Chinese
因此应当修学。其中，对治庸俗显现的对治法是修学本尊的形象，对治庸俗执着的对治法是修学本尊的慢。修习这两种道，获得明相之时，苦谛的显现就会止息，从而舍弃轮回。正如导师佛智足所说：除了庸俗分别念的相续之外，轮回中没有其他的痛苦。与此相违背的心，就能现量证悟。具有甚深广大的自性，它不会产生分别念。如是宣说。此外，修习本尊的形象和信解而获得解脱，是因为具足四种道的缘故。四道在现观的场合也已经阐述过了，此处总的讲述一下与生起次第总体的结合方式。总的来说，有四种：果为道用，形象为道用，信解为道用，加持为道用。第一种是，在生起次第的所缘境上，信解和执着于果位佛陀的身语意事业，从而能够获得它，就像执着于宝珠的光芒而获得宝珠一样。第二种是，忆念佛陀的身语意形象，从而能够获得它们，例如一些禅定者忆念火的形象，从而获得尽灭火的禅定，能够于魔众之处幻化出火焰一样。第三种是，如此修习的坛城，诸如来对坛城真实信解圆满时，就能获得它，就像舍利子信解地狱之处为莲花苑，从而真实地变成莲花苑一样。第四种是，如此修习后，殊胜本尊加持，并以其力量而获得解脱，作为加持的方法，佛陀已经宣说了，仅仅是依怙本尊的加持，就能生起殊胜的禅定，并在相续中生起地道证悟，最终成为佛陀，就像以加持使沉重的物体变成黄金，从而变成黄金一样。如是道
English
Therefore, one should train. Among them, the antidote to ordinary appearance is training in the form of the deity, and the antidote to ordinary clinging is training in the pride of the deity. When these two paths are cultivated and clear appearance is obtained, the appearance of the truth of suffering will cease, and samsara will be abandoned. As the teacher Buddha Wisdom Foot said: Apart from this continuum of ordinary conceptual thought, there is no other suffering in existence. The mind that is contrary to this will directly realize it. It has a profound and vast nature, and it does not generate conceptual thoughts. Thus it is said. Furthermore, liberation is attained by meditating on the form of the deity and faith because of the reason of possessing the four means of the path. The four means of the path have already been explained in the context of manifest enlightenment, but here, in general, the way to apply them to the general generation stage is explained. In general, there are four: taking the result as the path, taking the form as the path, taking faith as the path, and taking blessing as the path. The first is: on the object of the generation stage, believing in and clinging to the body, speech, mind, and activities of the Buddha as the result, one will be able to attain it, just as one attains a jewel by clinging to the light of a jewel. The second is: by contemplating the form of the body, speech, and mind of the Buddha, one will be able to attain them, just as some meditators contemplate the form of fire and attain the samadhi of the exhaustion of fire, and are able to emanate fire in the realm of demons. The third is: when the Tathagatas have perfected their faith in the mandala that is meditated upon in this way, they will attain it, just as Shariputra believed that the place of hell was a lotus garden, and it actually became a lotus garden. The fourth is: after meditating in this way, the supreme deity blesses one, and one is liberated by its power. As a method of blessing, the Buddha has spoken, and merely by the blessing of the yidam deity, excellent samadhi will arise, and the realization of the grounds and paths will arise in the continuum, and ultimately one will become a Buddha, just as a heavy object is blessed into gold and becomes gold. Thus the path
Chinese
這四種是所有生起次第的目標，都具備一切，並且所有生起次第的瑜伽士，從入門開始，直到將心安住在佛像上為止，都要學習佛的形相和學習我慢這兩者，而且兩者都是廣大和清晰的本質。當它們被證悟空性的見解所掌握時，也是甚深的瑜伽，因此要學習甚深和廣大，或者甚深和清晰二者無別。第二，圓滿次第是：應當擊中要害的所依，即四個壇城，或者說是安住脈、動搖風、佈置菩提心，這三者是著名的。與上面三個灌頂相關的圓滿次第的詳細分類必須確定，但詳細內容應在其他地方學習。此處，無論是壇城收攝還是念誦結束時的收攝，都是因為清淨的憶念和念誦是後行，所以沒有必要清楚地安立圓滿的壇城輪，但是如果一邊清楚地觀想圓滿的壇城輪，一邊禪修和念誦，也是非常好的。第二，在非等持瑜伽中，有清淨憶念、念誦瑜伽、朵瑪瑜伽、食物瑜伽、行持瑜伽、睡眠瑜伽、起床瑜伽、沐浴瑜伽等八種。第一種是：『以慈悲之眼是紅色的。』等等，口中念誦並且仔細思考其含義，『一切支分金剛持。』這句是從蓮花生大士的修法中出現的，其他的都是如根本續部中出現的那樣簡略地歸納的。也就是說，一切法都是如實性的本質，是味道一體的自性之身，三眼紅色是以大悲心隨順眾生。在仲彌的翻譯中，『慈愛的心，支分是黑色的。』這樣出現。身體的梵語詞彙被翻譯成支分，身體的顏色是黑色，是因為慈愛的心不改變。四足是佈施、愛語、利行、同事，即四攝。它們能摧伏蘊魔、天子魔、死魔。
English
These four are the goals of all generation stage practices, possessing everything, and all generation stage yogis, from the beginning of entering until settling the mind on the deity's form, must learn both the deity's form and the pride, and both are of a vast and clear nature. When they are grasped by the view of realizing emptiness, they are also profound yogas, so one must learn the inseparability of profoundness and vastness, or profoundness and clarity. Second, the completion stage is: the basis upon which the vital point should be struck, the four mandalas, or the abiding channels, the moving winds, and the arrangement of bodhicitta, these three are famous. The detailed classification of the completion stage related to the three higher empowerments must be determined, but the details should be learned elsewhere. Here, whether it is the gathering of the mandala or the gathering at the end of recitation, it is because pure mindfulness and recitation are subsequent actions, so there is no need to clearly establish the complete mandala wheel, but if one meditates and recites while clearly visualizing the complete mandala wheel, it is also very good. Second, in the non-meditative yoga, there are eight types: pure mindfulness, recitation yoga, torma yoga, food yoga, conduct yoga, sleep yoga, rising yoga, and bathing yoga. The first is: "With eyes of compassion, they are red." etc., reciting in the mouth and carefully contemplating its meaning, "Vajradhara is the lord of all limbs." This phrase appears in the sadhana of Padmasambhava, and the others are briefly summarized as they appear in the root tantras. That is, all dharmas are the essence of suchness, the self-nature body of one taste, the three red eyes are following beings with great compassion. In the translation of Dromi, "The loving heart, the limbs are black." appears like this. The Sanskrit word for body is translated as limbs, the color of the body is black because the loving heart does not change. The four feet are generosity, loving speech, beneficial action, and acting in accordance with the Dharma, which are the four ways of gathering disciples. They subdue the aggregates of demons, the sons of gods of demons, and the Lord of Death of demons.
Chinese
并且，烦恼之魔，调伏的对象存在于其他众生相续中的那些全部摧毁，是依次的梵天、帝释天、近权大力者们。前面的左脚弯曲，是以证悟空性的智慧不滞留于轮回的边际；右脚伸展，是以大悲不滞留于寂灭的边际；后面的两脚以半跏趺坐的姿势安住，是以方便智慧双运，远离常断二边安住于中观，是不住涅槃。如四足都做半跏趺坐的姿势，则左边两脚弯曲是不滞留于轮回，右边两脚伸展是不滞留于涅槃的两个边际，那两者合起来是象征方便智慧双运。八面是八解脱，对此从密咒和波罗蜜多中宣说，二者名称相同而意义涵盖上没有太大差别，但此处以共同大乘的角度，从佛地的有色相观看色相等等八种解脱中，根本面是有色相观看色相的解脱，右面是无色相观看色相的解脱，左面是殊胜可厌的解脱，上面是灭尽的解脱，剩余的四面是无色相的四种解脱。十六手是十六空性，这十六空性可以像从《般若经》和大小释论中出现的那样，但因为从《集学论》中出现，和从《中边分别论》的根本释论中出现，二者意旨相同，所以采用那个。《集学论》中的十六空性是内空性、外空性、内外空性、大空性、空性空性、胜义空性、有为空性、无为空性、无边空性、无始无终空性、舍空性、自性空性、自无自性空性、一切法空性、无物空性、无物自性空性。其中最初的六种是从所见和能见的角度安立的，后面的两种空性是从自体空与不空的方面安立的，那八种是右边的八手。中间的八空性是左边的八手。十六颅器是与十六手结合的俱生大乐。
English
And, the demon of afflictions, destroying all those objects of taming that reside in the continuum of other beings, are, in order, Brahma, Indra, and the powerful ones with near authority. The left foot in front is bent, which means not dwelling on the edge of samsara with the wisdom of realizing emptiness; the right foot is extended, which means not dwelling on the edge of nirvana with great compassion; the two feet in the back are in a half-lotus posture, which means that by the union of skillful means and wisdom, one abides in the Middle Way, free from the extremes of permanence and annihilation, and is non-abiding nirvana. As the four feet all make the posture of half-lotus, the two left feet being bent means not dwelling in samsara, and the two right feet being extended means not dwelling on the two extremes of nirvana, and the combination of the two symbolizes the union of skillful means and wisdom. The eight faces are the eight liberations, and although the two spoken of from mantra and the Perfection of Wisdom have the same name and not much difference in the scope of meaning, here, from the perspective of the common vehicle, among the eight liberations such as contemplating form on the form of the Buddha-ground, the root face is the liberation of contemplating form on form, the right face is the liberation of contemplating form on the formless, the left face is the liberation of particularly repulsive things, the top face is the liberation of cessation, and the remaining four faces are the four liberations of the formless. The sixteen hands are the sixteen emptinesses. It is acceptable for these sixteen emptinesses to appear as they do from the Perfection of Wisdom Sutra and the large and small commentaries, but because they appear from the *Compendium of Training*, and from the root commentary of the *Distinguishing the Middle from the Extremes*, the two have the same intention, so that is adopted. The sixteen emptinesses in the *Compendium of Training* are: inner emptiness, outer emptiness, inner-outer emptiness, great emptiness, emptiness of emptiness, ultimate emptiness, conditioned emptiness, unconditioned emptiness, boundless emptiness, emptiness of no beginning and no end, emptiness of abandonment, emptiness of nature, emptiness of self-nature of non-self, emptiness of all dharmas, emptiness of non-things, and emptiness of the nature of non-things. Among these, the first six are established from the perspective of what is seen and how it is seen, and the latter two emptinesses are established from the aspect of whether one's own essence is empty or not empty, and those eight are the eight right hands. The eight intermediate emptinesses are the eight left hands. The sixteen skull-cups are the great bliss of co-emergence that is combined with the sixteen hands.
Chinese
十六，即十六种喜乐的形态。右手中的八种生物，如《金刚帐》所说：“肺和瘤以及同样疯，腹干麻风和室利疾，肝脏脾脏的疾病等，依次应知为象等。”如是所说，象征着众生的八种疾病。它们口朝内看，象征着以摄入自身的方式消除这些疾病。左手颅碗中的八尊神代表八自在，它们赐予众生，象征着面朝外。对此，一些上师的文献中也只是写道：“身之自在和语之自在，以及同样意之自在，神通普遍行之自在，如意事业八功德。”后来的萨迦派的所有论述都将手印的清净与八功德等同起来。左右的清净大小似乎相等。还有一些人说：“能比微细更微细，能行能为大自在，喜乐满足一切皆自在，随心所欲和自在是八义。”像这样将微细等与共同成就八种联系起来，是不恰当的。因此，正如大多数上师所认为的那样，八界完全清净象征着八自在的功德。这样，这八界的所有污垢部分都已耗尽，精华部分变成了力量。其中，地变成力量，身体变得像无欲之子的力量一样；水变成力量，身体的所有疾病都得到净化，变得充满活力；火变成力量，显现为一个和多个等奇迹，身体容光焕发；风变成力量，身体变得轻盈，像风一样迅速；虚空变成力量，能够创造和毁灭许多器情世间；月亮，即菩提心变成力量，身体的白色部分增加，污垢被清除，身体没有阴影等；太阳，即微尘变成力量，变得光彩夺目，光芒四射，具有神变。
English
Sixteen, that is, the form of sixteen joys. The eight creatures in the right hand, as stated in the Vajra Tent: "Lung and tumor, and likewise madness, dry abdomen, leprosy, and Shri disease, diseases of the liver and spleen, should be known sequentially as elephant, etc." As it is said, it symbolizes the eight diseases of sentient beings. They look inward, symbolizing the elimination of these diseases by taking them into oneself. The eight deities in the skull cup in the left hand represent the eight powers, and they bestow them upon sentient beings, symbolizing facing outward. Regarding this, some documents of previous lamas also merely state: "The power of body and the power of speech, and likewise the power of mind, the power of miraculous travel everywhere, the eight qualities of fulfilling wishes." All subsequent Sakya explanations identify the purification of hand gestures with these eight qualities. The purity of the left and right sides seems to be equal in size. Some also say: "Able to be finer than the finest, able to act and be the great self, joyfully satisfying all that is free, doing as one wishes and power are the eight meanings." Like this, associating the subtle and so on with the eight common accomplishments is inappropriate. Therefore, as most previous lamas have considered, the complete purification of the eight elements symbolizes the qualities of the eight powers. In this way, all the impure parts of these eight elements are exhausted, and the pure parts become strength. Among them, earth becoming strength, the body becomes like the strength of a son without desire; water becoming strength, all diseases of the body are purified, and it becomes full of vitality; fire becoming strength, manifesting miracles such as appearing as one and many, the body becomes radiant; wind becoming strength, the body becomes light and swift like the wind; space becoming strength, able to create and destroy many container and content worlds; the moon, that is, bodhicitta becoming strength, the white part of the body increases, impurities are cleared, and the body has no shadow, etc.; the sun, that is, dust becoming strength, becomes glorious, radiant, and has miraculous powers.