Chinese
嗡（藏文：ཨུཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡） རྣམ་པར་དག་པ་སྐུ་རྡོ་རྗེ་དང༌། 不动佛（藏文：མི་བསྐྱོད་པ，梵文天城体：अचल，梵文罗马拟音：acala，汉语字面意思：不动）རྣམ་པར་ཤེས་པ་རྣམ་པར་དག་པ་ཐུགས་རྡོ་རྗེ་དང༌། 阿弥陀佛（藏文：འོད་དཔག་མེད，梵文天城体：अमिताभ，梵文罗马拟音：amitābha，汉语字面意思：无量光）འདོད་ཆགས་རྣམ་པར་དག་པ་དང༌། 宝生佛（藏文：རིན་འབྱུང，梵文天城体：रत्नसम्भव，梵文罗马拟音：ratnasaṃbhava，汉语字面意思：宝生）ང་རྒྱལ་དང་སེར་སྣ་རྣམ་པར་དག་པ་དང༌། 不空成就佛（藏文：དོན་ཡོད་གྲུབ་པ，梵文天城体：अमोघसिद्धि，梵文罗马拟音：amoghasiddhi，汉语字面意思：不空成就）ཕྲག་དོག་རྣམ་པར་དག་པ་ཡིན་ཞིང༌། དེ་ལྟར་ཉོན་མོངས་ པ་བཞི་ལས་འདོད་ཆགས་ནི་རྒྱུ་ཡིན་ལ། གཞན་ནི་འབྲས་བུའོ། །དེའི་རྒྱུ་མཚན་ནི། རང་རྒྱུད་ཀྱིས་བསྡུས་པའི་ཕུང་པོ་དང༌། ཚོར་བ་དང༌། ཉེར་སྤྱོད་རྣམས་ལ་ཆགས་པ་ནི་འདོད་ཆགས་ཡིན་ལ། དེ་ལ་བརྟེན་ནས་རང་རྒྱུད་ཀྱིས་ཕུང་པོ་ལ་དམིགས་ནས་མཐོ་བར་སེམས་པ་ནི་ང་རྒྱལ་དང༌། ཡོ་བྱད་ལོངས་སྤྱོད་རྣམས་ལ་བརྐམ་ཞིང་ཆགས་པ་ནི་སེར་སྣ་དང༌། བདག་ཉིད་ལ་ཆགས་པའི་རྐྱེན་གྱིས་གཞན་གྱི་ཕུན་སུམ་ཚོགས་ལ་སྡང་བའི་ཕྲག་དོག་ཀྱང་འབྱུང་ངོ༌། །དེ་ལྟར་དབང་བསྐུར་བ་ནི་མི་བསྐྱོད་པའི་ཡན་ལག་ཡིན་ཏེ། དབང་བསྐུར་བ་ནི་བུམ་ཆུའི་བྱ་བ་དང་འབྲེལ་བ་ཡིན་ལ། ཆུ་ཁམས་རྣམ་པར་དག་པ་མཱ་མ་ཀཱི་དང༌། （藏文：མཱ་མ་ཀཱི，梵文天城体：मामाकी，梵文罗马拟音：māmakī，汉语字面意思：玛玛吉）མཱ་མ་ཀི་མི་བསྐྱོད་པའི་ཡུམ་ཡིན་པས་སོ། །ལྷ་ལ་དབང་བསྐུར་བའི་བྱ་བ་ཡོངས་སུ་རྫོགས་པ་ན། དེ་ཉིད་ཀྱི་ང་རྒྱལ་བཟུང་བར་བྱ་བ་ཡིན་ཏེ། དབང་བསྐུར་བའི་ཡན་ལག་གི་ས་མཚམས་ཤེས་པའི་ཆེད་ཡིན་པའི་ཕྱིར་རོ། །འདི་ནི་འོག་ནས་འབྱུང་བའི་ཡན་ལག་ཕྱི་མ་གསུམ་ལའང་རིགས་འདྲེའོ། །བཞི་པ་ནི། དམ་ཚིག་རྫས་དངོས་སུ་ཡོད་ན་མཆོག་ཡིན་ལ། མེད་ཀྱང་བསམ་པས་རུང་སྟེ། གསང་འདུས་ལས། ཤ་རྣམས་ཐམས་ཅད་མེད་ན་ཡང༌། །ཐམས་ཅད་བསམ་པས་རྣམ་པར་དག །རྡོ་རྗེ་སྦྱོར་བ་འདི་ཡིས་ནི། །སངས་རྒྱས་ཐམས་ཅད་བྱིན་གྱིས་བརླབས། །ཞེས་གསུངས་སོ། །བདུད་རྩི་མྱང་བ་ནང་གི་མཆོད་པ་ ཡིན་ནའང༌། མཆོད་པའི་ཡན་ལག་ལས་ཟུར་དུ་ཕྱུང་བ་ནི། རྒྱལ་བ་རིགས་དྲུག་གི་དག་པའི་མངོན་རྟོགས་ཡན་ལག་དྲུག་འཇོག་དགོས་པའི་རྒྱུ་མཚན་གྱིས་སོ། །དེ་ལྟར་ན་བདུད་རྩི་མྱང་བ་འོད་དཔག་མེད་ཀྱི་ཡན་ལག་ཡིན་ཏེ། བདུད་རྩི་ནི་མགྲིན་པར་མྱང་བ་ཡིན་ལ། མགྲིན་པ་ནི་ངག་གི་གནས་པའི་ཕྱིར་དང༌། ངག་གི་རྣམ་པར་དག་པ་འོད་དཔག་མེད་ཡིན་པས་སོ། །ལྔ་པ་ནི། གོང་དུ་སྨོས་པ་ལྟར་རིག་མ་བརྒྱད་ཀྱི་མཆོད་པ་འདི་ལ། ཕྱི་ནང་གསང་གསུམ་གྱི་མཆོད་པ་ཚང་བ་ཡིན་ཞིང༌། མཆོད་པ་དོན་ཡོད་གྲུབ་པའི་ཡན་ལག་ཡིན་ཏེ། ལྷ་རྣམས་འཕྲིན་ལས་ལ་བསྐུལ་བ་ནི་མཆོད་པ་ལ་རགས་ལས་ཤིང༌། དོན་ཡོད་གྲུབ་པ་ཡང༌། སངས་རྒྱས་ཐམས་ཅད་ཀྱི་འཕྲིན་ལས་ཀྱི་ངོ་བོ་ཡིན་པས་སོ། །དྲུག་པ་ནི། ཁྱཽད་ནི་རྣལ་འབྱོར་མ་ཚ
English
Oṃ, the completely pure Vajra Body. Akshobhya, the completely pure consciousness, the Vajra Mind. Amitabha, the completely pure desire. Ratnasambhava, the completely pure pride and stinginess. Amoghasiddhi, the completely pure jealousy. Thus, of the four afflictions, desire is the cause, and the others are the results. The reason for this is that attachment to the aggregates, feelings, and usages gathered by one's own continuum is desire. Based on this, thinking highly of oneself by focusing on the aggregates is pride. Greedily clinging to possessions and enjoyments is stinginess. And due to attachment to oneself, jealousy arises from hating the perfections of others. Thus, empowerment is a limb of Akshobhya, because empowerment is related to the activity of vase water. The water element is completely pure Mamaki. Mamaki is the mother of Akshobhya. When the activity of empowering the deity is completely accomplished, one should hold the pride of that deity, because it is for the sake of knowing the boundary of the limb of empowerment. This is similar to the latter three limbs that will be explained below. Fourth, if the samaya substances are actually present, that is excellent. If they are not, it is acceptable to use imagination. As it is said in the Guhyasamaja Tantra: Even if all the meats are not present, All are completely pure through imagination. Through this Vajra union, All the Buddhas are blessed. Although tasting nectar is an inner offering, it is separated from the limb of offering because of the reason that six limbs of pure realization of the victorious ones of the six families must be established. Thus, tasting nectar is a limb of Amitabha, because nectar is tasted in the throat. The throat is the place of speech, and the completely pure speech is Amitabha. Fifth, as mentioned above, this offering of the eight vidyas contains the complete outer, inner, and secret offerings. Offering is a limb of Amoghasiddhi, because urging the deities into activity depends on offering, and Amoghasiddhi is also the nature of the activity of all the Buddhas. Sixth, you are the yoginis.
Chinese
周遍一切等，以具足七支的祈请等方式进行赞颂。赞颂是宝生部的支分，宝生部是所有佛陀功德的自性，赞颂也是宣说功德的词句。如是修习甘露品尝、供养和赞颂这三个支分，则于作为轮回之基的法上，众生于处所和受用，以及近用等获得自在，以受用者象征行，于作为果之法上，从现证菩提乃至天神等世间供养和赞颂的不可思议庄严生起，作为道用。如是，生起次第的所缘之主要，一切与所净之轮回相符，故净治之，所净之果与寂灭之相符，故需具足以果为道用二者。对此，上师们说：向下看与轮回的影像相符，向上看与解脱的影像相符。第二，于本尊之形相作意：包含于学习本尊之形相和学习慢心二者之中。于学习本尊之形相上，有同时明观一切坛城和次第明观之方式两种，次第明观之方式虽有诸多不同流派，然与此传承相关者，如海生莲师之道的次第中所说，有三十二座修法，以及如清净三法的引导中所说，有七座修法，以及贝若扎纳派之口诀中有十七座修法，共有三种流派。 第二，学习慢心：即自认为是薄伽梵胜乐金刚真实之身。总的来说，要学习，特别要学习身语意功德事业等各个部分。而且，自己所修的八面，是胜乐金刚之心与二无别的智慧之自性，是八解脱之智慧等一切都要分别学习。对此，为了对治庸俗的显现，要学习本尊之形相，为了对治庸俗的执着，要学习本尊的慢心。
English
Circumambulating all, praising with prayers that possess seven limbs. Praise is a branch of Ratnasambhava, and Ratnasambhava is the essence of all the qualities of all Buddhas, and praise is also a word that expresses qualities. Thus, by meditating on the three branches of tasting nectar, offering, and praise, sentient beings become independent in the Dharma, which is the basis of samsara, in terms of places, enjoyments, and near uses. By symbolizing the enjoyer, it becomes the practice, and in the Dharma of the fruit, from the manifestation of enlightenment to the inconceivable arrangements of offerings and praises by the world with gods, it is used as the path. Thus, the main focus of the generation stage is that everything is in accordance with the appearance of samsara to be purified, so it is purified, and the result of purification is in accordance with the appearance of nirvana. It is necessary to have both the result as the path. In this regard, the previous lamas said: Looking down is in accordance with the image of samsara, and looking up is in accordance with the image of liberation. Second, focusing on the form of the deity: It is included in both learning the form of the deity and learning pride. In learning the form of the deity, there are two ways of clarifying all mandalas at once and clarifying them in order. Although there are many different styles of clarifying in order, those related to this lineage are: As it appears from the path cycle of the Ocean-Born style, there are thirty-two meditation sessions, and as it appears from the guidance of the three purifications, there are seven meditation sessions, and in the instructions of the Vairochana school, there are seventeen meditation sessions. There are three styles in total. Second, learning pride: It is thinking that oneself is the actual body of the Blessed One Hevajra. In general, one should learn, and in particular, one should learn each part of body, speech, mind, qualities, and activities. Moreover, the eight faces that one has meditated on are the nature of the wisdom that is inseparable from the heart of Hevajra, and everything such as the wisdom of the eight liberations must be learned separately. In this regard, in order to counteract the ordinary appearance, one must learn the form of the deity, and in order to counteract the ordinary clinging, one must learn the pride of the deity.
Chinese
也应修学。修习这两种道，获得明相之时，苦谛现前便会止息，并且能够舍弃轮回。正如导师佛智足所说：除了庸常分别念的相续之外，不存在其他的有之痛苦。与此完全相违的心，便能现量证悟。具有甚深广大的自性，它不会产生任何分别念。如是宣说。此外，观修天尊的形象和信解也能获得解脱，这是因为具备四种方便道的缘故。四种方便道是：以果为道，以相为道，以信解为道，以加持为道，共有四种。其中的第一种是：在生起次第的所缘境中，信解并执着于果位佛陀的身语意事业和事业，因此能够获得它。就像执着于宝珠的光芒，最终能够获得宝珠一样。第二种是：忆念佛陀的身语意之相，便能获得它。例如，一些禅定者忆念火的形象，从而获得尽灭火定，并能于魔境中幻化出火焰。第三种是：在如此观修的坛城中，对于如来们的坛城具有圆满的真实信解，便能获得它。例如，舍利子对地狱的火水生起信解，从而真实地转变为水。第四种是：凭借殊胜本尊的加持也能获得解脱。仅仅凭借本尊的加持，便能生起殊胜的禅定，并在相续中生起地道之证悟，最终成就佛陀果位。就像沉重的铁块被加持成黄金，从而转变为黄金一样。如是，这四种方便道，在所有生起次第的所缘境中，都具备主要的因素。从进入生起次第瑜伽开始，直到心专注于本尊身像为止，都必须具备对天尊形象的修学和对慢心的修学。这二者都具有广大和清晰的体性。当它们被证悟空性的见解所摄持时，便是甚深的瑜伽。
English
One should also train in that. When these two paths are cultivated and the clear appearance is attained, the truth of suffering will cease to manifest, and one will be able to abandon samsara. As the teacher Buddha Jñānapāda said: "Apart from this continuum of ordinary conceptual thoughts, there is no other suffering of existence. The mind that is completely contrary to this will realize it directly. It has a nature that is deep and vast. It does not generate any conceptual thoughts." Thus it is said. Furthermore, liberation can also be attained by meditating on the form of the deity and faith, because of the reason that it possesses the four methods of the path. The four methods of the path are: taking the result as the path, taking the form as the path, taking faith as the path, and taking blessing as the path, these are four. The first of these is: in the object of generation stage, by having faith and attachment to the body, speech, mind, activity, and deeds of the result, the Buddha, one will attain that. Just as by having attachment to the light of a jewel, one can eventually obtain the jewel. The second is: by bringing to mind the form of the body, speech, and mind of the Buddha, one will attain it. For example, some meditators bring to mind the form of fire, and thus attain the samadhi of the exhaustion of fire, and are able to emanate fire in the realm of demons. The third is: in the mandala that is meditated upon in this way, when one has complete and perfect faith in the mandala of the Tathagatas, one will attain that. For example, Śāriputra had faith in the fire-water of hell, and thus it actually turned into water. The fourth is: one can also be liberated by the blessing of the superior deity. Merely by the blessing of the yidam deity, excellent samadhi is born, and the realization of the grounds and paths is born in the continuum, and eventually one becomes a Buddha. Just as a heavy lump of iron is blessed into gold, and thus turns into gold. Thus, these four methods of the path possess the main factors in all the objects of generation stage. From the beginning of entering the yoga of generation stage until the mind is held on the deity's form, one must possess both the training in the form of the deity and the training in pride. Both of these have the nature of being vast and clear. When they are grasped by the view of realizing emptiness, it is a profound yoga.
Chinese
因此，也是甚深和广大的，或者说是修学甚深与光明无二。第二，圆满次第是于何处击中要害之基础？所依四轮。安住是脉，动摇是风，布置是菩提心，此三者著称。虽须详尽确定与上方三灌顶相关的圆满次第之相，但详细内容应于他处了解。此时，收摄坛城轮之次第融入光明，或者在念诵结束时收摄也可以，因为清净忆念和念诵是后修。因此，不必定须清晰观想坛城轮圆满，而在清晰观想坛城轮圆满的状态中修习则非常好。第二，未入定的瑜伽有八种：清净忆念，念诵瑜伽，朵玛瑜伽，食物瑜伽，行住瑜伽，睡眠瑜伽，起身瑜伽，沐浴瑜伽。慈悲之眼是红色等语于口中念诵，心中细致思维。一切支分皆为金刚持主，此句出自莲花生之修法，其余皆是从根本续中所摄集。因此，一切法皆为同一真如自性之身，具慈爱之自性，身色黑色；具大悲之自性，眼红色；与大悲无别，故每一面皆具三眼，象征解脱三门之自性；以及清净解脱之八面。其中，根本黑面是能见有色之有色解脱，右侧白面是能见无色之有色解脱，左侧红面是殊胜可爱的解脱，上方烟色面是遮止之解脱，剩余四面是无色之四种解脱。具备十六空性圆满之智慧自性，即十六手。十六空性为：内、外、内外、大、空性、胜义、有为、无为、超越边际、无始无终、无舍弃、自