English
Meditating for a moment in the posture of a steadfast hero, either to guard the place or to meditate on the syllable Hūṃ, there is no contradiction in this. The vajra fists are held facing each other and rotated in the ten directions. Sthāna (藏文，梵文天城体，梵文罗马拟音，meaning: place) and so on are the places, placing them at the heart is yoga and so on is guarding the yoga, placing them at the forehead is Ātma (藏文，梵文天城体，梵文罗马拟音，meaning: self) and so on is guarding the self. Thinking of all the self, place, and yoga protections of the five-pointed vajra and so on, doing it once in mind and thinking of it firmly. At the end of that, thinking that none of the three, obstacles, protective circles, and interruptions, are perceived. This is the wheel of protection in the ultimate sense. Above, at the time of Oṃ Sthāna (藏文，梵文天城体，梵文罗马拟音，meaning: place) and so on, all three, place, yoga, and self-protection, must be remembered, but although self and place protection actually occur, a clear explanation like this of yoga protection has not actually occurred. Therefore, in Candra Guhya Tilaka, Oḍḍiyāna, and Parama-rasa and so on, as it is said that the samādhi of the three samayas is to protect the yoga, here also, it is reasonable to protect the yoga with Oṃ Āḥ Svāhā (藏文，梵文天城体，梵文罗马拟音，meaning: Om Ah Svaha), Kaṇḍaṃ (藏文，梵文天城体，梵文罗马拟音，meaning: throat) and so on. In the Kriyā and Caryā tantras, only the protection of the place and self is mentioned, and similarities to what appears in the Yoga tantra and what is said from the four immeasurables in the Compendium have not appeared here. Furthermore, this is a certainty equal to the Anuttara tantra. Here it is said: Whatever mind is accomplished by the ālaya-vijñāna, the six aggregates are again intoxicated by the false poison water, by constantly drinking the stream of emptiness nectar, the youth of purity, free from divisions, will increase. This is the determination of the wheel of protection. Then, the order of generating the deity is: all things that appear as objects are gathered into oneself, and oneself is also thought of as empty. Then, the ordinary appearance of conventional appearance is not perceived, and without separating from the radiance of that emptiness, appearing as empty like a rainbow, because it is the nature of things, therefore, it is for the sake of realizing what was not realized before. The method of meditation is clear in the sādhana, so I do not want to elaborate here. Meditating on the ocean of pure lands is purifying the field. By the syllable Tāṃ (藏文，梵文天城体，梵文罗马拟音，meaning: Tam), placing sentient beings in enlightenment, transforming into nectar and gathering, is for the sake of ripening sentient beings. Touching the three places with the three-pointed vajra mudrā and reciting the vidyā three times is of body, speech, and mind.
Chinese
以……加持，如来，莲花，金刚三族之体性合一。 嗡（藏文：ཨོཾ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：嗡），阿（藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：阿），吽（藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽），霍（藏文：ཧོཿ，梵文天城体：होः，梵文罗马拟音：hoḥ，汉语字面意思：霍）四金刚加持，即身、语、意、智慧金刚。之后观想迎请智慧勇识，融为一体，念诵 扎（藏文：ཛཿ，梵文天城体：जः，梵文罗马拟音：jaḥ，汉语字面意思：扎），吽（藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽），榜（藏文：བཾ，梵文天城体：वं，梵文罗马拟音：vaṃ，汉语字面意思：榜），霍（藏文：ཧོཿ，梵文天城体：होः，梵文罗马拟音：hoḥ，汉语字面意思：霍）。之后是灌顶，即十种形象，顶髻是无量光佛，稳固之语是念诵“苏帕拉底提叉”等。这些是道的支分，为何？因为是圆满资粮之道。圆满、成熟、清净三者之三摩地中，后二者已先述，其余皆为前者。其中，防护轮是决意出离心，显现本尊是金刚乘发心，三族或三金刚加持是忆念近住等之决定。资粮道有大小三种，四金刚是暖等四加行道，迎请智慧是初地之等持见道，种子放光等是初地后得等十地，与法相应。因此是道的支分。此处暂且只做这些应时之义，因恐文字繁多，以及不应时，故未书写详细的决定性道理。 此处说： 圆满一切相之空性殊胜义， 决定之本尊，余者乃垢染。 因此莫错乱次第安立之法， 应知空性之中本尊之身。 清净刹土与成熟有情之理， 一切皆是幻化游舞空性中。 如同无碍触及帝释弓， 胜者之身亦于二资粮圆满时。 三族不变大金刚之四， 智慧轮及如是之灌顶， 菩提顺缘及如是光明要， 亦应于摄略之词句中，通达广大之意义。 今以“为了自然成就无分别”之名义，正行二种三摩地之所缘，已书于修法中。何者于何处，将烟雾和阳焰等之相，先前稳固见到的瑜伽士
English
With the blessings of, the Tathagata, the essence of the three families of Padma and Vajra are made into one. Oṃ Āḥ Hūṃ Hoḥ, the four vajras are blessed, namely the vajras of body, speech, mind, and wisdom. Then, visualizing the wisdom being invited and becoming one in taste, recite Jaḥ Hūṃ Vaṃ Hoḥ. Then comes the empowerment, which has ten aspects. The crown is Amitabha, and the statement of stability is made by reciting "Supratiṣṭha" and so on. These are the limbs of the path. Why? Because it is the path that perfects the accumulations. Among the samadhis of perfection, maturation, and purification, the latter two have been explained earlier, and the rest are the former. Furthermore, the protection circle is the generation of the mind of definite renunciation, and the clear deity is the generation of the mind in the Vajrayana. The blessing of the three families or the three vajras is the determination of mindfulness and so on. The path of accumulation has three levels, great, medium, and small, and the four vajras are the four paths of joining, such as heat. The invitation of wisdom is the samadhi of the first ground, the path of seeing, and the light radiating from the seed is the ten grounds, such as the post-attainment of the first ground, and it is in accordance with the Dharma. Therefore, it is a limb of the path. Here, let us focus on the meaning that is relevant to the occasion. The detailed reasons with certainty are not written due to the fear of many words and because it is not relevant to the occasion. Here it is said: The supreme meaning of emptiness, complete with all aspects, The definite deity, others are impurities. Therefore, without confusing the method of alternating, One should understand the deity's form within emptiness. The method of purifying the field and maturing sentient beings, All are magical displays within emptiness. Just as the bow of Indra is touched without obstruction, The body of the Victorious One also appears when the two accumulations are perfected. The three families, the four great immutable vajras, The wheel of wisdom, and likewise the empowerment, The conducive conditions for enlightenment, and likewise the essence of luminosity, One should understand the extensive meaning even in the condensed words. Now, taking the meaning of "because of spontaneously accomplishing non-conceptualization," the object of the two main samadhis has already been written in the sadhana. The yogi who has previously and firmly seen the signs of smoke and mirages in whatever places
Chinese
因此，在自身明观为本尊的身体内，稍微观想诸佛刹土而安住时，对于空性之身，刹土的多少、根与界限等会如实显现。之后，应当修持不死之瑜伽。对于初学者而言，虽然也有分别念的造作，但即便如此，也要了知不可思议之要点。对于刹土和不死之瑜伽，在有所缘的期间，要认为如幻如化。刹土也是周遍的，要知道大小、粗细、多少等无法衡量，是无边无际的。在不死的究竟，无所缘是不作任何观修，只是觉知、显现而长久安住。此时，阿阇黎（梵文，Acharya，梵文罗马拟音，Acharya，阿阇黎）说：“以腋窝、命勤和收摄而束缚，所见幻化之殊胜道，此乃暂时之有所缘。其究竟是无所缘，以及未见光芒之网者，当以常时的分别念来观察。”这是从所说之确信中而来的。这两种瑜伽都是从成就不死的确信中修持空性的智慧。虽然如此，但对于无相或空性，仅仅是否定，则恒常不会进入殊胜的定义。空性是具有一切相的，即任何显现都是恒常殊胜的。其中，刹土的瑜伽是显现为各种各样的具有一切相，而不死之瑜伽是殊胜的安乐和光明为主，后者依赖于前者而生起，并非其他。因此，从具足一切殊胜之空性中获得光明和不变大乐，要知道这是无上续部的决定秘密。如是，二者的后者以自利成就法身，前者以利他成就色身而利益众生，但这二者也不是他体。此处说：诸佛的功德深广，即使是任运成就，也是新获得的。了知此理后，即使没有分别念，也能任运成就事业。大手印是遍一切的空性，以及融乐超越，大乐光明。若能了知这二决定密意，也能了知不死和刹土的瑜伽无偏颇之轮。以及从梦中施予安乐，和岩洞之歌。
English
Therefore, within the body that is clearly visualized as one's own deity, one should slightly contemplate the Buddhafields and remain in equanimity. For the empty form, the number of Buddhafields, faculties, and boundaries will appear vividly. After that, one should meditate on the yoga of immortality. Although there is conceptual activity in the meditation practice of a beginner, even so, one should understand the inconceivable key points. Regarding the yoga of Buddhafields and immortality, as long as there is something to focus on, one should think of it as illusory. The Buddhafields are also all-encompassing, and one should know that they are immeasurable, with no limit to their size, fineness, coarseness, number, etc. At the end of immortality, aimlessness is not meditating on anything, but simply remaining in equanimity for a long time in mere awareness and appearance. At this point, the teacher said: "With armpits, life force, and restraint, whatever supreme path of illusion is seen, that is temporarily with focus. At the end of that, whatever is without focus, and whatever does not see the net of light rays, constantly examine with discriminating awareness." This comes from the certainty of what was said. Both of these yogas are the wisdom of meditating on emptiness from the certainty of achieving immortality. Although that is so, for non-appearance or emptiness, merely negation does not always enter the definition of the sacred. Emptiness is all-encompassing, that is, whatever appears is always sacred. Among them, the yoga of Buddhafields is the all-encompassing appearance of various forms, and the yoga of immortality is primarily supreme bliss and luminosity. The latter arises dependent on the former, and is not something else. Therefore, obtaining luminosity and immutable great bliss from the emptiness that possesses all supreme qualities, know that this is the definitive secret of the unsurpassed tantras. Thus, the latter of the two accomplishes the Dharmakaya for one's own benefit, and the former accomplishes the Rupakaya for the benefit of others, benefiting beings, but these two are also not separate entities. Here it is said: The qualities of the Buddhas are profound and vast, and even though they are spontaneously accomplished, they are newly obtained. Having understood this, even without conceptual thought, activities are spontaneously accomplished. Mahamudra is the emptiness of all things, and the melting bliss that transcends, great bliss luminosity. If one understands these two definitive secrets, one will also understand the yoga of immortality and Buddhafields as an unbiased wheel. And bestowing bliss from dreams, and the song of the rock cave.
Chinese
妙音孩童乃心乐之源，殊胜妙道亦如是体验。如虚空般予一切众生以机会，圆满佛陀们皆无分别而观照。胜义不灭精华常享用，然于无量刹土中具无数戏舞。于难调伏之刹土中亦有僧衣之界限，彼等具足者亦有俱生甘露之光。如成次第般了知，啊啦咧！某些自诩护持湿婆教义者，未解甚深广大的语句，乃是业力决定的道和次第。上位的三灌顶无有改变，远离安乐。如是恒常贪求欲望之语，仅为舍弃世间诅咒，故说无所事事之行，然如是之大手印证悟，却被视为一刀切之语。又说，迦叶！谁曾见过虚空之花？于劫夺之城中，谁赐予戏耍之乐？此稀有之义，当从上师处请教。以不驯之车乘驾驭有何用？如是念诵及伴随之瑜伽二者，乃正行之三摩地。其后若欲起座，则以供养赞颂，赞颂自誓言与智慧二者无二无别之显现。其中，略说如虚空等同之义，如虚空等同，乃是周遍一切事物，是为基之法性。等性乃是道，修习法性之自性空性与大悲无别。味等同乃是如是修习之果，胜义无相法身与世俗有相色身味等同。因此具有身，即是法性，彼为圣母之意。事物等者，譬如瓶子成立时，其所在之虚空并未移至他处，坏灭时亦未从他处而来，故瓶子虽逝，虚空不逝。基道等一切，与瓶等体性相同，法性则如虚空般安立。坏灭等与虚空相同，以其不坏灭故觉稀奇，然以未来故，无有坏灭之因，故仅此而已有何稀奇？如是则奇哉等易解。有与等系于果，有，即世俗，虽见其从本以来即无，然往昔以悲心全