Chinese
将增长十万倍。关于事业增上的方面：在《二观察续》中，只说了咕噜咕咧（藏文：ཀུ་རུ་ཀུལླེ་，梵文天城体：，梵文罗马拟音：Kurukulle，汉语字面意思：咕噜咕咧）和七天女的本尊咒语。在《金刚帐续》中，说了金刚度母坛城的修法和事业广大之行。其他方面，说了二十七尊事业增上的本尊，以及各种事业之行的简略合集。在《桑布扎续》中，说了二十八尊事业增上的本尊，以及极其广大的事业之行。第二，关于观修次第的证悟次第：广大的证悟，说是六支瑜伽本身广大，以及证悟的分类。第一，安住的瑜伽和后续行为的瑜伽。第一，主要宣说的是生起次第的广大，以及顺带产生的圆满次第。第一，前行仪轨和正行仪轨两种。第一，共同前行和不共前行两种。第一，虽然经文中没有明确说明，但是是上师的口诀。一般来说，皈依和发起菩提心两种，而且每次修法开始时都要明确这一点，所以是皈依、发心，以及为了清净对正行证悟产生障碍的粗大罪障，也要进行百字明的观修念诵，所以是这三者。黑汝嘎的百字明观修念诵，包含忏悔文，这是从胜乐金刚所说的续部《阿毗达那》中出现的，这适用于大多数无上瑜伽部的坛城。这里的金刚萨埵，不一定非要修四支生起的仪轨，因为这是依赖于其他广大证悟的，只是一个简略的本尊生起仪轨。例如，就像眼睛里不生起愚痴金刚一样。瑜伽自在师毗瓦巴的观点是，无论修什么成就殊胜和共同悉地的本尊，都必须修四支生起的证悟，这是就证悟自主而言的。第二，不共前行，是积累资粮和修持防护轮。第一，是福德资
English
It will increase a hundred thousand times. Regarding the aspect of increasing activity: In the "Two Observations Tantra," only the deity mantras of Kurukulle (Tibetan: ཀུ་རུ་ཀུལླེ་, Sanskrit Devanagari:, Sanskrit Roman transliteration: Kurukulle, Chinese literal meaning: Kurukulle) and the seven goddesses are mentioned. In the "Vajra Tent Tantra," the practice method of the Vajra Tara mandala and extensive activity practices are described. Furthermore, twenty-seven deities for increasing activity and a concise collection of various activity practices are mentioned. In the "Sumbhati Tantra," twenty-eight deities for increasing activity and extremely extensive activity practices are described. Second, regarding the stages of meditation and the stages of realization: Extensive realization is said to be the six-branch yoga itself being extensive, and the classification of realizations. First, the yoga of abiding and the yoga of subsequent conduct. First, the main teaching is the extensive generation stage, and the arising completion stage as a side effect. First, there are two: the preliminary ritual and the main ritual. First, there are two: the common preliminary and the uncommon preliminary. First, although not explicitly stated in the text, it is the oral instruction of the guru. Generally, taking refuge and generating bodhicitta are two, and it is necessary to clarify this at the beginning of each practice session, so it is taking refuge, generating bodhicitta, and also, in order to purify the gross obscurations that obstruct the arising of realization in the main practice, it is necessary to practice the hundred-syllable mantra meditation and recitation, so there are these three. The hundred-syllable mantra meditation and recitation of Heruka, including the confession text, comes from the Abhidhana in the Chakrasamvara-spoken tantra, and this applies to most Anuttarayoga tantra mandalas. The Vajrasattva in this case does not necessarily require the generation of the four-branch generation ritual, because this relies on other extensive realizations, and is only a brief deity generation ritual. For example, just as ignorance vajra is not generated in the eyes. The view of the yoga master Virupa is that no matter which deity is practiced to achieve supreme and common siddhis, it is necessary to practice the four-branch generation of realization, which is in terms of the autonomy of realization. Second, the uncommon preliminaries are accumulating merit and meditating on the protection wheel. First, it is the accumulation of merit.
Chinese
是积累福德和智慧资粮。第一，积累殊胜处之福德资粮，以及积累下劣处之资粮两种。第一种包括加持所依、迎请福田、实际积累资粮三种。第一，即使以世俗傲慢的供养等，也能产生巨大的福德资粮。然而，通过这种方式激励的供养，不如转化为清净显现，一日一夜的供养福德更大。身体观为本尊身，心观为空离二取的智慧自性，以象征五种智慧的吽（ཧཱུྃ，hūṃ，吽）来观修。第二，从何处迎请的自性处所呢？虽然像一些人所说的那样，在密严刹土解释也不矛盾。但此处是法界本身，所以不需要来回的形态，仅仅在前方虚空中观想清楚就可以了。而且，上师和本尊本体无别，在一切方面都相同。但此处的不同之处在于，必须将上师观想为本尊部主的形象。第三，包括顶礼、供养、持续忏悔、受持律仪四种。此处供养是由心间的吽（ཧཱུྃ，hūṃ，吽）所化现的八位天女进行供养。前五位天女供养内供，第八位庸姆天女供养秘密供。第二，在下劣处积累福德资粮，是修持四无量心。前三种与共同的大乘相同，第四种是希望将一切众生安置于舍无量心中。如是积累福德资粮，四者与轮回状态中积累来世转生的牵引业相同。如果与修持成果结合，则与在无数劫中积累资粮相同。将这两者结合的 必要是：通过如此修持道路，可以清净轮回之法，并且整理显现果位的特殊缘起。如此修持之时的必要是，供养诸佛令其欢喜，加持自相续，由此不会产生障碍，以微小的资粮积累广大的资粮，以及真实正行的殊胜三摩地。
English
It is the accumulation of merit and wisdom. Firstly, there are two types of accumulation: accumulating merit in a superior place and accumulating merit in an inferior place. The first includes blessing the support, inviting the field of merit, and the actual accumulation of merit. Firstly, even offerings made with ordinary pride can generate great merit. However, offerings motivated in this way are not as meritorious as transforming them into pure appearances. Offering for one day and one night is more meritorious. The body is visualized as the deity's form, and the mind is visualized as the wisdom essence of emptiness free from grasping and fixation, contemplating with Hūṃ (ཧཱུྃ, hūṃ, seed syllable representing the five wisdoms). Secondly, what is the nature of the place from which to invite? Although it is not contradictory to explain it as being in the Akaniṣṭha Pure Land, as some do, here it is the Dharmadhātu itself, so there is no need for coming and going. It is sufficient to visualize it clearly in the space in front. Moreover, the essence of the Lama and the Yidam are inseparable, and they are the same in all respects. However, the difference here is that the Lama must be visualized as the lord of the Yidam family. Thirdly, it includes prostrations, offerings, continuous confession, and upholding vows, which are four. Here, the offering is made by the eight goddesses emanated from the Hūṃ (ཧཱུྃ, hūṃ) in the heart. The first five goddesses offer the inner offering, and the eighth, Yungmo goddess, offers the secret offering. Secondly, accumulating merit in an inferior place is the practice of the four immeasurables. The first three are common to the general Mahāyāna, and the fourth is the wish to establish all sentient beings in equanimity, the immeasurable. Thus, accumulating merit, the four are similar to accumulating the karma that propels future rebirths in the state of Saṃsāra. If combined with the results of practice, it is the same as accumulating merit for countless eons. The necessity of combining these two is that by practicing the path in this way, one can purify the phenomena of Saṃsāra and arrange the special interdependent origination for the manifestation of the result. The necessity of practicing in this way is that offering to the deities pleases them and blesses the lineage, thereby preventing obstacles from arising, accumulating vast merit with small merit, and the special Samādhi of the main practice.
Tibetan
ན་སྐྱེ་བའི་རྒྱུར་གྱུར་བའོ། །གཉིས་པ་ཡེ་ཤེས་ཀྱི་ཚོགས་བསགས་པ་ནི། རྒྱུད་དང་སྒྲུབ་ཐབས་སོ་སོ་ནས་བཤད་པ་ལྟར། རྣམ་ཐར་བཞི་དང༌། གསུམ་དང༌། དག་པ་གསུམ་དང༌། སྣང་བ་སེམས་དང༌། སེམས་སྟོང་ཉིད་དུ་གཏན་ལ་འབེབས་པ་སྟེ་རིམ་གཉིས་ཀྱིས་སྦྱོར་ཚུལ་སོགས་མང་དུ་གསུངས་མོད་ཀྱང༌། འདིར་ཤུ་ནྱ་ཏའི་སོགས་སྔགས་དོན་བསམ་པ་གཅིག་པུས་ཆོག་ལ། སློབ་དཔོན་འགའ་ཞིག་ལྟར་རིག་པའི་དཔྱད་པ་སྔོན་དུ་གཏོང་བ་དང་མི་འགལ་མོད། འདིར་སྟོང་པ་ཉིད་ལ་མི་རྟོག་པར་འཇོག་པ་སྟེ། སྟོང་ཉིད་ཡེ་ཤེས་རྡོ་རྗེའི་བདག་ཉིད་ངའོ། །ཞེས་པ་ལྟར། སྟོང་ཉིད་རིག་པའི་མྱོང་བྱར་བྱས་པ་སྟེ། དེའི་རྗེས་ཐོབ་ཀྱི་ཚུལ་དུ་སངས་རྒྱས་རྣམས་ཀྱི་ཡེ་ཤེས་རྡོ་རྗེའི་བདག་ཉིད་ངའོ། །ཞེས་ང་རྒྱལ་ཡང་བྱའོ། །དེ་ལྟར་ཡེ་ཤེས་ཀྱི་ཚོགས་བསགས་པ་ནི། གཞི་འཁོར་བའི་ཆོས་ལ་འཆི་བའི་རྣམ་པ་དང་མཐུན་པས་སྦྱོང་ཞིང༌། འབྲས་བུའི་ཆོས་ལ། ཡང་དག་པའི་མཐའ་ཆོས་ཀྱི་སྐུ་མངོན་དུ་བྱེད་པའི་རྣམ་པ་དང་མཐུན་པས་ལམ་དུ་ བྱེད་པ་ཡིན་ནོ། །འདིར་ཡེ་ཤེས་ཚོགས་གསོག་འཆི་བ་སྦྱོང་བྱེད་དུ་མི་འཐད་པར་འདོད་པ་ནི། མི་གཡོ་བ་བླ་མེད་ཀྱི་རྒྱུད་མ་མཐོང་བར་ཟད་ལ། ཁ་ཅིག་བསྲུང་འཁོར་ཡན་ཆད་སྔོན་འགྲོའི་ཆོས་ལ་སྦྱང་གཞི་སྦྱོང་བྱེད་སྦྱོར་བ་འགོག་པ་ནི། རང་གིས་ཀྱང་གསང་འདུས་ཡེ་ཤེས་ཞབས་ལུགས་ལ་ཡེ་ཤེས་ཚོགས་བསགས་འཆི་བ་སྦྱོང་བྱེད་དུ་བཤད་པ་དང་ནང་འགལ་བ་ཡིན་ནོ། །གཉིས་པ་བསྲུངབའི་འཁོར་ལོར་སྒོམ་པ་ལ། ཐུན་མོང་དང་ཐུན་མོང་མ་ཡིན་པ་གཉིས་ཀྱི་དང་པོ་ལ། འདིའི་རིགས་འདྲ་བླ་མེད་ཀྱི་དཀྱིལ་འཁོར་ཕལ་ཆེར་ལ། ཐུན་མོང་དུ་འཇུག་པའི་དོན་ཡིན་ནོ། །ཐུན་མོང་མ་ཡིན་པ་ནི། བསྲུང་འཁོར་འདིའི་རིགས་འདྲ་དཀྱིལ་འཁོར་མཐའ་དག་འཇུག་པ་མ་ཡིན་གྱི། དཀྱིལ་འཁོར་ཁྱད་པར་ཅན་འགའ་ཞིག་ལ་ཡོད་ཅེས་པའི་དོན་ཡིན་ནོ། །འདིའི་ཀྱཻ་རྗེའི་ཐུན་མོང་མ་ཡིན་པ་ལ་འཆད་པ་མི་འཐད་དེ། ཀྱཻ་རྡོ་རྗེའི་དཀྱིལ་འཁོར་ཡིན་ཡང་ཁྲོ་བཅུའི་བསྲུང་འཁོར་མེད་པ་མང་ཞིང༌། རྒྱུད་སྡེ་གཞན་གྱིས་དཀྱིལ་འཁོར་ལ་ཡང་ཁྲོ་བཅུའི་བསྲུང་འཁོར་བསྒོམ་དགོས་པ་མང་དུ་ཡོད་པའི་ཕྱིར། ཐུན་མོང་གི་བསྲུང་འཁོར་ལ་རྩ་རྒྱུད་ཀྱི་དངོས་བསྟན་ལས་ཉི་མ། སྣ་ཚོགས་རྡོ་རྗེ། རྡོ་རྗེའི་རྭ་གུར་རེ་བཞིར་བཤད་པ་དང༌། བླ་མའི་མན་ངག་ལས། པདྨ་རྡོ་རྗེའི་ས་གཞི་དྲྭ་བ། བླ་རེ། མེ་རི་དང་བཅས་པ་སྤྱི་དང་མཐུན་པར་སྦྱར་བ་ཡིན་ནོ། །ཐུན་མོང་མ་ཡིན་པའི་བསྲུང་
Chinese
是为生之因。二是积聚智慧资粮，如经续和修法中所说，四种解脱，三种，三种清净，显现心，心安住于空性等，虽已广说二次第之结合方式等，然此处仅以修涅哩耶达等咒语之义即可，如某些论师般先进行理智分析亦不相违。此处是将空性安住于无分别，如云：空性是智慧金刚之自性我。如是，空性是智慧之体验，其后得之方式为，诸佛之智慧金刚自性我。亦应生起慢心。如是，积聚智慧资粮，于基础轮回之法，以与死亡之相类似而净治，于果位之法，以与真实之边际法身现前之相类似而作为道用。此处认为积聚智慧资粮不应作为净治死亡之法，是未见无动无上续部之过。某些人认为守护轮乃至前行法中，遮止所治能治之结合，此与自宗于密集金刚智慧足之宗规中，所说积聚智慧资粮作为净治死亡之法相违。二是修持守护轮，分共同与不共同两种，首先，共同者，是指此等同类之无上瑜伽坛城大多共通之处。不共同者，是指此守护轮并非适用于所有同类坛城，而是指存在于某些特殊坛城中。此处解释为《喜金刚》的不共同之处是不合理的，因为即使是《喜金刚》坛城，也有很多没有十忿怒尊守护轮的情况，而且其他续部的坛城也需要修持十忿怒尊守护轮的情况很多。关于共同的守护轮，根据根本续部的明示，有太阳、各种金刚、金刚栅栏四种，以及上师口诀中的莲花金刚地基网、帷幔、火焰山等，应与共同部分结合。不共同的守护
English
It is the cause of birth. Second, accumulating the accumulation of wisdom, as explained in the tantras and sadhanas, the four liberations, the three, the three purifications, the appearance of mind, the mind abiding in emptiness, etc., although the methods of combining the two stages have been widely explained, here it is sufficient to contemplate the meaning of mantras such as shunyata, and it is not contradictory to first conduct rational analysis like some teachers. Here, emptiness is placed in non-discrimination, as it is said: Emptiness is the nature of the wisdom vajra, I. Thus, emptiness is the experience of wisdom, and the way to obtain it is that the wisdom vajra nature of all Buddhas is me. Pride should also arise. Thus, accumulating the accumulation of wisdom, in the basic cycle of Dharma, purify it by resembling the appearance of death, and in the Dharma of the fruit position, use it as a path by resembling the appearance of the true boundary Dharmakaya manifesting. Here, it is considered inappropriate to use the accumulation of wisdom as a method of purifying death, which is the fault of not seeing the immovable and supreme tantra. Some people believe that in the preliminary practices up to the protective wheel, the combination of what is to be treated and what can be treated is prevented, which contradicts the fact that the accumulation of wisdom is said to be a method of purifying death in the tradition of Guhyasamaja Wisdom Foot. Second, meditating on the protective wheel, divided into common and uncommon, first, the common refers to the commonalities of most of the similar Anuttarayoga mandalas. The uncommon means that this protective wheel does not apply to all similar mandalas, but refers to those that exist in some special mandalas. It is unreasonable to explain here as the uncommon feature of Hevajra, because even in the Hevajra mandala, there are many cases where there is no protective wheel of the ten wrathful deities, and there are many cases where the mandalas of other tantras also need to practice the protective wheel of the ten wrathful deities. Regarding the common protective wheel, according to the explicit instructions of the root tantra, there are four types: sun, various vajras, and vajra fence, as well as the lotus vajra ground net, curtain, and fire mountain in the guru's oral instructions, which should be combined with the common parts. Uncommon protection