English
. These are the aspects of generating the samaya beings of the mandala. Entering is the mixing of the three messengers, and the aspects of inviting the wisdom beings. In this Black Tradition, the three, arising, entering, and empowerment, occur alternately. Because after the completion of the three, arising, entering, and empowerment, of the main deity, the three, arising, entering, and empowerment, of the entire mandala occur. The completion yoga is the body mandala. The blessing yoga is the two armors, and the blessing of body, speech, mind, and the five places. The empowerment yoga is the empowerment of the deity. The samadhi yoga is pure mindfulness, equal abiding in the deity's body and pride, and the yoga of the thread line. The offerings are mantra offerings, outer, inner, secret, and praise offerings, etc. The gathering yoga is entering the gathering session, etc. Thus, the abiding yoga, the arising yoga, the entering yoga, the completion yoga, the blessing yoga, the empowerment yoga, the samadhi yoga, the offering yoga, and the gathering yoga are the nine yogas. The order of using the three kayas as the path is: meditating on the outer mandala purifies the coarse body, which is the path of the nirmanakaya. Meditating on the body mandala purifies the subtle deity's body, which is the nature of speech and wind, and is the cause of bliss, which is the path of the sambhogakaya. Pure mindfulness is on the side of enlightenment, and it is thinking about the meaning of dharmata, therefore it is the path of the dharmakaya. Also, in the Yogini Conduct, after saying the outer mandala armor, wisdom invitation, and subsequent joy, it is said: This should be known as the nirmanakaya. Listen to those who desire perfect enjoyment. It is said like this. Also, combine Pula etc. completely, abide completely in place and place, rejoice in the glorious nature of Heruka, the twenty-four letters are, should be known as perfect enjoyment. It is said like this. The three kayas, pure of dharma, enjoyment, and nirmanakaya, are meditation. The thirty-seven factors of enlightenment, that will definitely occur. It is said like this. Also, using the three wisdoms as the path is, in the Abhidharma, of the generation stage
Chinese
以结合而修持，以禅定而禅修。通达一切之自性，如是通达一切道。以阿黎嘎黎之善妙结合，观想自身为黑汝嘎。如是说。主尊与眷属之外坛，生起誓言尊，盔甲与灌顶广大，迎请智慧尊，以及供养赞颂等，是为成办一切智之道。五智之自性，五现证菩提，以及清净死亡、中有、生三者之三身作为道用，以及事业作为道用之故。身坛成为主尊，以及外坛，也就是观想清净二十四处等脉气，是为通达道之自性作为道用。以道与果之十地之体性作为道用之故。忆念清净之菩提分，是为了知基之自性作为道用。因为基智之自性唯是菩提分之故。又，彼自性亦可摄为十四，如是于根本续中云：衣与五手印等，智慧支分橛金刚，所谓阿黎嘎黎者，因等空性为前行，从趣入音声等起，乃至摄集之结合具，甘露满足寂灭，手之供养与灌顶，以大盔甲善守护，是为一切咒之供养。如是彼等十四者，是为简略宣说。彼亦有仅依于生起次第之十四自性，仅依于圆满次第之十四自性，以及摄集续部义之圆满之十四自性，此三者。初者，衣之自性为虎皮等衣，以及观想所依之坛城。衣之梵语为“瓦萨那”，亦可作处所解。五手印之自性为忆念彼之清净。智慧支分之自性为，道友智慧母，以及前行观修空性。橛金刚之网为守护轮之自性。阿黎嘎黎之自性，如鲁伊巴般生起五现证菩提，是为最初二者之现证，此处为因金刚持与事业和合。因等空性为前行者，是为彼自性智慧资粮之积聚与三清净之修
English
Through union, one meditates; through meditation, one contemplates. The very nature of knowing all, likewise knowing all paths. Through the excellent union of Āli and Kālī, one should contemplate oneself as Heruka. Thus it is said. Generating the outer mandala of the main deity with retinue as the samaya being, and armor and empowerment extensively, invoking the wisdom being, and offerings and praises, etc., are the path to omniscience. The nature of the five wisdoms, the five manifest enlightenments, and purifying death, bardo, and birth, the three bodies as the path, and activities as the path. The body mandala becoming the main deity, and also the outer mandala, that is, contemplating the purification of the channels, elements, and the twenty-four places, is the very nature of knowing the path as the path. Because the ten grounds of the path and fruit are the very nature of making the path. Remembering the purification of the bodhipakṣa, is the very nature of knowing the basis as the path. Because the very nature of the basis wisdom is only the bodhipakṣa. Furthermore, that very nature can also be condensed into fourteen, as it is said in the root tantra: "Clothes and five mudrās, etc., wisdom limbs, phurba net, what is called Āli and Kālī, emptiness of cause, etc., as preliminary, from entering sound, etc., until the union with collection, nectar satisfying, nirvāṇa, hand offering and empowerment, with great armor, protect well, is the offering of all mantras. Thus, those fourteen are briefly explained." There are also fourteen natures that rely solely on the generation stage, fourteen natures that rely solely on the completion stage, and fourteen natures that completely collect the meaning of the tantra, these three. In the first, the nature of clothing is clothing such as tiger skin, and contemplating the mandala of the support. The Sanskrit word for clothing is vāsana, which also means place. The nature of the five mudrās is remembering their purification. The nature of the wisdom limb is the wisdom consort, and the preliminary meditation on emptiness. The net of the phurba is the nature of the protection wheel. The nature of Āli and Kālī, like Lūipa generating the five manifest enlightenments, is the manifestation of the first two, here is the cause Vajradhara with activities. Emptiness of cause, etc., as preliminary, is the accumulation of that nature's wisdom accumulation and the practice of the three purifications.
Chinese
嗡等。进入声音，即那达进入的真实是，中阴净化，生起那达或吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）。因，是祈请金刚持之时，以及将诸佛融入自身并融化之时，此为三。果，是生起金刚持并进行加持瑜伽，生起眷属本尊，以及融入智慧尊，此为摄集之真实。甘露满足之真实是供养和赞颂。趋向菩提之忆念和摄集是寂灭之真实。灌顶之真实是为本尊灌顶。大盔甲之真实是身坛城。咒语供养之真实是念诵。手供养之真实是座间所行之事。如此，此黑法，由于三摩地之类别广大，故次第并非唯一固定，而是交替出现。第二，处所之真实是脉轮等身体之处所。五手印之真实是明妃禁行的行为。智慧支分之真实是事业和智慧手印的瑜伽。保护轮之真实是，通过降伏和遮止之门来束缚菩提心。阿黎嘎黎之真实是，将左右脉之气和命气下行气束缚于中脉明点中。空性前行之真实是从无分别中生起空性之明相。那达进入之真实是智慧拙火燃烧。摄集之真实是诸元素融入光明。甘露满足是，无相大乐增长。寂灭之真实是，在密续次第的十二地，双运身的各个部分得以成就。手供养之真实是，依靠有相大印来修持事业手印，从而将蕴界处转化为世俗菩提心的安乐。灌顶之真实是，从上而下的四地等圆满次第的四喜，以及大盔甲之真实是，二十四境之气融入中脉的智慧，咒语之真实是自性俱生智，以及能够很好地表达真实的融化。
English
Oṃ etc. The reality of entering sound, that is, the entry of nāda, is the purification of the bardo, generating nāda or Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽). The cause is the time of requesting Vajradhara, and the time of merging and dissolving all the Buddhas into oneself, these are three. The result is generating Vajradhara and performing the yoga of blessings, generating the retinue deities, and merging the wisdom beings, this is the reality of gathering. The reality of satisfying with nectar is offering and praise. The mindfulness and gathering towards enlightenment is the reality of nirvana. The reality of empowerment is empowering the deity. The reality of the great armor is the body mandala. The reality of mantra offering is recitation. The reality of hand offering is the activity between sessions. Thus, this Black Dharma, because the categories of samādhi are vast, the order is not fixed, but alternates. Second, the reality of the place is the place of the body such as the chakras. The reality of the five mudrās is the conduct of the vidyāvrata. The reality of the wisdom limb is the yoga of action and wisdom mudrā. The reality of the protection wheel is binding the bodhicitta through the door of subjugation and prevention. The reality of Āli Kāli is binding the prāṇa of the right and left channels and the descending life force into the bindu of the central channel. The reality of emptiness preceding is the arising of the clear appearance of emptiness from non-discrimination. The reality of nāda entering is the burning of the wisdom tummo. The reality of gathering is the dissolution of the elements into luminosity. Satisfying with nectar is the increase of the bliss of the formless mahāmudrā. The reality of nirvana is the accomplishment of the parts of the union body on the twelve bhūmis of the secret stages. The reality of hand offering is practicing the action mudrā relying on the formed mahāmudrā, thereby transforming the skandhas, dhātus, and āyatanas into the bliss of conventional bodhicitta. The reality of empowerment is the four joys of the completion stage such as the four bhūmis descending from above, and the reality of the great armor is the wisdom of the winds of the twenty-four places dissolving into the central channel, the reality of mantra is the innate coemergent wisdom, and the melting that can well represent the reality.
Chinese
这些是无漏的。第三是，亲近处、修持处、事业结合处各自一切，以及所观想的无量宫殿，和用彩粉等布置的坛城等，也因为是所缘的依处，所以称为处之真如。五手印等不离之誓言，守护之誓言，俱生后得之誓言等，以及明妃禁行的行为等，因为是不违越的行为，所以是五手印之真如。共同和不共同的空性修持的差别，以及事业手印总的，和使者女的特征，和表号和依止方式等，是智慧支分之真如。守护和，遮止和，猛厉事业的结合有多少，以及役使牲畜，役使僵尸，七世等英雄次第的一切事业，是守护轮之真如。（梵文，天城体，罗马音，字面意思）阿 আলি（ā li，阿）嘎迦（ka）里的象征四宝等的咒语们，以及咒语的仪轨所生起的方式，从刹那间生起，从种子生起，从五现证菩提生起，以及用歌声劝请等生起化身道用的本尊生起仪轨，和风入中脉的圆满次第一切是阿 আলি（ā li，阿）嘎迦（ka）里之真如。生起次第的死亡法身道用一切和圆满次第的蕴界融入光明的方式一切是空性之真如。生起次第的中阴道用一切和圆满次第的拙火燃烧一切是声音之真如。生起次第的智慧融合和圆满次第的无分别一切是总集之真如。供养和，火供和，朵玛和，会供轮和，圆满次第的四喜智慧和，成就精华的摄取结合一切是甘露满足之真如。生起次第的清净忆念和圆满次第的后得智慧具有随顺的一切，那是不住涅槃之真如。左道行等不共的
English
These are the undefiled ones. The third is, all the places of approach, places of practice, and places of karmic union, and the immeasurable palaces that are meditated upon, and the mandalas arranged in shapes with colored powders, etc., are also called the Suchness of Place because they are the support of the object of focus. The vows of non-separation, such as the five mudras, the vows of protection, the vows of simultaneous arising and subsequent attainment, etc., and the conduct of vidyāvrata, etc., are the Suchness of the Five Mudras because they are not transgressed. The differences between the common and uncommon meditations on emptiness, and the general karmamudrā, and the characteristics of the messenger women, and the symbols and the ways of relying on them, etc., are the Suchness of the Wisdom Limb. All the actions of protection, repulsion, and fierce activities, and the subjugation of animals, the subjugation of corpses, the seven rebirths, etc., all the activities of the heroic stages are the Suchness of the Protection Wheel. The mantras that symbolize Āli and Kāli, such as the four jewels, etc., and the ways in which the mantras are generated by the rituals, generated from a moment, generated from seeds, generated from the five Abhisambodhis, and generated by invoking with songs, etc., the generation rituals of the deities who make the path of the Nirmāṇakāya, and all the completion stages that cause the winds to enter the central channel are the Suchness of Āli and Kāli. All the death Dharmakāya path practices of the generation stage and all the ways in which the aggregates and elements are gathered into luminosity in the completion stage are the Suchness of Emptiness. All the bardo path practices of the generation stage and all the blazing of inner heat in the completion stage are the Suchness of Sound. All the mixing of wisdom in the generation stage and all the non-conceptualization in the completion stage are the Suchness of the Condensed. All the offerings, fire offerings, tormas, tsok khorlos, and the four joys wisdom of the completion stage, and all the combinations of taking the essence of siddhis are the Suchness of the Nectar that Satisfies. Whatever is the pure mindfulness of the generation stage and the subsequent wisdom of the completion stage with all that is in accordance, that is the Suchness of Non-Abiding Nirvāṇa. The uncommon practices such as the left-handed conduct