Chinese
这三种方法中，在名相乘中，主要是舍弃作为道路；而在密咒中，首先是将事物转变成为道路，例如三十七道品，也转变为外坛城、内坛城、本尊、脉、气、明点、装饰、服饰等无量的事物，然后进行禅修。最后，主要以认识自性的道路为主，因为从一开始就认识到脉和三十七道品等事物是本尊和菩提分的体性而进入。对于初学者来说，如果将舍弃、转变、自性这三种道路不加区分地结合起来，那么在生起次第和圆满次第的阶段，所有专注于身体的方面，如本尊身、脉、气、明点等，都是各自阶段的身体念住。同样，将所有苦乐舍的感受转变为快乐，是感受念住；断除心的虚假执着，并将心性转变为种子和明点等，是心念住；通过自性咒等，将空性胜义谛，以及光放射和收摄、内外器情世界清净，以及后得位中显现声响增长为本尊和咒语等世俗谛，视为自性一体，这是法念住，即安住于四念住。以世俗的守护轮来守护本尊的魔障；以烦恼的自性认知为智慧来守护烦恼的魔障；以五蕴的自性认知为五部如来来守护五蕴的魔障；了知生是生起次第显现为色身，死是圆满次第融入法身光明，通过熟悉这些道路来守护死主的魔障。不让四魔进入，并摧毁已经进入的魔障，就是不生未生之恶，守护已生之恶的正断。在生起次第和圆满次第中，不间断地专注于各自所缘的忆念和正知，并不断增上，像后得位和入定一样加持，这就是生未生之善，守护已生之善的正断的体性。同样，在生起次第中，从咒语的力量和圆满次第的收摄成就开始，通过意乐、观察、作意和禅定，毫不费力地成就续部中所说的各种事业，成办自他利益，这就是安住于四神足。
English
Among these three, in the Characteristic Vehicle, mainly renunciation is the path. In Mantra, transformation is primarily used as the path; the thirty-seven factors of enlightenment are transformed into outer mandalas, inner deities, channels, winds, bindus, ornaments, attire, and so on, limitlessly, and then meditated upon. Ultimately, the path of knowing one's own nature is mainly emphasized, because from the beginning, one enters by knowing the channels and the thirty-seven factors as the essence of deities and the factors of enlightenment. For beginners, if the three paths of renunciation, transformation, and nature are combined without distinction, then in the stages of generation and completion, all aspects focused on the body, such as the deity's body, channels, winds, bindus, etc., are the mindfulness of the body in their respective stages. Similarly, transforming all feelings of pleasure, pain, and indifference into bliss is the mindfulness of feelings; cutting off the mind's false attachments and transforming the mind itself into seeds and bindus, etc., is the mindfulness of mind. Viewing emptiness, the ultimate truth, through mantras like the Svabhava mantra, as well as the purification of the emanation and absorption of light, the container and its contents, and the flourishing of appearances and sounds into deities and mantras in the post-meditation state, as the conventional truth, as being of one nature, is the mindfulness of phenomena, thus abiding in the four mindfulnesses. Protecting the deity's demons with the conventional protective wheel; knowing the nature of afflictions as wisdom, protecting the demons of afflictions; knowing the nature of the aggregates as the five families, protecting the demons of the aggregates; knowing that birth is the arising of the form body in the generation stage, and death is the entering of the clear light of the Dharma body in the completion stage, and becoming familiar with these paths, protecting the demons of the Lord of Death. Not allowing the four demons to enter and destroying those that have entered is the right abandonment of not generating unwholesome qualities that have not arisen and protecting those that have arisen. Continuously focusing on the mindfulness and awareness of their respective objects in the generation and completion stages, and continuously increasing them, blessing them like the post-meditation and meditative states, is the essence of the right abandonment of generating wholesome qualities that have not arisen and protecting those that have arisen. Similarly, in the generation stage, starting from the power of mantras and the accomplishment of absorption in the completion stage, effortlessly accomplishing the various activities described in the tantras through aspiration, investigation, effort, and concentration, fulfilling the needs of oneself and others, is abiding in the four legs of miraculous power.