English
It is possible to understand its meaning. It is said. Furthermore, in order to ascertain the nature of the tantra itself, that tantra transforms into three aspects. And so on. Explaining by summarizing into the tantras of ground, path, and fruition. Firstly, the three—innate essence of channels, energies, and bindus—are indivisible, of equal taste, the great mudra. To ascertain this, from the root tantra: aggregates, elements, and sense bases, what is grasped and the grasper are completely abandoned, phenomena are selfless, equality itself, one's own mind is primordially unborn, is the nature of emptiness. The meaning of this is, in the commentary on the mind by the master Nagarjuna: because it is separated from all entities, it refutes the tirthikas; because it is separated from aggregates, elements, and sense bases, it refutes the shravakas; because what is grasped and the grasper are completely abandoned, it refutes the view of the Mind-Only school, thereby elucidating the remaining self-view of the Madhyamaka school. Secondly, on the path, there are the ripening empowerments and the liberating ones. Firstly, in the ripening empowerments, there are two aspects: the essence and the divisions. The latter includes: the master who bestows the empowerment, the mandala in which the empowerment is bestowed, the empowerment that is bestowed, and the vows and precepts that are established as companions. It is said. In the "Lamp Illuminating," it says: the center is the essence, the conventional truth. The wheel is that which takes and holds it, therefore it is the net-mandala, meaning the net. The center is the essence, the ultimate truth. The wheel is the mandala that takes and holds it. It is said. It is said that this is also accomplished through the twenty rituals of Nagarjuna's intellect. Secondly, in the liberating aspect, there are four excellent limbs of approach and accomplishment. The first is: from the generation of the earth element until the completion of the meditation on the tigress, one should approach, and focus on the mind of enlightenment, thus it is the limb of approaching. Then, until the completion of Vajrasattva, one should closely accomplish, and what is to be generated is the limb of closely accomplishing. From placing the syllable Om (藏文：ཨོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡) which is the nature of Vairochana on the crown of the head, until the completion of the samadhi, the supreme king, one prays for the meaning of being closely established, therefore, by accomplishing one's own benefit, it becomes the limb of accomplishing. The mandala supreme king and the karma supreme king are the great accomplishment for the benefit of others, and among these, the first is the supreme king of the samadhi of union. The king of mandalas, the supreme king. The king of karmas, the supreme king, among these three, the first also has four, such as yoga, namely: deity, accumulating accumulations, compassion.
Chinese
观想，观想守护轮，观想主尊，从不动佛化现，将自身转变为嗔恨金刚。生起忿怒尊，下令摧毁魔障，观想空性，观想宫殿。安置坛城，进入真实坛城，起立，专注日轮，专注月轮，此十五者为瑜伽。字和，手印和，生起金刚持三者为随瑜伽。于前化现不动佛，于彼进入自身，将金刚萨埵转变为化身，五蕴、十二处、十八界，安置于支分七者为甚深瑜伽。身语意加持，此三无别，智慧萨埵，加持，禅定萨埵观想三者为具大瑜伽之有为法。金刚莲花有为法，随后贪染金刚加持，于莲花中取出咒语坛城。 向外显现天众坛城五者为坛城胜王。细微念诵是入于意义，劝请歌咏，再次起立，赞颂，收摄，令满足之仪轨。内部火供、迎请、供施食子。睡眠仪轨之自性四十九。金刚鬘中有瑜伽，甚深瑜伽大瑜伽，其自性差别有十五。首先应当修习结合，十七随瑜伽以下等，从那之后是坛城胜王，胜瑜伽有五种差别。从那之中也是事业胜王，瑜伽差别有十二。其自性差别四十九，生起次第简略之义。如是说。第二是，次第等持四者主要宣说，结合六者等以多种方式宣说，于提取精华中应用，从三种区分中，第一是，心寂静处，上门解脱自身方便，下门他身智慧。珍宝轮之幻轮共同进入，使显现为离戏无证悟，大手印之四口诀。第三次第于幻化，有等持和，后得幻化。于后者，显现如梦，中阴幻化三者。第四次第。
English
Visualization, visualizing the protective circle, visualizing the main deity, transforming oneself into Vajra of Wrath by emanating from Akshobhya. Generating the wrathful deity, commanding the destruction of obstacles, contemplating emptiness, visualizing the palace. Establishing the mandala, entering the true mandala, standing up, focusing on the sun disc, focusing on the moon disc, these fifteen are yoga. Letters, mudras, and generating Vajradhara, these three are subsequent yoga. Emanating Akshobhya in front, entering oneself there, transforming Vajrasattva into a manifestation body, the five aggregates, twelve sources, eighteen realms, placing on the limbs, these seven are very profound yoga. Blessing body, speech, and mind, these three are inseparable, wisdom being, blessing, contemplation of the samadhi being, these three are conditioned phenomena possessing great yoga. Vajra lotus conditioned phenomena, subsequently blessing the Vajra of attachment, extracting the mantra mandala from within the lotus. Outwardly manifesting the five celestial mandalas is the supreme king of mandalas. Subtle recitation is entering into meaning, urging song, rising again, praising, gathering, the ritual of satisfying. Internal fire offering, welcoming, offering torma. The nature of the sleep ritual is forty-nine. In the Vajra Garland there is yoga, very profound yoga, great yoga, its nature has fifteen distinctions. First, one should practice union, seventeen subsequent yogas and so on. From then on, it is the supreme king of mandalas, supreme yoga has five distinctions. From that also is the supreme king of activities, yoga has twelve distinctions. Its nature has forty-nine distinctions, the meaning of the abbreviated generation stage. Thus it is said. The second is, mainly explaining the four stages of equipoise, explaining the six unions and so on in various ways, applying it to extracting essence, from the three divisions, the first is, in a quiet place of mind, the upper gate liberation, one's own body is skillful means, the lower gate, another's body is wisdom. The illusion wheel of the jewel wheel enters together, causing it to appear as non-conceptual and without realization, the four instructions of Mahamudra. The third stage is in illusion, there is equipoise and, post-attainment illusion. In the latter, appearance is like a dream, intermediate state illusion, these three. The fourth stage.
Chinese
以光明次第现证菩提时，白天将道与自性融合，夜晚将道与自性融合，中阴时将道与自性稳固三种。五次第双运有学与无学两种。行持方面有普贤行或瑜伽行，秘密行或奇妙行，智慧苦行或一切行，胜一切方行或密咒行等。又是，本来之身语意三者无别的大手印自性之因续，智慧是善知成熟与解脱，三摩地是以智慧善加分别而一心专注，因此，其为一切功德之基，故为基续，是获得大金刚持之方便，故为方便续，不住之涅槃金刚持双运之身，他人无法夺取者，是明智之士，具足八功德之自在者，是果续。如是说。又是，续有三种变化，即基及其自性。以不可夺取而善加分别，自性是因，基称为方便，同样不可夺取是果，三者概括了续之义。如是说。以七宝庄严之方式，有讲解庄严之分类，庄严如何庄严之方式，以庄严美化之续真实三者。前二已述，后者是概括之义与真实之义两种。其中每一章十七节都讲解了概括之义与真实之义。如月亮汇聚之手之顶端，能赐予力量，使一切续增长之时，概括之义如睡莲绽放之笑容，耳环之虚饰而来。也如是说。吉祥圆满。宝藏之各种类。在《俱舍论》的注释中，对未来之法产生永久障碍等，除此之外的任何事物都是非择灭，即并非通过个别分析而获得，而是由于因缘不具足而获得。例如，眼睛和意识...
English
When manifestly awakening to the stages of luminosity, there are three: blending the path and nature during the day, blending the path and nature at night, and solidifying the path and nature in the bardo. The five stages of union have two aspects: learning and non-learning. In terms of conduct, there are the conduct of Samantabhadra or the conduct of yoga, the secret conduct or the wonderful conduct, the conduct of wisdom asceticism or all conduct, and the conduct of complete victory over all directions or the conduct of mantra. Furthermore, the inseparability of the primordial body, speech, and mind is the cause continuum of the nature of the Great Seal. Wisdom is the thorough knowledge of ripening and liberation. Samadhi is the state of being one-pointed in mind through the thorough differentiation by wisdom. Therefore, it is the basis of all qualities, hence the basis continuum. It is the means to attain the great Vajradhara, hence the means continuum. The non-abiding nirvana, the body of Vajradhara in union, which cannot be taken away by others, is the wise person. The one who possesses the power of the eight qualities is the fruit continuum. Thus it is said. Furthermore, the continuum transforms into three aspects: the basis and its nature. By thoroughly distinguishing what cannot be taken away, nature is the cause, the basis is called the means, similarly, what cannot be taken away is the fruit. The three summarize the meaning of the continuum. Thus it is said. Regarding the manner of adorning with the seven ornaments, there is the classification of the explanatory ornament, the manner in which the ornament adorns, and the three realities of the continuum beautified by the ornament. The first two have been mentioned, the latter are the summarized meaning and the true meaning. Within that, each of the seventeen chapters explains the summarized meaning and the true meaning. The tip of the hand where the moon gathers, when it gives power and causes all continuums to grow, the summarized meaning is like the smile of a blooming lotus, coming from the adornment of earrings. Thus it is also said. Auspicious and complete. Various kinds of treasures. In the commentary on the Abhidharma-kosa, whatever is other than permanently obstructing the arising of future dharmas is non-analytical cessation, which is not obtained through individual analysis, but is obtained due to the lack of complete causes. For example, the eye and the mind...