Chinese
观想声音之神在其上念诵咒语，发出自声。观想形之神，从具足月轮咒鬘中放出光芒，进行摄集，成办诸佛之事业，咒鬘与月轮完全转变，观想为三族姓之神任何一位之身。手印之神，由彼神之族姓之神盖印。表相之神，于一切行住坐卧不离彼神之显现，如是观想。虽如是说，然此处说通过五种现证菩提之门进行观想，无论如何，似乎只是分类和总结，实则要点相同。其中五种现证菩提为：空性，座月，语字，意手印，身圆满，由此五种现证菩提。观想本尊及眷属圆满，是为三摩地之神变。以各自之族姓加持彼诸神，是为加持之神变。以具足自族之身、智慧、所持及三摩地而灌顶，是为灌顶之神变。作供养、礼拜、赞颂是为供养之神变。如是等等以四种神变等种种方便，观想自己之誓言神与智慧神二者为主仆之态。为了令诸神欢喜，行顶礼，以具足三净之供品等作供养，行七支供养和赞颂等。
English
Visualize the deity of sound reciting the mantra on it, emitting its own sound. Visualize the deity of form, emitting rays of light from the moon disc and mantra garland, performing the deeds of the Buddhas, the mantra garland and moon disc completely transforming, visualizing as the body of any one of the three family deities. The deity of the mudra is sealed by the deity of that family. The deity of the sign is inseparable from the appearance of that deity in all activities, such as walking, standing, sitting, and lying down, thus visualizing. Although it is said so, here it is said to visualize through the five gates of Abhisambodhi, but in any case, it seems to be only classification and summarization, but the key points are the same. Among them, the five Abhisambodhis are: emptiness, seat moon, speech syllable, mind mudra, and body complete, from these five Abhisambodhis. Visualizing the main deity and retinue as complete is the miraculous transformation of Samadhi. Blessing those deities with their respective families is the miraculous transformation of blessing. Empowering with the body, wisdom, attributes, and Samadhi of one's own family is the miraculous transformation of empowerment. Making offerings, prostrations, and praises is the miraculous transformation of offerings. Thus, with various means such as the four miraculous transformations, visualize one's own Samaya deity and Wisdom deity as master and servant. In order to please the deities, perform prostrations, make offerings with offerings that possess the three purities, perform the seven-branch offering and praises, etc.
Chinese
在月亮上排列咒语，通过控制生命力的瑜伽来冥想，这能成就事业的悉地。第二个是声音的住处，即从咒语的字母中，想象自身的声音如同铃铛的声音。这是一种瑜伽，是生起止观的所依。第三个是声音的终结，即声音的延续变得越来越细微，最终安住于不可见的状态，这即是解脱，是生起胜观的所依。第二，无相瑜伽是：这样在念诵冥想之后，做酬谢的供赞、忏悔、回向等，最后将本尊的显现收摄于不可见，从而冥想空性无相。行持是：做三次沐浴，换三次衣服等等，行持洁净，并且精勤于火供和供养等成就咒语的仪轨支分。果是：依靠这样的有相和无相之道，虽然无法从其他地方获得果，但以认为存在的意念，身之本性为毗卢遮那佛，语之本性为无量光佛，意之本性为不动佛，即三族金刚持的地位或佛的果位，具有三身五智自性的悉地是所希望的。因此，关于世俗和胜义二者都说是幻化的意义是：在尊者仁波切的总体乘的解释中，见解是：外器世界和内情众生，如幻如梦般显现的法和事物，实际上是心，而心性也从本初以来就是空性，没有生，胜义上远离有无常断四边，因此显现为世俗幻化的自性。并且，世俗幻化的自性是，无论在迷惑的境界面前如何显现，那本身就是如来三族怙主的自性。等等这样说，如胜义中一切法远离戏论的同时，幻化般的显现不会停止，所以说是如幻化一般。或者，世俗显现为三族本尊的形象，也说是如幻化一般。或者，将世俗分为正确和错误两种，前者，高低软硬的物体认为是三族怙主的自性，这是正确的世俗，或者胜义谛和
English
Meditating by arranging mantras on the moon and through the yoga of controlling life force, this accomplishes the siddhi of activities. The second is the abode of sound, which is to imagine from the letters of the mantra that one's own sound is like the sound of a bell. This is a yoga, which is the support for the arising of calm abiding. The third is the end of sound, which is that the continuation of sound becomes increasingly subtle, and finally one abides in an invisible state, which is liberation, the support for the arising of insight. Second, the yoga without characteristics is: Thus, after recitation and meditation, one makes offerings of gratitude, praise, confession, dedication, etc., and finally gathers the appearance of the deity into invisibility, thereby meditating on emptiness without characteristics. The conduct is: to do three baths, change clothes three times, etc., practice cleanliness, and diligently engage in the ritual branches of accomplishing mantras such as fire offerings and offerings. The fruit is: relying on such paths with and without characteristics, although the fruit cannot be obtained from elsewhere, but with the thought of seeing it as existent, the nature of the body is Vairochana, the nature of speech is Amitabha, the nature of mind is Akshobhya, that is, the status of the three-family Vajradhara or the fruit of Buddhahood, the siddhi possessing the nature of the three bodies and five wisdoms is what is desired. Therefore, the meaning of saying that both the conventional and the ultimate are illusory is: In the explanation of the general vehicle of the venerable Rinpoche, the view is: the outer container world and the inner sentient beings, the phenomena and things that appear like illusions and dreams, are actually mind, and the nature of mind itself is empty from the beginning, without birth, and in the ultimate sense, it is free from the four extremes of existence, non-existence, permanence, and annihilation, therefore it appears as the nature of conventional illusion. And, the nature of conventional illusion is that no matter how it appears in the face of delusion, that itself is the nature of the three-family protectors of the Tathagatas. Etc., as it is said, in the ultimate sense, while all dharmas are free from elaboration, the appearance like an illusion does not cease, so it is said to be like an illusion. Or, the conventional appearance as the form of the three-family deities is also said to be like an illusion. Or, dividing the conventional into two types, correct and incorrect, the former, considering the objects of high, low, soft, and hard as the nature of the three-family protectors, this is the correct conventional, or the ultimate truth and
Chinese
将低于中观的颠倒世俗谛安立为如幻的自性，这两者都说成是如幻的自性，意义相同。第二，邬波耶是，将见解瑜伽和行部（梵文天城体：क्रिया，梵文罗马拟音：kriyā，汉语字面意思：事）分为二，因此被称为二续部的入门是：如《智慧明点》中所说：“金刚铃杵如是名，于行续部极明晰。”如是说，如水和头饰之上，行续部自己的需求，金刚铃杵名称等，以及镜子、眼药、说法、随许等，都与边际有关。见解是：如噶瓦·贝则的见解次第中所说：“二续部的意愿是，见行上下皆随顺。”像这样，特别是法界远离一切边际且无二，觉性智慧的加持显现为四种姓的本尊，如兄弟般修持，最终能成就自己与本尊无别的体性，具有这种信心的见解。修持分为有相和无相两种。第一种如《现观庄严论》中所说：“字与字相合，如是基与基相合，从极摄持的心中，当念诵百万遍。”如是说，以自住瑜伽等为先导，第一个字从胜义菩提心的自性中，观想其显现为世俗月轮的形象；第二个字，在其上思维念诵的咒语发出声音；第一个基，观想咒鬘和月轮完全变化，自己成为本尊，并以咒语手印等加持；第二个基，观想智慧尊在前方明观，于其心间月轮上布置咒鬘，收摄命气，并以专注一境的方式念诵。无相瑜伽是，以分析五蕴等无生而证悟的入定之心，现量证悟其无分别的体性而安住之心，如是不证悟者以大悲随行而起的出定之心，如是与入定、安住、出定三者相结合而修持菩提心。行持是与行续部相应，沐浴和洁净
English
Those established as the reversed conventional truth below Madhyamaka, both of which are explained as being like the nature of illusion, have the same meaning. Secondly, Upaya is that which distinguishes between the view of Yoga and the practice of Kriya, hence it is known as the entrance to the two Tantras. As it says in the "Bindu of Wisdom": "Vajra and bell are likewise named, very clearly in the Action Tantra." As it is said, on top of water and headdresses, the needs of the Action Tantra itself, the names of the vajra and bell, etc., and the mirror, eye medicine, Dharma teaching, permission, etc., are all conferred with the periphery. The view is: As it says in the view sequence of Kawa Peltseg: "The intention of the two Tantras is that the view and practice are consistent above and below." Like that, in particular, the Dharmadhatu is free from all extremes and non-dual, and the blessing of awareness and wisdom appears as the deities of the four families. If one meditates in the manner of siblings, one can ultimately achieve the nature of oneself being inseparable from that deity, and one possesses a view of faith in that way. Meditation has two types: with signs and without signs. The first is from the Manifest Enlightenment of Vairochana: "The letter is joined with the letter, likewise the basis becomes the basis, from the very restrained mind, one should recite a hundred thousand times." As it is said, with self-abiding yoga etc. as the preliminary, the first letter is meditated upon from the nature of the ultimate Bodhicitta, its appearance as the conventional form of the moon mandala; the second letter is thought to proclaim the sound of the mantra to be recited on top of it; the first basis is that from the complete transformation of the mantra garland and the moon mandala, one meditates on oneself as the deity and blesses with mantra mudras etc.; the second basis is that the wisdom being is visualized clearly in front, and the mantra garland is arranged on the moon mandala at its heart, and one recites while restraining the life force and with single-pointed focus. The yoga without signs is the mind that enters into realization by analyzing the aggregates etc. as unborn, the mind that abides in realizing its non-conceptual nature directly, and the mind that arises from following up with great compassion for those who do not realize in this way. Thus, one meditates on the Bodhicitta combined with the three: entering, abiding, and arising. The conduct is in accordance with the Action Tantra, bathing and cleansing.
Chinese
仅仅是把持咒等作为朋友。果是暂时获得神通等共同成就，最终成就四种姓的佛。然而，大圆满从上面衡量，依靠见行上下两种方式，来成就所希望的四种姓的意义，成就金刚持的唯一意义。那也是因为执着于因是见行二者，认为修行能成就原本没有或者基始未成就的意义。比如，在无所依的虚空中，即使减少了野兽母狼，也无法获得任何食物。如同与虚空边际相同的续部中所说：在无二自明唯一中，执着于无定的二，对于意义，希求唯一确定的果，是错乱之辈。二者怎能趋近无二？如是所说。三、瑜伽是，从取舍的角度进入见行的外续三部之法，因为主要认为心的禅修，所以秘密瑜伽续的最初入门是，《智慧明点》中所说：不退转的宝瓶灌顶，在瑜伽续中已经阐明。那是称为上师灌顶。如是所说，在五种明智灌顶之上，授予上师的六种灌顶。也就是明智灌顶或者说弟子的五种灌顶是：进入坛城，受持誓言和戒律。降下智慧尊，抛掷鲜花，从而确定本尊。以事业宝瓶的沐浴为先导，进行本尊宝瓶灌顶，以及任何种姓的顶髻，以及那样的明智金刚杵，以及用那个做把手的铃铛，以及与自身种姓相符的名号灌顶等。上师的六种灌顶是：不退转灌顶，受持三种誓言，秘密灌顶，随许，授记，舒气，赞叹等，总共授予十一种灌顶。这里，秘密灌顶也不同于无上部的秘密灌顶，而是以秘密进入坛城，对于所见，是坛城和本尊的真如，以及坛城的十种真如和事业次第，被开示为秘密灌顶。
English
Merely holding mantras and the like as friends. The fruit is to temporarily attain common accomplishments such as clairvoyance, and ultimately to achieve Buddhahood in the four lineages. However, Great Perfection, when measured from above, relies on the two ways of view and conduct, both higher and lower, to accomplish the desired meaning of the four lineages, to accomplish the single meaning of Vajradhara. That is also because clinging to the cause as being the two, view and conduct, believing that practice can accomplish a meaning that was originally non-existent or not accomplished from the ground. For example, in the empty sky without support, even if the number of wild she-wolves is reduced, no food can be obtained. As it is said in the tantra that is equal to the edge of the sky: In the one non-dual self-illumination, clinging to the uncertain two, for the meaning, desiring the one certain fruit, is a confused kind. How can the two approach the non-dual? As it is said. Third, Yoga is, from the perspective of acceptance and rejection, entering the outer tantra, the three divisions of the vehicle, because it mainly considers the meditation of the mind, so the initial entry point of the Secret Yoga Tantra is, as stated in the Wisdom Bindu: The irreversible vase empowerment, has been clarified in the Yoga Tantra. That is called the Acharya empowerment. As it is said, on top of the five wisdom empowerments, the six empowerments of the master are conferred. That is, the five wisdom empowerments or the empowerments of the disciple are: entering the mandala, upholding vows and precepts. Inviting the wisdom deity, throwing flowers, thereby determining the deity. Preceded by the bath of the action vase, performing the deity vase empowerment, as well as the crest jewel of any lineage, and the wisdom vajra of that, and the bell with that as the handle, and the name empowerment that is in accordance with one's own lineage, and so on. The six empowerments of the master are: the irreversible empowerment, upholding the three vows, secret empowerment, subsequent permission, prophecy, exhaling, praise, etc., a total of eleven empowerments are conferred. Here, the secret empowerment is also different from the secret empowerment of the Anuttara Tantra, but rather entering the mandala with secret entry, for what is seen, is the suchness of the mandala and the deity, as well as the ten suchnesses of the mandala and the order of actions, is shown as the secret empowerment.