English
Therefore, the person who wishes to practice should train in the activities of the gathering of these two, the extensive, intermediate, and concise, and only those who have attained the Samadhi of Differentiating Appearances can practice. Generally, after becoming proficient in the mandala of the forty-two deities, one can utilize the Samadhi of Differentiating Appearances. Then, it is said that one should practice whichever of the three types of practice one desires. Furthermore, Guru Padmasambhava said that if one becomes proficient in the peaceful mandala and attains the ability to differentiate appearances, then engaging in the practice of wrathful deities will bring about swift accomplishment. Generally, if one is accustomed to the Samadhi of Differentiating Appearances, the wisdom of the path will be perfected, and there will be no obstacles to accomplishment in any way. Therefore, the mandala of the Magical Net, perfected as the direct experience of one's own awareness, with the ultimate perfection of differentiating appearances, whatever mandala one meditates upon becomes its very essence, and this is called stability, which is the actual cause of accomplishment. This is the general teaching. Next, the methods of using the five implements, along with their results, are taught separately: Through the scattering and gathering of dance, gestures, and mudras. The mandala, the dwelling place, and all the ground are blessed to be pleasing to the eye, adorned with a vajra ground and various jewels. Then, the yogi, visualizing themselves as the deity, arranges the mandala of the fifty deities on the five branches. Making all the deities of the branches clear, wearing silk and woolen garments, and adorning the body with ornaments. Then, with the dance postures and mudras of the five pure families, and various hand gestures, and at that time, the scattering and gathering. The scattering and gathering of light rays is absorbed into the yogi's body and emanates in the ten directions, arousing the samaya of all the Buddhas, and continuously purifying the suffering of all sentient beings in the three realms. The song lyrics and sounds say that at that time, one should recite the songs that arise from the expanding illusion, or the collections of songs that arise from the various tantras and transmissions, along with the vocal melodies. The recitation of the mouth and the melodies of the voice should be continuous. The dance of the body should be continuous, and the deity and Samadhi of the mind should be continuous. The five wheels of the five branches in motion should also have a continuous emanation.
Chinese
不间断，不像现在的瑜伽士一样，放置阿、托、吽。即使同时修持许多三摩地，也不会有不清楚的地方，这是显现的意义。这些的果实是：通过舞蹈、手印的嬉戏，能够进入虚空。也就是说，能够进入山、岩石和大地，能够享用龙、天非天等地下手印母。像鸟一样在虚空中行走，享用天和夜叉母。天魔鬼神八部被役使为奴仆。在虚空中行走，向上行走，能够自在地控制他化自在天，能够前往色界和色究竟天。通过歌词、声音的手印，也就是说，所有的声音表达都离不开身语意，这是自性的手印。证悟这个，显现出不离于此的手印，能够获得法的成就。也就是说，通过显现不需学习的常续三摩地，能够以适合六道众生的语言来宣说佛法。而且，十方诸佛和历代持明上师会为我宣说越来越高的道法。通过装饰和穿着的手印，也就是说，寂静的是头饰等所有寂静的装饰。忿怒的是五骨饰、颅鬘、蛇饰和三种涂饰。穿着方面，寂静的有五衣和穿着的差别等。忿怒的有象皮等三种。手印的意思是，自明之心性不离于、不超越，不停止，仅仅是比之前更具有对境的分别，因此对于天来说是天乐，对于法性来说是法性乐，除此之外，即使是微小的庸常观念也不存在，因此在自显中嬉戏，不停止和不执著的手印二者是不超越的。果实是：成为不可战胜的光芒之王。也就是说，像欲界的天人王和梵天王一样，身体被他人衡量，身体闪耀着光芒，以威严压倒一切，将他人置于自己的控制之下，成为国王。被他人的四军队伍所引导。
English
Uninterrupted, not like the current yogis who place A, Tho, Hung. Even if many samadhis are practiced simultaneously, there will be no unclear aspects, this is the manifested meaning. The fruits of these are: Through the play of dance and mudras, one will be able to enter the sky. That is, one will be able to enter mountains, rocks, and the earth, and enjoy the handprint mothers of the underworld, such as dragons, gods, and asuras. Like a bird, one will walk in the sky, enjoying the gods and yaksha mothers. The eight classes of gods, demons, and spirits will be enslaved as servants. Walking in the sky, walking upwards, one will be able to freely control Paranirmita-vasavartin, and be able to go to the Form Realm and Akanistha. Through the mudra of lyrics and sound, that is, all expressions of sound are inseparable from body, speech, and mind, this is the mudra of self-nature. Realizing this, manifesting the mudra that does not deviate from it, one will be able to attain the accomplishment of Dharma. That is, by manifesting the continuous samadhi that does not require learning, one will be able to teach the Dharma in accordance with the languages of the six realms of beings. Moreover, the Buddhas of the ten directions and the lineage of vidyadharas will teach me the Dharma that progresses higher and higher. Through the mudra of ornaments and clothing, that is, peaceful ornaments are all peaceful ornaments such as headdresses. Wrathful ornaments are the five bone ornaments, skull garlands, snake ornaments, and three types of anointments. In terms of clothing, peaceful ones have the five robes and the distinctions of wearing, etc. Wrathful ones have three such as elephant skin. The meaning of mudra is that the self-knowing mind-essence does not deviate from, does not transcend, and does not cease, it is merely more endowed with the discrimination of objects than before, therefore for the gods it is divine pleasure, for the Dharma-nature it is Dharma-nature pleasure, other than that, even subtle ordinary conceptions do not exist, therefore playing in self-appearance, the two mudras of non-cessation and non-attachment are not transcended. The fruit is: becoming the invincible king of radiance. That is, like the king of gods and humans in the desire realm and the Brahma king, the body is measured by others, the body shines with light, overwhelming everything with majesty, placing others under one's control, becoming a king. Being led by the fourfold army of others.
Chinese
不能被夺走，是殊胜的持明者。以饮食之手印。所谓以五种誓言物为基础的饮食之差别，全部都具有上述灌顶境的见解，加持为欲妙天女。如上所示，不间断，天融入天，不执著，智慧融入智慧之手印。如意身，所谓从生起之身清净后，如意之身如珍贵彩色琉璃般，身体可以随意变化，具有光芒，身体隐形，身体产生甘露。由此医治众生的疾病，能够起死回生，使一切众生都感到满足，因此也称为成就甘露。阿 আলি 迦迦里之手印。所谓阿 আলি 是母亲，迦迦里是父亲。手印是父母加持，连同支分之神全部圆满后，在莲花芥子的宫殿中，布置幻化的坛城。以菩提心大乐供养坛城，以及对一切众生普遍布施，以上也已讲述。第九品中也已讲述之义即是手印，此密咒本身就是果和成就之基础。一切一切，所谓事业和成就二者，或者殊胜和共同之成就二者，因为没有将因果善法分别开来，瑜伽士所希望的一切都能圆满实现。坛城之仪轨所有缺失，也由此补足。誓言之破损，也由此补足。长寿灌顶之特征是，下界之人与天和梵天，等等。如是修持圆满后，超越三界，被密咒之义的陀罗尼所摄持的补特伽罗，装束是人间的转轮圣王，或者欲界的天人帝释天，或者梵天是色界的天王，成就了这些事物后。清净之生，所谓以有漏的善根转生为欲界天人国王，以及以世间的禅定成就梵天之王，是不清净之生，以有漏而修，显现有漏，不能超脱轮回，并且还会堕落。
English
Cannot be taken away, is the supreme vidyadhara. With the hand seal of food and drink. That is to say, all the differences of food and drink based on the five samaya substances are blessed as goddesses of desire because they all have the view of the above-mentioned empowerment realm. As shown above, without interruption, the deity merges into the deity, without attachment, the wisdom merges into the hand seal of wisdom. The wish-fulfilling body, that is, after purifying the body of arising, the wish-fulfilling body is like a precious colored glaze, the body can be transformed at will, it has radiance, the body is invisible, and nectar arises from the body. By this, the diseases of sentient beings are healed, the dead can be brought back to life, and all sentient beings are satisfied, so it is also called the accomplishment of nectar. The hand seal of Ali আলি and Kali. That is to say, Ali আলি is the mother, and Kali is the father. The hand seal is the blessing of the parents, and after all the branch deities are complete, in the palace of lotus mustard seeds, the illusory mandala is arranged. Offer the mandala with the great bliss of bodhicitta, and the two donations that pervade all sentient beings have also been described above. The meaning that has also been described in the ninth chapter is the hand seal, and this mantra itself is the basis of the fruit and accomplishment. Everything, everything, that is, the two of karma and accomplishment, or the two of supreme and common accomplishment, because there is no separation between cause and effect, the yogi can completely fulfill everything he desires. All the deficiencies in the mandala ritual are also compensated by this. The broken vows are also compensated by this. The characteristics of the longevity empowerment are: the lower people, gods, and Brahma, and so on. After completing the practice in this way, the person who transcends the three realms and is possessed by the dharani of the meaning of the secret mantra, the attire is the wheel-turning king of the human world, or the god Indra of the desire realm, or Brahma is the king of the gods of the form realm, after accomplishing these things. Pure birth, that is, being reborn as the king of gods and humans in the desire realm with contaminated merit, and achieving the king of Brahma with worldly samadhi, is an impure birth, cultivated with contamination, manifesting contamination, unable to transcend samsara, and will also fall again.
Chinese
是存在。所谓“清净生”，指这位持明者以见、修、行三者均衡的力量，净化轮回，从业中解脱而获得自在，使地道越来越增上。因此，即使生为天人，也胜过圣者，故称为“清净生”。所谓“执”，是指自显现如此显现。然而，即使执持这种形象，也有地上的差别转变。如云：“虽然执持此相，然有地上之转变。”意思是说，持明寿命自在与初地菩萨相等，大印持明与八地菩萨相等，任运成就持明与十地菩萨的果位相等。虽然与三界众生相似，但所证悟的境界却有地上的差别。或者说，人间的转轮王是初地（见道位），显现为帝释天和自在天的是八地菩萨，显现为梵天的是十地菩萨。指示究竟的果位是：“度母波罗蜜多皆圆满。”一般来说，显宗道之体性是十地。这是从修持十度波罗蜜多而显现的。那么，如果持明者的道圆满，如何圆满？如果不圆满，果位能够显现吗？这里，持明者圆满十度波罗蜜多，是指在作为因的了知自性的见解之时也圆满，在作为缘的入定的禅定和行持之时也圆满。因此，这种见行二者不像下部那样，由一个补特伽罗作为所修、能修的本体，以时间来进入；行持的本体也不是像以能取所取来成办那样。见解是以离戏的觉性而证悟，虽然没有能见所见，但也不离见的自性。此时，禅定以如是性和周遍显现二者来修持。无有止息的自性显现，作为因的禅定，大手印，粗细等，越来越转变为力量。先前由于串习见修二者，即使观修广大天神的身体，也如清澈大海中的所有影像都与水无别一样，坛城广大和收摄二者的所有本尊都明现在觉性中，因此在无有任何显现执、空执的平等性中任运成就。觉性平等性远离分别念，因此即使明现为本尊，也是在那之中。