显现”等等来显示。而它被世间神祇的眼睛看到是：通过“所有人都不会看到”来显示。这些主要是入定幻化，而出定幻化是：通过“会显现为一千”的词句来暗示。幻化依赖于行为是：通过“任何知识的成就”等等。依赖于手印是：通过“瑜伽母的成就结合”等等。像这样稍微了解续部所显示的方式后，如果稍微说一下这些的精髓：所有修行者都必须通过最终的法瑜伽，以初中后三者在所有情况下，以及在任何适当的时候修持下门咒语的瑜伽。上门咒语的瑜伽
English
The words are: Whatever is thought of by just thinking...etc., is explained just like the sound. Secondly, the forceful negation of the two is: shown by "eyes and ears" etc. Negation through combination is: shown by "controlling life and effort." Secondly, the yoga of the lower gate mantra is: explained through "no certainty" etc., "always wisdom" etc., the words of "tasting nectar," and the ways of showing conduct. Secondly, the yoga of Dharma is: clearly shown through "whatever path of the senses" etc., and also shown in meaning by explaining the nature of the knowable. Thirdly, the teaching and connection of the three illusory tantras is shown: illusory body and luminosity are combined into two, and the first is divided into meditative and post-meditative. Then there is the path of the luminosity Dharmakaya, the path of the meditative illusory Sambhogakaya, and the path of the post-meditative illusory Nirmanakaya, just as the three bodies give the supreme, is shown by these. By "yoga is perfectly united with sleep" is shown the luminosity instruction which is mainly the luminosity of sleep. The characteristic of the illusory body made of wind and mind alone, the wind and mind transformed into the form of the deity, is: through the hidden explanation of "that light which has become a mass," and one aspect of the meaning of "all ornaments are completely perfect," and "this will appear very clearly in an area of one hundred yojanas" etc. And that it is seen by the eyes of worldly deities is: shown by "no one will see it." These are mainly meditative illusion, and the post-meditative illusion is: implied by the words "it will appear as a thousand." That illusion depends on behavior is: through "any accomplishment of knowledge" etc. That it depends on mudra is: through "the accomplishment combination of the yogini" etc. Having thus understood in brief the way the tantra shows, if we say a little of the essence of these: all practitioners must practice the ultimate Dharma yoga, with the three beginnings, middles, and ends in all situations, and the yoga of the lower gate mantra at any appropriate time. The yoga of the upper gate mantra
Chinese
在众多方法中，必须修持其中任何一种，但并非所有方法都必须由一个人修持。通过非常勤奋地长期练习，即使每一种方法也能产生微小的暖相证悟。然后，依靠下门瑜伽，能够达到大暖相和顶峰。因此，对于这些瑜伽，有两种方式：按照次第道的方式和按照顿悟道的方式。如果按照第一种方式，所有方法都组合成一个人的条件。也就是说，对于在生起次第上稍微稳定的人，首先为了调伏气，稍微学习微细明点的瑜伽。然后，为了首先控制下泄气，修持将下端鼻尖作为要点的明点瑜伽。当秘密脉结解开或松弛时，由于那个原因，为了容易解开心间的脉结，学习在心间修持。因为它也与上端鼻尖相关联，所以能够摧毁和净化以心间为主要位置，进行命气活动的身体的所有脉轮的脉结。当那些脉结解开或松弛时，为了圆满生起依靠自身身体的四喜，修持轮明点的瑜伽，就像很好地修整水渠后引水一样，当脉的道路畅通时，依靠拙火来引生四喜。即使那样，当微细明点难以消融时，在身体中央修持明点瑜伽，各种粗细明点的消融方式会立即出现。在那之前，修不修下门明点瑜伽都可以。但是，从这个阶段开始，必须明确地打开下门，依靠它，能够获得作为道的俱生心完全分离的究竟，并且在那之后的第二个刹那，能够成就唯气心的身。就像这样说：以四时完全结合，成就即是串习之最胜，以及瑜伽母的成就结合，立即真实地产生信心。第二，顿悟道。