English
Actions, etc. Wanting to arrange dense yoga, entering the door of with or without characteristics. Such a view is that there are two truths. The ultimate truth is that all phenomena are the emptiness of self-nature, which is luminous and free from the characteristics of elaboration. As stated in the Saṃgraha: Because all phenomena are luminous in their self-nature, their essence is pure from the beginning. There are two types of conventional truth: false conventional truth, which is the same as before, and true conventional truth, which is that everything that appears manifests as the mandala of the Vajra Realm due to the blessing of the wisdom that realizes the nature of reality. Therefore, it is believed that the appearance of beings as their own continuum does not exist. As it is said in Galpo: Those who wish to abide in the vehicle of yoga should contemplate the Vajra Realm in Akanishta. And as it is said in the Stages of View: In the completely pure ultimate yoga, in the wisdom of the Dharmadhatu, the blessing of realization appears as deities, therefore beings mistakenly appear as deities. And as it is said in Yuthang: One's own directly seen two characteristics, in the indivisible realm and wisdom, the deities of the blessing Vajra Realm, contemplate in the manner of liberation as they arise. That is to say, in the ultimate equality, the certainty is better than that of the Kriya Tantra, and the key is that self and deity are also equal as siblings. Because the appearance of dependent origination does not cease, both temporary and ultimate benefits are accomplished by relying on the deity as intended, and one possesses a view of faith in the profound truth of the two truths. What is explained here is the view of the Yoga school, which is common with the Action Tantra. If considered from the perspective of special yoga, because it is more excellent than the view of equality just mentioned, with the certainty of seeing self and deity as equal in meaning, one practices equally in the conventional realm as pouring water into water. Because all phenomena are merely appearances of one's own mind, if one controls with samadhi, the deity will manifestly appear as intended. Therefore, by diligently accomplishing the nature of the deity's body, speech, mind, and activity, which is the essence of the four mudras, one achieves its essence. This is a special view of certainty. The former is the assertion of the Illusion school, and the latter is the assertion of the Omniscient Dharma King. The discipline is the general vows of the five families mentioned at the summit, the Bodhicitta.
Chinese
首先发起（菩提心），之后要努力修学三种戒律，以及个别的誓言，和毗卢遮那佛的三个誓言，不动佛和宝生佛各有四个，无量光佛一个，不空成就佛两个，共十四个。此外，在《开启神通之钥》中，在前面提到的事部誓言的基础上，加上不饮用同一水源的水，以及不与破戒者交往这两个，共十三条。这些在九乘中详细说明。五种戒律的总誓言：首先发起殊胜菩提心，之后修学三种戒律，个别的毗卢遮那佛的三个誓言，发菩提心、戒律、皈依。不动佛的石杵、铃、手印，以及四种学修；宝生佛的财、法、无畏、慈、布施四种；莲花部的总持一切乘一个；事业部的总持一切、供养、精进两个。此外，在事部誓言中，不饮用同一水源的水，不与破戒者交往，以及本尊、上师、不欺骗自心等等也有说明。如是。关于修习，有有相和无相两种。首先，对于能够进入的补特伽罗，要如法生起大乘的入门，即愿菩提心和行菩提心。对续部有信心，没有怀疑和犹豫。能够像经典中说的那样守护誓言，因此如教奉行。对道路和道路的导师，如本尊和上师等具有信心。具有这四种功德的人，所要获得的果实是远离一切障碍，并且具有功德圆满的佛陀，即大身毗卢遮那佛的报身，具有四身。对此进行观想。为了获得它，作为近取因的最初和最终的无上菩提心，是普贤行。自性光明，并且是各自自证的体性。是诸佛、咒语和手印生起的基础。自心从原始以来就是清净的，这就是真如，被称为因之续。为了从这个因中显现果，与四种手印相关联地修习本尊瑜伽，以及眷属。通过五种现证菩提和四种神通之门，修习本尊和明妃的瑜伽，具有四种手印。
English
First, generate (Bodhicitta), and then diligently practice the three vows, as well as individual vows, and the three vows of Vairochana, four each for Akshobhya and Ratnasambhava, one for Amitabha, and two for Amoghasiddhi, totaling fourteen. Furthermore, in "The Key to Unlocking Miracles," based on the previously mentioned vows of the Kriya Tantra, adding not drinking water from the same source, and not associating with those who have broken vows, makes thirteen. These are explained in detail in the Nine Vehicles. The general vows of the five types of vows: First, generate the supreme Bodhicitta, then practice the three vows, the individual three vows of Vairochana, generating Bodhicitta, vows, refuge. Akshobhya's vajra, bell, mudra, and four types of learning; Ratnasambhava's four: wealth, dharma, fearlessness, love, and generosity; one for the Padma family's all-encompassing vehicle; two for the Karma family's all-encompassing, offering, and diligence. Furthermore, in the vows of the Kriya Tantra, not drinking water from the same source, not associating with those who have broken vows, as well as the yidam deity, the guru, not deceiving oneself, etc., are also explained. Thus it is. Regarding practice, there are two types: with signs and without signs. First, for the individual who is able to enter, to properly generate the gateway to the Mahayana, which is the aspiration Bodhicitta and the action Bodhicitta. Having faith in the tantras, without doubt or hesitation. Being able to protect the vows as stated in the scriptures, therefore acting according to the teachings. Having faith in the path and the guide of the path, such as the yidam and the guru. Possessing these four qualities, the fruit to be obtained is the Buddha who is free from all obscurations and possesses perfect qualities, the Sambhogakaya of the great body Vairochana, possessing the four bodies. Meditate on this. In order to obtain it, the initial and ultimate unsurpassed Bodhicitta, as the proximate cause, is Samantabhadra's conduct. Its nature is luminosity, and it is the nature of self-awareness. It is the basis from which all Buddhas, mantras, and mudras arise. One's own mind is pure from the beginning, this is Suchness, called the cause of the continuum. In order to manifest the fruit from this cause, practice the yoga of the deity in connection with the four mudras, along with the retinue. Through the gate of the five Abhisambodhis and the four miracles, practice the yoga of the deity and consort, possessing the four mudras.
Chinese
这是关于在那之中进行禅修。在《观鬘》中说：不执着于外在的物品，而是主要专注于证悟实相中无生无灭的本尊男女，以及与此相似的、传承完全清净的定，通过这种定，观想具有四印的圣妙色身，以这种瑜伽为主而成就。如是说。其中的五种现证菩提是：从产生世间的次第，完全顺应烦恼的方向进行禅修，虽然不是下三部密续的修法，但顺应向上观察的清净显现的相似之处，像最后有者的菩萨成佛之方式一样进行修持。在皈依和发心等先行之后，从空性之中，修持圆满的净土和处所，从莲花座上现证菩提。从法圆满产生的因，从语的种子字上现证菩提。从时间圆满、恒常不可思议的安住之因，从意的标识上现证菩提。从眷属和导师圆满之因，从圆满的身体和坛城的轮涅一切上现证菩提。从身体的自性或智慧圆满之因，从智慧本尊上现证菩提，以这五种现证菩提的方式生起。身体的相是大手印，语的相是法手印，意的相是三昧耶手印，通过放射和收摄光芒等来成办事业的事业手印，这四种手印将自己的三门及其作用，转化为本尊的身语意事业的自性，从而进行禅修的次第中，对于根器敏锐者，如前所述，从过去诸佛到坛城的化现宣说，以及事业的显现聚集等五种方式进行效仿。其中，主要生起第一步的结合，圆满生起坛城胜尊，事业胜尊融入智慧等，与其他次第不同，是依靠三种定来修持的。对于根器迟钝者，观想自己成为自种姓的誓言本尊，这是瑜伽。将智慧尊融入其中，成为一体，这是后瑜伽。将一切动静都观想为自种姓本尊的瑜伽，这是总瑜伽。在以上三者先行之后，现前心一境性的定，这是非常
English
This is about meditating in that. It says in the Garland of Views: Not holding onto external objects as primary, but mainly focusing on the male and female deities who are without arising and ceasing in the ultimate truth, and similar to that, through the samadhi of completely pure lineage, meditating on the sacred Rupakaya endowed with the four mudras, achieving through making this yoga primary. Thus it is said. The five Abhisambodhis are: From the order of generating existence, meditating completely in accordance with the direction of afflictions, although it is not the practice of the lower three tantras, but in accordance with the similarity of the pure appearance of looking upwards, practicing like the way a Bodhisattva of the last existence attains Buddhahood. After refuge and bodhicitta etc. have gone before, from within emptiness, practicing the perfect pure land and place, from the lotus seat, manifesting enlightenment. From the cause of the arising of the perfection of Dharma, from the seed syllable of speech, manifesting enlightenment. From the cause of the perfection of time, the constant and inconceivable abiding, from the mental symbol, manifesting enlightenment. From the cause of the perfection of retinue and teacher, from the complete body and all of the mandala's wheel, manifesting enlightenment. From the cause of the nature of the body or the perfection of wisdom, from the wisdom deity, manifesting enlightenment, generating in the manner of these five Abhisambodhis. The aspect of the body is the Mahamudra, the aspect of speech is the Dharma Mudra, the aspect of mind is the Samaya Mudra, and the Karma Mudra which accomplishes activities through radiating and gathering light rays etc., these four mudras transform one's own three doors along with their functions into the nature of the body, speech, mind, and activity of the deity, and in the order of meditating in this way, for those with sharp faculties, as mentioned before, from the Buddhas of the past to the emanation and explanation of the mandala, and following the five ways of manifesting the gathering of activities. Among these, the union of the first primary generation, the complete generation of the supreme mandala lord, the supreme activity lord merging into wisdom etc., are different from other orders, relying on the three samadhis to practice. For those with dull faculties, meditating on oneself as the samaya deity of one's own lineage, this is yoga. Merging the wisdom deity into it, becoming one, this is subsequent yoga. Visualizing all moving and unmoving things as the yoga of the deity of one's own lineage, this is total yoga. After these three have gone before, the manifestation of the one-pointed samadhi of mind, this is extremely
Chinese
因此，依靠四种瑜伽进行修持。无论这两种方式中的哪一种，主要是依靠三摩地获得过去的成就，依靠念诵获得两种成就的方法等，详细情况可在其他地方了解。这里按照佐尔派心髓的总义，黑汝嘎嘎波中说：无分别月亮语金刚，舒卷观想于身中明现。三摩地加持灌顶供，五现证与四神变。观想供养诸事业，为具福德故而行。如是所说。五现证是：从空性，月轮座，语字种，意手印，圆满身中证得菩提。其意义也在嘎波的注释中说：修持是修持五现证四神变。首先，无分别地修持，是在色身上现证菩提。像初一的月亮一样的自心觉性现证菩提，像十五的月亮一样生起菩提心现证菩提，这二者是在月亮上现证菩提。在月亮上观想五股金刚杵，是在法身上现证菩提。光芒舒卷，净除障碍，成办事业，催促，是为稳固的现证。如是成为身，是在手印上现证菩提。如是，莲花生大师所著的《意集根本续莲苑堆积》的注释中说：通过五种现证之门进入，也就是从根本基识的自性空性中证得菩提，从其自性中明现日月等是为从座日月上证得菩提，在座上明现本尊的种子字是为从语字种上证得菩提，从种子字完全变化出来观想金刚或莲花等是为从意手印上证得菩提，从手印舒卷中生起本尊的自性，面容、手、身色、手印、装饰、装束完全明现，是从色相上证得菩提。如是所说。四神变是：三摩地，加持，灌顶，供养的神变。其中，三摩地的神变是：中央是毗卢遮那佛，东方是