English
Because the view on the meaning of non-existence has become better and better, the two, Samaya and Wisdom, are regarded as brothers and friends without any distinction of high or low, and thus accomplishments are obtained. Regarding this, there are also two views on whether the Wisdom Being enters or not. Second, the signless yoga is: Through analyzing all phenomena such as the aggregates, the mind that realizes unbornness is the entering mind; this mind, manifested as the essence of non-conceptualization, is the abiding mind; when one has not realized in this way, the mind that arises following with great compassion is the rising mind. Thus, the ultimate bodhicitta, distinguished by these three—entering, abiding, and rising—is cultivated. Second, regarding the conduct of application, there are outer and inner aspects. The outer is: Through recitation with four branches, one engages in approaching practice with signs or numbers. The four branches are: oneself and the deity in front are visualized as deities, which are the first and second branches; meditating on the moon disc in the heart of the Wisdom Being is the branch of bodhicitta; arranging the mantra garland on it is the branch of speech, these are the four branches. The inner is: visualizing oneself as the Samayasattva deity, in the heart, within the empty moon disc, visualizing the Wisdom Being, arranging the mantra garland in its heart, and reciting. Third, the conduct of accomplishment is: the common one is, after the practice is completed, relying on substances and mantras to accomplish the vidyadhara; the uncommon one is, relying on the mandala of the four elements, practicing wind yoga, thereby accomplishing siddhis and clairvoyance, entering among the vidyadharas, etc., and achieving temporary results. The wind yoga here is different from what is taught in the Anuttarayoga Tantra, it is merely a cause for accomplishing common siddhis. Relying on this basis, practicing the conduct of mantra, even if the lifespan is shortened to five years, or no matter how slow, the state of Vajradhara of the four families will be manifested in three or one kalpa. The four families are: adding the Ratna family to the previous three families of body, speech, and mind. That is, the qualities and activities of the three families are all contained in those three families, and here also the activities are contained in the quality family. Alternatively, since the Tathagatagarbha pervades all, it is not counted separately, and it is considered four, but in reality, it is said that all five are present. Fourth, explanation of the Yoga Tantra.
Chinese
现在，瑜伽续部的入门灌顶将在下文阐述。见解是，在胜义谛中，将一切法视为远离戏论、无相之法性，并以证悟智慧的加持，观想为世俗金刚界之本尊。这是因为一切法皆是远离相状之心的显现，若能以三摩地自在掌控，则所修本尊皆能显现成就，故于获得见道之时，自之身语意及事业，皆能清净为本尊之身语意及事业之自性，对此具有坚定不移之确信。修道之修持方式，是通过方便瑜伽和智慧瑜伽两种途径。初者又分粗略观想本尊和精细观想手印两种。修持本尊瑜伽，在观修坛城时，即使将从宫殿的角隅到外围护轮之间的广大区域，都观想为自显圆满受用土和宫殿，然而，内部本尊的座垫、轮等，以及宫殿中央隆起的形状、顶端和装饰的种类等，都有诸多不同之处。诸本尊也如前所述，并非双身。生起本尊后专注于此，以及次第修持圆满次第之无分别，方便瑜伽和智慧瑜伽二者是各自独立的。如《道次第》所说：“不悟俱生平等性，一切法净智慧之，方便智慧次第修，生圆次第各别也。”修道之补特伽罗，是于自相续中如法生起菩提心，无有怀疑和犹豫，不违背善逝和上师之教言，对上师和密咒具有极其坚定的信心。无论修持上下任何续部，这些都是不可或缺的。如《金刚顶经》所说：“菩提心未生，具足怀疑者，不依教奉行，无信不成就。”如是。彼补特伽罗如何修持之方式，也是以修持内在瑜伽为主，沐浴和洁净等。
English
Now, the empowerment for entering the Yoga Tantra will be explained below. The view is that, in the ultimate sense, all phenomena are seen as the dharmata free from elaboration and without characteristics, and with the blessing of the wisdom of realization, one views them as the deity of the conventional Vajradhatu. This is because all phenomena are appearances of the mind that are free from characteristics, and if one can control them with samadhi, then the deity that is meditated upon can be manifestly accomplished. Therefore, when one attains the path of seeing, one's own body, speech, and mind, along with their activities, will definitely be purified into the nature of the deity's body, speech, mind, and activities. The way to practice the path is through the two doors of skillful means yoga and wisdom yoga. The first also has two aspects: gross focus on the deity and subtle focus on the hand symbols. When practicing deity yoga and meditating on the mandala, even if one visualizes the vast area from the corners of the palace to the outer protective wheel as the self-appearing perfect enjoyment field and palace, there are still many differences in the inner deity's seat, wheels, etc., and in the shape of the center of the palace, the top, and the types of ornaments. The deities are also not in union, as previously explained. Generating the deity and focusing on it, and gradually meditating on the non-conceptual completion stage, the skillful means yoga and wisdom yoga are separate. As the Lamrim says: "Without realizing the co-emergent equality, all phenomena are pure wisdom. By meditating on skillful means and wisdom in sequence, the generation and completion stages are separate." The individual who practices the path is one who has properly generated bodhicitta in their mindstream, is without doubt or hesitation, does not transgress the words of the Sugata and the guru, and has extremely firm faith in the guru and the secret mantra. These are indispensable regardless of whether one practices the upper or lower tantras. As the Vajrasekhara says: "Without generating bodhicitta, being endowed with doubt, not acting according to the teachings, one will not achieve success due to lack of faith." Thus it is. The way in which that individual practices is also mainly through the practice of inner yoga, bathing and cleansing, etc.
Chinese
此外，身语意的行为是作为帮助而展示的。其中，方便的瑜伽是通过五种现证菩提和四种神变之门来修习的。首先，五种现证菩提是：如《黑汝迦续》所说：“无分别月亮金刚形，舒卷修习显现为身。”一般而言，修习本尊瑜伽时，完全顺应生起次第中烦恼方面来修习，并非下部三续的规矩，而是顺应清净方面，以五种现证菩提的次第来修习的方式。首先，修习无分别的空性；其次，修习空性的显现如新月一般；第三，修习其如满月一般；第四，在其上修习五股金刚杵的法器；第五，从其放出光芒并舒卷，完全转变后，修习为任何种姓的本尊之身。或者说，成就圆满的刹土和处所之因，在莲花月轮座上现证菩提；成就圆满的法之因，在语文字母上现证菩提；成就圆满的时，在不可思议的定中安住之因，在意的法器上现证菩提；成就圆满的眷属和导师之因，在圆满的身，即具有坛城轮之上现证菩提；成就身的自性或智慧圆满之因，在本尊智慧萨埵上现证菩提，即通过五种现证菩提生起。其次，四种神变也出自那里：“三摩地加持灌顶供。”因此，三摩地的神变是修习圆满的主尊和眷属。加持的神变是，那些本尊以各自的种姓来加持。灌顶的神变是，以自种姓的身和智慧、明咒和三摩地来灌顶。供养的神变是，对他们作顶礼、供养和赞颂等。如此，在生起自生本尊时，从法界迎请智慧尊，以了知自与本尊义相同等的定解，如水入水般无别地融入，身的形象是大手印，语的形象是法手印，
English
Furthermore, the actions of body, speech, and mind are shown as assistance. Among them, the yoga of means is practiced through the fivefold manifestation of enlightenment and the four magical displays. First, the fivefold manifestation of enlightenment are: As stated in the Heruka Galpo, "Non-conceptual moon, vajra form, Expanding and contracting, meditate to clarify as the body." In general, when practicing deity yoga, practicing in accordance with the afflicted aspects of the generation stage is not the custom of the lower three tantras, but rather practicing in accordance with the pure aspects, in the order of the fivefold manifestation of enlightenment. First, meditate on the non-conceptual emptiness; second, meditate on the appearance of emptiness as like a waxing moon; third, meditate on it as like a full moon; fourth, meditate on the five-pronged vajra scepter on top of that; fifth, radiate and contract light rays from that, and having completely transformed, meditate on the body of whichever lineage's deity. Alternatively, the cause for accomplishing the perfection of the field and place is the manifestation of enlightenment on the lotus and moon seat; the cause for accomplishing the perfection of the Dharma is the manifestation of enlightenment on the seed syllables of speech; the cause for accomplishing the perfection of time, abiding in inconceivable contemplation, is the manifestation of enlightenment on the hand implements of the mind; the cause for accomplishing the perfection of retinue and teacher is the manifestation of enlightenment on the complete body, together with the wheel of the mandala; the cause for accomplishing the essence of the body or the perfection of wisdom is the manifestation of enlightenment on the deity wisdom being, that is, arising through the fivefold manifestation of enlightenment. Second, the four magical displays also come from there: "Samadhi, blessing, empowerment, offering." Therefore, the magical display of samadhi is meditating on the complete main deity and retinue. The magical display of blessing is that those deities bless with their respective lineages. The magical display of empowerment is empowering with the body and wisdom, mantra, and samadhi of one's own lineage. The magical display of offering is performing prostrations, offerings, and praises to them. Thus, when generating oneself as the deity, invite the wisdom being from the sphere of reality, and with the certainty of knowing that oneself and the deity are equal in meaning, dissolve them inseparably like water into water. The form of the body is the great mudra, the form of speech is the Dharma mudra,
Chinese
姿态是誓言的手印。通过光芒的放射等来成办事业是事业手印，这四种手印以自己的三门行为等，将本尊的身语意事业等同于一体而封印，誓言尊和智慧尊二者在同一体性中精勤念诵，并获得两种成就。如是修持并获得成就的念诵的最后，要进行送神。此仪轨的基础是坛城胜乐，依靠它，以成办事业胜乐的次第，直到所希望的成就未达成之前，都要在三摩地中瑜伽。细微之处专注于法器，即观想金刚等法器极其细微之处，如尖端等，最终安住于无分别。第二是智慧瑜伽，即胜义谛无相的智慧和世俗谛金刚界本尊显现二者无二的智慧之性中安住。如是修习，便能获得世间成就，成为于虚空中行走的持明者。超越世间的成就，即在三世中，在之前的四种姓之上加上业姓，以五种姓密集排列，以五种现证菩提之方便，证得五种智慧之体性而成佛。如是《总集经》中也说：欲求瑜伽密集排列者，三世之中得解脱。如是。第三，讲述内续，分为二：总的讲述和分别的讲述。第一，见、修、行三者胜于外续，且在此之上没有其他续部，故为无上。为了无分别地修持方便智慧或生圆次第，故称为内密咒。内续三部中，虽然也主要宣说生圆双运之道，但生起次第主要在于广说，本尊的形象多为男性，多有丝绸和珍宝的装饰。圆满次第则完整地宣说，本尊的形象多为女性，多为裸身、骨饰、崖葬台和涂抹大量灰烬等。又，方便智慧双运，清晰地显示光明智慧，即是。
English
The posture is the mudra of commitment. Accomplishing activities through the emanation of light, etc., is the karma mudra. These four seal one's own three doors, actions, etc., with the deity's body, speech, mind, and activities, sealing them as inseparable. The commitment being and the wisdom being, in a state of one taste, diligently recite and obtain the two types of accomplishments. Having thus practiced and obtained accomplishments, at the end of the recitation, one performs the sending away. The basis for this ritual is the mandala of Heruka Chakrasamvara, and relying on that, one performs the sequence of accomplishing karma Heruka Chakrasamvara, until the desired accomplishment is achieved, one should engage in yoga in samadhi. Focusing on subtle emblems means meditating on extremely subtle emblems such as the vajra, focusing on the tip, etc., and finally settling into non-conceptualization. The second is the yoga of wisdom, which is to abide in equanimity in the nature of wisdom where ultimate truth, signlessness wisdom, and conventional truth, the appearance of deities of the Vajradhatu, are both non-dual. Having thus meditated and accomplished, one attains worldly siddhis, becoming a vidyadhara who travels in the sky. Transcending worldly siddhis, in three lifetimes, on top of the previous four lineages, adding the karma lineage, the five lineages are densely arranged, and through the means of the five Abhisambodhis, one desires to attain enlightenment in the essence of the five wisdoms. As it is said in the Kunjed Gyalpo Tantra: 'Those who desire the yoga of dense arrangement, desire to be liberated in three lifetimes.' Thus it is. Third, explaining the inner tantra, there are two parts: a general explanation and a specific explanation. First, the three of view, meditation, and conduct are superior to the outer tantras, and since there is no other tantra above these, it is unsurpassed. Because one practices skillful means and wisdom or the generation and completion stages without separation, it is called Inner Secret Mantra. In these three inner tantra sections, although the path of non-duality of generation and completion is mainly taught, the generation stage is mainly taught extensively, and the form of the deity is mostly male, with many silk and jewel ornaments. The completion stage is fully taught, and the form of the deity is mostly female, naked, with bone ornaments, charnel grounds, and application of great ashes, etc., and also, the union of skillful means and wisdom, clearly showing the wisdom of clear light, that is.