English
Right mindfulness (Tibetan), and right concentration (Tibetan). Therefore, because it abandons the afflictions to be abandoned by seeing and meditation from afar, it is superior to those. The cause or means of attaining it is actually the distinction of wisdom, which has eight branches. That is, through completely cutting off, understanding, and three ways, making others believe, is the antidote to the opposing side, which is the eight branches of the path. From the second ground and above, from the subsequent attainment of non-discrimination, with pure worldly wisdom, one completely cuts off the thought, "I see the realm of phenomena like this." By examining the common and self-characteristics of phenomena, and teaching and showing them to others without error, one enables others to understand. By refuting with speech, answering questions without error and in a connected manner, one makes others believe that wisdom is pure. The ultimate of action is to be free from the ten non-virtuous actions, thereby making others believe that discipline is completely pure. Living is moderate, and by living frugally and reducing necessities, one is free from the attachment of hoarding, thereby making others believe. Through effort, one abandons the latent afflictions to be abandoned by meditation, and mindfulness (Tibetan) is focused on one point. To the near afflictions, making them depressed, arrogant, praising, and suppressing. Through concentration (Tibetan), one abandons the obscurations that prevent the attainment of the six superknowledges, thereby enabling their attainment. The Four Noble Truths: suffering, origin, cessation, path, the four dhyanas: with investigation and analysis, without investigation but with analysis, without investigation and without analysis, the four immeasurables: loving-kindness, compassion, joy, equanimity. The four samapattis: infinite space, infinite consciousness, nothingness, neither perception nor non-perception, the eight liberations, and the nine successive abidings of gradual abiding. And the three doors of liberation: emptiness, wishlessness, signlessness, also exist only as companions of the path in certain situations. From the eighth ground to the ninth ground, from the tenth ground of good intelligence to the eleventh ground of the cloud of dharma, and then to the all-illuminating ground. With the vajra-like samadhi, the Buddhas and Bodhisattvas extend their hands and place them on the crown of the head. Through blessing and empowerment, one trains to cut off the subtle obscurations of knowledge. When the time comes to tame without effort, one releases attachment to one's own ground with the symbol of kingship. Transforming through association with the one self.
Chinese
从三种外密瑜伽来说，如果以身语的行为为主，那么就要食用干净的三白三甜食物，穿干净的染色衣服，在上弦初八等吉祥日，在吉祥的星宿如毕宿五和王星等时，将本尊的形象和干净的供品等积聚起来，沐浴三次后，准备完毕，克里亚部的六尊神是：从空性法性中产生语的声响。在面前的虚空中，在月亮的座垫上安放种子字。从那字完全变化后，观想如水中月般的三族三身在那儿显现。以智慧眼无余了知所知二谛后，以智慧顶髻和头饰来庄严头部。以大小守护来稳固身体，成办自他的利益。迎请智慧本尊如国王般降临，将形象安放在虚空的观修所依上。然后以无有垢染的清净供品来供养，并安住于等持中。念诵时，要具备本尊、自生、空性的三种明观，念诵的过失是声音太大或太小，太快或太慢，太强或太弱，字句不清晰，散乱，打哈欠和麻木等中断，要舍弃散乱的心而念诵。在每座之间，要供养、赞颂和忏悔智慧尊，然后请智慧本尊返回。收摄誓言尊的坛城，瑜伽士安住在随意的行为中。如果出现过失，要以字数的倍数来弥补。如果成就的征相达到标准，就要向本尊祈请成就。如果是具有口诀法器之相的最终瑜伽士，那么就通过证悟的缘起，接受灌顶。或者逐渐地趋入，或者顿然进入。以内部瑜伽为主，不重视身语的行为。从胜义谛的真实现象，大遍照佛的空性中，如镜子般在月亮的座垫上，清晰地安放语的印玺字。
English
From the three types of outer tantra yogas, if the actions of body and speech are the main focus, then one should consume pure three white and three sweet foods, wear clean dyed clothes, and on auspicious days such as the eighth day of the waxing moon, at auspicious times such as when the stars Spica and Regulus are in good positions, accumulate the image of the chosen deity and clean offerings, bathe three times, and after completing the preparations, the six deities of Kriya are: From the emptiness of Dharmata, the sound of speech arises. In the sky in front, place the seed syllable on top of a moon seat. After that syllable has completely transformed, meditate clearly on the three kayas of the three families, like a reflection in water. With the wisdom eye, know all knowable truths and two truths without remainder, and adorn the head with a wisdom crown and headdress. With major and minor protections, stabilize the body and accomplish the benefit of oneself and others. Invite the wisdom deity to descend like a king, and place the image on the support of the meditation in the sky. Then offer pure offerings without impurity, and abide in samadhi. When reciting, one should have the three clear appearances of the deity, self-generation, and emptiness. The faults of recitation are that the sound is too loud or too soft, too fast or too slow, too strong or too weak, the letters are unclear, distracted, interrupted by yawning and numbness, etc. One should abandon the distracted mind and recite. Between sessions, one should offer, praise, and confess to the wisdom deity, and then request the wisdom deity to return. Gather the mandala of the samaya deity, and the yogi should abide in whatever conduct is comfortable. If faults occur, they should be compensated for by multiplying the number of syllables. If the signs of accomplishment reach the standard, then one should request accomplishment from the deity. If one is the ultimate yogi who possesses the vessel of secret instructions, then through the arising of realization, receive empowerment. Either gradually enter into it, or enter suddenly. With inner yoga as the main focus, one does not emphasize the actions of body and speech. From the true appearance of ultimate truth, from the emptiness of the Great Vairocana, like a mirror on a moon seat, clearly place the seal syllable of speech.
Chinese
从完全广大中转变，主尊的身体具备丝绸和珍宝的装饰，圆满生起，是五种现证菩提。以禅定自在加持供养的四种神变来印封，生起的事业就圆满了。而且，通过圆满生起天尊瑜伽身，自己和他人的利益都能成就。关于它的过失、破损以及补救方法、暖相等等，各自的论典中都有阐述，应该在那里了解。༈ 如果见行两者如实修行，身语的行为和意念都是瑜伽士，从二者的力量中希望获得果实。༈ 内道修行者将烦恼转为自在而利用，这是方便乘。༈ 以生起次第为主的大瑜伽士，由于智慧的力量也非常殊胜，所以在显空双运无别的智慧上，自然成就，无次第地证悟，然后在自然成就的状态中进入禅定。受持无需守护和等同的誓言，对于无取舍的行为等等，作为见修的助伴，一致地同时修行。在俱生智慧的证悟串习的状态中，道的顺缘全部圆满。༈ 如果证悟只是稍微一点，没有达到标准，而且智慧低下，那么对于具有贪执的人来说，欲望会变成自己解脱的因缘，这个方便道是：对于具有信心的人，以十八种法进入增上影像的门，以及有益的十种灌顶之处，如果具有能够利益自己的精进，就给予听闻和禅修的灌顶，听闻密咒并修持本尊。如果具有能够利益他人的精进，就给予讲说和事业的灌顶，讲解续部并开展四种事业。如果具有能够利益自己和他人的精进，就在灌顶金刚国王的位置上，如果具有能够实行的行为，就将誓言物作为资粮普遍享用，通过秘密灌顶来安住。如果具有明智的行为，就以智慧明智来直接指示乐空，并且具有。如果圆满了平等性的行为，就以大乐的灌顶来稳固。༈ 如果不是这样的贪执者，那就用五种仪轨来...
English
Having transformed from complete vastness, the main deity's body is fully generated, adorned with silk and jewel ornaments, which are the five manifest enlightenments. By sealing with the four miraculous powers of empowerment, blessing, and offering of samadhi, the activity of generation is completed. Moreover, by completely generating the deity's yoga body, the benefit of oneself and others is accomplished. Its faults, breakages, and methods of repair, warm signs, etc., are explained in their respective treatises, so one should understand them there. ༈ If both view and conduct are practiced as they are, the actions of body, speech, and mind are those of a yogi, and it is desired that the result be accomplished through the power of both. ༈ The inner practitioner transforms afflictions into freedom and uses them, which is the vehicle of skillful means. ༈ The great yogi, who emphasizes the generation stage, also has supreme power of wisdom, so in the wisdom of indivisible appearance and emptiness, spontaneously accomplished, he realizes without stages, and then enters samadhi in the state of spontaneous accomplishment. Keeping vows that are unprotectable and equal, practicing without acceptance or rejection, etc., as companions to view and meditation, practicing them all at once in accordance with them. In the state of realization and familiarization with co-emergent wisdom, all the conditions of the path are perfected. ༈ If the realization is only slight and has not reached the standard, and the intelligence is weak, then for a person with attachment, desire becomes the cause of his own liberation, which is the path of skillful means: For a person with faith, the door of entering the eighteen dharmas as an additional image, and the place of bestowing the ten beneficial empowerments, if he has the diligence to benefit himself, he is given the empowerment of listening and meditating, listens to the secret mantra and meditates on the deity. If he has the diligence to benefit others, he is given the empowerment of teaching and activity, explains the tantra and undertakes the four activities. If he has the diligence to benefit both himself and others, then in the position of empowering the Vajra King, if he has the conduct to be able to practice, he uses the samaya substances as resources for all, and abides in the secret empowerment. If he has the conduct of intelligence, he directly introduces bliss and emptiness with wisdom and knowledge, and possesses it. If the conduct of equality is perfected, it should be stabilized by the empowerment of great bliss. ༈ If he is not such an attached person, then use the five ritual...
Chinese
五种本尊咒语的五支是解脱道吗？通过次第修行使果成熟，这在摩诃瑜伽的根本续、解释续、续之王等后续经典中，都有详细阐述，所以要好好努力。这是金刚萨埵幻化网的殊胜道。 次第修习是，以空性三摩地压制事物之相，以不分别的悲心智慧自明幻化，将双运之义结合起来，在显空双运微细三摩地上修心，使身圆满。对于身体分别的支分，以佛陀等五部，展开五十手印，使显现得以区分。 获得自在的瑜伽士，为了使量度普遍扩展，修持寂怒一百单尊、三百单尊、五百单尊的坛城，通过享用后得五种受用，舍弃执着，使有漏的能力圆满。 以业力成熟所成就的此身，或者在中阴阶段，在必定见到法性自性之时，掌握权力的觉性，无论是获得根本的天人，都将转变为金刚身，能够化现种种形象，与处于因地第一地者具有相同的福分。因为觉性的力量进入身体，所以能将百岁之身缩减为十六岁之身，并能住留一千六百年或无数劫。 如果从金刚身中解脱，则会成为自己本尊的五部之一的本尊身，以智慧幻化身本尊的坛城数量和修行的努力，安住于三摩地。虽然与因地第八地者具有相同的福分，但不同之处在于具有不灭双运的胜幢。 如果从本尊部的形象和本尊数量的观修中解脱，则会安住于五身任运成就的形象中。即使根器上等者也能同时证悟，并具有相同的证悟福分，但在此处因串习而更为殊胜。与因地第十地具有相同的福分或界限，虽然在等持上没有差别，但因为有后得，所以不如五身佛。 如果从后得中解脱，则会圆满具足普贤光明、莲花眼、文字轮的三地、法报化三身。