Chinese
从大幻化网中，与寂静事业中等仪轨相关的二次第瑜伽明晰观修文，名为《成就宝藏》。 鄂旺贝桑著。 从大幻化网中，与寂静事业中等仪轨相关的二次第瑜伽明晰观修文，名为《成就宝藏》。 鄂旺贝桑著。 名为《从大幻化网中，与寂静事业中等仪轨相关的二次第瑜伽明晰观修文，名为《成就宝藏》》的著作。 顶礼并皈依遍布一切种姓和坛城的世尊，吉祥金刚萨埵足下的莲花。 祈请加持。 也就是说，正如金刚萨埵大幻化网中所说：“谁以如醉象之心，如实安住而调伏，若咒语和手印极稳固，则成就将变为大稀有。” 如是共同成就真实成就，以及作为成就殊胜成就之基础不可或缺的，对于想要修学大瑜伽士道次第的人们，首先要接受进入密咒之门成熟灌顶次第，外在利益灌顶十种，内在能力灌顶五种，以及秘密甚深灌顶三种。 如果没有将灌顶命脉持于相续中的清净誓言，那么无论进入生起次第还是圆满次第，不仅没有果实，而且没有比堕入恶趣更糟糕的去处。 因此，誓言的地位非常重要。 稍微讲述一下，在《秘密藏》中说：“无上不舍弃，恭敬上师，咒语和手印不断绝，慈爱进入正道者，秘密之义不外说，此乃五根本。” 如是宣说了五根本和支分誓言十种。 如果不守护这五根本，那么进入密咒只会将自己和他人引向毁灭。 因此，为了将它铭记于心，稍微记录如下： 首先，无上不舍弃，即对于无上的菩提心，胜义谛和世俗谛这二者，以确信的定解，通过见、修、行三者来修持，而不舍弃邪见。 第二，恭敬上师，即对境是灌
English
A Clear Sadhana Manual on the Two Stages of Yoga Related to the Medium-Length Peaceful Activity Ritual from the Great Net of Illusion, Called "The Treasure Trove of Accomplishments." Written by Ngawang Palzang. A Clear Sadhana Manual on the Two Stages of Yoga Related to the Medium-Length Peaceful Activity Ritual from the Great Net of Illusion, Called "The Treasure Trove of Accomplishments." Written by Ngawang Palzang. This is the text called "A Clear Sadhana Manual on the Two Stages of Yoga Related to the Medium-Length Peaceful Activity Ritual from the Great Net of Illusion, Called 'The Treasure Trove of Accomplishments.'" I prostrate and take refuge in the lotus feet of the Blessed One, glorious Vajrasattva, the master of all families and mandalas. Please grant your blessings. That is, as it is said in the Vajrasattva Magical Net: "Whoever tames the mind like a drunken elephant, by placing it evenly, if the mantra and mudra are very stable, then the accomplishment will become a great wonder." Thus, common accomplishments are actually achieved, and it is indispensable as the basis for accomplishing the supreme accomplishment. Those who wish to study the stages of developing the path of great yoga, first receive the ripening empowerment, which is the gateway to mantra, the ten outer beneficial empowerments, the five inner power empowerments, and the three secret profound empowerments. If there is no pure samaya that holds the empowerment life-force in the lineage, then no matter which stage of generation or completion one enters, there will be no fruit, and there will be no place to go other than the lower realms. Therefore, this place of samaya is very important. To explain it a little, in the Secret Essence it says: "Do not abandon the unsurpassed, respect the guru, do not interrupt the mantra and mudra, be kind to those who have entered the right path, do not speak of the secret meaning to outsiders, these are the five roots." Thus, the five roots and the ten branch samayas are taught. If one does not protect these five roots, then entering mantra will only lead oneself and others to ruin. Therefore, to impress it on the mind, I will record a little. First, do not abandon the unsurpassed, that is, for the unsurpassed bodhicitta, the ultimate truth and the conventional truth, with a firm conviction, one should practice through the three: view, meditation, and conduct, and not abandon wrong views. Second, respect the guru, that is, the object is the empower-
Chinese
传授口诀和开示窍诀的三位上师，身语意三门不带任何欺骗和虚伪，除了令他们欢喜的事情外，哪怕是一件违背他们意愿的事情也要断然舍弃。第三，不间断咒语和手印：不改变对境和材料，根本咒；生起次第，缘起咒；念诵，事业咒这三者。手印方面，安立，誓言手印；解脱，事业手印；意念，法手印；以及本尊身，大手印这四者，要精勤修持，不要被年月所隔断，要努力修持。第四，慈爱道友：虽然总的来说说了六种对境，但后面的四种对境非常重要，关系亲密的道友，即进入密咒乘的道友；关系密切的道友，被同一位上师摄受的如同一个父亲的兄弟；被同一个坛城摄受的如同一个母亲的兄弟，这三者是进入正道的道友。其中，关系密切的道友是尤其应该慈爱的对境。慈爱的方式是，经常不分离，以利益他人的利他心，不间断地保持关爱。第五，不谈论秘密：秘密的对境是：密咒誓言破损者，违背誓言者，没有誓言者，没有见过坛城者，以及所有不属于内部和外部的人都要保密。保密的方式是：一般来说，密咒的词句和意义之处，要对非器之人保密。特别是十种秘密：如《光明疏》所说：“见解深奥行为粗，本尊名咒及成就相，秘密。”总的来说，任何时候都要保密的四种是：密咒的深奥见解，平等无二的真俗二谛之义，要对智慧低下的人保密；结合解脱的粗猛行为要对所有人保密；本尊的名号、咒语和成就的相，如果告诉不属于内部的道友，会破誓言，如果告诉不属于外部的人，会对自己成就事业造成极大的障碍，因此任何情况下都要保密。中间要保密的四种是：自己的修行处所，修行的时间，修行的道友和明妃，以及修行的物品和资具，这四者在修行没有完成之前都要保密。
English
The three lamas who transmit the oral instructions and reveal the essential instructions, without any deception or hypocrisy in their body, speech, and mind, should abandon even a single action that goes against their wishes, except for things that please them. Third, do not interrupt mantras and mudras: Do not change the object and material, the root mantra; the generation stage, the causal mantra; the recitation, the action mantra. In terms of mudras, the establishment, the vow mudra; the liberation, the action mudra; the thought, the dharma mudra; and the deity's body, the great mudra, these four should be diligently practiced, not interrupted by years and months, and should be diligently practiced. Fourth, be kind to fellow practitioners: Although six objects are generally mentioned, the latter four objects are very important. Close fellow practitioners, that is, fellow practitioners who have entered the mantra vehicle; close fellow practitioners, those who are gathered by the same lama are like brothers of the same father; those who are gathered by the same mandala are like brothers of the same mother, these three are fellow practitioners who have entered the right path. Among them, close fellow practitioners are especially worthy of love. The way of love is to always be inseparable and to maintain a constant affection with the altruistic intention of benefiting others. Fifth, do not speak of secrets: The objects of secrecy are: those who have broken the mantra vows, those who have violated the vows, those who have no vows, those who have not seen the mandala, and all those who do not belong to the inner and outer circles must be kept secret. The way to keep secrets is: In general, the words and meanings of mantras should be kept secret from those who are not vessels. In particular, the ten secrets are: As stated in the "Clear Illumination": "Profound view, coarse conduct, deity's name, mantra, and signs of accomplishment, secret." In general, the four that must be kept secret at all times are: the profound view of mantras, the meaning of the two truths of equality and non-duality, should be kept secret from those with low intelligence; the coarse conduct of union and liberation should be kept secret from everyone; the name, mantra, and signs of accomplishment of the yidam deity, if told to fellow practitioners who do not belong to the inner circle, will break the vows, and if told to those who do not belong to the outer circle, will cause great obstacles to the accomplishment of one's own goals, so they must be kept secret in every way. The four that must be kept secret in the middle are: one's own place of practice, the time of practice, the fellow practitioners and consorts of practice, and the objects and materials of practice, these four must be kept secret until the practice is completed.
Chinese
应如是行。关于秘密之应守护与交付二者：第一，应守护之秘密，指物质和行为等不应被他人看见或听见的事物。秘密之交付，指上师和道友秘密教导的内容，任何时候都必须保密。如是，此五根本，如树木之根，是所有功德的基础，故称五根本。即菩萨和密咒二者修持之誓言，以及守护其他三者的殊胜誓言，若能守护此五根本，则成为一切成就之源；若不守护而破损，则菩提之苗将枯萎，故守护此五者至关重要。支分誓言之不舍弃五者，或不抛弃五者，虽如篱笆般是根本誓言之助伴，然若归纳，则以殊胜之上师所修之法药受用，以及通达诸法于二谛无别平等之甚深见解，不离此而安住于平等之誓言即可。如是，获得灌顶、安住誓言之补特伽罗，应以之为基础而进入念修。之后，讲述修持大幻化网之方式，依上师口传而宣说。以了知基之见解，确定诸法之实相；以缘起之体性修习而体验；以道之果，结合于持明之果位。总摄此三者而宣说，其中第一，通常而言，玛哈瑜伽之十种必要事物必不可少，然此处将宣说见之要点，即应从基、道、果三方面了知。第一，关于基，有二：如黑汝嘎嘎拉波云：“实相自性之基，殊胜法身无缚解。”又如根本续云：“唉玛吙，如来藏中，自之分别业之幻，种种身及受用等，处所痛苦及其他，我及我所各执著。”如是，实相自性之基，即心性本来自性清净，从空性界之角度而言，是界胜义谛；从自性光明之角度而言，是
English
So it should be done. Regarding the two, what should be kept secret and what should be entrusted: First, what should be kept secret refers to things like substances and behaviors that should not be seen or heard by others. Entrusting secrets refers to the teachings secretly imparted by the guru and Dharma siblings, which must be kept confidential at all times. Thus, these five roots, like the roots of a tree, are the foundation of all virtues, hence they are called the five roots. These are the vows for accomplishing both the Bodhisattva path and the Mantrayana, and the supreme vows for protecting the other three. If these five roots are protected, they become the source of all accomplishments; if they are not protected and are broken, the sprout of Bodhi will wither, so protecting these five is extremely important. The five branch vows that are not to be abandoned, or the five that are not to be discarded, although they are like a fence that aids the root vows, can be summarized as enjoying the Dharma medicine practiced by the excellent guru, and abiding in the vow of equality without straying from the profound understanding that all Dharmas are equal in the two truths. Thus, it is established that a person who has received empowerment and abides by the vows should enter into recitation and practice based on this. After that, the method of practicing the Great Net of Illusions is explained according to the oral tradition of the previous gurus. It is explained by summarizing it into three aspects: establishing the reality of all Dharmas with the view of knowing the ground, experiencing it by practicing the characteristic of entering conditions, and combining the result of the path with the state of Vidyadhara. Among these, the first, in general, the ten necessary things of Mahayoga are indispensable, but here the key points of the view will be explained, which should be understood from the three aspects of ground, path, and result. First, regarding the ground, there are two: As Heruka Galpo says: "The ground of reality's essence, the supreme Dharmakaya has no bondage or liberation." Also, as the Root Tantra says: "Emaho, from the Tathagatagarbha, the illusion of one's own conceptual karma, various bodies and enjoyments, places, suffering, and others, I and mine separately grasp." Thus, the ground of reality's essence is the nature of mind, which is primordially pure by its very nature. From the aspect of the empty realm, it is the ultimate truth of the realm; from the aspect of its luminous nature, it is
Chinese
智慧胜义，此二无别双运胜义。后者分为身语意功德事业五种反体，成为殊胜七财，自性真谛无别任运成就之坛城，即是具有境之心之本性安住，此乃一切有情以同一体性而安住，故如来藏遍布一切众生。并非显示为一物之遍布。如是本性真谛无别殊胜之大法身，由闻思之智慧，资粮道者以总义之方式证悟，加行道者于此生起体验，见道者需现量证悟真谛无别离于心识对境，境自明。通常而言，初学者之际，以四大理成立，生起殊胜之定解，是为见。又，生起见之定解时，若不执此二取迷乱之基为有法，则无法衡量其法性，故为确定此，云：“自之分别念，由业所化现。”如是说，心性本来自性清净，如来藏真谛无别即是如此。然由十二缘起之最初无明不识自性，于基之状态上，以显现能取所取执为实有之故，于无境执为有境，于无心执为有心之邪念。欲宣说此，故根本续云：“我与我之他者等，皆为虚妄分别念，细微深奥亦非有，于虚妄念而自用，异于此者亦全无。”自续派执着于我执之轮，应成派则执着于实执，然此处无明即是虚妄分别之识。根本续云：“啊火！有海之过患，由执我而生起，六道生灭身与受用及，处与痛苦轮回等等，除虚妄念外何亦无。”如是，由其所执之方式，从色至一切种智之法，皆为由心识假立，除境上如自续派般之自相。