English
These are known as the six lineages. That is, one considers one's own suchness as a golden book, and divides it with the suchness of the deity, like molten mercury, and thinks that one should meditate again. The suchness of recitation is three suchnesses, three great images, three objects, and four branches. Among them, the three suchnesses are wisdom, name, and form. That is, in the ultimate truth, one realizes that there is no difference in nature between the pure nature of the deity and the impure nature of oneself, and meditates in this way. The pure self-awareness of the deity's wisdom and the impure self-awareness of one's own knowledge are inseparable in nature. Similarly, the body and speech of the deity appear to be superior, while one's own body and speech appear to be non-superior or without distinction. Based on this, in the relative truth, one also transforms into a deity and generates it, and by meditating in this way, one sees the purification of delusion itself as the deity of the result. The three great images are: meditating in accordance with this method, that is, the image of the body, the signs and examples of the body are clear; meditating on the symbol of the mind of enlightenment, the moon disc, in its heart, that is, the image of the mind; arranging the essence on it, that is, the image of speech. The three objects are: during the recitation, visualizing the wisdom being in front, all three of these images should be the object, therefore there are three objects. The four branches are: the three objects, oneself, the samaya being, and the reciter, all four are each a branch of the recitation, therefore there are four. Two objects and three branches, etc., are all included in this. Therefore, even if one is not a deity, the causes and conditions will appear to change at some point, so one views the continuum as a deity. To assist this, one can draw or cast the image of the body of the three families that one likes, and the image or symbol of the heart of the three families. Binding is the mudra of samaya, holding is the mudra of samaya, and thinking is the mudra of samaya. Among these three, the first is the vajra bell held by the yogi, the second is the symbol of the heart of the wisdom being, lotus, vajra, sword, etc., and the third is meditating on the symbol of the heart of the samaya consort. The image of speech is recitation. Regarding this, there are three aspects: certainty, non-interruption, and completeness. The first is as vowed, the second is the waxing and waning of the moon, excuses, not speaking, etc.
Chinese
没有过失。第三，达到数量的极限，外在行为，内外沐浴等，行为场所清净的清洁，以及行为和进入的时间，星期四等，以及星宿国王等，所有计算的邻近者，主要以外在的用具，原因，观点和内外的原因等集合的力量，希望成就悉地。在此，仅仅展示了胜义中没有生灭，以及在世俗中观想为天尊的方式。没有讲述在世俗的行为场所如何看待清净与不清净的方式，以及果的差别。此处的意图是，仅仅说了在世俗中观想为天尊，没有必要说在世俗中视为天尊。因为如同见解所决定的那样，就用三摩地来习惯。因为见解和修行是不能相违的，因为必须具备智慧和双足。并且，密咒的论典是具有目标完全清净的行为场所。成就的果是，虽然共同的事业和悉地不相同，但至上的悉地无上菩提是相同的，所以没有分别说明。第二是，进入二者续部的乘的人们的见解是，在胜义中没有生灭，但在世俗中观想为天尊的形象之身，并且观想其具备四种，称为三摩地，即我的自性，天尊的自性，三摩地的自性，念诵的自性四种。第一是生起我为誓言尊。第二是迎请智慧尊安住于额前。第三是，在我和对面的心间安放月亮和字句咒语。第四是与气息相合，向外放射，催动本誓，向内进入，赐予悉地的目标，并舍弃十种过失而念诵。依靠内在的三摩地，以及外在的用具和原因集合，以及不退失誓言等二者，希望成就共同的成就和至上的四种姓金刚持。第三，有教和释二者。第一是，触及法性之义，进入瑜伽续部的乘的人们的
English
Without fault. Third, reaching the limit of numbers, external conduct, internal and external bathing, etc., cleanliness of the place of action, and the time of action and entry, Thursday, etc., and the star king, etc., all the proximity of calculations, mainly external utensils, causes, views, and internal and external causes, etc., from the power of the collection, it is desired to accomplish the siddhi. Here, only the way of no arising and ceasing in the ultimate sense, and the way of contemplating as a deity in the conventional sense are shown. The way of how to view purity and impurity in the conventional place of action, and the differences of the fruit are not mentioned. The intention here is that it is only said to contemplate as a deity in the conventional sense, and there is no need to say to regard as a deity in the conventional sense. Because just as the view determines, it is accustomed to by samadhi. Because view and practice cannot be contradictory, because it must have wisdom and two feet. And, the tantric scriptures are those with a completely pure place of action as the goal. The fruit of accomplishment is that although common actions and siddhis are not the same, the supreme siddhi, unsurpassed bodhi, is the same, so it is not mentioned separately. The second is that the view of those who enter the vehicle of both tantras is that there is no arising and ceasing in the ultimate sense, but in the conventional sense, they contemplate as the form body of the deity, and contemplate that it has four, called samadhi, that is, my own nature, the deity's own nature, the samadhi's own nature, the recitation's own nature, four kinds. The first is to generate myself as the samaya being. The second is to invite the wisdom being to reside on the forehead. The third is to place the moon and the letters of the mantra in the heart of myself and the one in front. The fourth is to combine with the breath, radiate outward, urge the samaya, enter inward, bestow the aim of the siddhi, and abandon the ten faults and recite. Relying on the inner samadhi, and the outer utensils and causes gathering, and not losing the samaya, etc., both, it is hoped to achieve the common accomplishment and the supreme four families of Vajradhara. Third, there are two, teaching and explanation. The first is that those who touch the meaning of the nature of reality and enter the vehicle of the yoga tantra
Chinese
见解有两种，即世俗谛不认为自己与佛平等，以及不接受行为平等的誓言，这是外瑜伽，因为无法遵守无守护的誓言，并且没有脱离共同的戒律，或者通过将身语意三门修持为三秘密，不被不顺之方所控制，所以是能仁续部的乘。与上述相反，内瑜伽是将一切显现转化为大乐的方便善巧续部的乘。第二种分为外瑜伽续和无上瑜伽续两种。第一种是，外瑜伽能仁续部的乘的修行者们的见解是，像事部一样，不主要执着于外在的物品，而是将胜义谛中无生灭的自性显现视为本尊和本母，以及修持与此见解相同形式的，通过完全清净的等持，称为圣者的色身。胜义谛的本尊和心识差别的本尊这两种是，胜义谛和世俗谛的显现的本尊这两种。属于其中的，观想为同类因的本尊，即具有誓言者所命名的本尊。如果这样串习，就能使二谛是本尊自性的方式显现，并且通过五现证菩提和四大神通之门来生起等持，并且应当具备四手印，即身大手印是真实的身，其因是种子和手印等。语是法的手印，观想舌头上的五股金刚杵等。意是胜义的执持和持有的两种，执持是五智融入心中的标志，即五股金刚杵等的形象，持有是金刚铃。事业是业手印，在心间的月轮上观想金刚交杵，从中发出光芒，迎请圣众，做利益众生的事业等，通过这些，不违背大士们的身语意事业的方式而努力，或者与第一个相同，以建立胜利的方式修持，主要以内瑜伽为主，从而希望成就共同和殊胜的成就。第二，分为教和释两种，第一是，内瑜伽方便续部的
English
There are two kinds of views: not regarding oneself as equal to the Buddha in conventional truth, and not accepting the vows of equal conduct, which is outer yoga. Because one cannot keep the vows without protection and has not separated from the common precepts, or by meditating on the three doors of body, speech, and mind as the three secrets, one is not controlled by the opposing side, so it is the vehicle of the Shakyamuni's tantra. Conversely, inner yoga is the vehicle of the skillful means tantra that transforms all appearances into great bliss. The second is divided into outer yoga tantra and unsurpassed yoga tantra. The first is that the view of those who have entered the vehicle of the outer yoga Shakyamuni's tantra is that, like Kriya, they do not mainly cling to external objects, but regard the appearance of the unborn and unceasing nature in ultimate truth as deities and consorts, and the meditation is the same form as this view, through the completely pure samadhi, called the form body of the noble ones. The two kinds of deities, the deity of ultimate truth and the deity of mental distinction, are the two kinds of deities of appearance of ultimate truth and conventional truth. Belonging to it, contemplating as the deity of the same cause, that is, the deity named by the one with vows. If one becomes accustomed to this, the way in which the two truths are the nature of the deity will become manifest, and the samadhi should be generated through the five manifest enlightenments and the four great miracles, and should possess the four mudras, that is, the great body mudra is the real body, its cause is the seed and the hand seal, etc. Speech is the mudra of Dharma, contemplating the five-pronged vajra on the tongue, etc. Mind is the two kinds of holding and possessing of the ultimate vow, holding is the sign of the five wisdoms being integrated into the heart, that is, the image of the five-pronged vajra, etc., and possessing is the vajra bell. Action is the karma mudra, contemplating the crossed vajra on the moon disc in the heart, from which rays of light emanate, inviting the noble ones, doing the work of benefiting beings, etc. Through these, one strives without transgressing the ways of the body, speech, mind, and action of the great beings, or the same as the first, cultivating in the way of establishing victory, mainly focusing on inner yoga, thereby hoping to achieve common and supreme accomplishments. Secondly, it is divided into teaching and explanation, the first is, the inner yoga skillful means tantra of
Chinese
进入乘者之见解有三种，主要阐述生起次第方便的是生起次第玛哈瑜伽，主要阐述圆满次第智慧的是圆满次第阿努瑜伽，主要阐述无二双运的是阿底圆满大次第。第二，分为总说三种次第和别说进入之门两部分。第一部分分为生起次第、圆满次第和圆满大次第三种。第一，关于生起次第，如果以内续三部生起，即为本尊，如果不生起，则不视为本尊，因为一致认为应视其为因果无别任运成就之坛城。然而，仅仅是通过三摩地逐渐修习技艺而已。其中，一切法皆视为于影像坛城中成佛，有自性佛、证悟佛和成就佛三种。第一种是众生，其中又分：生起因之佛、生起所依之佛、生起显现成就之佛。第一种是成就之因精血心三者，第二种是父母二者的身心界一切，第三种是自身显现成就之时，此三者皆为自性成佛。第二种证悟之佛是安住于持明地者。第三种成就之佛是现见彼者。这些也被认为是自性和暂时的差别。因此，即使没有见到未成佛之法，为了使未证悟者证悟，未熟悉者熟悉，希望于三种佛地修习心，也就是为了于普光地修习心，修习如是性之无分别三摩地，为了于莲花者地熟悉，修习普光明三摩地，与智慧和慈悲相关联，为了于字母轮大集地熟悉，修习因之三摩地，观修字句，次第生起三种三摩地，熟悉之后，次第安置并观修能依所依之坛城而成就。
English
The views of those who enter the vehicle are of three types: the generation stage Mahāyoga, which mainly demonstrates the method of generation; the completion stage Anuyoga, which mainly demonstrates the wisdom of the completion stage; and the Ati Dzogchen stage, which mainly demonstrates non-dual integration. Secondly, there are two parts: a general explanation of the three stages and a specific explanation of the entrance to them. The first part consists of three stages: the generation stage, the completion stage, and the great completion stage. First, regarding the generation stage, if generated by these three inner tantras, then it is a deity; if not generated, it is not regarded as a deity, because it is agreed that it should be regarded as a spontaneously accomplished mandala in which cause and effect are inseparable. However, it is merely a matter of gradually practicing skills through samādhi. In this, all dharmas are regarded as becoming enlightened in the mandala of images, and there are three types of Buddhas: the Buddha of inherent nature, the Buddha of realization, and the Buddha of accomplishment. The first is sentient beings, which are further divided into: the Buddha of the cause of birth, the Buddha of the basis of birth, and the Buddha of the manifest accomplishment of birth. The first is the three causes of accomplishment: semen, ovum, and mind; the second is all the elements of the body and mind of the two parents; the third is the time when one's own body manifests accomplishment; all three of these are inherently enlightened. The second, the Buddha of realization, is those who abide on the ground of vidyādharas. The third, the Buddha of accomplishment, is seeing that very thing manifest. These are also considered to be differences of nature and circumstance. Therefore, even though unenlightened dharmas are not seen, in order to make the unawakened awaken and the unfamiliar familiar, it is desired to train the mind in the three Buddha grounds. That is, in order to train the mind in the ground of all-pervading light, one meditates on the non-conceptual samādhi of suchness; in order to become familiar with the ground of the lotus-possessor, one meditates on the all-illuminating samādhi, which is related to wisdom and compassion; in order to become familiar with the ground of the great assembly of the wheel of letters, one meditates on the samādhi of the cause, meditating on syllables, gradually generating the three types of samādhi. When that is familiar, the mandala of the support and the supported is gradually arranged and accomplished through meditation.