English
The conventional truth that surpasses the Sutra Pitaka! The ultimate equality is self-arisen wisdom. Equality with the five wisdoms surpasses the Sutra Pitaka. Although the three purities and the two surpassing equalities are not different in meaning, the qualities or fruits of those respective terms, as exemplified by the Tantra scriptures, or the manifest purity, are: "The field of Samantabhadra's mandala." It is said. Measuring the four realizations explained in terms of aggregates, elements, and sense bases with the three purities and four equalities, purifying by realizing the very nature of the deluded appearance of the mandala of distorted conceptions. The suchness of all phenomena, which is unceasing, is the body. Non-objectification is the mandala of wisdom. Understanding that it is primordially pure and abiding, other than body and wisdom, even subtle delusion does not exist, hence it is called Samantabhadra. Realizing the realm of self-nature, it spontaneously accomplishes the realm of Samantabhadra. The yogi who realizes in this way, "The two great accumulations of actions and activities transform." It is said that because the realm of Samantabhadra is clear, all phenomena of unceasing actions and activities, unceasing is the accumulation of merit, non-objectification is the accumulation of wisdom. This is also inseparable, so it is spontaneously accomplished in an instant, hence it is great. Furthermore, great means being distinct from the Sutra school. Because cause and effect are inseparable, and the root is pure, it is not self-appearing, free from deliberate fabrication. From having gone before, it is the way to enter into later practice. Before that, having shown the characteristic of knowing the cause, and possessing the view, one should then enter into the condition and practice. It is said. The practitioner is "unimpaired in limbs, possessing implements," and so on. In general, in order to integrate the view, conduct, and samadhi of the practicing yogi, these are taught. Among them, the five branches of mantra are: Having received all the empowerments in sequence from the noble guru and perfected them. Thus, possessing the vows, even the subtle vows are not broken. After that, when the three samadhis have become familiar, the seat of the root syllable is not impaired, the clarity of the syllable's samadhi is not impaired, from that, clarity in the mudra, and from that, clarity in the great mudra of the body is not impaired, these are called the five branches of mantra. Also, here, because one is practicing the supreme accomplishment, it is somewhat superior to the previous five. Sequential empowerments
Chinese
领受之后，再以三种见地的誓言衡量内外之法，使见地本身之义在智慧和能力上得到提升，这是基础。然后，依次修习如是之定的等持、普照之定的等持、因之定的等持、圆满之定的等持这四种等持，从而获得对显现进行辨别的等持的自在，与男女瑜伽士的兴盛、中等数量相符。所谓具备资具，即在与续部经文相符的无间断之处，顶端内部作为修行者的住所，中间作为音乐享受的娱乐场所，外部作为厨房和资具的容器。然后，真实的资具是：食物和饮料，衣物和装饰，舞蹈、歌曲、歌词，元音辅音二者和五种。或者，初学者的五种是：灯、咒语、殊胜友、供养资具、衣饰这五种。五种仪轨是：口语的表达与音调相结合，念诵的等持，肢体舞蹈的手印，鼓乐，舞蹈，以及精通元音辅音之事业的顺序而不出错。或者，五种仪轨是：四种等持达到圆满，以及习惯于显现的辨别。瑜伽士的集会，指的是与坛城兴盛、中等数量相符的男女集会，通过在坛城中布置和观修，称为坛城。确定无疑即是没有疑惑。良好之所需成就，指的是三种持明，最终五身也能自然成就。指示修持的时间是：以下是修持的日期和数字，如续部所说的那样讲述。这本身就已说明，修持成就的日期数字是：日期是三十六个，这是指上等根器。十二是指中等根器。十四是指下等根器。即使是下等根器，也不会超过十六天，因此是十六天，数字是一个月。第九品中已讲述。日期数字，如续部所说的那样讲述。指的是，吉祥日和上弦月，这些都是总集，以及从威猛电轮和八品中也显示出来。处所和享受
English
After receiving, then measuring the inner and outer dharmas with the three vows of view, making the meaning of the view itself enhanced in wisdom and ability, this is the basis. Then, sequentially practice the four samadhis of Suchness Samadhi, All-Illuminating Samadhi, Cause Samadhi, and Perfect Samadhi, thereby gaining mastery over the samadhi of discriminating appearances, in accordance with the flourishing and intermediate numbers of male and female yogis. The so-called possessing implements means that in an uninterrupted place that is in accordance with the tantric scriptures, the inner top is used as the residence of the practitioner, the middle is used as the entertainment place for musical enjoyment, and the outer is used as the kitchen and container for implements. Then, the actual implements are: food and drink, clothing and ornaments, dance, song, lyrics, the two vowels and consonants and the five. Or, the five for beginners are: lamp, mantra set, supreme friend, offering implements, and clothing ornaments, these five. The five rituals are: the expression of speech combined with melody, the samadhi of recitation, the hand gestures of limb dance, drums, dance, and skillfully knowing the order of the activities of vowels and consonants without error. Or, the five rituals are: the completion of the four samadhis, and being accustomed to the discrimination of appearances. The gathering of yogis refers to the gathering of men and women in accordance with the flourishing and intermediate numbers of the mandala, and it is called a mandala by arranging and meditating in the mandala. Certainty means there is no doubt. The accomplishment of good needs refers to the three vidyadharas, and ultimately the five kayas can also be naturally accomplished. Indicating the time of practice is: The following are the dates and numbers of practice, as stated in the tantras. This itself states that the number of days for the accomplishment of practice is: The date is thirty-six, which refers to the superior faculty. Twelve refers to the intermediate faculty. Fourteen refers to the inferior faculty. Even with inferior faculties, it will not exceed sixteen days, so it is sixteen days, the number is one month. It is explained in the ninth chapter. Date numbers, as stated in the tantras. Refers to auspicious days and waxing moon, these are all aggregates, and it is also shown from the Fierce Electric Wheel and the eight sections. Place and enjoyment
Chinese
关于行持的教导是：“安住之处和受用皆适宜。”意思是：修持的处所，在极其寂静的地方，三重殿宇香气弥漫，宽敞且以装饰庄严。上面所说的三重，是指宽敞、平坦如镜面般能映出影像，涂满各种香气，以天饰、间饰等各种装饰品，令人赏心悦目。瑜伽士心生欢喜，能使三摩地清晰，也是智慧本尊降临的殊胜因缘。受用是五种资具。皆适宜是指见修行果已具足力量，在享用五种受用时，不舍弃、不执取，见、行、修三者平衡，是行持的本质，没有造作的痕迹。在平等性中，没有什么是该做或不该做的，而是自在地行持。不退失是指誓言丝毫也不退失。智慧是具足之意，意思是：首先，具备通达见解的智慧，从而确信平等性；其次，具备修持三摩地的智慧，以无所作为的境界，连微细的执着也不存在。具备这三者的瑜伽士，首先应如受持誓言般行事。意思是：上师在灌顶时，最初所受的誓言，丝毫也不违背，能够守护。之后，在开始修持时，根据上师的教导，选择以何种方式修持荟供的繁简仪轨，按照上师“如此修持”的指示进行修持。同时，也应按照上师所说的方法运用元音和辅音。不懒惰懈怠等，懒惰是指对所修之事懈怠，被其他事物夺走。随顺散乱是衰弱，即退步。没有是指：这二者都要以猛烈的精进来消除，如同水流向低处一样，持续不断。犹豫是指该做不该做、能成就不能成就的二种想法，是一切修持的最大障碍。要以心不散乱、专注一境的精进来努力。如此便是成就的因。一切坛城都将成就。
English
The teaching on conduct is: "Abiding place and enjoyment are both suitable." This means: The place of practice is in an extremely secluded place, where the triple chambers are filled with fragrance, spacious and adorned with decorations. The triple mentioned above refers to being spacious, smooth like a mirror reflecting images, smeared with various fragrances, and decorated with various ornaments such as celestial and intermediate decorations, making it pleasing and delightful. The yogi's joy makes the samadhi clear and is also the excellent cause for the descent of the wisdom deity. Enjoyment refers to the five kinds of resources. "Both suitable" means that when the view, practice, and fruition have become powerful, when enjoying the five kinds of enjoyments, there is no abandonment or attachment, and the three—view, conduct, and meditation—are balanced. This is the essence of conduct, without any contrived marks. In the state of equality, there is nothing that should or should not be done, but rather acting freely. "Not diminished" means that even the slightest of vows are not diminished. "Intelligence is fully endowed" means: First, possessing the intelligence of understanding the view, thereby gaining confidence in equality; second, possessing the intelligence of meditating on samadhi, with the intention of no action, even the subtle grasping is absent. The yogi who possesses these three should first act as he has taken the vows. This means: At the time of empowerment by the guru, the vows taken at the beginning should not be violated even in the slightest, and they should be able to be kept. Then, when starting to practice, according to the guru's instructions, choose which method to practice the elaborate or concise rituals of the tsok offering, and practice according to the guru's instructions, "Practice like this." At the same time, the method of using vowels and consonants should also be done as the guru has said. "Without laziness or idleness," etc. Laziness means being lax in the matter to be practiced and being robbed by other things. Following distraction is weakness, that is, regression. "Without" means: Both of these must be eliminated with intense diligence, just as water flows downwards, continuously. Doubt refers to the two thoughts of what should or should not be done, and whether it can be accomplished or not, which is the greatest obstacle to all practices. One must strive with diligence that does not distract the mind and is focused on one point. Such is the cause of accomplishment. All mandalas will be accomplished.
Chinese
这是成就的果实。如果修持这个法门，它就是四十二位诸佛的自性。因此，能成就果实，即与一切诸佛无别的自性，圆满正等觉。简略地说明亲近和修持四种方法：如“上面是亲近，然后是近亲近”等等。这亲近和修持四种方法是道的自性。一般来说，意愿有很多种。这里，如果与第一步生起次第结合，就是亲近和见解。以诸法清净平等的理由，如上衡量，平凡的能取所取识得以清净，即了知心性平等之义。这是成就果实的道的根本，是道的颠倒，故称为亲近。近亲近是：先前在见解中诸法清净，瑜伽士自身也了知本来清净，是天神的自性。比之前的更接近道，故称为近亲近。这是将自身观想为天神，身色、装饰和装束都清晰明了。修持是生起佛母，佛母是虚空和一切大地的自性。生起一切法的佛母，从四大中生出，从中化现出兄妹眷属，这是见解的自性，因此这里是真实地生起佛母。大修持如前所述，从方便智慧无别中化现出兄妹眷属，生起坛城，这就像果实一样，是总体的说明。这里，修行者进入近处聚集，为了圆满果的亲近和修持四种方法中的亲近是：首先，对如是之性的等持，胜义菩提心进行彻底的修习；然后，对大悲的等持，觉性自明进行彻底的修习，这两种世俗菩提心确定是智慧自显坛城的因，因此称为亲近。近亲近是比前两者更接近果，因此称为近亲近。精通于一个手印的等持，以及精通于开展，这二者都显现出来。修持在此是因果无别，因此在此修习果，然后依次修习和学习。真实地观察和使用五种资具。