English
It is said that at all times, the yogi's wisdom will be clear and will be accomplished. Even if the ritual is excessive or incomplete, its faults will be purified, and there will be no wrongdoing. This is because if the yogi's view has been realized, and even the subtle vows have not been violated, and samadhi can be used and is stable, then the rituals of offerings, time, and place, etc., the excess is because the need is increased, and the incompleteness is because the need is insufficient, but in any case, its faults will not be tainted, so it is pure, because there is no wrongdoing in the meaning of view, meditation, and fruition. The method of practice for the fifth group is: In the previous chapter, "the union of five and five," etc., "five" refers to the union of the five male and five female deities of the central Vajra family, that is, the yogi father and mother of the central Akshobhya Buddha father and mother. In front of them are the Vajrasattva father and mother, to the south are the Vajraraja father and mother, to the west are the Vajra Kama father and mother, and to the north are the Vajra Sadhu father and mother. Similarly, the four petals of the eastern mandala and the five deities in the center, the center is the Vairochana Buddha father and mother, in front of them are the Vajrasattva father and mother, to the right are the Ratnasambhava Vajra father and mother, to the west are the Dharma Vajra father and mother, and to the north are the Karma Vajra father and mother. The four petals of the southern lotus, the center is the Ratnasambhava Buddha father and mother, in front are the Vajra Ratna father and mother, to the right are the Vajra Glory father and mother, behind are the Vajra Banner father and mother, and to the left are the Vajra Laughter father and mother. The four petals of the western lotus, the center is the Amitabha Buddha father and mother, in front are the Vajra Dharma father and mother, to the right are the Vajra Wheel father and mother, behind are the Vajra Sharp father and mother, and to the left are the Vajra Speech father and mother. The four petals of the northern lotus, the center is the Amoghasiddhi Buddha father and mother, in front are the Vajra Karma father and mother, to the right are the Vajra Protection father and mother, behind are the Vajra Yaksha father and mother, and to the left are the Vajra Fist father and mother. Thus meditate. In this way, the five groups of the five families, a total of fifty father and mother deities, are called "the arrangement of the deities of the five groups." On the outside of that, there is a ten-spoked wheel, in which there are ten wrathful male deities and ten wrathful female deities, inseparable in method and wisdom, wheel
Chinese
以...的方式进行观修。 所谓在五十尊佛的后面，向内回转观修十尊父母佛。因此，在广大的坛城中有七十尊佛。第三个坛城是，如是部族与金刚部族等。在坛城的中央，观修之前第五尊主尊，金刚部族的不动佛父母十尊。在东方的坛城中，观修以毗卢遮那佛为主尊的父母十尊。在西方的坛城中，以莲花部族之名，观修以无量光佛为主尊的父母十尊。具有忿怒尊众。所谓此处不观修上下方的忿怒尊，观修方位角的八尊忿怒尊父母十六尊。在第三个坛城中，身语意。所谓毗卢遮那佛是身的坛城，无量光佛是语的坛城，不动佛是意的坛城，共有三个坛城。那么，为什么不观修功德与事业二者呢？功德部族归摄于身，因为安乐逝者的功德，所化众生的需求都从身显现。事业归摄于意，因为所作的事业，成就他利都是意的作用。因此，五部族全部具足。在中间的坛城中，中央有父母三十尊，忿怒尊父母十六尊，共四十六尊。第一个坛城是，部族的部族，即部族之主。意之意，即意之胜。等等。部族的是五部族。部族即事业是，金刚部族是意。因为一切都汇集于意，所以五部族都汇集于金刚部族。所谓部族之主，金刚部族，此续是意的幻化续，因此以其坛城的场合而言，仅仅是部族之主。心性远离显空之边，大空性的智慧是从一切边解脱的部族转变，虽然也有像在中央观修毗卢遮那佛的情况，但智慧不会转变。因此，所谓意，五种智慧，也汇集于自生智慧，所以是意。因为那一切智慧都不离于远离一切边的大空性智慧之性，所以称为智慧意之胜。具有忿怒尊众。所谓父母八尊，即门神父母
English
Meditate in the manner of... It is said that behind the fifty deities, turning inward, meditate on ten father-mother deities. Therefore, in the expanded mandala, there are seventy deities. The third mandala is: Likewise, the family and the Vajra family, etc. In the center of the mandala, meditate on the previous fifth main deity, the Akshobhya of the Vajra family, ten father-mother deities. In the eastern mandala, meditate on ten father-mother deities with Vairochana as the main deity. In the western mandala, in the name of the Padma family, meditate on ten father-mother deities with Amitabha as the main deity. Possessing a host of wrathful deities. It is said that here, the wrathful deities of the upper and lower directions are not meditated upon, but the eight wrathful deities of the intermediate directions, sixteen father-mother deities, are meditated upon. In the third mandala: Body, Speech, and Mind. It is said that Vairochana is the mandala of the body, Amitabha is the mandala of speech, and Akshobhya is the mandala of mind, making three mandalas. Then, why are the two, qualities and activities, not meditated upon? The family of qualities is gathered into the body, because the qualities of the Sugata, the needs of those to be tamed, all appear from the body. Activities are gathered into the mind, because the activities performed, the accomplishment of the benefit of others, are all the actions of the mind. Therefore, all five families are complete. In the intermediate mandala, there are thirty father-mother deities in the center, sixteen wrathful father-mother deities, making forty-six. The first mandala is: The family of families, that is, the lord of families. The mind of minds, that is, the supreme of minds, etc. The families are the five families. The family, that is, the action, is that the Vajra family is the mind. Because everything is gathered into the mind, the five families are gathered into the Vajra family. The so-called lord of families, the Vajra family, this tantra is the illusory tantra of the mind, therefore, in the context of its mandala, it is only the lord of families. The nature of mind, free from the extremes of appearance and emptiness, the wisdom of great emptiness, is the transformation of the family because it is liberated from all extremes. Although there are cases like meditating on Vairochana in the center, the wisdom does not transform. Therefore, the so-called mind, the five wisdoms, are also gathered into the self-born wisdom, therefore it is the mind. Because all those wisdoms do not stray from the nature of the great emptiness wisdom that is free from all extremes, it is called the supreme of the wisdom mind. Possessing a host of wrathful deities. It is said that the eight father-mother deities, that is, the gatekeeper father-mother
Chinese
仅仅是八尊母佛。一个组合是五部如来融入于心间本尊，即是那十位本尊。八尊忿怒尊父母和十八位本尊，即是观修一个组合的本尊们。修持瑜伽者分别观修所有本尊的各个支分，即是：下部瑜伽持咒成就者等。在此处，由于证悟最为殊胜，因此见行双运。见、行、修三者成为平等性，对于任何事情都不需要依赖的具德补特伽罗，也共同宣说顿悟之道。对此，瑜伽有三种：自性瑜伽是证悟的见解平等性，没有对境的觉知，是道的根本。任运成就瑜伽是证悟达到究竟的圆满正等觉，远离一切边执，唯是平等性任运成就的智慧。道上的手印瑜伽是观修本尊身相，以及智慧瑜伽，自生智慧无有边际，仅仅是第六品上部所宣说的。此续中，即使在观修手印坛城之时，也是身和智慧唯是自显光明，因此以顿悟的方式观修，在修持之时不会分别。所谓“咒语”，即使以高低的方式分别观修身和智慧也可以，以敏锐的智慧顿然明晰地观修也可以。玛（མ་，ma）是心，扎亚纳（ཏྲ་ཡ་ན，trā ya na）是救护，因此，普通人的心，轮回的能取所取之根本，不舍弃它而自净，显现为身和智慧，即是心的觉性自身清净，到达自证的顶端。那在道位的心识上显现为身和智慧，因此三界因果从根本上清净，称为救护心。以救护心的意义，从自生智慧自显光明不灭的妙力中，在道位的心识上，直至成就共同和殊胜四种事业的加持显现，以及究竟果位之时，到达心之母的处所，觉性证悟本位，在证得法身任运成就之时，为所化众生的意乐任运显现，是不灭的加持妙力自显光明。所谓“持”，也是以瑜伽的现量而持，以及自证
English
They are only the eight Mother Goddesses. A single group is the five families merged into the heart deity, which are the ten deities of that. The eight wrathful father and mother deities and the eighteen deities are the deities of a single group to be meditated upon. The practitioner yogi meditates on the individual distinctions of all the deities, which is: the lower yoga mantra holder accomplishment, etc. Here, because realization is supremely excellent, view and conduct are combined. View, conduct, and meditation become equality, and even a qualified individual who does not need a caretaker for anything teaches the common path of sudden understanding. There are three yogas: The yoga of nature is the view of realization, equality, without an object of knowledge, which is the basis of the path. The spontaneously accomplished yoga is the perfect enlightenment of complete realization, separated from all attachments to sides, it is only the spontaneously accomplished wisdom of equality. On the path, the yoga of mudra is meditating on the body of the deity, and the yoga of wisdom, the self-born wisdom without end, is only what is taught in the upper part of the sixth chapter. In this tantra, even when meditating on the mandala of mudras, the body and wisdom are clear only as self-appearance, so meditating suddenly, there is no separation at the time of practice. The term "mantra" means that even if you meditate on the body and wisdom separately with high and low, it is also okay to meditate with sharp intelligence, clearly and suddenly. Ma (མ་, ma) means mind, and Trayana (ཏྲ་ཡ་ན, trā ya na) means to protect, so the mind of ordinary people, the root of grasping and clinging in samsara, is not abandoned but self-purified, appearing as body and wisdom, which is the purity of the mind's consciousness itself, reaching the top of self-awareness. That which appears as body and wisdom on the mind of the path, therefore the three realms of cause and effect are purified from the root, is called protecting the mind. By the meaning of protecting the mind, from the unceasing power of self-born wisdom, self-appearing light, on the mind of the path, the blessings of achieving the four activities, common and supreme, appear, and at the time of the ultimate result, reaching the place of the mother of mind, awareness seizing its own ground, at the time of spontaneously accomplishing the Dharmakaya, the intention of those to be tamed spontaneously arises, which is the self-appearing light of the unceasing power of blessings. "Holding" is also holding with the direct perception of yoga, and self-awareness.
Chinese
是现量执持。瑜伽的现量，在未将明觉融入禅修境之前，于身与智慧之坛城中自明，虽无粗大的禅修者与禅修之想，然于意念有执持之细微觉知。此即名为执持。自证之现量乃果之体性，如瑜伽士自身面容于明镜中显现清晰影像，然镜子无执持。瑜伽士自身圆满成就身与智慧，除此以外，从瑜伽士之续流中，如水不离湿性般，自证之现量自然成就。相较于瑜伽现量，此乃极度执持。此亦是从持明寿命自在直至成佛之间的增长。成就亦有二，此处主要指行持明觉之道阶的殊胜成就，然如糠秕与果实般，共同成就亦会伴随而来。“俱生圆满任运住”之句，广释中云：“方便大乘胜于无上乘，究竟而言乃七宝，任运而言乃俱生圆满。”如是说，心无实体，然觉性本身显现为实体之法，轮回涅槃或外器内情，皆为自显。以此理证，轮回涅槃二者皆为自证觉性不灭之身，不执著则显现为智慧。于此义上，二取或净不净，或善或恶，一切二元对立之名相，皆为言语所诠释之义，处于大平等之状态中。一切果之法，除此以外，无有独立成就，任运圆满，无有因果与作为，自显现即是任运成就。状态有三，无生之状态，心性超越因缘，其自性远离八边戏论。平等性之状态，心性本自俱生之智慧状态中，善恶、显空、因果等一切相对之法皆不住留，如虚空般，觉性自明，即是平等性。任运成就之状态，轮回涅槃、显有、外器内情，皆可为言语所诠释