Chinese
如“六度及四摄，修习之地各不同”所说，加行道有十地，次第修习六波罗蜜和四摄。如是，在十信位需经半大劫，之后现证大乘不共之见，以半大劫行越十圣地，最终依仗阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）、康（藏文：ཁཾ，梵文天城体：खं，梵文罗马拟音：kham，汉语字面意思：康）、维（藏文：ཝི，梵文天城体：वि，梵文罗马拟音：vi，汉语字面意思：维）、ra（藏文：ར，梵文天城体：र，梵文罗马拟音：ra，汉语字面意思：ra）、吽（藏文：ཧཱུྃ，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽）五字真言之门，现证圆满菩提。果位的安立应知与大乘共同。如是，能仁之续有三种，即身不尽庄严轮，语不尽庄严轮，意不尽庄严轮之部类，是为能仁之三续。第一，根本续为《现观庄严》和《不动明王愤怒尊》等。第二，据说语之续未译成藏文。第三，金刚手灌顶续等。第三瑜伽续之道次第，有入门灌顶，守护誓言，修习现观，行越道之安立四者。第一，如是说：“不退转之灌顶，瑜伽续中明说，彼为六种灌顶别，彼为阿阇黎灌顶。”如是，其中所灌顶之坛城，为调伏平等受用五毒者，即如来部，金刚萨埵坛城，为调伏嗔恚者，即忿怒坛城，为调伏愚痴者，即调伏有情坛城，为调伏悭吝和嫉妒者，即宝生部坛城。如是说：“娇媚金刚萨埵尊。”又说：“顶髻金刚皆忿怒，宝生众会极喜悦，大莲调柔寂静相，猛烈寂静执事业。”又说：“颜色绿色执事业。”如是。此中不空成就归于宝生部中。
English
As it is said, "The six perfections and four means of gathering, the grounds for aspiration are not the same," the path of application has ten grounds, which are the grounds for gradually learning the practice of the six perfections and the four means of gathering. Thus, the ten grounds of aspiration and practice require half a great kalpa, after which the uncommon vision of the Great Vehicle is manifested. The ten grounds of the noble ones are traversed in half a great kalpa, and finally, relying on the door of the five-syllable mantra of A（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：A）, Kham（藏文：ཁཾ，梵文天城体：खं，梵文罗马拟音：kham，汉语字面意思：Kham）, Vi（藏文：ཝི，梵文天城体：वि，梵文罗马拟音：vi，汉语字面意思：Vi）, Ra（藏文：ར，梵文天城体：र，梵文罗马拟音：ra，汉语字面意思：Ra）, Hum（藏文：ཧཱུྃ，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：Hum）, perfect enlightenment is manifested. The establishment of the result should be known to be the same as the general Great Vehicle. Thus, the lineage of the Teacher exists in three types: the inexhaustible body, the wheel of adornment; the inexhaustible speech, the wheel of adornment; and the inexhaustible mind, the lineages of the wheel of adornment, are the three lineages of the Teacher. The first is the root tantra, the Manifest Enlightenment of Vairochana, and the Immovable Wrathful One, etc. The second, it is said that the tantra of speech has not been translated into Tibetan. The third is the Vajrapani empowerment tantra, etc. The path of the third yoga tantra has four aspects: the entrance empowerment, the vows to be protected, the contemplation of manifest realization, and the establishment of the path to be traversed. The first is as it is said, "The empowerment of non-retrogression is clearly stated in the yoga tantra. It is a distinction of six empowerments. It is called the empowerment of the teacher." Thus, the mandala in which the empowerment is conferred is the Tathagata family, the Vajrasattva mandala, for the purpose of subduing those who equally indulge in the five poisons; the wrathful mandala for the purpose of subduing those with anger; the mandala for subduing beings for the purpose of subduing those with ignorance; and the Ratnasambhava mandala for the purpose of subduing those with miserliness and jealousy. As it is said, "The charming Vajrasattva himself." And it is said, "All the Vajras at the crown are wrathful and frowning, the assembly of Ratnasambhava is extremely joyful, the great lotus is gentle and peaceful, the fierce and peaceful one holds the action." And it is said, "The color green holds the action." Thus. Here, Amoghasiddhi is included within Ratnasambhava.
Chinese
那些每一个也都有身大手印的根本坛城，语法的法印法的坛城，意誓言的法印咒语的坛城，事业业的法印业的坛城等，而且每一个也都有。为了喜欢广大的人们的缘故，有广大的坛城，为了喜欢中等的人们的缘故，有四手印的坛城，为了喜欢简略的人们的缘故，有二手印的坛城等宣说了。那些坛城中灌顶的仪轨是，《智慧明点释》中说：“那是六种差别灌顶。”说在水等五种之上加上阿阇黎的灌顶成为六种是不合理的，阿阇黎的灌顶自身必须具足六种，因为《智慧明点》自身中说：“七二差别中是有。”这样从水到第四灌顶之间宣说了十四种灌顶。《大手印明点》中也说：“阿阇黎灌顶分为十一种。”而且《金刚鬘》中也说：“最初的灌顶是主尊，第二是名为秘密者，第三是全部结合，第四的自性是胜义谛。主尊的差别有十一种，第十二是秘密，第十三是真实结合，第十四是胜义谛，灌顶每一个都是一个地位。”这样宣说了水和，宝冠和，金刚杵和，铃和，名字，这五种共同的灌顶，和给予三誓言不退转的灌顶，和说三种如是秘密的灌顶，许可，授记，开许，赞叹四种，这六种不共的灌顶。或者《智慧明点》中说：“水和头饰金刚杵和，铃名字和苦行和，授记和施与救护和，真言和手印是智慧。对于喜欢瑜伽续的人，分开给予八灌顶。对于喜欢瑜伽上师的人，给予十一种自性。”那样的意义在解释中，真言手印智慧等作为附带的成为八种后，在那之上加上三种誓言成为十一种。在《佛陀顶髻》中说：“秘密外在的五种和，第七宣说了十四种和，二
English
Each of those also has the root mandala of the great mudra of the body, the dharma mandala of the mudra of speech, the mantra mandala of the mudra of mind vow, and the karma mandala of the mudra of activity, and each of those also has. For the sake of those who like the extensive, there is the extensive mandala, and for the sake of those who like the intermediate, there is the four-mudra mandala, and for the sake of those who like the concise, there are the two-mudra mandalas, etc., which were taught. The ritual for empowerment in those mandalas is: In the commentary on the Yeshe Thigle (Wisdom Drop), it says, "That is the empowerment of six distinctions." It is unreasonable to consider six by adding the empowerment of the Vajra Master to the five, such as water, because the empowerment of the Vajra Master itself must have six complete. Because the Yeshe Thigle itself says, "There are seven twos in distinction." Thus, fourteen empowerments are taught from water to the fourth empowerment. The Great Mudra Drop also says, "The Vajra Master empowerment is divided into eleven." And the Vajra Garland also says, "The first empowerment is the main one, the second is named secret, the third is all-uniting, the nature of the fourth is ultimate truth. There are eleven divisions of the main one, the twelfth is secret, the thirteenth is truly uniting, the fourteenth is ultimate truth, each empowerment is a place." Thus, it is taught that water, crown, vajra, bell, and name are the five common empowerments, and the empowerment of giving the three vows of non-reversion, and the secret empowerment of speaking the three suchness, permission, prophecy, allowance, and praise are the six uncommon empowerments. Or, the Yeshe Thigle says, "Water, headdress, vajra, bell, name, asceticism, prophecy, giving refuge, mantra, mudra, and wisdom. For those who are devoted to yoga tantra, divide and give eight empowerments. For those who are devoted to the yoga lama, give eleven self-natures." The meaning of that is explained in the commentary: Mantra, mudra, and wisdom are made incidental and become eight, and then three vows are added on top of that to become eleven. In the Buddha's Crown, it says, "The five external secrets and, the seventh is taught as fourteen and, two.
Chinese
于“合一”之释文中说，外五者，乃五种智慧灌顶；七者，乃真言，金刚律仪，行律仪，授记，不退转灌顶，明妃律仪，此为七。二者与三者及四者，总摄一切而说为十四。第二，所守护之誓言的分类上，通常五部之誓言十四条与菩萨之根本堕罪十四条，就五部各自而言，如来部的誓言是，应以大悲心随顺一切有情；忿怒部的誓言是，以吽字事业之瑜伽成办现行之事业；莲花部的誓言是，不离般若波罗蜜多之瑜伽，为有情宣说随其所应调伏之法；宝生部与事业部的誓言是，以四种布施令有情皆得满足等，广说于《金刚顶经》。第三，所修之现证上，有近修和修持二者，初者是，三三摩地或四瑜伽，也就是，与过去所说相同，首先与现证于色究竟天之方式相同，首先是结合；中间与于须弥山顶幻化坛城之说相同，是坛城胜；最后与各部轮转而作，事业显现聚集之方式相同，是事业胜，此为三三摩地。自己生起为自部之誓言尊为瑜伽，迎请智慧尊融入是随瑜伽，将一切动静观为自部之本尊瑜伽是极瑜伽，以彼三者为先导，专注显空为大瑜伽，如是宣说了四瑜伽。吉祥胜释中说，于彼，修习五种真如，自身生起为自部本尊之体性而修是名为瑜伽。迎请智慧尊融入后，特别作意与其合一，是名为随瑜伽。将一切动与不动观为体性之自性，自身修习是名为一切瑜伽。
English
In the commentary on "Union," it says, the outer five are the five wisdom empowerments; the seven are mantra, vajra vows, conduct vows, prophecy, irreversible empowerment, and vidyā vows, these are seven. The two, the three, and the four, all combined are explained as fourteen. Second, regarding the classification of vows to be protected, generally the fourteen vows of the five families and the fourteen root downfalls of a Bodhisattva, with respect to each of the five families: the vow of the Tathāgata family is to follow all sentient beings with great compassion; the vow of the wrathful family is to accomplish manifest actions through the yoga of Hūṃ; the vow of the Padma family is, without moving from the yoga of the Perfection of Wisdom, to teach sentient beings the Dharma that tames them accordingly; the vows of the Ratna and Karma families are to satisfy sentient beings with the four kinds of generosity, etc. These are extensively explained in the Vajraśekhara Sūtra. Third, regarding the object of meditation, Abhisamaya, there are approach and accomplishment. The first is the three samādhis or four yogas. That is, in accordance with what was said before, first, in accordance with the way of attaining enlightenment in Akanishtha, first is union; in the middle, in accordance with the explanation of manifesting the mandala on the summit of Mount Meru, it is the supreme mandala; finally, in accordance with the way of turning the wheel of each family and manifestly gathering activities, it is the supreme activity. These are the three samādhis. Generating oneself as the samaya deity of one's own family is yoga; inviting the wisdom being to enter is anu-yoga; viewing all that is stable and moving as the deity yoga of one's own family is ati-yoga; with these three preceding, focusing single-pointedly on appearance and emptiness is mahā-yoga. Thus, the four yogas are explained. In the commentary on Śrīparamādya, it says, therein, meditating on the five aspects of Suchness, the meditation of generating oneself as the nature of one's own deity is called yoga. Inviting the wisdom being to enter and especially intending to become one with it is called anu-yoga. Viewing all that moves and does not move as the nature of reality, self-meditation is called sarva-yoga.
Chinese
应做。瑜伽和随瑜伽以及一切瑜伽如理修习，心成一境性，即名为极瑜伽。如是说。于彼等获得相状，修习为近修。第二为成就：以出世间之悉地，依于三摩地而主要成就，以及依于念诵，出世间与非出世间二者共同之成就。彼之第一者：于天之显现，以及彼即如幻之明相与稳固之定解获得后，以三轮清净之供养令诸天欢喜。其后修习手印。成就后，将手印之事业与种种事业结合。其后获得特殊之相状后，成就五神通。彼成就后，如吉祥胜者所说之明妃行之无上具戏论之行与相似之行受用，则成就殊胜。一次未成就则重做七次。彼亦未成就则以猛厉加行而成就。第二依于念诵者：依于气息出入者，为世俗有相之金刚念诵，以及遮止命勤，自与本尊咒语于无生中修习，为胜义无相之金刚念诵。根器利者修习二种金刚念诵，如来部无声，金刚部如龙之声，莲花部细微且清晰，宝生部极清晰而念诵，根器钝者为语之念诵。金刚念诵为出世间悉地之因，语念诵为世间悉地之因。第四者：所行地道之体性上，获得之近取因，无始无终之心，菩提心普贤行，天与咒语及坛城与手印一切之生起之基，心之真如也。金刚顶经云：续即名为常，轮回视为相续。如是因续也。所获得之果为：离一切垢染之现分四身之自性者。因令果显现之方便续部者：方便四手印相联之本尊瑜伽，以及智慧心之真如现前证悟
English
Should be done. Yoga and subsequent yoga, and all yogas, when practiced properly, the mind becomes one-pointed, which is called the ultimate yoga. So it is said. Having obtained the signs of those, practicing is approaching. The second is accomplishment: mainly accomplishing based on the samadhi of the transcendent siddhis, and based on recitation, the common accomplishment of both transcendent and non-transcendent siddhis. The first of these: having obtained clear appearance and stable ascertainment of the appearance of the deity, and that itself is like an illusion, pleasing the deities with offerings of the three circles of purity. Then practice mudras. After accomplishment, combine the actions of the mudras with various actions. Then, after obtaining special signs, accomplish the five superknowledges. After that is accomplished, like the supreme conduct of the vidya conduct described by the glorious supreme one, practicing a similar conduct with unsurpassed elaboration, then supreme accomplishment is achieved. If it is not accomplished once, repeat it seven times. If that also does not accomplish it, then it is accomplished by applying fierce exertion. The second, relying on recitation: relying on the breath going in and out is the conventional, with-object vajra recitation, and stopping the life force and meditating on oneself and the deity mantra in the unborn is the ultimate, without-object vajra recitation. Those with sharp faculties practice two vajra recitations, the Tathagata family is without sound, the Vajra family is like the sound of a dragon, the Padma family is subtle and clear, the Ratna family is recited very clearly, those with dull faculties are the recitation of words. Vajra recitation is the cause of transcendent siddhis, and word recitation is the cause of worldly siddhis. The fourth is: on the nature of the ground and path to be traversed, the obtaining proximate cause, the beginningless and endless mind, the Bodhicitta Samantabhadra, the basis of the arising of all deities, mantras, mandalas, and mudras, the suchness of the mind. The Vajrasekhara Sutra says: "Continuity is called constant, samsara is regarded as continuous." Thus, cause is continuity. The fruit to be obtained is: the nature of the Sambhogakaya and the four kayas, free from all obscurations. The means of the tantra that makes the fruit manifest from the cause is: the deity yoga associated with the four mudras of means, and the direct realization of the suchness of the wisdom mind.