English
Fifteen, sixteen, seventeen, eighteen, nineteen, thirty-two, fifty-four, fifty-five, fifty-six, fifty-seven, fifty-nine, combined with the final chapters. The yoga of action and condition, chapter nine, chapter ten, thirty-seven, forty-four, forty-five, fifty-five, sixty, sixty-eight, sixty-nine, etc., are combined. The yoga of detached action and result, the conflicting aspects of the path, deviations and obstacles, the nature of the path itself, and the deviations of the limbs and branches of the path, the twentieth, twenty-first, twenty-fifth, thirty-sixth, thirty-seventh, and thirty-eighth chapters of the gates of downfall are shown and combined. The two obscurations of affliction and knowledge, combined with the fifty-first chapter of the tantra, the elements of the fifty-fifth and seventh chapters, and the third meaning. The eighty-one common concepts, which commonly show the path and deviations, are shown by the sixteenth chapter of the tantra. The six distinctions of knowledge are the deviations of the path itself, the upper half of the sixtieth chapter and the sixty-eighth chapter show. There are two aspects to the nature of the path itself, namely the path practiced by the Buddhas of the past and the path practiced by the yogis of the future. The way in which the five regent embodiments of the past practiced the path for the benefit of others, and the way in which the Buddhas practiced the path for the benefit of others, and the way in which the Rudra tantra is tamed through the means of the path. The first is, the first chapter, the retinue of the three bodies, etc., and from the eleventh to the fourteenth chapters, the way in which the five families practice the path, and from the forty-eighth chapter onwards, shows the beginning of the limbs, the way in which the retinue's tantra is tamed. Between the thirtieth and thirty-ninth chapters, the upper and lower gates of the expedient path are shown by the words of the Rudra expedient guidance, hidden meaning, combination, attraction, guidance, and continuation of the tantra. In general, between the twentieth and thirty-first chapters, it shows how the previous expedient of union and liberation becomes the path of the later practitioners, and through its explanation, it combines the expedient path of attraction, guidance, continuation, expedient path, hidden meaning, and secret intention. There are two paths for later practitioners: the common general great path and this particular path. The first has three: the gate of conduct, the gate of accomplishment, and the secret gate of reality, like this, the path to enter the all-encompassing wisdom, the holy ones have clearly shown the three. The division of the great guides.
Chinese
所谓的器、成就方便的入门和伟大圣者的三库。也就是说，首先，对于智慧低下者，通过九乘次第提升，与果位结合的道路，是具有特征的三乘，事部、行部、瑜伽部三部，内续三部。第二，此特殊的道路的体性是方便和智慧。因此，有方便道和智慧道。其中，方便道是第十三章为具种者灌顶，第三十章为鲁扎灌顶，第七十章是学处灌顶章，第七十一章开始讲述方便与智慧结合，气脉明点的要点。或者将续部首尾的意义与之前的十二缘起结合，通过灌顶方便，从灌顶的源头确定续部的理解。总的来说，续部首尾的意义，需要通过方便和智慧二道来区分理解。智慧道是通过闻思修的智慧，进入三坛城。如云：于彼有三入，随寻思义与文字。因此有三种进入方式：随寻思而入，随意义而入，随文字而入。其中，又分为次第和同时两种入道方式，第一种是：由诸佛所说，确定正法的圣教，秘密主以十二缘起确定续部产生的方式，以理性的论证，通过次第分别思索的智慧来确定续部的意义。第二种是：以确定的意义的口诀，不需要次第勤作，在三坛城中，以无境自明的方式同时确定，如同努钦波的《禅定眼灯》一样，清晰地展示了此续部的阿底瑜伽的意旨，并通过口诀来确定。像这样，对于方便解脱的两种道路，所说的一种同时进入的方式，法王丹巴仁波切说，这仅仅是可能出现的情况，非常困难。因此，第一种次第进入的方式，在续部第十七章、第三十四章、第三十七章的下半部分、第五十九章、第五十六章和第六十五章中占多数。
English
The so-called vessel, the entrance to the means of accomplishment, and the three treasuries of the great holy ones. That is to say, first, for those of lesser intelligence, the path of combining with the fruition by ascending through the nine vehicles in sequence is the three vehicles with characteristics, the three sections of Kriya, Charya, and Yoga, and the three Inner Tantras. Second, the nature of this particular path is means and wisdom. Therefore, there are the path of means and the path of wisdom. Among them, the path of means is the thirteenth chapter, which is the empowerment for those with lineage, the thirtieth chapter, which is the empowerment for Rudra, the seventieth chapter, which is the chapter on the empowerment of precepts, and the seventy-first chapter, which begins to explain the essential points of the union of means and wisdom, wind and bindu. Or, combine the meaning of the beginning and end of the tantra with the previous twelve nidānas, and through the means of empowerment, determine the understanding of the tantra from the source of empowerment. In general, the meaning of the beginning and end of the tantra needs to be distinguished and understood through the two paths of means and wisdom. The path of wisdom is to enter the three mandalas through the three wisdoms of hearing, thinking, and meditating. As it is said: There are three entrances there, following investigation, meaning, and letters. Therefore, there are three ways of entering: entering by following investigation, entering by following meaning, and entering by following letters. Among them, there are two ways of entering for individuals, sequentially and simultaneously. The first is: the sacred teachings of the Buddhas, which determine the definitive Dharma, the Lord of Secrets determines the way the tantra arises through the twelve nidānas, and the meaning of the tantra is determined through the wisdom of sequentially and separately contemplating with rational arguments. The second is: with the oral instructions of the definitive meaning, without the need for sequential effort, it is simultaneously determined in the three mandalas in a non-objective, self-luminous way, like Nupchenpo's "Lamp for the Eyes of Contemplation," which clearly shows the intention of Atiyoga of this tantra, and is determined through oral instructions. In this way, for the two paths of means and liberation, the one way of entering simultaneously that is spoken of, Dharma Lord Dampa Rinpoche said that this is only a possible occurrence and is very difficult. Therefore, the first sequential way of entering is mostly found in the seventeenth chapter, the thirty-fourth chapter, the lower part of the thirty-seventh chapter, the fifty-ninth chapter, the fifty-sixth chapter, and the sixty-fifth chapter of the tantra.
Chinese
宣讲。第二是同时进入的方式。续部第十五品、第四十四品、第八品和第九品略有宣讲。随顺意义而进入，是通过次第和同时进入的方式，使意义、法性、觉悟的精华，进入并证悟自心的实相。这有二种，即次第和同时进入的方式。次第进入有三种。对于上根者，宣讲五种瑜伽，在《前行品》第一品中宣讲。后续的道，在第七十一品中宣讲。对于中等根器者，在续部第八品，树木生起次第品中宣讲十种瑜伽。对于下根者，三十四种瑜伽，以四十种瑜伽趋入的方式，在第六十品《瑜伽灯》中宣讲，在口诀禅修的引导中阐明。此外，随顺意义而进入的次第和同时，在续部圆满品、第四十四品、第四十六品和第四十七品中宣讲。随顺文字而进入的瑜伽有两种，即次第和同时。第一种有三种，对于上根者是五种瑜伽，对于中等根器者是十种，对于下根者是三十四种瑜伽，以上已经阐明了以四十种道修持的方式。同时的方式是，能够将一切显现观想为本尊身相的印记。最后一品说：“稳固与变动的坛城圆满为手印。”这些阐述了道的顺缘、助成因素、认识的方法，以及认识后必须修持的支分，与经文一起阐述。这些讲述了如何通过奉献和祈请来激发慈悲的方式，第五是观察后成办事业的方式。因此，在过去，五位具德种姓的女子祈请，这是佛法产生的开端和缘起，通过引发缘起，产生了续部的佛法。后来的修行者祈请，是为了将暂时共同的成就和究竟殊胜的成就结合起来。如果将这些与之前的开端结合起来，秘密主祈请导师宣说续部，导师应允并宣说了续部。茹扎以恶毒的吼声，以罗拉和茹鲁的声音，激发了佛陀的慈悲，从而传授了续部。
English
explains. Second is the way of entering simultaneously. The fifteenth, forty-fourth, eighth, and ninth chapters of the tantra are briefly explained. Entering according to the meaning is through the way of gradual and simultaneous entry, so that the meaning, the nature of reality, the essence of enlightenment, enters and realizes the true nature of one's own mind. There are two types: gradual and simultaneous entry. Gradual entry has three aspects. For those of great capacity, the five yogas are taught, as explained in the first chapter of the "Preliminary Chapter." The subsequent path is explained in the seventy-first chapter. For those of medium capacity, the ten yogas are taught in the eighth chapter of the tantra, in the chapter on the generation stage of the tree. For those of lesser capacity, the thirty-four yogas, the way to progress through forty yogas, are taught in the sixtieth chapter, "The Lamp of Yoga," and clarified in the instructions on mantra meditation. Furthermore, the gradual and simultaneous entry according to the meaning is explained in the complete chapter of the tantra, the forty-fourth, forty-sixth, and forty-seventh chapters. There are two yogas for entering according to the letters: gradual and simultaneous. The first has three aspects: for those of great capacity, there are five yogas; for those of medium capacity, there are ten; and for those of lesser capacity, there are thirty-four yogas. The ways to practice through forty paths have already been explained above. The simultaneous way is the ability to contemplate all appearances as the mudra of the deity's form. The last chapter says, "The mandala of the stable and the moving is perfected as a mudra." These explain the conducive conditions for the path, the contributing factors, the methods of understanding, and the limbs that must be practiced after understanding, explained together with the texts. These describe how to inspire compassion through offerings and prayers. Fifth is the way of acting after observing. Therefore, in the past, the five women of noble lineage prayed, which was the beginning and origin of the Dharma, and through initiating the circumstances, the Dharma of the tantra arose. Later practitioners prayed to unite the temporary common attainments with the ultimate supreme attainments. If these are combined with the previous beginnings, the Lord of Secrets prayed to the teacher to speak the tantra, and the teacher agreed and spoke the tantra. Rudra, with a venomous roar, with the voices of Rala and Rulu, aroused the compassion of the Buddha, and thus transmitted the tantra.
Chinese
安置于胜妙之地，国王匝通过领悟金刚萨埵现身之章节的意义，祈请修行，从而得见金刚萨埵。安住于持明果位者，蒙受佛陀慈悲垂视，示现利益众生之方式。因此，在此续中，普贤王如来垂视应调伏之有情，以利益众生之方式，于轮涅中，以常恒之乘、神变显现之乘、以及胜义决定之乘这三种方式，利益应调伏之有情。首先，安住于三界之有情，被称为贪执欲乐之应调伏者。欲界众生贪执欲妙，色界众生贪执色与禅定之喜乐，无色界众生贪执等持之禅定。或者，由于对维生之食物、所依之住所、相合之友伴这三种贪执未曾舍离，故称为贪执欲乐之应调伏者。对于应调伏者，以常恒之乘来调伏。彼等从无始之初，即以佛陀之事业利益众生。如《总续》云：“本性常恒之薄伽梵，未经造作离分别，本初即安住。” 显现为五大种。此亦是远离一切心之戏论，周遍一切，意义不变，常恒之佛陀。五大种之自性，无人造作，远离一切分别，本初即于法界清净，故为清净与广大。自性远离一切造作与分别，或已调伏。为利他故，佛陀之慈悲，以五大种，如饮食等，恒常生起，故为广大或具足。不住于显空之边，故称为“已逝”。《意集经》云：“彼者本初即成佛，如虚空般显现，地乃不动金刚性，水为珍宝生起处，火乃无边光明性，风为普作原始地，一切皆空本初佛，彼遍布无杂广大，无作本初即成佛，五大种性薄伽梵。” 如是宣说。譬如众生之