English
From there, taking a wife, the power of the three doors increases, thereby purifying the habitual tendencies of controlling the actions of one's own lineage. Upwards, the incarnate Buddha cultivates the lineage power of leading sentient beings towards Bodhi, thereby causing the fruit to reach perfection. In the middle, by meditating on the mudra with elaboration, the foundation is laid for the manifestation of the skill of the deity image of union to increase, thereby becoming a maturing factor for the higher path. ༈. Third, purifying the final stage of the generation phase, practicing the Tsog offering wheel, divided into three parts: Establishing the basis for practice with the five perfections; Correcting the main body with the four branches of approach and accomplishment; Showing the time of attaining the Vidyadhara fruit. First, the eleventh chapter of the Root Tantra says: Abiding in a place and enjoying what is suitable, etc., until all mandalas are accomplished. Among them, the perfection of the place refers to: The Stages of the Path say: Having inner, outer, and intermediate cloisters. Therefore, in a place that is autonomous and unobstructed, build a Tsog offering hall with two floors, upper and lower, and with cloisters; in the middle room, draw the mandala of the Tsog offering wheel that is being practiced. Second, the perfection of time refers to: In the continuation of the above, it says: The dates and numbers of practice should be told as stated in the Tantra. The Extensive Explanation says: Calculate the dates starting from the eighth day of the waxing moon, on auspicious stars, in order to practice the Bodhi conduct, in order to quickly obtain secret and supreme accomplishments, one should choose auspicious planets and stars. Third, the perfection of equipment refers to: Accumulate the equipment for living food, the equipment for medicine to avert obstacles, the equipment for practicing substances, the equipment for offering substances, and divide them into three parts, one part for offering and giving in advance, one part for keeping for the final celebration feast, and one part for blessing and using as a condition for practice. Fourth, the perfection of the practitioner is divided into two types: First, the perfection of the teacher refers to: The Stages of the Path say: The teacher is the possessor of treasures, the river is complete, possessing compassion, proficient in the Tantra and activities, holding the warmth of the oral instructions, holding the eight qualities, one should rely very much on the one who has attained the ultimate of yoga. Second, the perfection of the retinue refers to: The Tantra says: The teacher is diligent in offering, the realization is clear, not degenerating vows, mantras, and mudras, knowing and possessing equipment. In general,
Chinese
具有六种功德的眷属，与特殊上师意趣相同的金刚代理人，声音洪亮且精通事务的噶玛噶当钦，通晓结合之艺术的四种事业明妃，以锐利的眼睛能够看到并遣返非人的金刚眼者，持有暖热的金刚乌鸦，精通救度事业的金刚仆使，精通烹饪的金刚厨师，精通内外符号表达的持尘童子们，是与坛城相关的圆满眷属。第五是圆满的修法方便，出自续部第九品，其中说道：“五种仪轨已圆满。”等等，直到“自在部的圣者成就。”之间所讲的，五种仪轨是：大空性，慈悲幻化，单一手印的粗细二者，以及具有戏论的手印，这五种仪轨已经圆满，即已获得稳固。五种用品是：舞蹈，歌曲，饮食，衣饰，结合与救度，这五种修法物品圆满具备。五种明咒支分，出自《释续小释》：“于心间观想智慧心，心间日月之轮，安立誓言手印，其上安立字，念诵时舒卷念诵，是明咒之支分。”如是，修法的所有条件，无有缺失地修持。二是通过四支念修来端正经文，出自第十一品：“念诵与近念诵，修持与大修持。”通过这些，有道位之念修四支，修持时之念修四支，结合时之念修四支这三种。第一种是按照次第行道的方式，在见解上证悟后，安住于大空性和昆丁是念诵，单一手印和有戏论是近念诵，会供是修持，未获得其果位见道之前是大修持。第二种是，以无间道会供的方式，会供修持的念修四支，在此会供修持之际，出自续部第十一品：“一切皆为金刚部之坛城。”等等，直到“成为无二之后是大手印。”之间所讲的，观想坛城一体。
English
The retinue possessing six qualities, the Vajra Regent who shares the same intention as the particular master, Karma Kadang Chen, who has a loud voice and is skilled in affairs, the four activity consorts who know the art of union, the Vajra-eyed one who can see and turn back non-humans with sharp eyes, the Vajra Raven who holds warmth, the Kingkara who is skilled in the work of liberation, the Vajra cook who is skilled in cooking, and the dust-wielding youths who are skilled in internal and external symbolic communication, are the complete retinue associated with the mandala. Fifth, the complete means of accomplishment is taught in the ninth chapter of the tantra, from "The five rituals are completed," etc., to "The noble one of the empowering family is accomplished." The five rituals are: great emptiness, compassionate illusion, the single mudra, both subtle and coarse, and the mudra with elaboration. These five rituals are completed, that is, stability is attained. The five necessities are: dance, song, food and drink, clothing and ornaments, union and liberation. These five necessities for accomplishment are fully possessed. The five limbs of mantra are explained in the small commentary: "Meditate on the wisdom mind in the heart, the sun and moon disc in the heart. Place the samaya mudra, and place the letters on top of it. When reciting, expand and contract the recitation, which is a limb of mantra." Thus, all the conditions for accomplishment are practiced without any deficiency. Second, correcting the text with the four branches of recitation and accomplishment, from the eleventh chapter: "Recitation and near recitation, accomplishment and great accomplishment." Through these, there are the four branches of recitation and accomplishment at the time of the path, the four branches of recitation and accomplishment at the time of accomplishment, and the three branches of recitation and accomplishment at the time of union. The first is based on the gradual way of traversing the path. After realizing the view, abiding in great emptiness and Kuntin is recitation, the single mudra and elaboration are near recitation, the gathering is accomplishment, and not yet attaining the result of the path of seeing is great accomplishment. The second is that the four branches of recitation and accomplishment, based on the uninterrupted path of gathering, are at this time of gathering. From the eleventh chapter of the tantra: "Everything is a mandala of the Vajra family," etc., to "Having become non-dual, it is the great mudra." Between these, visualize the mandala as one.
Chinese
修持的方法，或者身语意本身。从“等”到“生于金刚部族之处”之间的第三个章节，以及从“持咒者真实成就”等，到“成就殊胜精华”之间的第五个章节，都阐述了修持的方法，虽然依赖于这三个章节中的任何一个。在上述内容之后，如“瑜伽方便与智慧”等，到“三摩地支分各自明晰”之间所阐述的那样，坛城中的诸神各自以男女瑜伽士拥抱的姿势安住。诸佛父佛母各自以坚定的我慢和一心不乱的状态，与次第仪轨相结合，首先在夜晚以开始的方式进行事部修持。根据修持的时间长短，一半的时间进行近修。这两者通过白色光芒的放射和收摄，使容器清净。除了最后一天，一半的时间里通过红色光芒的放射和收摄，催促和聚集成就，使精华清净，进行修持。最后一天，通过蓝色光芒的收摄，以使相续清净的方式，在黄昏时分从本尊处获得成就。半夜，通过塔那，即迦利的行为来度化众生并获得成就。如第十一章所说：“殊胜的净土和微小的净土等，没有做过一丝一毫的尘土。”黎明时分，与佛母结合的嘎那，即阿里的行为，从佛母的虚空中获得成就，这是伟大的修持。如第十一章所说：“天女、龙女、恶种女等，将成为如意云的主人。”第三，在伟大的修持之地，以从佛母的虚空中获得成就的方式，在结合之时，以近修和修持的四个支分来实践，如前在方便道同时进行时所说的那样。第三，阐述获得持明果位的时间，这样，通过六个月的禁语和仪轨，就能获得持明的果位。这是生起次第的道路，因此，对于共同的成就，通过事业手印和智慧手印的差别，与所期望的持明和色身持明中的任何一种相结合。通过这条道路，轮回的习气...
English
The method of practice, or the very nature of body, speech, and mind. From "etc." to "the place of birth in the Vajra family," the third chapter, and from "Mantra holders, true accomplishments," etc., to "accomplishing the essence of supreme accomplishment," the fifth chapter, all explain the methods of practice, although relying on any of these three chapters. Following the above, as explained from "Yoga method and wisdom," etc., to "Samadhi branches are clearly distinct," the deities of the mandala reside in their respective places with male and female yogis embracing. The deities, father and mother, each with firm pride and unwavering mind, combined with the sequential rituals, first perform the activity of approaching in the evening as a way of initiating. Depending on the length of the practice, half the time is spent in close approach. These two purify the vessel through the emission and absorption of white light. Except for the last day, for half the time, the emission and absorption of red light urges and gathers accomplishments, purifying the essence, and practice is performed. On the last day, the absorption of blue light purifies the continuum, and in the evening, accomplishment is obtained from the deity. At midnight, through Tana, the actions of Kali, liberation is achieved and accomplishment is obtained. As stated in the eleventh chapter: "Supreme pure lands and minor pure lands, etc., not even a particle of dust has been made." At dawn, the gana combined with the mother, the actions of Ali, obtaining accomplishment from the mother's space, is the great practice. As stated in the eleventh chapter: "Goddesses, dragon goddesses, women of evil lineage, etc., will become the masters of wish-fulfilling clouds." Third, in the place of great practice, taking accomplishment from the mother's space, at the time of union, the four branches of approach and accomplishment are practiced, as previously explained when the path of means is performed simultaneously. Third, explaining the time of attaining the fruit of vidyadhara, in this way, through six months of silence and rituals, the fruit of vidyadhara is attained. This is the path of the generation stage, therefore, for common accomplishments, through the difference between action mudra and wisdom mudra, it is combined with any of the desired vidyadhara and the vidyadhara of the form body. Through this path, the habitual tendencies of samsara...
Chinese
第三是生起次第，從那時起，孩子與老人們智慧相同，能淨化貪婪和使用物品等的習氣。向上，藉由滋養能隨心所欲享用無邊供雲妙樂的佛陀們之種姓力量，使果成熟。中間，藉由修持積資之道，為了成就樂空的本尊身，奠定迅速與殊勝果位結合之基礎，使成為上道之成熟因。第二，如果按照圓滿次第來解說道的根本，如續部第十三章所說：「以具足壇城之壇城。」意思是說，自覺本來就自性清淨的壇城，勝義諦無別，遠離對境，見的本質，實相的壇城，以各種理由確定之後，無境自明的覺悟就是宗派。進入因緣的特徵三摩地是，接續前面所說：「於壇城而修持壇城。」等等，直到「供養智慧喜悅之供品。」之間，說明了道的五種瑜伽。第一是廣大空性的瑜伽，也就是說，有情眾生死亡時，五大白紅黑三者次第融入，生起無分別的淨光。如《還滅》中所說：「所有一切有情眾，住有之力耗盡時，五蘊次第之習氣，垢染自滅顯淨光，無有希冀如虛空。」如是說。將其轉為道用，與之相順應的修道方式也是，以見解確定為基礎，在禪定中，於不生荊棘之處，以毗盧七法的身要，將覺性如生肉般安住於未經調整的狀態，這是覺性總灌注。憶念先前的聞思見解，並安住於其中，這是安住於見解之後。以任何一種安住方式，安住於無分別的三摩地，這是白天的瑜伽。以及結合夜晚深沉睡眠時執持淨光的口訣，以日夜結合的方式修持，從而學習使五種經驗達到圓滿。