English
Having obtained empowerment based on this, in order to accomplish siddhis for the benefit of oneself and others, the ninth chapter explains the practitioner, the time of practice, and how the fruit is obtained. Through two chapters, the actual method of practice is explained based on the assembly wheel. If the chapter breaks are connected, then up to the sixth chapter is as explained above. In the seventh, its mantra is taught. In the eighth, the mudras and the differentiation of appearances are taught. In the ninth chapter, the mandala of empowerment is taught. In the tenth chapter, the actual empowerment is taught. Taking up the practice for the benefit of oneself and others after obtaining empowerment is taught in the eleventh and twelfth chapters. Among these, regarding the history, the first is the time to enter the assembly practice. Starting from "Thereafter, the Great Joy of the Tathagata," etc., the immediate connection in terms of words is with the tenth chapter. The immediate connection in terms of meaning is that after the empowerment has been fully developed, it is connected to the assembly practice. "The Great Joy of the Tathagata" is the sixth, Samantabhadra, as explained repeatedly above. The net of illusion is the dharmadhatu that appears like an illusion but is not established. Illusion is the appearance of awareness, the self-appearance of awareness, which appears without ceasing even though it is non-existent. Here are the mothers who represent wisdom, and the fathers who represent skillful means, and the skillful means and wisdom are inseparable like a net. Therefore, during the assembly practice, the yogis meditate on the fathers as fathers, and the mothers as mothers, and meditate on the skillful means and wisdom as connected like a net. Thus, without rejecting or fixating on the five types of offerings, the three inseparable ones gather into one, and the three, view, conduct, and meditation, are absorbed into equality, which is also called the net of illusion. "King Transformation" means that during the assembly, the number of deities in the vast, medium, and concise mandalas, or the number of deities in the vast, medium, and concise gatherings, are connected as father and mother through the meaning of the net of illusion, and also because they have become the chief of all, they are also kings. During the time of practice, using the five assembled offerings is also called king because of the meaning of enjoying everything. Transformation refers to the number of yogis gathered, whether large or small, based on the reasons for the four types of realization.
Chinese
因为一切法不灭之身，不缘于仅是智慧的显现。因为没有凡夫的执着，所以一切行境完全清净。以见修行持证悟一切法，两种显现是从凡夫中超脱的转变。进入三摩地是指，对于上述国王和转变二者的意义，在眷属面前显现的意趣。虽然一切智者没有站立和坐卧，但这仅仅是所化众生的显现。修持的时刻是，此后世尊大喜悦，此后是指词语的紧接着与第十一品相关联。意义的紧接着是指在第十一品中，亲近和近亲近已经提升，从而进行修持。大喜悦之前一直在讲述。乐器的云彩遍布，乐器是从本体的根基不确定，通过各种方便的差别次第，引诱他人的心，显现出各种差别，使所有观众的心都感到满足。这里是修持成就的方法，也就是成就本身在自证上，根基在任何地方都不确定，而是像瑜伽士的智慧次第一样，显现出任何事物，永不穷尽，就像云彩遍布一样。或者乐器是实物，即五种供品，云彩遍布是指，乐器受用之聚持续不断，通过见修行三者融合的力量而遍布，这是根据瑜伽士根器的上下次第，成就之聚各自显现。总的来说，在实际修持的这个阶段，亲近和近亲近已经变得强大，因此见修行也变得强大，行持本身就是自显现，自显现的觉性本质自然成就，瑜伽士的智慧不需要造作，在自发显现的时刻，在享用会供时，行持本身就是智慧的行持自发显现，除此之外，没有丝毫凡夫的立足之地。庄严陈设是指三摩地的差别，这里瑜伽士在见修行持达到强大时，行持的事物本身
English
Because all dharmas are the unceasing body, not fixated, but only wisdom manifests. Because there is no grasping of ordinary beings, all realms of activity are completely pure. Understanding all dharmas through view, meditation, and action, the two kinds of manifestation are the transformation of transcending the ordinary. Entering into samadhi means that the intention appearing to the retinue is the understanding of the meaning of the king and the transformer mentioned above. Although the all-knowing one has no standing or sitting, it is only the manifestation of those to be tamed. The time of practicing is, "Then the Bhagavan was greatly pleased," where "then" refers to the immediate connection of the words to the eleventh chapter. The immediate connection of meaning is that in the eleventh chapter, approach and close approach have progressed, and thus practice is undertaken. What has been explained up to great joy is as it should be. The clouds of musical instruments spread out, the musical instrument is from the basis of the essence being uncertain, through various distinctions of skillful means, it attracts the minds of others, appearing in various distinctions, satisfying the minds of all spectators. Here, it is the method of practicing accomplishment, that is, accomplishment itself, on self-awareness, the basis is not fixed in any place, but like the stages of a yogi's mind, whatever appears is inexhaustible, like clouds spreading out. Or the musical instrument is a real thing, namely the five offerings, and the spreading clouds means that the accumulation of musical enjoyment is continuous, spreading out through the power of the combination of view, action, and meditation, which is according to the high and low stages of the yogi's faculties, the accumulations of accomplishments are self-manifest. In general, in this stage of actual practice, approach and close approach have become powerful, therefore view and meditation have also become powerful, and action itself is self-manifest, the essence of self-manifest awareness is naturally accomplished, the yogi's mind does not need to fabricate, and at the time of spontaneous manifestation, when engaging in the enjoyment of the gathering, action itself is the spontaneous manifestation of the action of wisdom, and apart from that, there is not even a trace of ordinary beings. "Adorned" refers to the distinction of samadhi, here when the yogi's view, meditation, and action have become powerful, the object of action itself
Chinese
如是，法性本自不生之状态中，自显不灭，显现却非如所见般真实，如幻象一般。显空无别，诸多平等性之手印，安立于自显之上，是为庄严。彼等自显内外一切法，轮回涅槃无别，以无二之见、行、修，作为无别而修持之方便，是为庄严。自显任运成就，是为安立。于彼显现之禅定中入定，乃为所化众生之显现。为开启智慧之眷属而宣说，以下将述说之。总摄会众之义，于下品中，如“知入体性具足之陀罗尼”等。此处亦为一切道之总摄，故共同宣说生起次第与圆满次第二者，或方便道与智慧道二者。即是说，持明之总集，智慧之体性，入之体性未失坏，平等无别，为入地之陀罗尼所摄持。自此之后，即具足不堕轮回之体性。之后，获得持明者之修道，而现前证悟。之后，亦可解释为具足九地以下之功德。安住于二因，即二因聚合，果无碍之体性。此乃心要之义。现在如果请问字句，智慧之体性，首先衡量内外一切法，对此密咒之理证，有四种：以一因，了悟轮回涅槃无别之平等性。以字句之形式，一切法以不生之阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）表示。彼与密咒自宗之真谛无别，以嗡（藏文：ༀ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡）表示。以三字之理证，一切法显空无别，加持为三身。彼义亦非言语所能表达，故瑜伽士之觉性转为彼性，于自证中显现，乃此乘之理证。从衡量之角度而言，彼理证本身，即是果，觉性本身成为究竟之宗派，是为宗派。如是之义，一切法任运成就于平等性中，觉性转为平等性，故见
English
Thus, in the state of unborn Dharma-nature, self-appearance is unceasing, but appearances are not established as they seem, like an illusion. The inseparability of appearance and emptiness, many mudras of equality, established upon self-appearance, are called adornments. All those self-appearing internal and external dharmas, the inseparability of samsara and nirvana, with the non-dual view, conduct, and meditation, as a means to accomplish them without separation, is called adornment. Self-appearance spontaneously accomplished is called establishment. To enter into samadhi in the samadhi that appears there is the appearance of those to be tamed. For the sake of the retinue who open their understanding, what is said below will be spoken. The summary of the gathering's teachings is in the next chapter, such as "The Dharani of Entering Knowledge and Possessing Characteristics." Here, it is also the summary of all paths, so the generation stage and the completion stage are both taught in common, or the path of means and the path of wisdom. That is, the general collection of vidyadharas, the characteristic of knowledge, the characteristic of entering without being impaired, being equal and undifferentiated, is held by the Dharani of Entering the Ground. From then on, it has the characteristic of not falling into samsara. Then, the path of meditation of the vidyadhara is found and realized. Then, it is also explained as possessing the qualities of the ninth bhumi and below. Abiding in the two causes, that is, the two causes gathering, the characteristic of the fruit being unobstructed. This is the essential meaning. Now, if we ask about the syllables, the characteristic of knowledge is to first measure all internal and external dharmas, and there are four ways to understand the reasoning of this mantra itself: with one cause, to realize the equality of samsara and nirvana without separation. In the form of syllables, all dharmas are represented by the unborn A (Tibetan: ཨ, Sanskrit Devanagari: अ, Sanskrit Romanization: a, Chinese literal meaning: A). That is inseparable from the truth of the mantra's own tradition, represented by Om (Tibetan: ༀ, Sanskrit Devanagari: ओ, Sanskrit Romanization: oṃ, Chinese literal meaning: Om). With the reasoning of the three syllables, all dharmas are inseparable from appearance and emptiness, blessed as the three kayas. That meaning is also beyond the realm of words, so the yogi's awareness transforms into that nature, appearing manifestly in self-awareness, which is the reasoning of this vehicle. From the perspective of measurement, that reasoning itself is the fruit, awareness itself becomes the ultimate tenet, which is the tenet. With such meaning, all dharmas are spontaneously accomplished in equality, awareness transforms into equality, so the view
Chinese
无有能者。 因处等性之故，所取境不成之时，一切法皆为自显之觉性。远离一切显空之欲求，任运成就，是为大圆满之义。彼于瑜伽士之觉性中显现，而义与觉性无别，是为因识之相。是为修道之本体之等持之基或因。彼处所谓识者，乃因未习等持或不熟习之故，有散乱与不散乱。虽有为缘所夺及离境，然彼处仍具一微细之执彼识，故名因识之相。缘起之相者，若具彼见，则等持于任运成就之大圆满状态中，不超脱四种行境，是为缘起之相，即是修。若见修二者如是，则行应如何行耶？经中云：行于一切皆无碍。如鸟飞于空，无有执着。无论行之事物高低如何，皆不作贪执、希冀、疑虑、特意成办、特意舍弃之事，是为行之本体。若如是决断觉性，则见、行、修三者平等，是为成就果之缘。仅是词句之名相而已。若如是觉性坚定，且于彼亦无执着，则远离三界之怖畏，是为无漏之道。成为具能力者。如是之等持，若能增长串习，则成为具能力者。证悟与修持由上而上增长，安住于未生起任运成就之持明，是为意之自性完全成熟。彼为趋近取果之故，是为果之相。彼等乃圆满次第之道分较多者。彼处生起次第之天身手印瑜伽士者，乃安住于自己本尊之坛城轮各别为何者，及彼处。于道成为具能力之时，舍弃异熟之身，而与大手印之持明相结合。未舍身