Chinese
總而言之，這意味著「如身顯現」，因此在第一次修持本尊瑜伽時，三族等的本尊顯現只是一種普遍的顯現。似乎是這個意思，正如卡瑪拉希拉在《修道次第》的最後所說，通過非概念的形象等等。第二，所謂的「二者續」，是指平等地修持外在行為和內在瑜伽。進入這種名稱的行續乘的人的觀點是：在勝義諦中，沒有生滅二者，但在世俗諦中，應如續中所說，觀想安（藏文：ཨཱཾ，梵文天城體：आं，梵文羅馬擬音：āṃ，漢語字面意思：阿）字位於月亮上，從而觀想毗盧遮那佛的本尊身。以及自性、本尊的自性、念誦的自性和禪定的自性這四種，或者念誦以上的禪定都由上面的詞語表示。這裡，是具備聲音、心和二者依止處這四者的禪定。此外，由於並非不依賴資具和行為，因此從外在的因緣和內在的因緣瑜伽等之中，需要取出的是，如果將潔淨等的行為作為修行，則會感到舒適，所謂的「二者」應趨向於外在和內在。由於依賴於這些，果才能成就。例如，當藍色的耗盡成就時，具有白色顏色的近用物也能通過瑜伽的力量實際轉變成藍色。同樣，通過本尊瑜伽本身的顯現變得有力量，清淨的本尊身才能真實成就。此外，關於本尊瑜伽，在事續時，是否存在觀想自己為本尊的情況？關於空性方面，也就是關於真如的瑜伽，在外續中，是否存在圓滿次第的說法有很多種。但是，對於事部的具體特徵而言，必須觀想自己為本尊，因為上師佛密將金剛頂的來源引於此。雖然佛密沒有明確表示在事續的粗略階段不觀想自己為本尊，但一切智者喇嘛父子是這樣認為的。然而，一切智者將事續分為粗略和精細的區別，是為了掌握名相和實質的意義，而不是為了禪定。
English
In short, this means "appearing as a deity," so when practicing deity yoga for the first time, the clear appearance of the deities of the three families, etc., is just a general appearance. It seems to mean this, as Kamalaśīla said in the final stage of the Stages of Meditation, through non-conceptual images, etc. Secondly, the so-called "Two Tantras" means practicing both outer actions and inner yoga equally. The view of those who have entered the Vehicle of Action Tantra, which bears such a name, is: In the ultimate truth, there is no arising or ceasing, but in the conventional truth, one should, as stated in the tantra, visualize the deity body of Vairocana from the syllable Āṃ (Tibetan: ཨཱཾ, Sanskrit Devanagari: आं, Sanskrit Romanization: āṃ, Literal Chinese meaning: A) residing on the moon. And the suchness of oneself, the suchness of the deity, the suchness of recitation, and the suchness of meditation, these four aspects, or the samādhis up to recitation, are indicated by the above words. Here, it is the samādhi that is endowed with four aspects: sound, mind, and the two foundations. Furthermore, since it is not independent of resources and conduct, what needs to be extracted from the outer causes and conditions and the inner causes and conditions of yoga, etc., is that if cleanliness and other conduct are practiced, it will be comfortable, and the so-called "two" should tend towards the outer and inner. Since the result is achieved by relying on these, for example, when the blue exhaustion is achieved, even the white-colored consumables can be actually transformed into blue by the power of yoga. Similarly, through the clear appearance of the deity yoga itself becoming powerful, the pure deity body can be truly achieved. Furthermore, regarding deity yoga, in Kriya Tantra, is there a practice of visualizing oneself as the deity? Regarding the aspect of emptiness, that is, the yoga of suchness, there are many ways of saying whether there is a completion stage in the outer tantras. However, for the specific characteristics of the Action Tantra, it is necessary to visualize oneself as the deity, because Master Buddhaguhya cites the source of the Vajra Peak from this. Although Buddhaguhya did not explicitly state that one does not visualize oneself as the deity in the rough stage of Kriya Tantra, the omniscient lama father and son think so. However, the omniscient one's distinction between rough and subtle in Kriya Tantra is to grasp the meaning of name and substance, not for meditation.
Chinese
最初也不应视为略有差别。按照这种观点，堪布寂护的药师佛经仪轨也应归属于事部中的摄略方式。修持此法，无需事先进行水冠顶等灌顶，因此也不应视为真正的事部。此外，如“如金色的身躯”等所说，也类似于许多人所说的显密结合之处。圆满次第是从束缚于命脉的瑜伽之上安立的，因此没有理由属于外续。在此，以有相和无相瑜伽代替，这是印度大成就者们的传统。第三，关于教证和理证二者。第一，追随瑜伽部并进入其乘者，其见解有两种。荣敦的注释中说：“外瑜伽士，即能胜伏者，属于事部的乘。”将其解释为类似于苦行成就者，如仙人祖先一样，进行洁净等行为。藏敦的注释中说：“为了主要通过内在瑜伽来胜伏不净的显现和执着。”如此说。由此引出的内瑜伽士，即方便部，是次第二者增上的乘。区分二者为外和内，藏敦的说法包含很多，但似乎有一些不合理之处。从是否将二合的贪着作为道用等方面进行区分，似乎较为合理。荣敦的注释中，虽然从见行二方面进行安立，但并不十分明确。实际上，是从次第二道的角度，是否存在证得法身和色身的究竟修法上的差别。无上续中说，不依靠共同的道，无论通过何种其他道，都无法成就无上智慧。其关键在于，将基位本有的光明转化为一切智智，并将此自性的色身，即具有七支结合的道用，是无上续独有的见解。因为除了这样的二身之外，也没有其他究竟的所证。天瑜伽以及具足清净、圆满、成熟三者的天瑜伽。
English
Initially, it should not be regarded as even slightly different. According to this view, the Medicine Buddha Sutra ritual of Khenpo Zhiwa Tsho should also be classified as belonging to the condensed form within the Kriya Tantra. To practice this, there is no need to precede it with initiations such as the water crest initiation, so it should not be considered a true Kriya Tantra. Furthermore, statements such as, "With a body like the color of gold," and so on, are similar to what many say is the juncture of Sutra and Tantra. The Completion Stage is established on top of the yoga that binds the life force, so there is no reason for it to belong to the Outer Tantras. Here, the practice of yoga with signs and without signs is placed as its substitute, which is the tradition of the great Indian masters. Third, regarding the two, teaching and explanation. First, the view of those who follow the Yoga Tantra and enter its vehicle is twofold. Rongton's commentary states, "Outer Yogis, those who are able to subdue, belong to the vehicle of the Kriya Tantra," explaining it as performing purification and other practices, similar to ascetic achievers, like the ancestral sages. Tsangton's commentary says, "In order to subdue impure appearances and attachments by mainly practicing inner yoga." Thus it is said. The Inner Yogis, drawn by this, are the Upaya Tantra, the vehicle that excels through the two stages. The distinction between calling them outer and inner is that Tsangton's words contain many things, but some aspects seem unreasonable. Distinguishing based on whether or not to use the attachment of union as a path seems more reasonable. In Rongton's commentary, although it is established from the perspective of view and conduct, it is not very clear. In essence, it is the difference in whether or not there is an ultimate method for attaining the Dharmakaya and Rupakaya through the path of the two stages. It is said in the Anuttara Tantra that without relying on a common path, supreme wisdom cannot be achieved through any other path. The key to this is that the inherent luminosity of the ground is transformed into omniscience, and the Rupakaya of this nature, the path of the seven-limbed union, is the unique view of the Anuttara Tantra. Because there is no other ultimate attainment other than these two Kayas. The Yoga of the Deity and the Yoga of the Deity complete with the three: purification, perfection, and maturation.
Chinese
之所以出现范围大小的差别，也是因为同样的理由。第二，瑜伽外续和无上续的分类有两种。第一，瑜伽外续，进入能仁续部的乘的人们的观点是：不以众多的外在事务和用具为主要，而是以内在的特殊瑜伽，以大清净的方式，与王子最后有者圆满成佛的形态相符，生起五现证等，如《总集》和《金刚顶》等中所说的那样行持。也就是这样，观想在胜义谛中具有无生灭自性的本尊和佛母，以相互拥抱的乐受而喜悦的形态。像这样，不仅观想身体如彩虹般的本尊身，而且以与之相似的无实有之见，以殊胜的见解，以完全清净相续的等持所摄持的圣者色身，观想具有四印的瑜伽为主要而成就。第二，有教说和论述两种。第一，瑜伽内续，进入方便续部的乘的人们的观点，如果分类有三种，即生起次第之理、圆满次第之理和大圆满之理。如是说，这是在合和中所说的瑜伽，以及随后的瑜伽和极瑜伽三种，就像圆满一个完整的坛城轮瑜伽一样，为了成就最胜悉地，生起次第和深广的圆满次第两者都需要具备。第二，有总体讲述三种理，和分别讲述进入其中的门径两种。第一，有生起次第、圆满次第和大圆满之理三种。第一，关于生起次第之理，如是说，一般来说，生起次第和圆满次第的安立方式最为殊胜，即通过控制风息，进行入、住、融三种，以力量牵引的稳固智慧，以及与之相反的摧毁智慧，成为无上密咒所不共的瑜伽，通过这二者的方式进行，如大译师达玛室利等自宗的
English
The difference in the extent of coverage is also due to the same reason. Secondly, there are two classifications: Yoga Outer Tantra and Anuttara Tantra. Firstly, Yoga Outer Tantra: The view of those who enter the vehicle of the Sugata Tantra is that they do not primarily focus on many external activities and implements, but rather on special inner yoga, in the manner of great purification, in accordance with the form of a prince, the last of existence, fully awakening to enlightenment, generating the five Abhisambodhis, etc., as stated in the Samputa Tantra and Vajrasekhara Tantra, etc. That is, in this way, one meditates on the deity and consort, who in ultimate truth have the nature of being without arising or ceasing, in a state of joy with the bliss of mutual embrace. In this way, not only does one meditate on the body of the deity whose body is like a rainbow, but also, with a view of non-inherent existence similar to it, with an excellent view, the noble form body held by the samadhi that completely purifies the continuum, one accomplishes it mainly through the yoga of meditating on the four mudras. Secondly, there are two: teaching and explanation. Firstly, Yoga Inner Tantra: The view of those who enter the vehicle of the Upaya Tantra is that, if divided, there are three aspects: the manner of the generation stage, the manner of the completion stage, and the manner of the Great Perfection. It is said that this is the yoga spoken of in union, and the subsequent yoga, and the three exceedingly yogas, like completing a complete mandala wheel yoga, it seems that both the generation stage for accomplishing the supreme siddhi and the profound and vast completion stage are necessary. Secondly, there are two: a general explanation of the three aspects, and a specific explanation of the gateway to enter into them. Firstly, there are three aspects: the generation stage, the completion stage, and the Great Perfection. Firstly, regarding the manner of the generation stage, it is said that, in general, the most excellent way of establishing the generation and completion stages is a stable wisdom drawn by the power of controlling the winds, performing the three: entering, abiding, and dissolving, and a destroying wisdom that is the opposite of that, becoming a non-common yoga of the unsurpassed mantra, and proceeding through these two ways, such as the great translator Dharmasri, etc., of one's own system.
Chinese
智者们也这样认为，全知嘉瓦仁波切父子的论著中，将显现方和空性方的本尊瑜伽作为无上瑜伽密法的灌顶，并赋予生起次第和圆满次第之名，这种情况也存在。这里所说的生起次第和圆满次第，并非从这两种安立方式的任何一种来确立，而是在一个本尊的生起次第中，也有生起三摩地以上之法的方式，以及观想从那之中生起的本尊身，具有手印等相，身体各部分完全圆满的圆满方式，以及如幻化品第八品所说，观修身坛城，并且将那一切确定为自己金刚身支分的大圆满方式，我是这样想的。印度大成就者们的论著中，虽然不同，但意义不一致的情况非常多，不再赘述。同样，在法王龙钦巴的论著中，对于与化生之人以及生起方式相似的本尊瑜伽，作为共同的无上瑜伽密法的灌顶而宣说，其中无上自道之道的资粮道行者在证悟时有一个增长的阶段，以及到加行道为止的相续成熟的阶段，从地道的角度来说，有两种情况，这是虚假瑜伽和稳固瑜伽的差别。其中后者是圆满次第不共的智慧身修法，那在《秘密藏续》中说："无基之自性心，非男非女亦非二，无相无种亦无族，非色非形如是性，法界智慧为方便，一切手印之根本。"等等，对于从何处修持智慧幻身的所依，以及如何修持的方法，都非常清楚地阐述了。像这样如化生般修持身的方法，如果按照怙主龙树父子所说的依据，可以广说，但暂时不讲。实际上，如果那样的身是顿生圆满，那么本论中所说的这些就不能与它结合，因为那有从因的三摩地字种生起，并且那个身没有安立身坛城的方面。