Chinese
如果我在此修行，将与所有胜者的修行领域相同。胜者所说的法性，是极其清净，能显现一切的。除此之外，没有更难获得的果位了。广大之法性，深奥且无损减，无与伦比，利益世间，对此，应断除一切分别念而修行。如是说。金刚手灌顶续中也说：如果修习寂静智慧菩提心，则安住于无相之中。寂静智慧中，诸相不生，在一切的一切中皆不存在，且不可见。寂静智慧，因心不可见之故，心的前际和后际的自性皆不可见。因此，行持菩萨行，于密咒之门中行持的菩萨，应恒常不断地精进，为了使菩提心完全清净。如是说。离分别之智慧，往昔胜者已现证菩提。于离分别者，已开示密咒之成就。彼之果实极清净，自性即是光明。何者安住于分别，彼者不生悉地。因此，应舍弃分别，思维咒之形相。如是说。文殊根本续中说：若如实思维一法，菩萨摩诃萨将成就咒语。何为一者？即如是，如实见一切法无戏论之相。如是所说，如于外密咒之其他续部中，善说无相空性之瑜伽。于任何所缘之无相瑜伽中安住时，如是说：于《遍照佛现证菩提经》中说：何时触及无相之，等持如其所是之状态，彼时咒师之成就，将从心中真实生起而获得。如是说。秘密主，何时安住于无相之等持，彼时，如来所说之秘密咒语，将显现并趋向于他。如是说。其他续部中也如是说。
English
If I practice here, it will become the same as the practice field of all the Victors. The Dharma-nature spoken by the Victors is extremely pure and manifests everything. Apart from that, there is no other state that is more difficult to attain. The vast Dharma-nature is profound and undiminished, unparalleled, and benefits the world. Therefore, one should abandon all conceptual thoughts and practice it. Thus it is said. Also, in the Vajrapani Empowerment Tantra, it says: If one meditates on the Bodhicitta of Peaceful Wisdom, one abides in the absence of signs. In Peaceful Wisdom, signs do not arise, and it is non-existent and invisible in all of everything. Peaceful Wisdom, because the mind is invisible, the nature of the mind's past and future limits is also invisible. Therefore, the Bodhisattva who practices the Bodhisattva conduct, who practices in the gate of secret mantras, should constantly and continuously strive to purify the Bodhicitta completely. Thus it is said. The wisdom free from conceptualization, the Victors of the past have manifestly awakened to enlightenment. In that which is free from conceptualization, the accomplishment of secret mantras is taught. Its fruit is extremely pure, and its nature is luminous. Whoever abides in conceptualization, siddhi will not arise for them. Therefore, one should abandon conceptualization and contemplate the form of the mantra. Thus it is said. In the Root Verses of Manjushri, it says: If one correctly contemplates one Dharma, the Bodhisattva Mahasattva will accomplish the mantra. What is the one? It is like this: to truly see the aspect of all Dharmas without elaboration. As it is said, just as in other outer mantra tantras, the yoga of signlessness and emptiness is well taught. When abiding in the yoga of signlessness of any object of focus, it is said: In the 'Tantra of Manifest Enlightenment of Vairochana', it says: When one touches the signless Samadhi as it is, at that time, the mantra practitioner will obtain the accomplishment that truly arises from the mind. Thus it is said. Secret Lord, when one abides in the Samadhi of signlessness, at that time, the secret mantras spoken by the Tathagatas will manifest and incline towards him. Thus it is said. It is also said similarly in other tantras.
Chinese
那，具足无相瑜伽者，密咒之威力会显现，如《现观庄严论》所说：密咒之威力是什么呢？并非从密咒中产生，也非从物质中进入，也非从修行者所缘，然而，善男子们，密咒的加持力之法性是不可超越的，因为超越了三时，并且从甚深不可思议的缘起中，为了显现而证得。善男子们，因此，通达了法性不可思议之自性，应恒常不断地随行密咒之行。如是说。以密咒之威力，成就欲色界的持明等共同成就，以及获得地道证悟之殊胜成就，也仅仅是咒语不虚之方便威力的显现于自心而已。如上述经文所说：秘密主，此外，善男子或善女子，以具足方便而修成心中所欲之事物，那些也仅仅是自己心之力量所能圆满成就的。如是说。与之相似，在甚深密续中，修行者和咒语以及果等等一切，都以幻化和梦境等方式来显示，所有这些都变成了一个意义上的要点。因此，有相和无相的这两种瑜伽，虽然在外内所有密法的道之根本上是相同的，但从见解和方便的差别深不深的角度来看，要知道上上者具有超胜之关键。其中，以无相瑜伽能成就殊胜成就，并且也能轻易成就一般的成就。而有相瑜伽主要成就共同成就，并通过它作为成就殊胜成就的基础。在真实意义上，有相方便瑜伽和无相智慧瑜伽二者无有差别，若能证悟并熟悉平等之义，则能迅速获得大手印殊胜成就。如是知晓后
English
Now, for those who possess the yoga without signs, the power of secret mantras will manifestly appear. As it is stated in the Manifest Enlightenment of the All-Illuminating One: What is the power of secret mantras? It does not arise from the secret mantras themselves, nor does it enter from substances, nor is it an object of focus from the practitioner. However, sons of noble family, the very nature of the blessing of secret mantras cannot be surpassed, because it transcends the three times, and from the profound and inconceivable dependent arising, it is for the sake of manifestly accomplishing. Sons of noble family, therefore, having understood and realized the very nature of the inconceivable nature of reality, one should constantly and continuously follow the practice of secret mantras. As it is said. Through the power of secret mantras, the attainment of common siddhis such as the Vidyadhara of the desire and form realms, and the supreme siddhis of attaining realization of the bhumis and paths, are merely appearances in one's own mind through the infallible means of the power of mantras. As stated in the aforementioned scripture: Lord of Secrets, furthermore, sons or daughters of noble family, if they accomplish the objects desired in their minds through possessing skillful means, those will be completely accomplished solely by the power of their own minds. As it is said. Similarly, in the profound tantras, all that is shown in the manner of illusion and dreams, such as the practitioner, the mantra, and the result, all become a single essential point of meaning. Therefore, these two types of yoga, with signs and without signs, although they are the same as the basis of the path for all outer and inner mantras, one should know that the higher and higher ones have the key to being particularly superior from the perspective of the difference in depth of view and means. Among them, the yoga without signs can accomplish the supreme siddhi, and can also easily accomplish ordinary siddhis. The yoga with signs primarily accomplishes common siddhis, and through it, serves as the basis for accomplishing the supreme siddhi. In the true sense, the yoga of means with signs and the yoga of wisdom without signs are not different; if one realizes and becomes familiar with the meaning of equality, then one will quickly attain the supreme siddhi of Mahamudra. Having known this,
Chinese
如《金刚手灌顶续》所说：佛陀出世极难得，人身亦极难得，密咒出现极难得，具足信心亦极难得。如是思维后，对于修持密咒应当生起极大的欢喜。如彼续云：种姓之子，何为密咒之行耶？如是，心不完全厌倦，具有欢喜，于本尊坚定，从密咒之基础一一修持。无论行住坐卧，皆应以一心投入，而非二心。又如寂天菩提说，修持密咒与此相同者，于三界中亦无有。如是说。首先如仪轨般好好地修持，做令本尊欢喜的苦行次第和供养等，之后修持药物之成就，则能成就。即如宝剑、布画、眼药等等，如何修持之仪轨，于自宗中有述说。若自宗中无有详细仪轨，则应如种类相同之其他宗派的详细仪轨般修持。如前续所说，寂天菩提，总之无论如何修持，从其他处出现详细仪轨而修持也好，必定能成就。如是说。如是行持仪轨支分圆满之念诵，则会出现三种征相，并能获得与自身相应的上下中的成就，此乃不虚妄之语。对于行续之道的安立，名相虽然极其广大，然以此略摄要义之讲述，亦能很好地了知仪轨之次第和道的系缚。焚烧供物的仪轨，以及火占卜，处所时间修伴等的相，以及所守护之誓言和应舍应取的次第，修持时之征相和修持之支分等，于其他处有明说。此乃主要为行续，为一切仪轨所需，如秘密总续和善臂所请问、善成现相现证、金刚手灌顶续等中所说，于木龙年麦月中，麦彭所造。
English
As stated in the *Vajrapāṇi Abhiṣeka Tantra*: It is difficult to find the arising of a Buddha. It is also difficult to find a human body. It is difficult to find the arising of secret mantras. It is difficult to have complete faith. Having thought in this way, one should have great joy in practicing mantras. As that tantra says: Son of the lineage, what is the practice of secret mantras? It is like this: without being completely weary in mind, with joy, and with steadfastness in the chosen deity, one should practice each basis of the secret mantras. No matter how much one goes, stays, or sleeps, one should enter into it with a single mind, and not with two. And as Śāntibodhi said, there is no one in the three worlds who is like the one who practices secret mantras. As it is said, first, one should practice well according to the ritual, and then perform the stages of asceticism and offerings that please the deity. Then, if one practices the accomplishment of substances, it will be accomplished. That is, the rituals for how to accomplish things like swords, painted cloths, and eye medicine are described in one's own tradition. If there is no detailed ritual in one's own tradition, then one should practice according to the detailed ritual of another tradition of the same type. As the previous tantra said, Śāntibodhi, in short, no matter how one practices, even if one practices with a detailed ritual that comes from elsewhere, it will definitely be accomplished. As it is said. In this way, if one recites with the limbs of the ritual complete, three signs will appear, and one will obtain the best, intermediate, and lowest accomplishments that are appropriate to one's own fortune, which is not deceptive. Although the categories for the establishment of the path of action tantra are extremely vast, even with this brief summary of the essential points, one will be able to understand well the order of the ritual and the bonds of the path. The ritual of burnt offerings, the examination of fire divination, the characteristics of the place, time, assistants, etc., the vows to be protected, the order of what to abandon and what to adopt, the signs of the time of practice, and the limbs of practice are explained elsewhere. This is mainly for action tantra, and is necessary for all rituals, as stated in the *Secret General Tantra* and the *Well-Armed One's Questions*, *Well-Accomplished Manifestation of Enlightenment*, *Vajrapāṇi Abhiṣeka Tantra*, etc., composed by Mipham in the month of Nakshatra in the Wood Dragon year.
Chinese
愿利益众生。吉祥！ 行续部真言修持之法要略。
English
May it benefit beings. Mangalam! A concise summary of the method for accomplishing the mantras of the Kriya Tantra.