English
Summarized by four methods, the practice of entering is: making oneself a suitable vessel through empowerment; the practice of combining is: propitiating deities of any of the three families; the practice of accomplishment is: from seeing the signs, having gathered substances, mantras, and attendants, reciting diligently without interruption; the practice of the ultimate fruition of accomplishment is: having accomplished in this way, the substances, body, and enjoyments, becoming a vidyādhara who shares the same fortune as the desired deities, accomplishing sky-faring, and relying on that basis, cultivating the six perfections of mantra, the ultimate fruition is to manifest the enlightenment with the characteristics of body, speech, and mind as explained in this tantra, desiring to attain the state of Vajradhara of the three families. As it says in the Hevajra Tantra: "In seven lifetimes, one becomes a Buddha; the protectors of the three families tame beings." The seven lifetimes mentioned here also refer to longevity after achieving vidyādhara. It should be understood that this does not contradict the statement that in other Action Tantras, one combines with the fruition after eight great kalpas on one's own path. Having ascertained this, the way to practice the nature of yoga is: in mere Action Tantra practices, there is no generation of oneself as the deity, so one invites the deity in front, merely establishing the notion of belonging to their retinue, and propitiating mainly through external actions such as bathing and cleansing. As it says in the Compendium of Wisdom Vajra: "Without the pride of oneself as the deity." However, in special Action Tantras, it is taught to generate oneself as the deity. For example, in the Four Realities, it says: One's own reality is: in this tantra, the basis for determining through observation is one's own mind, realizing the wisdom of ultimate emptiness and clarity, the nature of reality free from the four extremes of existence and non-existence, appearance and emptiness, viewing the qualities as the nature of a deity who is completely pure in conventional truth. As Lachen says: "One's own mind is completely free from the four extremes; for the sake of awareness, wisdom is not from elsewhere; by the wisdom of appearance aroused by conditions, the objects of appearance are high, soft, rough; in the mandala of the six-fold practice lineage, what is seen is said to be completely pure." The deity's reality is, as it says in the Buddha's Secret Tantra: "First, having bathed, the yogi, having sat on the vajra seat, cultivates the six deities with offerings and prayers, emptiness, letters, sounds, forms, and hand"
Chinese
是六种相。所谓观想自我的实相为空性之神，观想彼为空性，俗谛为月轮之相为文字之神，其上念诵之咒字发出自声为声音之神，咒语融入月轮后，再次排列咒鬘，由此光芒放射和收摄，成办诸佛之事业。月亮与咒鬘完全转变后，观想为三种姓之神各自的形象为形象之神，于彼之上，根据是何种姓，结其誓言印为手印之神，任何时候都以三摩地不离本尊之觉知为相之神。此为观想自身本尊之六种瑜伽。之后，从《自生》中说：“本尊与瑜伽清净二者，视为君主与臣民之关系。”如是，在自己面前，观想由清净愿力所生的，具有宫殿的刹土，迎请智慧本尊安住，视为君主。自己生起为本尊，视为臣民之相，进行供养赞颂和持续忏悔。念诵之实相是，按照三种姓各自的念珠仪轨，拿起念珠，观想自身和面前本尊之心间月轮上，排列着念诵的咒鬘，发出自声，然后控制气息念诵，这是共同的。特别的是，视地基主为面前本尊，心想心间为月轮，声音想为彼之上的咒语声音，控制气息，观想面前的本尊月亮和咒语进行念诵。并且，呼气时观想自己的本尊月亮和咒鬘。念诵咒语时，也要无有错谬地念诵，不减少。由此，在不分别过失的状态中休息。如《后禅定》中所说：“依止声音与心与地基，秘密咒不改变安住于地基，肢分不减少念诵秘密咒，疲劳时于我处休息。”如是。禅定之实相是，其中说：“秘密咒于火中安住赐予成就，于声音中安住忆念赐予瑜伽，于声音之尽头赐予解脱。”因此，在自身明观为本尊的心间，于火焰燃烧之中，月亮上排列咒语，以控制气息的瑜伽来修习，即是于火中安住。
English
These are the six aspects. Namely, contemplating one's own suchness as the deity of emptiness; contemplating that very emptiness, the conventional truth, in the form of a moon disc, as the deity of letters; above that, the form of the mantra to be recited, emitting its own sound, as the deity of sound; the mantra itself merging into the moon disc, and then arranging the mantra garland again, from which light radiates and gathers, accomplishing the deeds of the Buddhas. After the moon with the mantra garland has completely transformed, contemplating the deities of the three families in their respective forms as the deity of form; upon that, sealing with the appropriate mudra of whichever family it is, as the deity of mudra; at all times, maintaining the awareness of the deity without separation through samadhi, as the deity of signs. These are the six yogas of contemplating one's own deity. Then, from the Rangshar it says: "Deity and yoga, the two purities, should be seen as the manner of lord and subjects." Thus, in front of oneself, visualizing a pure realm with palace, arisen from the power of pure aspiration, inviting the wisdom deity to dwell within, as the lord. Generating oneself as the deity, viewing it as the aspect of a subject, performing offerings, praises, and continuous confession. The suchness of recitation is: according to the rosary ritual of each of the three families, holding the rosary, focusing on the arrangement of the mantra garland to be recited on the moon disc at the heart of both oneself and the deity in front, emitting its own sound. Then, restraining the life force and reciting, this is the general practice. The specific practice is: considering the earth-lord as the deity in front, thinking of the moon disc at the heart as the mind, thinking of the sound as the sound of the mantra above it. Restraining the life force, focusing on the deity in front, the moon and the mantra, and reciting. Also, when exhaling, focusing on one's own deity, the moon and the mantra garland. Also, reciting the mantra without error, without diminishing it. Thus, resting in a state of non-conceptualizing faults. As it is said in the Uttaratantra: "Rely on sound and mind and ground, the secret mantra does not change, it abides on the ground, recite the secret mantra without diminishing the limbs, if tired, rest in me." Thus. The suchness of contemplation is: from that, "The secret mantra abiding in fire bestows accomplishment, abiding in sound, remember it bestows yoga, at the end of sound, it causes liberation." Therefore, in the heart of oneself, clear as the deity, in the midst of blazing fire, arranging the mantra on the moon, practicing with the union of restraining the life force, that is, abiding in fire.
Chinese
是为寂止等事业之基础。从那之中，观想咒语的字母发出如自身声音风铃般的声音，并收摄气息安住于声音中，是为安住寂止生起之所依。仅仅是咒语的声音，也加以观察和审视，并安住于无分别的智慧之中，是为声音之边际。由此生起胜观，并成为解脱之近取因。第二，行续：出自《自生续》：方便即是这样，见地以瑜伽来见，行持以行动续来行持，因此被称为二者之续。如《见鬘》所说：从依赖二者而成就。如《见次第显现十七》所说：二者续部的意愿是，见地和行持上下相随。因此，见地按照瑜伽来观察，行持按照行动续来安住于洁净之中，在所修显现的差别上，分为进入、结合、成就三种行持。进入又分为两种：外在进入的行持是，以灌顶使成为法器；内在进入的行持是，以有相和无相瑜伽两种方式宣说，在所修本尊的续部中，字母，手印，形像本尊这三种，各自又分为两种：字母分为菩提心和声音本尊；手印分为法轮等有形像的和以法生托巴表示的空性无形像；形像分为完全清净的，即以自证现量见到心之精要义，和完全不清净的，即观想面容手等形像。如是知晓之后，有相瑜伽的修习次第是，如《现证庄严论》所说：字母与字母相合，同样从基到基自性，极其收摄从意念中，念诵百万遍。如是，以守护自处瑜伽等作为前行，第一个字母，从胜义菩提心空性之中，观想其显现部分为世俗月轮之相。第二个字母，在其上念诵所念诵的咒语发出自身的声音。所有这些完全转变之后，从第一个基，生起自身为本尊，并以咒语手印等加持。之后，第二个基
English
It is the basis for accomplishing activities such as pacification. From that, one contemplates the letters of the mantra sounding like the sound of one's own voice like a wind chime, and holding the breath and abiding in the sound is abiding in sound, which is the basis for the arising of calm abiding. Even just the sound of the mantra is examined and scrutinized, and abiding in the state of non-conceptual wisdom is the limit of sound. From that, higher seeing arises and becomes the proximate cause of liberation. Secondly, the Action Tantra: From the Rangshar it says: Upaya is like this: View is viewed as yoga, conduct is practiced as kriya. Therefore, it is known as the tantra of both. As the View Garland says: It is accomplished by relying on both. As the Seventeenth Manifestation of the Stages of View says: The intention of the tantra of both is: View and conduct are consistent in sequence. Therefore, viewing the view as yoga and abiding in purity as conduct according to kriya, in the distinction of what is to be meditated upon, there are three practices: entering, combining, and accomplishing. Entering is divided into two: The outer practice of entering is making the vessel suitable through empowerment; the inner practice of entering is taught in two ways: with signs and without signs yoga. In the tantra of the deity to be meditated upon, there are three: letters, mudras, and form deities, each of which is divided into two: Letters are divided into bodhicitta and sound deity; mudras are divided into those with forms such as wheels and the emptiness without form represented by the dharma origin thal kha; forms are divided into completely pure, that is, seeing the essential meaning of the heart through self-awareness manifest, and completely impure, that is, meditating by conceptually forming forms such as faces and hands. Having understood this, the order of meditating on yoga with signs is as stated in the Manifestation of Perfect Enlightenment: Letters are joined with letters, likewise from base to base is the nature itself, by extremely restraining from the mind, one should recite a hundred thousand times. Thus, with protecting one's own place yoga etc. as preliminaries, the first letter, from the state of ultimate bodhicitta emptiness, one contemplates its appearing part as the form of the conventional moon mandala. The second letter, on top of that, recites the mantra to be recited, emitting its own sound. After all of that has completely transformed, from the first base, one generates oneself as the deity and blesses it with mantra mudras etc. Then, the second base
Chinese
在自己面前观想本尊，于其心间月轮上安布咒鬘，收摄命气，以专注的瑜伽使三摩地坚固。第二，无相瑜伽是：以四边（有边、无边、亦有亦无边、非有非无边）对蕴等一切法进行辨析，生起证悟无生的心。此心显现为无分别的自性而安住的心。如此不分别之后，以大悲心随之而生起的心，即以入、住、起三种方式来区分的胜义菩提心之修习。如此修习二种瑜伽，在有相的状态中，成就具有相和无相二者的悉地。第二，关于行瑜伽，有内外两种，外是经由具备四支的念诵，进行有相或计数的近修。内是：在自身明观为释迦牟尼佛的心间月轮上，观想毗卢遮那佛，于其心间月轮上安布咒鬘，收摄命气，以专注念诵的特征，在止观双运的自性中修持。第三，关于成就瑜伽，共同的是在近修圆满后，依凭药物和真言来成就持明，不共同的是依凭四大坛城，修习风瑜伽，由此成就神通和神识，进入持明者之中等，成就暂时的果位。并且依凭此为基础，修持真言之行，无论经历五世或多久，都希望以三劫或一劫来显现四种姓金刚持地的究竟果位。如《噶波》中说：“四种姓金刚持地而住。”又如《一切造者》中说：“于无二中，以五世障蔽。”第三，瑜伽续是：于胜义中，将一切法远离戏论之相的自性光明空性，证悟为智慧的加持，假立为世俗金刚界之坛城本尊，认为以分别善恶取舍的勤作能够成就果位。如《道次第》中说：“不解自然平等性，一切法之清净智，加持金刚界坛城，取舍乃是业之基。”