Chinese
并且不是恒常的实体。各个法聚集在一起，只是假名为有支分，实际上并没有成立实体。各个支分也无法成立为极微尘和刹那，因此，就像没有根基一样，如水中月般的缘起显现是无法阻挡的。因此，我无法在色等任何形态中辨别，是不可知的。我也已经完全舍弃了我执着和辨别色等对境。五蕴不是我，它们之间互不相干，我也不能控制五蕴。因此，所有关于我的分别念都超出了其作用范围，被称为无支分或支分解脱。如果认为，识能够享用一切对境，并且能够对它们进行命名，所以我仅仅是识。那么，在由于分别念的习气，如梦一般显现能取和所取的时候，虽然显现为能享用和所享用，但是，心的自性成立的极微尘的微小部分，无论在外在还是内在都不存在。由于形状和颜色等任何法的形态都不成立，所以，那个心即使是如来五眼也无法看到，是微细、难以理解、自性空性的。总之，已经超越了我、五蕴和识的一切戏论。注释中说，我的真如不是仅仅用理智分析的空性，如果获得我的真如，即二无自性的智慧的体性，就能成佛，因此要执持它。总之，如果确定了超越了识的体性的法，即显空无二的智慧的安住方式，那么，我的真如也是它，胜义谛的本尊也是同一种方式，也可以称为一切法的实相和胜义菩提心。安住于这种方式，也是无相瑜伽。因此，论师的注释中，首先总的指出我的真如是超越了我、五蕴和识的戏论，或者说是无支分的。然后，分别指出，没有对境色等，没有能对境的形态，不动摇，极其光明，通过自证智而清晰地体验，这五种体性或者
English
and is not a permanent substance. When various dharmas gather together, they are merely labeled as having limbs, but in reality, no substance is established. The limbs themselves cannot be established as infinitesimal particles or moments. Therefore, just like having no foundation, the appearance of dependent origination, like a moon in water, is unstoppable. Therefore, that self cannot be distinguished in any form of the skandhas, etc., and is unknowable. I have also completely abandoned the self grasping and distinguishing of objects such as form. The skandhas are not the self, they are not interconnected, and I cannot control the skandhas. Therefore, all conceptualizations about the self are beyond their scope of activity, and are called limb-less or limb-liberated. If one thinks that consciousness enjoys all objects and names them, so I am merely consciousness, then, when grasping and the grasped appear like a dream due to the power of the habitual tendencies of conceptualization, although they appear as the enjoyer and the enjoyed, even a tiny part of an atom of the self-nature of that mind does not exist, either externally or internally. Since the form of any dharma, such as shape and color, is not established, that mind cannot be seen even by the five eyes of the Tathagata, it is subtle, difficult to understand, and empty of inherent existence. In short, it has transcended all the elaborations of self, skandhas, and consciousness. The commentary says that the suchness of self is not merely emptiness analyzed by reason, but if one obtains the suchness of self, which is the nature of non-dual wisdom, one will become a Buddha, so hold onto it. In short, if one ascertains the way of abiding of wisdom that is beyond the nature of consciousness, that is, the non-duality of appearance and emptiness, then the suchness of self is also that, and the ultimate deity is also the same way, and it can also be called the reality of all dharmas and the ultimate bodhicitta. Remaining in equanimity in that way is also signless yoga. Therefore, in the teacher's commentary, it is first generally stated that the suchness of self is beyond the elaborations of self, skandhas, and consciousness, or that it is limb-less. Then, specifically, there is no object such as form, no form of objectifier, unmoving, extremely luminous, and clearly experienced by self-awareness, these five characteristics or
Chinese
如是宣说了六种圆满。如此这般的自我的真如确定之后，就应对此生起定解。此后，观修成天神自性，这被称为六种作密部天神。第一，空性天神是：由于自我与天神的真如在无分别的法界中成为一体且无有差别，因此应生起自我与天神自性为一的定解或我慢。如是说，这是无显现的等持。从那样的状态中，观想任何天神的咒语的字的声音仅仅从虚空中发出，这是声音天神。从那个声音中，咒语的字以形象的方式显现在虚空中，这是字天神。然后，为了使形象天神完全显现，在自我的真如转变成月亮坛城的形象之上，天神的体性，即那些咒语的字聚集在一起，如同纯净的水银粘附在金粉上一样混合，从中自我与天神无二无别地成为一体的自性中发出光芒，通过供养圣者、利益有情等方式，使殊胜的天神形象显现，并且生起如是之我慢，这是形象天神。然后，在那天神的顶髻和头顶等处，以任何天神种姓的印记加持，使其稳固并加持，这是印记天神。然后，在那样的天神的身体和肢体的各个部分也清晰地观想，并且对那些相好生起专注，持续地将心安住于此和如是这般地观察，这被称为分别天神或世俗身或相好天神。如是具有相好的天神瑜伽的禅定，通过收摄命勤的修持来调伏并观修，最终在无有勤作、脱离分别而显现时，就安住于等持之中。如是，通过具备天神身瑜伽的方式进行念诵时，念诵的真如具有四支，这将在经文中阐述。现在将要解释经文的词义，像这样，想要进行明咒的念诵，首先要将自己所要成就的天神的身体真实地观想，或者观想那个身体的处所或所依，比如画在图画上等等。
English
The six perfections are thus spoken of. Having ascertained the suchness of such a self, one should develop conviction in it. Thereafter, meditating on the nature of the deity is known as the six Kriya deities. First, the deity of emptiness is: Since the suchness of the self and the deity are one taste and without difference in the realm of non-conceptualization, one should generate the conviction or pride that the self and the deity are of one nature. Thus it is said, this is the samadhi without appearance. From that state, thinking that only the sound of the letters of the mantra of whatever deity it is resounds from the sky is the deity of sound. From that sound, the form of the letters of the mantra appears in the sky is the deity of letters. Then, in order to fully manifest the deity of form, on top of the suchness of the self transformed into the form of a lunar mandala, the essence of the deity, those letters of the mantra, gather together. From the mixture like pure mercury adhering to gold powder, light radiates from the nature where the self and the deity are indivisibly one, and through the means of offering to the noble ones, benefiting sentient beings, etc., the form of the supreme deity, whatever it is, becomes clear, and generating the pride of being so is the deity of form. Then, at the crown of the head and the top of the head, etc., of that deity, sealing with the hand seals of the family of whatever deity it is, making it stable and blessing it, is the deity of hand seals. Then, clarifying each and every part of the body and limbs of such a deity, and focusing on those marks and constantly placing the mind on examining this and such, is called the deity of discrimination or the conventional body or the deity of marks. Such meditation of the yoga of the deity with marks, subduing and meditating with the practice of restraining the life force, finally, when it manifests without effort and free from discrimination, one abides in samadhi. Thus, when reciting through the means of possessing the yoga of the deity's body, the suchness of recitation possesses four limbs, which will be explained in the text. Now, the meaning of the words of the text will be explained. Like this, wanting to perform the recitation of the knowledge mantra, first, one should actually visualize the body of the deity that one wants to accomplish, or visualize the place or support of that body, such as drawing it in a picture, etc.
Chinese
以鲜花等供养后，这意味着安住于洁净，为了守护自身住所和用具而闭关。迎请会供田、忏悔罪业、布施身体等仪轨之行，应知这是以暗示的方式来表达。然后，为了念诵的瑜伽，在舒适的坐垫上，以跏趺坐等姿势安坐。或者说，安住或保持专注于目标的瑜伽姿势。具有通晓修行方法的智慧的修行者，观想安乐逝者（佛）在自己面前，念诵等一切行为都应在世尊面前进行。之后，为了使自己的真如从眼等支分之法中完全解脱，不将它作为外境之色来区分或执着。舍弃以有境之心执着或区分色等法的状态，即无能取所取，不是世俗的知识，是微细且难以理解的，甚至也不执着于仅仅是识的自性。远离戏论，自性光明，以各自自证的智慧证悟胜义菩提心的自性后，安住于此状态中，即使不为掉举等所动摇。由于远离了昏沉等，所以是清晰的，即具有六种特征的这样的意义。这是修行者智慧的观察，即安住在各自自证智慧面前，亲自体验的。像这样将自己的真如置于心中后，之后，应以神的真如或咒语的真如的行相来修习，如上文所示的六尊本尊。像这样将心专注于显现为本尊，最终会毫不费力地安住于无分别的明晰的禅定中。关于收摄心的方式，详细阐述了包含念诵支分的内容。收摄命气和努力、忆念，即这二者完全收摄称为收摄命力，应以具有此收摄命力的方式来进行念诵。其他续部《现观庄严论》中也说：命，是指风。努力，是指忆念。这二者收摄
English
After making offerings such as flowers, it signifies abiding in cleanliness and entering retreat to protect one's dwelling and belongings. Inviting the assembly field, confessing sins, offering one's body, and other ritualistic actions should be understood as being indicated implicitly. Then, for the yoga of recitation, one should sit comfortably on a cushion, adopting postures such as the lotus position. Alternatively, it means settling into or maintaining a yogic posture with single-pointed focus on the object of meditation. The practitioner, possessing the wisdom to understand the methods of practice, should visualize the Sugata (Buddha) in front of them, and all actions, including recitation, should be performed in the presence of the Bhagavan. Afterwards, in order to completely liberate one's own suchness from being categorized as qualities of the limbs such as the eyes, one should not differentiate or fixate on it as an external object of form. Abandoning the state of mind that grasps or differentiates forms and other phenomena with a subject-object duality, which is without grasper and grasped, not worldly knowledge, subtle and difficult to understand, one does not even fixate on the mere nature of consciousness. Free from elaboration, naturally luminous, having realized the nature of ultimate Bodhicitta through the wisdom of individual self-awareness, one remains in that state, unwavering even by agitation and the like. Because it is free from dullness and the like, it is clear, meaning it possesses six characteristics. Such a meaning is the discernment of the practitioner's wisdom, residing before the wisdom of individual self-awareness, personally experienced. Having placed one's own suchness in the mind in this way, afterwards, one should meditate on the aspect of the deity's suchness or the mantra's suchness, as shown above in the six deities. By thus focusing the mind on the appearance as the deity, one will eventually effortlessly abide in a non-conceptual, clear samadhi. The method of focusing the mind, along with the limbs of recitation, is extensively explained. Restraining the life-force wind and effort, mindfulness, that is, these two completely restrained is called restraining the life-force. Recitation should be done with this restraint. In other tantras, such as the 'Manifestation of Perfect Enlightenment,' it is also said: 'Life' is explained as wind. 'Effort' is called mindfulness. These two restrained
Chinese
做了之后，念诵一百万遍。如是说，生命是分别念摇动的坐骑风，像这样眼睛和耳朵等感官的门，以及相和孔穴直至毛发和汗毛末端运行的那些，像乌龟收缩身体一样，用舌头像吸水一样收摄于内，阻止那些气息的出入，努力是指此时的忆念，即阻止心的各种努力摇动，不让它从所缘之外摇动，要约束它，因为那样才叫做生命努力约束。其他时候也有说，生命即气息的摇动被努力阻止，气息被束缚在自身位置，从而做到不死之生命努力约束，叫做生命努力。但此时要如上理解。以具有那种方式的门径宣说念诵的真如，咒语的字母连缀的声音，以及菩提心之体性清净的月轮，第一个基础是专注于前方的如来身像，当它变得稳固时，就叫做密咒不改变的基础，对于其他的基础也要结合变得稳固后密咒不改变的基础来理解。或者也可以将密咒不改变的基础连在一起，因为后面的基础是自己观想为本尊之相，我的真如也是如此。密咒不改变，中间的阐明之词，实际上是指四个支分同时显现且稳固时，叫做密咒不改变的基础。像这样咒语的声音，菩提心月轮，以及观想自身和前方本尊之相的两个基础，如果具备这四个支分，就是支分没有缺失的念诵之真如，因此必须以那样的方式，尽力默念或小声念诵密咒。又是从《现观庄严论》中说：文字与文字结合，同样从基础成为基础，在极度约束的意念中，念诵一百万遍。文字是菩提心，第二个叫做声音。基础是安住自己的本尊，在自己身体的位置上。两个基础