English
It is a part of the means with an object. Furthermore, here, it is not even the thought of considering the view of the time of practice. It only shows the samadhi of personal experience. Here, it is a practice that transcends the contaminated and only makes the uncontaminated appear manifest. Therefore, it cannot be accomplished merely with the current view, the realm of thought, and the thought of deliberately creating samadhi. At that time, the yogi was confident in the realization of the view. Up to the completion of the elaboration of samadhi, it is also possible to manifest the samadhi of discriminating appearances. The samadhi at that time is the awareness free from what is meditated on and the meditator, which is only self-appearance and is only unceasing because there is no searching. Therefore, the samadhi of practicing the practice, with the view of personal experience, is not like meditating with the experience of the samadhi of "it is this" created by conceptual thought, like meditating on one thing. Because it is free from effort, without focusing on what is meditated on and the meditator, it is spontaneously accomplished in self-appearance. The reason for this is that the limbs, faculties, consciousness, etc., all internal and external phenomena, are understood by the self-awareness of the mind itself, and by being stable, not focusing on the appearing and the appearer is the nature of the view. Those. The term "result of maturation" means that the aspects of ordinary objects of grasping and being grasped are not focused on as good, bad, or intermediate. The reason is that the mind and self-awareness are inseparable, so there is no object or subject in it, and by its power, it is liberated from the grasping and being grasped of consciousness, and it is not focused on in the state of equality. What is the nature of liberation from that? It is the equality of appearance and emptiness, which is clear in the state of self-awareness of the mind itself, which is called the fifth part of the letter Om (藏文：ཨཱོཾ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：嗡), the nature of the letter, the inseparability of appearance and emptiness. The grasping of appearance, the grasping of emptiness, all grasping of pure and impure, are purified, and even if searched for, they cannot be found, and even if created, they are like the sky not appearing in form, the spontaneously accomplished self-awareness, the nature of self-arising, which appears as the five wisdoms: Because it is separated from all things, it is empty at the edge, which is the wisdom of emptiness. Not staying at the edge of emptiness, but residing in the nature of self-clarity, it is the wisdom like a mirror. The nature of self-clarity does not hinder any appearance, it is the wisdom of individual understanding. Fulfilling all needs is the wisdom of accomplishing activities. No matter how it appears, it does not deviate from the realm of phenomena, it is the wisdom of equality.
Chinese
因此，当根和识未断绝，沉溺于享用一切有境之法时，以“应知为嗡（ༀ་）”之句，意指通达五智之体性自明之见解。对此，此续之论典未译出寂静之真实坛城，已译出饮血之坛城与忿怒尊二者。寂静坛城又分广大与简略，组合广大与简略六种。忿怒坛城亦有坛城组合三种六种，寂静与忿怒二者相同。此处主要阐述寂静，因忿怒尊以寂静之势低头，故教导应知。在此供品之章节中，亦是先真实宣说寂静，然后以暗示方式揭示忿怒。因此，在寂静与忿怒二者之场合，于修持殊胜成就之时，以区分显现之三摩地为主，虽修持之正行是忿怒尊之坛城，然享用诸物时，即使作寂静坛城亦无妨，因寂静与忿怒二者无别，故亦宣说忿怒尊之坛城。如上所示，于见解之后，真实之三摩地，乃是此处生起次第之道，故五蕴或五识等，观想为圆满之坛城。“轮回涅槃一切法，不杂圆满正圆满，坛城即是五部尊。”之句，意指观想轮涅一切法不混杂且完全圆满，真实圆满之坛城即是五部。又或者说，从寂静中分离出来，若是忿怒尊之修法，则观想为饮血五尊之坛城。所谓五境加持，如“色声香味触等”，即是加持五境，五境之中无不包含一切法，故于“等”字之中，包含以上诸法，然而单独区分衣服、装饰、饮食亦无妨碍。其见解如前于有境之章节中所述，亦可比照，因与大自在无异。异熟是指凡夫之寻常认知。于此状态中，无有能显现与所显现，于自显现中显现，此乃三界中平等性之界，以字母མཱུྃ་表示此界。识是指证悟现前而显现。观想为本尊之坛城，意指五境显现之时，即是观想为普贤王母等。
Chinese
观想五位明妃后，五种境与识圆满的体验，父尊母尊方便与智慧无别，是通达之明。或者观想忿怒母坛城。意思是，如果是忿怒尊的修法，观想五位饮血明妃的意趣与寂静尊相符。此以上是共同的行持，即会供轮之时，应知见修行是总体的自性。为了分别加持会供的四种物品，衣饰、饮食、歌和词等。寂静尊之时，衣是穿戴的支分，即丝绸和毛料等。饰是珍宝饰品等五种。食是食物的会供，肉羹和佳肴的会供。饮是米酒和葡萄酒等。歌是喉咙的婉转，是令他人心醉的言语。词是赞颂和直接开示无生之义的偈颂等。舞是足的作业，戏是手的作业，即各自种姓的舞蹈从续部经文中开示，种姓总体的舞蹈从广大续部的一品中开示。为了使这些众多且盛大，众人集会称为会供。盛大称为云聚。以“吽”字认知而善用。意思是，如上所说，自明自显中通达任运成就即是“吽”（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）。以觉性自显故称为“吽”字。善用是说，在行持之时善于运用，即不为能取所染。行持之时不执着，无有能行所行，如鱼在水中游动，无论上下都不离水。无论行持何物，对见解都没有增减。如鸟在空中飞翔，轻松自在地掌握且不留痕迹。无论如何行持，见修行三者之境中，二资粮无有因果而一时圆满，无有阻碍而自显现是福德，无有执着是智慧，这二者也一时任运成就，这是下乘所断除的，此处二资粮任运成就是稀有，没有比这更殊胜的了。称为平等性之供养，是远离境的
English
Having meditated on the five consorts, the experience of the five types of objects and consciousness being complete, the father and mother, method and wisdom being inseparable, is the clarity of understanding. Or meditate on the mandala of the wrathful mother. That is, if it is the practice of the wrathful deity, the intention of meditating on the five blood-drinking mothers is in accordance with the peaceful deity. Above that, it is generally the conduct, that is, at the time of the tsokhor, one should know that view, practice, and meditation are the nature of the whole. In order to bless the four objects of the tsokhor separately, clothing, ornaments, food and drink, song and words, etc. In the case of the peaceful deity, clothing is the part of wearing, that is, silk and woolen fabrics, etc. Ornaments are the five types of precious ornaments, etc. Food is the gathering of food, meat broth and the gathering of delicacies. Drink is rice wine and grape wine, etc. Song is the melody of the throat, the speech that captivates the minds of others. Words are praises and verses that directly show the unborn nature. Dance is the action of the feet, and play is the action of the hands, that is, the dances of each lineage are shown from the tantric texts, and the dances of the general lineage are shown from one chapter of the extensive tantra. In order to make these numerous and large, the gathering of all is called tsokhor. The large is called a cloud mass. Knowing it as Hūṃ, one should use it well. That is, as mentioned above, the spontaneously accomplished understanding in self-awareness and self-appearance is Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽). Because awareness is self-appearing, it is called Hūṃ. To use well is to say, at the time of practice, to use it well, that is, not to be stained by grasping. Not being attached while practicing, without an actor or an act, like a fish swimming in water, not leaving the water whether up or down. No matter what is practiced, there is no increase or decrease in the view. Like a bird flying in the sky, easily mastering and leaving no trace. No matter how one practices, in the state of view, practice, and meditation, the two accumulations are completed simultaneously without cause and effect, and unhindered self-appearance is merit, and non-attachment is wisdom, and these two are also spontaneously accomplished simultaneously, which is what is abandoned by the lower vehicle, and here the spontaneous accomplishment of the two accumulations is wonderful, and there is nothing more wonderful than that. It is called the offering of equality, which is the separation from objects.
Chinese
以大喜供养，果报自然圆满。生起之坛城欢喜。说的是，一切成就，都因修持生起之坛城而获得，无需其他，即能显现欢喜之殊胜果报。阿里的真实受用之法是，天女、龙女、恶种女。等等。那时，这些都是真实迎请的。或者，如果按年龄来分，天女、龙女三者，分别是十二岁、十六岁、二十岁。上中下三种，分别是持螺女、平等女、跛女。或者，是月亮、太阳和二者。或者，也从方便之门来显示。分别或不分别。说的是，分别，是自己觉悟的体性，在见、禅定和行持中，如果有取舍，就分别，好就取。不分别，是指，如果心识中没有好坏之念，就不分别。真实修持的方法是，对此，念诵是此处的加行之念诵修持四种。如果能得到，就用身语意三者的法来稳固。从身体方面来说，守护食物，用香水沐浴，学习论典。从语言方面来说，学习不念诵咒语、暗语和庸俗的念头。从心意方面来说，学习禅定和心意之业，习惯成自然，这就是念诵。用器具、衣饰和饮食的供养来使之欢喜，用嘎拉那之法使智慧增长，这是近念诵。以四印嬉戏，真实修持四印的意义，这是修持。在修持的时候，对于安乐的智慧，有四门母，四娇女，四欢喜天女，十二者都体验后，融入心中之时，日月二者用舌头加持成五股金刚杵，这就是大修持。为了清晰地显示这一点。在明妃莲花坛城中。等等这样说，明妃是真实的。莲花是鼻尖上的芥子宫殿。坛城是如今的四十二位神，或者七十位，或者四十六位，或者十八位神，无论是哪位，都是从虚空自生bhrum字中显现的宫殿。
English
With great joy offering, the fruition is naturally complete. The mandala of arising is pleased. It is said that all accomplishments arise from practicing the mandala of arising itself, without needing anything else, and the supreme fruit of joy appears. The actual method of using Āli is: Goddess, Nāga goddess, evil-born woman. And so on. At that time, these are actually invited. Or, if it is done according to age, the three goddesses and Nāga goddesses are twelve, sixteen, and twenty years old respectively. The three types, superior, intermediate, and inferior, are the conch-bearing woman, the equal woman, and the lame woman respectively. Or, it is the moon, the sun, and both. Or, it is also shown from the gate of means. Differentiate or not differentiate. It is said that differentiation is the nature of one's own realization. In view, samādhi, and conduct, if there is a part of abandoning and taking, then differentiate, and if it is good, then take it. Not differentiating means that if the mind is free from the notion of good and bad, then there is no differentiation. The actual method of practice is that, here, recitation is the four types of recitation and accomplishment of the application. If one can obtain it, one should stabilize it with the dharma of body, speech, and mind. From the aspect of the body, protect food, bathe with fragrant water, and study the scriptures. From the aspect of speech, learn not to recite mantras, secret languages, and vulgar thoughts. From the aspect of mind, learn samādhi and the activities of the mind, and become accustomed to them, which is recitation. Pleasing with offerings of implements, clothing, ornaments, and food, and increasing wisdom with the dharma of karaṇa, is near recitation. Playing with the four mudrās, actually practicing the meaning of the four mudrās, is accomplishment. At the time of practice, for the wisdom of bliss, there are four gatekeepers, four seductive women, and four pleasing goddesses. When the twelve are experienced and absorbed into the mind, the sun and moon are blessed on the tongue as a five-pronged vajra, which is great accomplishment. In order to clearly show this. In the mandala of the lotus of the consort. And so on, it is said that the consort is real. The lotus is the mustard seed palace on the tip of the nose. The mandala is the forty-two deities of today, or seventy, or forty-six, or eighteen deities, whichever it is, the palace that appears from the space itself, from the syllable bhrūṃ.
Chinese
变成具有地基和坐垫后，在那里将菩提心所生的字安置在坐垫上，从那上面生起心手印，从那上面圆满生起身体，从法界迎请智慧的坛城融入无别之中，喜乐是心的坛城散发。（这）是俱生智的所依，俱生喜乐的安乐，所依和能依无别的菩提心是心的自性，所以称为心。坛城散发，菩提心在明妃的虚空中散发，观想所有虚空的坛城都体验它的味道，这是供养。诸佛云聚无余。（这）是指，十方诸佛坛城无余全部聚集在虚空的坛城中，或者因为是所有坛城的根本，所以虚空的坛城欢喜，以大喜的享受来体验所有无余的诸佛坛城，成为大平等的最胜供养。又，以殊胜的布施来融入，是指，胜者那样欢喜，三界的分别念也体验到大乐的味道，所以称为以布施来融入。然后修持大成就，获得成就，是修持日月精华。（这）是指，无别方便和智慧，以四手印嬉戏来修持，称为修持。日月精华是指日月二者融为一体，精华是指那本身显现为五种智慧的坛城。坛城是能依，五种智慧自然成就的所依是日月二者。金刚舌来取，是指，这里有两种方法，金刚本身是舌的自性，所以由获得自在风的补特伽罗吸入后，分布到身体的各个部位，四十二种分别念显现为身体和智慧，这是成就。为了那些不能做到的人，金刚舌来取，是指，在舌头上观想五股金刚杵，然后用它来取，所取的功德是，这里虽然是普遍的功德，但是观想舌头是金刚后所取的功德是，空行是指，像鸟一样在虚空中无碍地行走，明亮燃烧是指，身体非常明亮，