English
Secondly, the object of recitation is: according to the oral instructions of the lama, transmitted from mouth to mouth, the recitation of the wheel revolving from secret place to secret place is the main one. Among them, stimulating the mindstream of the yidam deity and accomplishing the supreme are the main ones, as well as pacifying, increasing, magnetizing, and wrathful activities, each with its own distinctive object, and common dharmas, which should be understood in detail from the words. Thirdly: the root mantra, the heart mantra, the near heart mantra, the vowel mantras known as the garland mantras of the yoginis, are clearly stated in the root tantra itself, and according to the general practice of the tantra class, the seed syllables for the mother and the retinue of goddesses are: the name mantra itself repeated three times, or four times, or five times, etc. Some say that the near heart mantra mentioned here is not appropriate as a near heart mantra because it is described in the activity section of Vajrakilaya, and it is not mentioned as a near heart mantra in the original tantric texts. This is unreasonable, because it is mentioned as a near heart mantra in some original texts such as Marme Dze's sadhana, and it is also clearly stated in the sadhana Tso Kye that this mantra is the near heart mantra, because it is not enough to write all the activity mantras in the sadhana. There is no fault in not being a near heart mantra because it is an activity mantra, because elsewhere, as stated in the root tantra: 'The mantra that magnetizes women, likewise malice and sin.' Similarly, ཨཥྞ（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）is also a mantra for accomplishing magnetizing and wrathful activities, so it becomes a fault of not being a root mantra. As stated in the root tantra: 'The guidance of recitation is clear and, the sound is long and good.' Similarly, avoiding the two extremes of too fast and too slow, and the two extremes of too loud and too soft, that is, abandoning the four faults, one must recite clearly and slowly, and very purely. Fourthly: the classification of recitation. In the oral instructions of other Indian and Tibetan teachers, it is said that there are four types of recitation based on the difference of object: container recitation, wheel recitation, arrangement recitation, and expansion and contraction recitation; and four types based on the difference of verbal activity: wrathful recitation, whispering recitation, mental recitation, and cessation recitation; and stimulating recitation, ball recitation, vajra recitation, etc.
Chinese
依咒的差别而分有三种，也有认为是十一种的。印度后来的论师们认为，匣子的念诵和轮的念诵为一体，所以念诵有十种。这样的话，清净忆念和念诵是为了归集在随行支分中，不加所净和能净也可以，其他人混合种类加入也不相违背。那也是，如果加在轮回的法上，清净忆念是心的无边分别，念诵是语的各种言说，坛城收摄是，那个寿命的业尽时，象征死亡，座间神像站立是，再次象征中阴和生连续产生。如果加在果的法上，清净忆念是，象征诸佛的一切法安住于平等性中，念诵是，转法轮，坛城收摄是，象征在没有真实所化众生的刹土中示现涅槃之相，座间神像站立是，象征在其他刹土以化身出现。第三，食子的瑜伽是，从根本解释的续部中，仅仅阐明世间食子，但依食子仪轨印度论典和上师的口诀，是共同供养世间和超世间一切本尊。第四，食物的瑜伽是，所有饮食都如内供一样加持后供养，那也是，精华供养三宝和，以食子的咒供养欲天等，以内火供的方式受用。第五，行为的瑜伽，所有色相都观想为嘿日嘎（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）金刚，所有声音都观想为咒的声音，所有有情的心都观想为嘿日嘎（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）金刚的心意，此外，色等六境观想为色金刚母等，眼等六处观想为痴金刚母等后，进入座间，这也能使各种行为的差别，转变为圆满资粮的方法。第六，睡眠的瑜伽是，观想安住在自性俱生中是坛。
English
According to the differentiation of mantras, there are three types, and some consider there to be eleven. Later Indian teachers considered the recitation of the casket and the recitation of the wheel to be one, so there are ten recitations. In that case, pure mindfulness and recitation are for the purpose of gathering into the subsequent practice branch. It is okay not to add what is to be purified and what purifies, but it is not contradictory for others to mix and add categories. That is, if applied to the Dharma of Samsara, pure mindfulness is the mind's infinite conceptualization, recitation is the various expressions of speech, and the gathering of the mandala is, when the karma of that life is exhausted, it symbolizes death, and the standing up of the deity image between sessions is, again, symbolizes the Bardo and the continuous arising of rebirth. If applied to the Dharma of the result, pure mindfulness is, symbolizes that all the Dharmas of the Buddhas abide in equality, recitation is, turning the wheel of Dharma, and the gathering of the mandala is, symbolizes showing the aspect of Nirvana in some pure lands where there are no real beings to be tamed, and the standing up of the deity image between sessions is, symbolizes appearing as an emanation body in other pure lands. Third, the yoga of the Torma is, from the root and explanatory tantras, only worldly Tormas are clarified, but according to the Torma ritual, Indian texts, and the oral instructions of the upper Lamas, it is a common offering to all deities, both worldly and beyond worldly. Fourth, the yoga of food is, all foods and drinks are blessed and offered like inner offerings, that is, the essence is offered to the Three Jewels, and the desire deities etc. are offered with the mantra of the Torma, and they are enjoyed in the manner of inner fire offering. Fifth, in the yoga of conduct, all appearances are visualized as Heruka (ཧེ་རུ་ཀ，हेरुक，Heruka，嘿日嘎) Vajra, all sounds are visualized as the sound of mantra, and the minds of all sentient beings are visualized as the mind of Heruka (ཧེ་རུ་ཀ，हेरुक，Heruka，嘿日嘎) Vajra. In addition, the six objects such as form are visualized as Form Vajra Mother etc., and the six sense bases such as the eye are visualized as Ignorance Vajra Mother etc., and then enter the session. This can also transform the various differences of conduct into a method of perfecting the accumulations. Sixth, the yoga of sleeping is, visualizing resting in the innate nature is the mandala.
English
It accords with the gathering wheel, and the visualization of sleeping in the state of coemergent bliss is like the root Vajradhara in union, and in both of these, one sleeps in a state of non-discrimination. Seventh, the yoga of rising: When sleeping, if one sleeps in the state of self-nature coemergent, then in the interval between sessions, one rises instantly as the deity; if one sleeps in the state of coemergent bliss, then one recites in the mouth, "O venerable compassionate one, please remember!" and so on, and visualizes being awakened by the urging of the four goddesses, and rises like the fruition Vajradhara rising. Eighth, the yoga of bathing: Before entering into yoga, if it is to be a companion to meditation, then one should bathe, and this is explained in the context of the empowerment of the branch of Akshobhya, and one should bathe with the visualization of receiving empowerment. Here, the purification of the four empowerments, the five seals, the purification of the four chakras and the six sense bases, the blessings of the family lord, and the holding of pride are not necessary. Thus, on top of the eight subsequent practices, adding the subsequent desire yoga makes nine, so in general there are ten or eleven yogas. The subsequent desire yoga is also not necessarily to be practiced separately, but if it is practiced, then because it is included within the mandala wheel, and is held by the secret offering, it is fine not to count it separately. Second, in two parts: Explaining the uncommon distinctions of realization of this system, and distinguishing the general commitments of the generation stage of this system. First, relying on the oral instructions of the master of yoga, Virupa, for the tantric words that show the generation stage of the second examination, without mixing and confusing, on the meaning of each individual entity, with a slight supplement of oral instructions, there are fourteen ways of manifest realization, and these are divided into five types: very extensive, extensive, medium, concise, and very concise. The first is definitely only with four limbs, and the main difference in the way of generation is divided into two types: combined and uncombined. On top of these two, the difference in the way the goddesses of the wheel are spread is divided into two types: bindu sequence and seed sequence, divided into four types. The second is definitely with six limbs.
Chinese
因此，主要生起法的分类有：俱生和不俱生两种。这两种又可分为四种，即由眷属天女显现的方式来划分。分为字势和天女势两种，两种各自分为两种，所以是四种。这样总共八种，都是仅仅依赖于阿黎嘎黎（ཨཱ་ལི་ཀཱ་ལི་，梵文天城体：ākali，梵文罗马拟音：ākali，汉语字面意思：阿黎嘎黎）的。第三种是依赖于阿黎嘎黎（ཨཱ་ལི་ཀཱ་ལི་，梵文天城体：ākali，梵文罗马拟音：ākali，汉语字面意思：阿黎嘎黎），并且一定是仅仅不俱生的。如果分类，则有四支和六支两种。四支中，天女显现的方式有明点势和种子势两种。六支中，也有明点势和种子势两种，所以是四种。第四种是从种子中生起的。即，因是金刚持，眷属天女，果是金刚持，这三种状态都是从种子中生起的。第五种是刹那间生起的。即，因是金刚持，眷属天女，果是金刚持，这三种状态都是刹那间生起的。这样，在前面所说的十二种现证方式中，四支的方面，因是金刚持，眷属天女，果是金刚持，这三种都是从五种现观中生起的。六支的方面，因是金刚持是从五种现观中生起的，而眷属天女和果是金刚持是从种子中生起的。这样，十四种现证方式是从随生金刚萨埵的支分状态中划分出来的。其余的上下部分，除了四支和六支的细微差别外，实际上没有太大的差别。因此，修习现观的补特伽罗，是根据与生俱来的根器的力量，分为上上、上中、下、下下五种。其中，两种现观是上上和下下所修习的。因为次第是修习到那个程度就足够了，而且不能再修习更多了。四种中等的现观是上和下所修习的。原因是和前面一样，而且也必须确定修习到那个程度。八种广大的现观是中等补特伽罗所修习的。因为能够修习那些，而且也必须确定修习那些。
English
Therefore, the classification of the main generation methods is: two types, co-emergent and non-co-emergent. These two can also be divided into four types, which are divided by the way the retinue goddesses appear. They are divided into two types, letter-style and goddess-style, each of which is divided into two types, so there are four types. Thus, there are a total of eight types, all of which are only dependent on Āli Kāli. The third type is dependent on Āli Kāli, and it must be only non-co-emergent. If classified, there are two types, four-limbed and six-limbed. In the four-limbed, the way the goddesses appear has two styles, bindu style and seed style. In the six-limbed, there are also two styles, bindu style and seed style, so there are four types. The fourth type is generated from seeds. That is, the cause is Vajradhara, the retinue goddesses, and the result is Vajradhara. All three states are generated from seeds. The fifth type is generated in an instant. That is, the cause is Vajradhara, the retinue goddesses, and the result is Vajradhara. All three states are generated in an instant. Thus, in the twelve types of Abhisamaya mentioned above, in the aspect of the four-limbed, the cause is Vajradhara, the retinue goddesses, and the result is Vajradhara, all three are generated from the five Abhisamayas. In the aspect of the six-limbed, the cause is Vajradhara, which is generated from the five Abhisamayas, while the retinue goddesses and the result, Vajradhara, are generated from seeds. Thus, the fourteen types of Abhisamaya are divided from the state of the limbs of the subsequent Vajrasattva. The remaining upper and lower parts, apart from the slight differences between the four-limbed and six-limbed, do not have much difference in meaning. Therefore, the individuals who practice Abhisamaya are divided into five types, the best of the best, the best of the middle, the lowest, and the lowest of the lowest, according to the power of their innate faculties. Among them, two Abhisamayas are to be practiced by the best of the best and the lowest of the lowest. Because the order is that it is enough to practice to that extent, and it is not possible to practice more than that. The four types of intermediate Abhisamaya are to be practiced by the best and the lowest. The reason is the same as before, and it is also necessary to determine to practice to that extent. The eight extensive Abhisamayas are to be practiced by intermediate individuals. Because they are able to practice those, and it is also necessary to determine to practice those.