Chinese
说，并非没有生起。因此，将自己生起为天尊的方式是通过四种真如。其中，第一种是自己的真如，即安住于此续部的见解之中。也就是所谓的法性清净之天。了悟心性本为空明，远离有无、显空四边的法性，若将一切世俗之法观为天尊，则如以空性之境，使铁变为金一般，一切缘起之显现，最终于成佛之时，皆清净为天尊。第二种是天尊的真如。如《佛密经》云：空性、文字、声音、形象，手印、表相为六天。因此，第一是空性之天，即见解，也就是修习自己的真如。第二是文字之天，即观空性为世俗的月轮之相。第三是声音之天，即于月轮之上，安立所念诵的咒语，发出自声。第四是形象之天，即从月轮咒鬘中，放出、收摄光芒，成办诸佛的事业，也就是观想月亮和咒鬘完全变化为三部种姓的天尊之形象。第五是手印之天，即于彼等之上，结立任何种姓的天尊之手印。第六是表相之天，即一切行为皆不离彼天尊之表相。之后，在自己面前，于清净观想由真实愿力所生的刹土宫殿之中，迎请智慧天尊，不与自己生起的天尊相融合，而是祈请其安住于彼宫殿之中，视其为君主，而将自己生起的天尊视为奴仆，进行供养、赞颂和恒常忏悔。有些续部中说要融合智慧天尊，其密意如龙树菩萨在《千手千眼经》的修法中所说，于自生起时迎请智慧天尊，并给予灌顶等。第三是修行的行为，也就是后两种真如。其中，第三是念诵的真如。如《后禅定经》云：依于声音、心和基。因此，基是观想自己和面前的天尊，心是于彼等心间
English
He said, it is not that there is no arising. Therefore, the way to generate oneself as a deity is through the four suchnesses. Among them, the first is one's own suchness, which is to abide in the view of this tantra. That is, the so-called deity of pure dharmata. Realizing that the nature of mind is emptiness and clarity, and that it is the dharmata free from the four extremes of existence and non-existence, appearance and emptiness, if all mundane dharmas are meditated upon as deities, then, like using the state of emptiness to turn iron into gold, all interdependent appearances will ultimately be completely purified as deities at the time of attaining Buddhahood. The second is the suchness of the deity. As stated in the Buddha's Secret: 'Emptiness, letters, sound, form, mudra, and signs are the six deities.' Therefore, the first is the deity of emptiness, which is the view, that is, meditating on one's own suchness. The second is the deity of letters, which is to meditate on emptiness in the form of a mundane moon disc. The third is the deity of sound, which is to place the mantra to be recited on top of the moon disc, proclaiming its own sound. The fourth is the deity of form, which is to emit and gather rays of light from the moon disc with the mantra garland, accomplishing the deeds of the Buddhas, that is, to visualize the moon and the mantra garland completely transformed into the form of the deities of the three families. The fifth is the deity of mudra, which is to apply the mudra of the deity of whatever family it belongs to. The sixth is the deity of signs, which is to never be separated from the signs of that deity in all conduct. Then, in front of oneself, in the pure land palace that has arisen from the power of true aspiration, the wisdom deity is invited, and without merging with the deity that one has generated oneself as, one requests them to reside in that palace, viewing them as the lord, and viewing the deity that one has generated oneself as as a servant, offering praise and constant confession. In some tantras, it is said to merge the wisdom deity, and its intention is as Nagarjuna said in the sadhana of the Thousand-Handed and Thousand-Eyed Dharani, that when generating oneself, the wisdom deity is invited and empowerment is given, and so on. The third is the practice of accomplishment, which is the latter two suchnesses. Among them, the third is the suchness of recitation. As stated in the Later Samadhi Sutra: 'Rely on sound, mind, and basis.' Therefore, the basis is to visualize oneself and the deity in front, and the mind is in their hearts
Chinese
月轮之观想：观想声音于其上，咒鬘发出自声，如法念诵。第四，禅定之真实性，如彼（经文）所说：真言住于火，赐予成就；住于声，忆念赐予瑜伽；以声之终结，令得解脱。所谓住于火，即自身明观为本尊，于心间火焰中，于月轮上安置咒鬘，以命脉摄持之瑜伽而修习。此乃成办四事业之基础。所谓住于声，即于彼（月轮）中，咒语之字母发出如铃声般之自声。此乃名为瑜伽，为生起止观之所依。所谓以声之终结令得解脱，即声音之流逐渐微细，最终安住于无所缘。此乃赐予解脱，于相续中生起殊胜之胜观。如是，以内之修习与外之行为，主要依赖沐浴与洁净，以自前上下之方式而修持。沐浴与洁净之方式，亦说行三浴，换三衣，即外之沐浴为五支浴，内之沐浴为清净脉结，秘密之沐浴为清净分别念。外之衣为穿新衣，内之衣为守护律仪，秘密之衣为观想本尊。如是，内之洁净为三摩地之助伴，外之苦行等行持之方便未曾间断。于《分别》中云：如是行持则无斋戒，于自身生起本尊，供养则生福德，轻蔑则生罪恶，若欲行持斋戒，则以凡夫之我慢。如是等语虽有宣说，然自之诸上师于生起本尊后行持斋戒等，亦云不可遮止。此亦为是，若无以颠倒之心轻蔑，则无有相违，若有，则不应以生起次第之道路行持忏悔等。如是，大自在者圣士夫之语皆具深意，纵使仅于不合宜之处生起念头亦不敢为之，然新旧之斋戒仪轨多有自生起者，为遣除他人之疑惑故，如是书写。第四，成就之行持乃空行之持明。
English
The Visualization of the Moon Disc: Visualize the sound upon it, the mantra garland emitting its own sound, and recite properly. Fourth, the reality of meditation is as stated in that (text): "Mantra residing in fire, bestows accomplishment; residing in sound, remember to bestow yoga; with the end of sound, causes liberation." What is meant by residing in fire is: oneself clearly visualized as the deity, within the fire blazing in the heart, placing the mantra garland on the moon disc, and meditating with the yoga of retaining the life force. This is the basis for accomplishing the four activities. What is meant by residing in sound is: from that (moon disc), the letters of the mantra emit their own sound like the sound of a bell. This is called yoga, the support for generating calm abiding. What is meant by bestowing liberation with the end of sound is: the stream of sound becomes increasingly subtle, and finally one abides in non-objectification. This bestows liberation, generating special insight in the mindstream. Thus, internal practice and external actions mainly rely on bathing and cleanliness, and are accomplished in the manner of self, front, superior, and inferior. The manner of bathing and cleanliness is also said to be performing three baths and changing three garments, namely, the outer bath is the five-limbed bath, the inner bath is purifying the root vows, and the secret bath is purifying conceptual thoughts. The outer garment is wearing new clothes, the inner garment is guarding vows, and the secret garment is visualizing the deity. Thus, internal cleanliness is an aid to samadhi, and the means of engaging in external asceticism and so forth are not obstructed. In the 'Differentiation,' it says: 'If you do so, there is no fasting. When generating oneself as a deity, offering brings merit, contempt brings sin. If you wish to fast, then with the pride of an ordinary person.' Although such words are spoken, it is said that one cannot prevent one's own lamas from generating themselves as deities and then fasting. This is also true, for if there is no contempt with a reversed mind from the actual situation, there is no contradiction. If there is, then one should not perform confession and so forth on the path of the generation stage. Thus, the words of the great self-empowered holy beings are meaningful, and one dares not even think of anything inappropriate. However, since many of the old and new fasting rituals involve self-generation, this is written to dispel the doubts of others. Fourth, the conduct of accomplishment is the knowledge holder of space-faring.
Chinese
通过对成就之所依，实践密咒的六度行，最终将至高成就之果，与本尊之身语意相结合，欲要显现三族金刚持之果位。如黑汝嘎续云：“七世成佛陀，三族怙主调伏众。” 又是说，明咒持明成就之日，每一劫安住，故此七世，与事续自宗所说八大劫获得果位之说，应知结合。三者，宣说行续：如事部所说沐浴和洁净等方法，以及内里的见解和修习的瑜伽，如瑜伽续一般行持，对二者平等行持，故称为行续。如《自生续》云：“方便即如此，见解于瑜伽见，行持于事行，因此称二续。” 又如《困难尊胜之见次第》第十七光明中云：“二续之意乐，见行上下皆随顺。” 归纳道之扼要：即入行、结合行、成就行三种。初者，入行有内外两种，外入即是使成为灌顶之法器，如将要解说一般。内入有有相和无相两种。初者，有相瑜伽修习次第是：如《现观庄严论》云：“字与字结合，如是基与基，极摄持意者，当诵百千咒。” 如是守护自处瑜伽等先行。初字，观想胜义菩提心空性之自性，显现为月轮之相。二字，其上发出所念诵之咒语自声。所有这些完全转变后，第一基自身观想为誓言尊之本尊，以咒印等加持。之后，第二基观想在自己面前，安住的智慧本尊心间，月轮上排列咒语，以命勤持风，以专注的结合，使三摩地稳固。又是，真实分
English
Through practicing the six perfections of mantra on the basis of accomplishment, ultimately uniting the supreme accomplishment of the deity's body, speech, and mind, one desires to manifest the state of Vajradhara of the three families. As the Heruka Galpo Tantra says: "In seven lifetimes, one becomes a Buddha; the protectors of the three families tame beings." Furthermore, it is said that on the day of the accomplishment of the vidyadhara, one abides for each kalpa. Therefore, these seven lifetimes and the statement in the Action Tantra's own system that the fruit is obtained in eight great kalpas should be understood in conjunction. Third, explaining the Conduct Tantra: The methods of bathing and cleansing, etc., as explained in the Action Tantra, and the inner view and practice of yoga, are practiced like the Yoga Tantra. Because these two are practiced equally, it is known as the Conduct Tantra. As the Rangshar Tantra says: "Upaya is like this: the view is viewed as yoga, the conduct is conducted as kriya. Therefore, it is called the two tantras." Also, as the seventeenth light in the Difficult Glorious Accumulation's View Sequence says: "The intention of the two tantras is that view and conduct are in accordance, above and below." The summary of the path is: the entering conduct, the combining conduct, and the accomplishing conduct. The first, the entering conduct, has two aspects, outer and inner. The outer entering is to make oneself a suitable vessel for empowerment, as will be explained. The inner entering has two aspects, with signs and without signs. The first, the order of meditating on yoga with signs, is: As the Manifest Enlightenment of the All-Seeing One says: "Combine letter with letter, likewise, base with base. From a mind that is extremely restrained, one should recite a hundred thousand mantras." Thus, guarding one's own place, yoga, etc., precedes. The first letter is to contemplate the essence of ultimate bodhichitta, the nature of emptiness, appearing as a moon disc. The second letter is to utter the sound of the mantra to be recited on top of that. After all of that has completely transformed, the first base, oneself, is visualized as the deity of the samaya-being, blessed with mantras, mudras, etc. Then, the second base is visualized in front of oneself, and in the heart of the wisdom deity who is abiding, a string of mantras is arranged on the moon disc. By holding the life-force wind and with single-pointed union, one makes the samadhi stable. Furthermore, the truth divides
Chinese
因为对无有之义的见解越来越好，视誓言和智慧二者无有高低，如兄弟和朋友般看待，从而获得成就。对此也有智慧尊是否进入的两种观点。第二，无相瑜伽是：通过对蕴等一切法进行分析，领悟到无生的入定之心；此心显现为无分别之体，是安住之心；如此未领悟时，以大悲心随之而起的是出定之心。如是，以入定、安住、出定三者区分的胜义菩提心进行修习。第二，关于加行之行，有内外两种。外是：通过具备四支的念诵，进行有相或数量的亲近修持。四支是：自身和本尊显现为天尊，是第一和第二支；观想智慧尊心间的月轮，是菩提心之支；其上排列咒语，是语之支，此为四支。内是：自身观为誓言萨埵本尊，在心间，于空性月轮之中，观想智慧萨埵，在其心间排列咒语，并进行念诵。第三，成就之行是：共同的是，修行圆满后，依靠药物和咒语来成就持明；不共同的是，依靠四大坛城，修习风瑜伽，由此成就神通和神识，进入持明者之中等，获得暂时的果位。此处的风瑜伽与无上瑜伽部所说的不同，仅仅是成就共同成就的因。依靠此所依，修行咒语之行，即使寿命缩短至五年，或者无论多么迟缓，也将在三世或一世中显现四种姓金刚持的果位。四种姓是：在之前的身语意三姓之上，加上宝姓。也就是说，三姓的功德和事业都包含在那三个姓中，而这里也是将事业包含在功德姓中。或者，由于如来藏遍及一切，因此没有单独计算，认为是四种，但实际上说是五种都有。第四，解释瑜伽部。