Chinese
修习的方法是：将眼等五识各自收摄于色等五境，即是摄集。如是收摄后，将内在的蕴、界、处都与胜乐等本尊相结合，这是禅定。仅仅是观想能依和所依坛城的体性，这是观想。以依赖于该所缘的心来确定，这是审虑。如是缘本尊而心生喜悦，这是喜。由喜所修的本尊，从中生起连同心识的心，这是乐。与乐相应的心转为三摩地，从而各种各样的庸常世俗之境的分别念止息，唯独缘本尊的心，这是心一境性，是禅定的五个支分。气脉等其余四个支分在圆满次第中宣说。唯有这个是出自续部和传承次第的教言。如是所说，也出自嘿汝嘎（Heruka）经由无譬海（Dpe med mtsho）传承的次第，并且也说是出自续部。这是与文殊菩萨的口诀相符的。续部的每一个金刚句，都有以可信的方式解释为多种不同含义的，因此不要执着于某一种解释而舍弃其他。气脉等将在后面讲解。在名相解释中也说：圆满次第是续部所持者，根基修习、风修习、明点修习、暖修习、菩提心修习和有相修习这五种。智慧的集合，胜义谛的实相修习，如幻观、光明空性观和双运观这三种。气进入阿瓦都提（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）的方法是五种禅定修习。智慧的集合，胜义谛的实相修习是三种。如是说，在汇集于至上的圆满次第中，说了许多圆满次第的名词。对于圆满次第，将气融入都提（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）的方法作为一种，以及依赖于融入而修习的阶段作为两种，分别进行。不仅在胜乐金刚中，在修习其他的无上圆满次第时，也必须了解这两种。其中，在差别阐释中，宣说了六种加行的其余四个支分，是鲁伊巴（Luipa）的
English
The method of practice is: to separately gather the five consciousnesses such as the eye into the five objects such as form, which is to collect. Having gathered in this way, the inner aggregates, elements, and sources are all combined with deities such as Chakrasamvara, which is meditation. Merely contemplating the nature of the mandala of the support and the supported is contemplation. To ascertain with the mind that relies on that object is discernment. Thus, joy arises in the mind by focusing on the deity, which is joy. The deity meditated upon by joy, from which arises the mind together with consciousness, is bliss. The mind endowed with bliss transforms into samadhi, thereby the various ordinary mundane objects of conceptual thought cease, and the mind that focuses solely on the deity is one-pointedness of mind, which are the five limbs of meditation. The remaining four limbs such as breath control are explained in the completion stage. Only this is the teaching that comes from the tantra and the lineage sequence. As it is said, it also comes from the lineage sequence transmitted from Heruka through Dpe med mtsho (an area in Tibet), and it is also said to be from the tantra. This is in accordance with the oral instructions of Manjushri. Each vajra word of the tantra has many different meanings explained in a reliable way, so do not cling to one explanation and abandon others. Breath control and so on will be explained later. In the commentary on nomenclature, it is also said: The completion stage is the holder of the tantra, the root practice, the wind practice, the bindu practice, the heat practice, the bodhicitta practice, and the practice with signs, these five. The collection of wisdom, the practice of the truth of ultimate reality, such as the illusory view, the clear light emptiness view, and the union view, these three. The method of the breath entering the Avadhuti (Tibetan, Sanskrit Devanagari, Sanskrit Romanization, Chinese literal meaning) is the practice of five meditations. The collection of wisdom, the practice of the truth of ultimate reality, is three. As it is said, in the completion stage gathered in the supreme completion stage, many terms of the completion stage are spoken. For the completion stage, the method of the wind entering the Dhuti (Tibetan, Sanskrit Devanagari, Sanskrit Romanization, Chinese literal meaning) is taken as one, and the stage of practicing based on the entering is taken as two, separately. Not only in Chakrasamvara, but also when practicing other Anuttara completion stages, it is necessary to understand these two. Among them, in the explanation of the distinctions, the remaining four limbs of the six applications are explained, which are of Luipa.
Chinese
對於這個，也極其適合加入金剛念誦等五次第，將會講述。特別是，按照《明示》中黑行派的論典，講述四次第的口訣，那裡只是列出了圓滿次第的名相，並非如此運用於此派的圓滿次第。如此一來，勝樂金剛的圓滿次第有很大的不同，即《勝樂讚釋》中如時輪般講述的六支瑜伽，以及從無比海傳承下來的兩種六支瑜伽之一，還有如集密般出現的五次第的術語，以及飲血派的五次第，四次第，以及大瑜伽的圓滿次第，總共有六種。勝樂金剛的遊方和父續中也有一些小的圓滿次第。第二，修持圓滿次第的時間，如前在生起次第時所說，在清淨憶念之後，念誦之前，觀修適合的座次。主要學習生起次第，從生起次第心穩定之後，主要修持圓滿次第。飲血派和拉瓦巴派也如此恭敬地不斷修持，心變得穩定之後，修持圓滿次第的等持。如此說。修持的次第是，如果生起次第的心已穩固，從此時起，生起次第作為輔助，主要修持圓滿次第。如果不是這樣，那麼之前已經學習了很多生起次第，第一座修持廣大的生起次第一次，其他三座的時候，做濃縮修持的兩種方式，先修持適合的本尊瑜伽，在座次的最後，在本尊收攝之後，觀想嘿汝嘎父母雙尊站立的本尊瑜伽。然後按照之前引用的修法論典來修持，觀想阿裡嘎裡於前方等等。這個在《修法寶鬘》和《七字》以及《甘露滴》的修法中，在修持圓滿次第的時候引用過，但是沒有講解。在《行持釋》中也沒有講解，因為不是修法釋的重點。魯伊巴的
English
For this, it is also extremely suitable to add the five stages such as Vajra recitation, which will be discussed. In particular, according to the treatises of the Black Practitioner school in the 'Clarification,' the instructions for the four stages are explained. There, only the nomenclature of the completion stage is listed, and it is not applied to the completion stage of this school in that way. Thus, there are great differences in the completion stage of Chakrasamvara, namely the six-limbed yoga explained like the Kalachakra in the 'Chakrasamvara Praise Commentary,' and one of the two six-limbed yogas transmitted from Matchless Lake, as well as the terminology of the five stages that appear like Guhyasamaja, and the five stages of the Drilbupa school, the four stages, and the completion stage of Mahayoga, totaling six. There are also some minor completion stages in the Chakrasamvara's pilgrimage and Father Tantra. Secondly, the time to practice the completion stage is as previously stated during the generation stage, after pure recollection and before recitation, meditate on a suitable session. Mainly study the generation stage, and after the mind is stable in the generation stage, mainly practice the completion stage. The Drilbupa and Lawapa schools also respectfully practice continuously in this way, and after the mind becomes stable, practice the samadhi of the completion stage. So it is said. The order of practice is, if the mind is stable in the generation stage, from this point on, the generation stage is auxiliary, and mainly practice the completion stage. If this is not the case, then if you have already learned a lot of the generation stage, in the first session practice the extensive generation stage once, and in the other three sessions, do the two ways of condensed practice, first practice a suitable deity yoga, and at the end of the session, after the deity is dissolved, visualize the deity yoga of Heruka in union standing. Then practice according to the sadhana text quoted earlier, visualizing Ali Kali in front, etc. This is quoted in the sadhana of 'Jewel Garland of Sadhanas,' 'Seven Letters,' and 'Nectar Dripping,' when practicing the completion stage, but it is not explained. It is also not explained in the 'Conduct Commentary,' because it is not the focus of the sadhana commentary. Luipa's
Chinese
在《成就法释》中，遵循拉瓦巴的解释，在《智慧守护》和《如来金刚释》中也同样如此说。另外，虽然有其他三个《成就法释》与前三个论典的词义不符的说法，但这里遵循前三个释论。从帕姆廷巴传下来的传承中，也有与前三个释论相符和不符两种情况，但这里按照前者的说法。对此，首先要接受大瑜伽士应该休息。瑜伽是指先前所说的圆满次第的方便智慧无二结合。大，并非仅仅因为此生起次第中说了三种瑜伽而命名，而是指胜过所有生起次第的瑜伽之义。如《灯明》中所引：大者殊胜与无量，智勤欢喜业自在，极其奇妙能调伏，是名为大。如是说大有七种含义，如第一种。彼大瑜伽士休息的方式是：大婆罗门说：此乃意专注，风所动摇，摇曳且飘动，极其不驯顺。如是说，由于极其飘动摇曳的风的驱使，日夜不停地像轮子一样旋转，变得非常疲劳的心，如所说的那样，通过修习击中身体要害的窍诀，不驯顺的风平息，那时，由俱生智生起心休息的满足感。如《彼性成就》中所说：俱生风安住于自位，从分别的聚合中解脱，以空性之自性使心满足，如是生起。如是说。彼即是所谓的道之修正和真实之心，因此对于造作与不造作的界限也应善加了解。前面已经翻译过的“前面”一词，是最初的意思，即最初观想月亮安住。在何处观想呢？在自己的誓言尊的心轮根本，即内在的中心。观想月亮的方式是：由阿里的连串和嘎里的连串，从具有五种光芒的光芒中，由语宣说放射出三轮的本尊众，与右鼻孔的气一起
English
In the commentary on the Sādhana, following the explanation of Lāva-pa, it is said similarly in the Wisdom Protector and the Tathāgata Vajra commentary. Furthermore, although there are three other commentaries on the Sādhana that state meanings of the text that do not agree with the first three, here we follow the first three commentaries. In the lineage transmitted from Phamthingpa, there are both agreements and disagreements with the first three commentaries, but here we follow the former tradition. Therefore, one should first accept that the great yogi should rest. Yoga refers to the inseparable union of skillful means and wisdom of the previously explained completion stage. "Great" is not merely named because three yogas are explained in this generation stage, but it means surpassing all yogas of the generation stage. As quoted in the Lamp Illuminating: Great is supreme and immeasurable, Master of skillful diligence and joy, Extremely wonderful, able to subdue, This is called great. Thus, it is said that "great" has seven meanings, like the first one. The way that great yogi rests is: The Great Brahmin said: This is the mind concentrated, agitated by the wind, Wavering and fluttering, extremely unruly. As it is said, because the mind, which is extremely fluttering and agitated by the chariot of wind, revolves like a wheel day and night, it becomes extremely tired. As it is said, by meditating on the essential points of hitting the body, the unruly wind subsides, and at that time, the satisfaction of the mind resting arises from the coemergent wisdom. As it is said in the Accomplishment of Thatness: The coemergent wind abides in its own place, is liberated from the aggregates of discrimination, and satisfies the mind with the nature of emptiness, how does it arise? As it is said. That is also called the correction of the path and the real mind, so the boundary between artificial and non-artificial should also be well understood. The word "front," which has also been translated as "before," means the beginning, that is, first meditate on the moon abiding. Where to meditate? At the root of the heart chakra of one's own samaya-sattva, that is, in the inner center. The way to meditate on the moon is: From the garland of Āli and the garland of Kāli, from the rays of light with five lights, the assembly of deities of the three wheels radiates, and by uttering it with the voice, it goes with the wind of the right nostril.
Chinese
以其光芒照耀，使众生皆成三轮之天神。与无始以来成就之勇士及瑜伽母等同。观想其从左鼻孔进入，安住于脐间。由其圆满，生起圆满之月轮， 观想其显现为白色而带红色光彩，如明镜般清晰。于彼月轮之中，观想（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字，即是供养金刚持之所，化为种子字，白色而带红色光彩。观想月轮与种子字圆满，自身即成薄伽梵，身语意之金刚。不可分割之三金刚之金刚持，身色白色，右腿伸展而坐，如虚空之彩虹。一面二臂，持金刚铃，拥抱明妃之天神之形，应如是观想。明妃金刚亥母红色，一面二臂，持金刚与颅器，观想其拥抱并入于平等。彼超越微细之物。此言乃是，彼乃超越形色之物，如是翻译甚佳。薄伽梵渐次融化，观想其成为那达之形。此亦先前由外器世间渐次收摄。收摄之方式，拉瓦巴云：以幻化之喜悦之声，真实召回三界之自性之轮，观想其渐次融入自身。如是所言，幻化之梵语为罗拉，亦可理解为父尊与母尊嬉戏。故于其他二释中，译为如幻化般则不佳。喜悦之声乃二秘密处摩擦之声。仅言其召回，而无其他召回之方式， 二释中皆未明言。如酥油般拥抱，如乳牛般嬉戏等，如与外在手印结合般，于金刚宝中感受安乐之时，观想一切坛城皆安住于安乐之自性中。其后，由彼生起安乐自性之红色光芒，照耀一切坛城，观想其皆成安乐之自性。观想收摄之物皆化为光之形态，欲行收摄，以此口诀即可。觉窝之释中亦云：三摩地