English
This is the fruit of accomplishment. If one practices this method, it is the very nature of the forty-two Buddhas. Therefore, one can accomplish the fruit, which is the nature of being inseparable from all Buddhas, the perfectly complete and enlightened Buddha. Briefly explaining the four methods of approaching and practicing: such as "Above is approaching, then near approaching," and so on. These four methods of approaching and practicing are the nature of the path. Generally, there are many kinds of desires. Here, if combined with the first stage of generation, it is approaching and view. By the reason of the purity and equality of all phenomena, measuring as above, the ordinary grasping and perceived consciousness are purified, that is, understanding the meaning of the equality of mind itself. This is the basis of the path that accomplishes the fruit, and it is the reversal of the path, therefore it is called approaching. Near approaching is: previously, in the view, all phenomena are pure, and the yogi himself also knows that he is originally pure, and is the nature of a deity. It is closer to the path than the previous one, therefore it is called near approaching. This is visualizing oneself as a deity, with clear body color, ornaments, and attire. Practice is generating the mother, the mother is the nature of space and all the earth. The mother who generates all phenomena, arises from the four elements, from which emanate brother and sister attendants, this is the nature of view, therefore here the mother is actually generated. Great practice is as mentioned above, from the inseparability of skillful means and wisdom, brother and sister attendants are emanated, and the mandala is generated, which is like a fruit, it is a general explanation. Here, the practitioner enters the near gathering, in order to perfect the approaching and practicing of the four methods to the ultimate fruit, the approaching is: first, the samadhi of suchness, the ultimate bodhicitta is thoroughly practiced; then, the samadhi of great compassion, the self-luminous awareness is thoroughly practiced, these two relative bodhicittas are determined to be the cause of the wisdom self-manifest mandala, therefore it is called approaching. Near approaching is closer to the fruit than the previous two, therefore it is called near approaching. Being proficient in the samadhi of one mudra, and being proficient in expansion, these two are manifested. Practice here is the inseparability of cause and effect, therefore here one practices the fruit, and then gradually practices and learns. Actually observing and using the five implements.
Chinese
从平等角度而言，福德和智慧二资粮，以远离因果的方式学习和修习，从而显现。大成就，是指在由五种物品生起之时，通达阿黎嘎黎二者的意义，从而获得寿命自在持明果位，而不满足于此。秘密的四种念修，将在适当的时候讲解。详细的念诵是，在下一章节中，“虚空清净之界日月”，等等。虚空是法性的虚空，因为法性不可思议，所以虚空广大。因此，在远离一切贪欲的状态中，连微细的心的目标也不存在，这就是自明。中心是指，对于此，不执着于八种戏论等的边际，这被称为中心，仅仅是名称而已。清净是指，一切不相符的遮蔽的过患，都是自性清净的，例如水清澈一样。界是指，此是唯一的离戏的边际，因此在任何显现中，都显现为坛城。首先习惯于三摩地，从而领受经文的密意。逐渐地，也显示了佛父佛母的交合。在日月等坐垫之上，“智慧国王姿势观”。意思是说，轮涅一切的真如，是自生的智慧。国王，是指光明而不间断，超越了自显现的空性的边际。无论相状如何显现，本体都没有离开自生智慧，因此超越了事物的边际，所以是国王。姿势是五佛父。观是五佛母。如同太阳和光芒一样，勇士和空行母们也是光明的。因为不能观修更多，所以也认为，观修落在花朵上的种姓的佛父佛母二者作为本尊。如此观修，则“诸佛之坛城皆”，是指圆满正等觉的佛陀，普贤王如来。对于所化众生显现的坛城一切，没有不包含在五部之中，也没有不转变为普贤王如来的体性，因此“无余而观修”，因此，一切无别的自性，是体性的存在方式。需要成为瑜伽士证悟的真如，上面是清净证悟的
English
From the perspective of equality, the two accumulations of merit and wisdom are learned and practiced in a way that is free from cause and effect, thereby manifesting. Great accomplishment refers to understanding the meaning of the two Āli and Kāli when arising from the five articles, thereby attaining the fruit of longevity and mastery of awareness, without being satisfied with just that. The four secret recitations and practices will be explained at the appropriate time. The detailed recitation is, in the next chapter, "The sphere of clear space, sun and moon," and so on. Space is the space of Dharmatā, because Dharmatā is inconceivable, therefore space is vast. Therefore, in a state free from all desires, even the subtle object of the mind does not exist, which is self-illumination. Center refers to not clinging to the edges of the eight elaborations, etc., in that very state, which is called the center, merely a name. Clear refers to all faults of obscuration that are incompatible being self-purified, like clear water. Sphere refers to that being the sole boundary of non-elaboration, therefore it appears as a mandala in whatever manifests. First, become accustomed to samādhi, thereby receiving the intent of the scriptures. Gradually, it also shows the union of the father and mother deities. On top of the seats of sun, moon, etc., "Meditate on the wisdom king posture." It means that the suchness of all saṃsāra and nirvāṇa is self-born wisdom. King means clear and uninterrupted, surpassing the boundary of emptiness of self-appearance. No matter how the characteristics appear, the essence has not moved from self-born wisdom, therefore it surpasses the boundary of objects, so it is the king. Posture is the five fathers. Contemplation is the five mothers. Like the sun and rays, the heroes and heroines are also luminous. Because one cannot meditate on more than this, it is also thought that one should meditate on the father and mother deities of the lineage on which the flower falls as the yidam. By meditating in this way, then "All the mandalas of the Victorious Ones," refers to the perfectly complete Buddha, Samantabhadra. All the mandalas that appear to sentient beings are not without being included in the five families, and none are not transformed into the nature of Samantabhadra, therefore "Meditate without exception," therefore, the nature of everything being inseparable is the way of being of the essence. It is necessary to become the suchness of the realization of the yogi, above is the pure realization of
Chinese
以词句显示平等性。不如是之人，如执持各自佛陀之传承者，则似心之测度。以彼理路故，‘于四时十方任何处’。此言者，于生圆二次第，或方便道解脱道二道，乃一切共同之义。总的来说，于佛陀与正等觉佛陀二者之中，此处之佛陀，依以词句为所缘境者之宗义所说，亦不可得。所谓正等觉佛陀，具足七名之第六者，虽可就所化之权位安立彼名，然体性并非彼佛陀，未成任何者之行境，故难以显示。无论于四时、十方、器情、境心何处，正等觉佛陀之宣说，以任何名言亦不可触及，故不可得，谓不可得也。若谓本无关联，已断绝耶？‘心性即圆满佛’。此言于道之根本，见解已决之时，三界心性显现为智慧，如是则一切法皆不舍弃，如旭日东升，黑暗转为光明一般。不灭为身，不执为智慧，此即成为大自在之自性，无所缘能缘，远离一切执着，即是自性，亦可说是从道之究竟位而得。如虚空安住于不离虚空一般，不需特意寻觅，自然显现，乃本然之义。‘勿于他处寻佛’。如是宣说教诫，以于他处寻觅之念，反成遮障之故。是故幻化金刚云：‘自性安住故，无从他处来获得，由执着返还故，自面由自见。’如是说。‘于坛城一切善合’。此言，一切坛城乃三世一切佛陀无别之四十二坛城，于三世四威仪中，‘一切善合’之言，以三摩地亦从所修能修中解脱，以瑜伽士已成彼之自性，故彼显现之坛城
English
It shows equality with words and phrases. Those who are not like that, such as those who hold the lineage of individual Buddhas, appear to be like measuring the mind. Therefore, 'From anywhere in the four times and ten directions.' This means that in the two stages of generation and completion, or the two paths of skillful means and liberation, it is the common meaning of all paths. In general, of the two, Buddha and Perfectly Complete Buddha, here, the Buddha, according to the doctrine of those who take words as the object, cannot be found. The Perfectly Complete Buddha, the sixth of the seven names, although that name can be established by the power of those to be tamed, the essence is not that Buddha, and because it has not become the object of anyone's practice, it is difficult to show. From anywhere in the four times, ten directions, vessel and essence, or object and mind, the explanation of the Perfectly Complete Buddha cannot be touched by any term, so it cannot be found, it is said to be impossible to find. If you think that there is no connection at all, is it cut off? 'The nature of mind is the complete Buddha.' This means that at the time when the basis of the path, the view, is determined, the nature of the three realms of mind is clear as wisdom, just as when the sun rises, darkness turns into light without abandoning all dharmas. Unceasing is the body. Unfixated is wisdom. This itself becomes the nature of the great self. Without object or subject, being free from all fixations is the nature itself, and it can also be said to be found from the ultimate position of the path. It is said to abide as the sky does not go beyond the sky. It is naturally clear without special search, which is the meaning of being from the beginning. 'Do not seek the Buddha elsewhere.' Thus the instruction is spoken, because the very idea of seeking elsewhere obscures it again. Therefore, in the Magical Vajra it is said: 'Because the self-nature abides, there is no coming or obtaining from elsewhere. By reversing attachment, one sees one's own face.' Thus it is said. 'Perfectly combined in all mandalas.' This means that all mandalas are the forty-two mandalas that are inseparable from all the Buddhas of the three times, in the four modes of conduct of the three times. 'Perfectly combined' means that samadhi is also liberated from what is to be meditated on and what is to be meditated on, because the yogi has become the nature of that, so the mandala of that appearance
Chinese
据说，在一切时候，瑜伽士的智慧显现将会成就。即使仪轨有剩余或不完整，其过失也会被清除，没有罪过。这是因为，如果瑜伽士的见解已经证悟，细微的誓言也没有违犯，三摩地能够运用并且稳固，那么，供品、时间和地点等仪轨，多余的是因为需要增加，不完整是因为需要不足，无论如何，其过失都不会沾染，因此是清净的，因为见修行果的意义没有罪过。第五组的修持方法是：在前面的章节中，“五与五的结合”等等，“五”指的是中央金刚部的父五尊和母五尊的结合，即中央不动佛父佛母的瑜伽士父母二尊。在其前方是金刚萨埵父佛母二尊，南方是金刚拉迦父佛母二尊，西方是金刚欲父佛母二尊，北方是金刚善哉父佛母二尊。同样，东方坛城的四瓣莲花和中央的五尊，中央是毗卢遮那佛父佛母二尊，其前方是金刚萨埵父佛母二尊，右方是宝生金刚父佛母二尊，西方是法金刚父佛母二尊，北方是业金刚父佛母二尊。南方莲花的四瓣，中央是宝生佛父佛母二尊，前方是金刚宝父佛母二尊，右方是金刚光荣父佛母二尊，后方是金刚幢父佛母二尊，左方是金刚嬉笑父佛母二尊。西方莲花的四瓣，中央是无量光佛父佛母二尊，前方是金刚法父佛母二尊，右方是金刚轮父佛母二尊，后方是金刚利父佛母二尊，左方是金刚语父佛母二尊。北方莲花的四瓣，中央是不空成就佛父佛母二尊，前方是金刚业父佛母二尊，右方是金刚守护父佛母二尊，后方是金刚夜叉父佛母二尊，左方是金刚拳父佛母二尊。如此观想。这样，五部中的五组，共有父佛母五十尊，被称为“五组之神布置”。在其外围，有一个十辐轮，其中有十位忿怒尊父和十位忿怒母，方便与智慧无别，轮