English
In front of oneself, visualize the deity, arrange the mantra garland on the moon disc in its heart, control the life force, and stabilize samadhi with focused yoga. Second, the yoga of the formless is: analyzing all phenomena such as the skandhas with the four extremes (existence, non-existence, both existence and non-existence, neither existence nor non-existence), giving rise to the mind that realizes non-origination. This mind manifests as the nature of non-conceptualization and abides. After such non-conceptualization, the mind that arises following great compassion is the practice of the ultimate bodhicitta distinguished by the three aspects of entering, abiding, and arising. By practicing these two yogas, in the state of having form, one attains the siddhi of both form and formlessness. Second, regarding the practice of application, there are outer and inner aspects. The outer is performing the approach practice with form or counting through the recitation possessing four branches. The inner is: visualizing oneself clearly as Shakyamuni Buddha, visualizing Vairochana Buddha on the moon disc in his heart, arranging the mantra garland on the moon disc in his heart, controlling the life force, and practicing in the nature of the union of shamatha and vipashyana with the characteristic of focused recitation. Third, regarding the practice of accomplishment, the common aspect is achieving the vidyadhara by relying on substances and mantras after completing the approach practice. The uncommon aspect is relying on the mandala of the four elements, practicing the yoga of the winds, thereby achieving miraculous powers and clairvoyance, entering among the vidyadharas, etc., achieving temporary results. And relying on this basis, practicing the conduct of mantra, no matter how long it takes, whether five lifetimes or more, one hopes to manifest the ultimate result of the Vajradhara ground of the four lineages in three or one kalpa. As it is said in the Galpo: "Abiding in the Vajradhara ground of the four lineages." And as it is said in the Kunje: "In non-duality, obscured by five lifetimes." Third, the Yoga Tantra is: in the ultimate sense, the blessing of wisdom that realizes all phenomena as the nature of luminosity and emptiness, free from the characteristics of elaboration, is nominally established as the deity of the Sambhogakaya Vajradhatu mandala, believing that the result can be achieved by the effort of discriminating between good and bad, accepting and rejecting. As it is said in the Lamrim: "Not understanding the spontaneously accomplished equality, the pure wisdom of all phenomena, the blessing of the Vajradhatu emanation deity, accepting and rejecting is the basis of karma."
Chinese
如是。关于其所修之道之差别，在近修和修法二者中，首先，作为所依之补特伽罗，生起菩提心，对续部生起信心，如教奉行誓言，对道和道的导师等具有信心的那个人，如何修持的道的系缚是：缘于所要获得的果，其近取因是：无始无终的菩提心光明，各自本觉的自性，成为所有本尊、咒语、坛城、手印之基础的心之真如，即是因之续。从那个因中显现果之方法的主要是以二者概括：方便和智慧。第一是：与四手印相联的本尊瑜伽之修持及其眷属，也就是身大印，语誓言印，语法的印，事业事业印之瑜伽，依次地，遣除阿赖耶识、染污意、意识、五根等的忽然之错乱，显现自性如镜，平等性，妙观察，成所作四智。法界智是安住于那一切之自性中。如是之本尊瑜伽修持的次第，对于利根者，与先前出现之导师佛陀示现坛城变化和事业显现聚集之方式相符，对于随行者也是如此。第一之加行，坛城胜，业胜，即依于三摩地三者而修持。对于钝根者，观想自己为自族的誓言本尊瑜伽，将智慧尊融入其中而成为一味之随瑜伽，将所有稳定和移动的事物都观想为自族的本尊瑜伽之所有瑜伽，在那三者先行之后，现前心一境性的三摩地之极瑜伽，即依于四瑜伽而修持。第二智慧是：现证心之真如，各自本觉之智慧，那本身利根者以加持和修所生之力而显现，钝根者通过听闻等而间接显现之方式。
English
Thus it is. Regarding the differences in the path to be cultivated, among the two, approach and accomplishment, firstly, as the basis of the individual, generating the mind of enlightenment, having faith in the tantra, fulfilling the vows according to the teachings, and having faith in the path and the teacher of the path, the way in which that person cultivates the bonds of the path is: focusing on the fruit to be obtained, its proximate cause is: the beginningless and endless light of the mind of enlightenment, the self-nature of each's own awareness, the suchness of the mind that becomes the basis of all deities, mantras, mandalas, and mudras, is the continuum of the cause itself. The main method for manifesting the fruit from that cause is summarized by two: skillful means and wisdom. The first is: the practice of deity yoga connected with the four mudras and its retinue, namely, the great mudra of the body, the mudra of the word of commitment, the mudra of the speech dharma, and the yoga of the action karma of activity, in order, eliminating the sudden confusion of the alaya consciousness, afflicted mind, consciousness, and the five senses, manifesting the mirror-like nature, equality, discriminating, and accomplishing wisdoms. The wisdom of the dharmadhatu abides in the nature of all of that. The order of cultivating such deity yoga, for those of sharp faculties, conforms to the way in which the previous teacher Buddha manifested the mandala transformation and the manifestation of activities, and so it is for the followers as well. The first preliminary practice, the mandala supreme, the karma supreme, that is, practicing based on the three samadhis. For those of dull faculties, contemplating oneself as the samaya deity yoga of one's own family, merging the wisdom being into it to become one taste, the subsequent yoga, contemplating all stable and moving things as the deity yoga of one's own family, all yoga, after those three have preceded, the extreme yoga of manifesting the single-pointed samadhi of mind, that is, practicing based on the four yogas. The second wisdom is: directly realizing the suchness of the mind, the wisdom of each's own awareness, that itself is manifested by the power of blessings and meditation-born for those of sharp faculties, and the way in which it is indirectly manifested through hearing, etc., for those of dull faculties.
Chinese
成就悉地的次第有两种：主要依靠三摩地成就出世间的悉地，以及依靠念诵成就两种悉地。第一种是：无论依靠三种三摩地和四种瑜伽中的哪一种，都要以完全清净的自身本尊眷属三尊的供养使之欢喜，为了利益他人而修持手印。成就之后，将手印应用于各种事业。然后修持神通，在与自己本尊轮相符的集会所中，由与本尊数量相等的修行者组成坛城的形状，将欲妙的享用作为无二三摩地的支分来使用，以本尊欢喜并被控制的方式来成就。如果不能成就，则依靠重复和推测来成就。第二种是：金刚念诵和语念诵两种。第一种是：在自己观想为本尊的前面也观想本尊，将生命和感官收摄入内，然后进行心念诵心咒，呼气时观想前方的本尊而念诵，吸气时将自己和本尊观想为无二无别而念诵，这是世俗有相。自己和本尊以及以咒语为代表的一切法，在虚空般清净的状态中进行心念诵，呼气时仅忆念本尊的形象，再次将生命力收摄入内，将心专注于一境的体性中，成为一体，这是胜义无相的金刚念诵。这两种是根器敏锐者的念诵方式。第二种语念诵是根器迟钝者的念诵方式：以自己本尊的跏趺坐姿势坐着，用与本尊属于同一部的拳头状的左手拿着自己本尊的法器，用布遮盖，右手拿着与本尊属于同一部的念珠，用与本尊所属部族相应的吉祥声音念诵。这样，通过金刚念诵成就出世间的悉地，通过语念诵成就药物和空行持明等世间的悉地，并将世间的悉地应用于出世间的悉地，最终以三世或十六世成就大手印，然后逐渐以五部密集排列之地的五种现证菩提的方法，在五种智慧的体性中成佛。如《普贤密意根本续》中说：想要密集排列瑜伽者
English
There are two stages for accomplishing siddhis: primarily, achieving transcendent siddhis through reliance on samadhi, and achieving both types of siddhis through reliance on recitation. The first is: Regardless of which of the three samadhis and four yogas one relies upon, one should please one's own deity, retinue, and the three pure ones with offerings, and then practice mudras for the benefit of others. Once accomplished, apply the mudras to various activities. Then, cultivate clairvoyance, and in an assembly hall that corresponds to one's own mandala, practitioners equal in number to the deities should form the shape of a mandala. By using the enjoyment of desirable qualities as a branch of non-dual samadhi, accomplishment occurs through the manner in which the deity is pleased and controlled. If it is not accomplished, it is accomplished through repetition and inference. The second involves two types: vajra recitation and word recitation. The first is: In front of oneself, having generated oneself as the deity, also generate the deity. Having gathered the life force and senses inward, one should mentally recite the essence mantra. When exhaling, recite while focusing on the deity in front. When inhaling, recite while considering oneself and the deity to be inseparable; this is conventional with-focus. Oneself, the deity, and all phenomena represented by the mantra, in a state of purity like the sky, mentally recite, and when exhaling, merely remember the characteristics of the deity. Again, gather the life force inward, and make the mind one-pointed, becoming one taste; this is ultimate without-focus vajra recitation. These two are the recitation methods for those with sharp faculties. The second, word recitation, is the recitation method for those with dull faculties: sit in the lotus posture of one's own deity, with the left hand holding the mudra of one's own lineage, covered with cloth, and the right hand holding a rosary appropriate to the lineage, reciting with auspicious sounds corresponding to the lineage. Thus, through vajra recitation, one accomplishes transcendent siddhis, and through word recitation, one accomplishes worldly siddhis such as pills and sky-faring vidyadharas, and applies the worldly siddhis to the transcendent siddhis. Ultimately, one accomplishes the great mudra in three or sixteen lifetimes, and then gradually, through the methods of the five manifest enlightenments in the place of the densely arrayed five families, one desires to attain buddhahood in the essence of the five wisdoms. As stated in the *All-Creating King*: Those who wish to arrange the yoga densely
Chinese
萨。想要在三世中解脱。如是说。又，在瑜伽的修习之时，出现两种共同和特殊的分类。就与《入行论》共同而言，如《自生论》所说：神与瑜伽士自身，也视为兄弟和朋友。如是，在佐尔派的精要窍诀中，如瑜伽的运用纲要中所说。就特殊瑜伽而言，将自身观想为本尊瑜伽，将智慧尊迎请融入，做无二无别。如《金刚生》中所说：在无二的法界中，接受无上殊胜的成就。如是说。第四，无上瑜伽部的修习是，导师智称说：利他圆满是佛陀的，主要果实，我认为。如是，进入密咒之门，行持的补特伽罗们所欲求的主要目标是利他圆满。其所依是自利圆满。如是，二利究竟的菩提是所获得果的续。要使之显现，也依赖于近取因和顺缘的具足。就前者而言，安立了基或因的续。就后者而言，安立了方便或道的续。如《秘密藏续》后部所说：续是说为连续不断，从方便和因产生果。以及《集密续》后部也说：续名为连续不断，此连续分为三种，基和它的自性，以及不可夺的胜差别，自性是因，基是名为方便，同样不可夺是果，三者概括了续的意义。如是所说之故。对此，心的法性自性清净的如来藏是清净垢染的基。以证悟与未证悟的作用，成为轮回和涅槃二者的基或因，自性不变而连续不断，因此称为基或因的续。对此，名称的类别有：以无缚解之义为实相，果法原本具足故为如来藏，心的法性之空性