Chinese
即使两行幻化的文字尚未消失，取出幻化的光芒之鬘，观想五种水和甘露安住于具相的颅器之中，如实观想智慧的字句如本尊之自性，并使其光芒交融。观想文字也变成许多金刚交杵，如极微尘般与微尘无别。观想虚空坚固，并以从其生起之方式观想虚空，观想直至未变成虚空本身。于其间行走，于自身吉祥普贤王如来足之所有处，生起成就所愿之慢。于双足之下观想风之坛城，于其上行走，将行至大海的彼岸。之后，虚空也将变得如金刚般坚固。又将五种甘露倒入颅器之中，将五甘露之四方形坛城置于坛城之上，于其中观想日月坛城，使秘密月亮之幻化显现，并使其无别。从大自在金刚基盘（lam，梵文：लां，lāṃ，地）的种子字生起光明，从（yam，梵文：यं，yaṃ，风）的种子字生起的风之坛城，从（ram，梵文：रं，raṃ，火）生起的人之坛城三角形燃烧。焚烧五颅器中的五种甘露和幻化的文字，从其首先观想为烟，其次为火焰，第三为火焰之堆积。智慧之火燃烧，世间之火亦被焚毁。宝生佛和嘛嘛枳佛母二者的三摩地幻化，化为智慧之水而降落。不空成就佛和度母二者的三摩地幻化，摧毁世间。不动佛和法界自在母二者的三摩地，使一切空虚而坠落。另有四种三摩地之神变，以幻化本身勾招天、龙、非天、药叉女等。或者对于所要成就之事
English
Even before the two lines of illusory letters have disappeared, extract the garland of illusory radiance. Meditate that the five types of water and nectar reside within the skull cup that possesses characteristics. Meditate on the wisdom syllables as they are, like the nature of the deity, and intermingle the radiance. Meditate that the letters also transform into many crossed vajras, indistinguishable from dust, like the finest particles. Meditate that space becomes solid, and meditate on space in the manner of arising from it, meditating until it has not become space itself. One should walk in between, and in all places of the feet of the glorious Samantabhadra, generate the pride of accomplishing the desired. Below the two feet, meditate on the mandala of wind, and walk upon it, one shall go to the other shore of the great ocean. Thereafter, space will also become as solid as a vajra. Again, pour the five nectars into the joined skull cup, place the square mandala of the five nectars on top of the mandala, and within it, meditate on the mandala of the sun and moon, causing the illusion of the secret moon to appear, and make it inseparable. From the seed syllable (lam, Devanagari: लां, IAST: lāṃ, meaning: earth) of the great powerful golden base, generate light. By generating the mandala of wind generated from the seed syllable (yam, Devanagari: यं, IAST: yaṃ, meaning: wind), the triangular burning mandala of man generated from (ram, Devanagari: रं, IAST: raṃ, meaning: fire). By burning the five nectars and the illusory letters within the five joined skull cups, from that, first meditate on smoke, second on flames, and third on a heap of fire itself. The fire of wisdom blazes, and the worldly fire is also consumed. The samadhi illusion of Ratnasambhava and Mamaki transforms into wisdom water and descends. The samadhi illusion of Amoghasiddhi and Tara destroys the world. The samadhi of Akshobhya and Dhatvishvari makes everything empty and fall. Furthermore, there are four kinds of samadhi miracles. By that illusion itself, one summons gods, nagas, asuras, yaksha daughters, and so on. Or for the thing to be accomplished
Chinese
又是深思熟虑。像这样，能够勾召的，也能再次遣送。解脱是指本尊咒语之身等。另外，从幻化中，以铁钩的三摩地来勾召。以绳索和铁链的三摩地来束缚。以铃的三摩地来解脱。医治是指疾病等。凡是存在于中阴之间的一切，都以上面的次第，以及它本身的伟大等来增长。诛杀是指危害佛法，从幻化中，勾召所要诛杀的目标，降临到他的形象上，以外出的方式钉上橛，在猛烈的吽（藏文：ཧོཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）的口中焚烧。棒（藏文：བྃ，梵文天城体：बྃ，梵文罗马拟音：bam，汉语字面意思：棒）是摧毁敌方阵营，从幻化中，从红色光芒的尖端，以无量光为中央主尊，所有本尊的装束都呈现红色，融入敌方阵营，与他们的身语意无二无别，光芒再次聚集，将敌方所有阵营都置于我的掌控之下。或者，从光芒中，不动明王身色黑色，融入以中央主尊为首的坛城本尊，与他们的心意无二无别，光芒再次收摄，使敌方失去记忆，通过争斗和战争等方式击败敌方，以大悲心守护佛法的瑜伽士将会获胜。像这样，也是通过这个三摩地来实现的。那么，三摩地的因由是从哪里产生的呢？它本身是从智慧自显的境界中，从声音文字和ཀ ཡིག་（ka yi ga）中，从名相和词语的体性和文字的形象等四十二个字母，四十二位本尊的自性，由此一切的一切都将成就，因此称为如意。譬如说，黑暗中出现光明，黑暗中出现光明和灯，黑暗自然会以其自身的性质而清净，就像炼金术可以将一千两铜在同一时间变成黄金一样。导师金刚上师，精勤于供养，以及瑜伽士本身，遣除迷惑，以及第九品中所说的，具备誓言和戒律，以及对续部的虔诚。
English
Also, contemplate. Likewise, what can be summoned can also be sent back. Liberation refers to the body of the mantra deity, etc. Furthermore, from illusion, one summons with the samadhi of the iron hook. With the samadhi of the rope and iron chain, one binds. With the samadhi of the bell, one liberates. Healing refers to illnesses, etc. Whatever exists up to the intermediate state, one increases it with the above order and its greatness, etc. Killing refers to harming the teachings. From illusion, one summons the object to be killed, descends it into its form, and by the act of going out, one stakes a stake and burns it in the mouth of the fierce Hūṃ (藏文：ཧོཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽). Baṃ (藏文：བྃ，梵文天城体：बྃ，梵文罗马拟音：bam，汉语字面意思：棒) is to destroy the enemy's camp. From illusion, from the tip of the red ray, with Amitabha as the central main deity, all the attire of the deities remains red, dissolving into the enemy's camp, inseparable from their body, speech, and mind. The rays reassemble, and all the enemy's camps are brought under my control. Alternatively, from the rays, immovable, with a black body color, dissolving into the mandala deity with the central main deity, becoming inseparable from their mind, and the rays re-collect, causing the enemy to lose memory. By means of disputes and battles, etc., the enemy is defeated, and the yogi who protects the teachings with great compassion will be victorious. Such a thing will also be accomplished by this samadhi. Then, from where does the cause of samadhi itself arise? It itself arises from the state of self-appearing wisdom, from sound letters and the letter ka, from the nature of names and words and the form of letters, etc., the nature of the forty-two letters, the forty-two deities. By this, everything will be accomplished in every way, therefore it is called wish-fulfilling. For example, as darkness arises from light, when light and a lamp arise in darkness, darkness naturally becomes clear by its own nature, just as alchemy can turn a thousand taels of copper into gold at the same time. The teacher, the vajra master, diligent in offerings, and the yogi himself, dispelling delusion, and as stated in the ninth chapter, possessing vows and precepts, and devotion to the tantra.
Chinese
念诵和手印等不退失，通晓一切续部的意义，并且具备内外一切资具，就能成就，如果与这些不相应，那么所做的一切都没有意义，并且会毁坏自己的身心相续。因此，不仅一切共同成就的因是三摩地，而且殊胜成就，不住涅槃的因也是三摩地，为了以八句来显示这个道理，所以宣说了“三世诸佛所证悟”等。三世一切诸佛所证悟的殊胜成就之精华，不住涅槃，是没有穷尽之时。譬如什么呢？如意宝藏。为什么呢？因为宣说了没有增减。如同最为稳固的阿字。如此，心的法性菩提心，虽然在胜义中安住于无实如虚空的法界中，但在胜义的世俗中，如所思般，从三摩地中生起共同和不共同的各种事物之云，并且成为利益众生的因。这是所宣说的。如此，共同的事物，也是在世俗谛中显现的自性，但在胜义中是无自性的。并且，如是了知事物无实性并能自在掌控者，即是三摩地。那么，三摩地是什么呢？为了以二十句词来显示幻化三摩地的基础，所以说“谁不识无相”，等，直到“成就大稀有”。其中“谁不识”等是这样宣说的：其中“谁不识”是指任何一个，总的来说。如果他不了解空性大自在，无相之义，那么瑜伽士他也不了解法界，因此必须了解它。内外显现为器情世间的一切事物，都因分解为无实的极微之自性而
English
Without degenerating recitations and mudras, understanding the meaning of all tantras, and possessing all inner and outer resources, one will achieve accomplishment. If one does not possess these, then everything done is meaningless, and one's own body and mind stream will be destroyed. Thus, not only is the cause of all common attainments samadhi, but also the cause of the supreme attainment, non-abiding nirvana, is samadhi. To show this with eight lines, it is said, "That which is realized by the Buddhas of the three times," etc. The essence of the supreme attainment realized by all the Buddhas of the three times, non-abiding nirvana, is without end. What is the example? Like a wish-fulfilling treasury. Why? Because it is said to be without increase or decrease. Like the most stable A. Thus, the nature of mind, bodhicitta, although it abides in the ultimate reality, in the realm of emptiness like space, in the conventional truth of the ultimate, as it is thought, from samadhi itself arise various clouds of common and uncommon things, and it becomes the cause of benefiting beings. This is what is said. Thus, common things are also the nature of appearance in conventional truth, but in ultimate truth they are without inherent existence. And thus, the one who realizes the unreality of things and has mastery over them is samadhi. What is samadhi itself? To show the basis of the illusory samadhi with twenty lines, it is said, "Whoever does not know the signless," etc., up to "Great and rare accomplishment." Among them, "Whoever does not know," etc., is explained as follows: Among them, "Whoever does not know" refers to anyone, in general. If he does not understand the great self of emptiness, the meaning of the signless, then that yogi does not understand the dharmadhatu either, therefore it must be understood. All things that appear as the outer and inner world are destroyed by being broken down into the nature of unreal atoms.
Chinese
因此，要知道这些是无所指的。像这样分析外在所执着的对境后，现在应当分析内在执着的内心。因此，又说了“无根之识”等等。为什么在这里主要提到阿赖耶识呢？那是因为大乘的缘故。那个阿赖耶识，不是男，不是女，不是阴阳人，也不是无性，也不是种姓。那么，是五种颜色和八种形状吗？不是的。那么，是六识的处所吗？也不是的。那么，是什么呢？什么也不是。这被称为真如法界智。那个真如法界智，又是所有方便手印的因，因为是最初生起的缘故。因此，说它是法身的种子，是最初的仪轨。所谓“从方便”是指，从法身的种子大空性中，生起具有月亮阿字（藏文：ཨ་，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）的，最初的方便金刚，那是指报身。所谓“无量方便”是指，成办事业的自性，吉祥普贤王如来在一切时处化现的化身，是不会断绝的。五蕴和五大，虽然在胜义谛上不是他体，但在世俗谛上，说是他体的。因此又说，应当对那些大种生起殊胜的等持。粗略的是方便手印，观想为五方如来，以及各自本性的五方佛母，其种姓就是五智。这样说来，虽然那些清净的五方佛父佛母在胜义谛上不是他体，但在世俗谛上是他体的。内在的根是色法，那是清净的慈氏等四者。而内在是无色的识，那是完全清净的地藏等四者。外在是那些的外境，即八大明妃。通过那个意义，忿怒尊和忿怒母等等，也说是在吉祥普贤王如来的身相上圆满具足的。像这样，所有器情和根境
English
Therefore, know that these are without specific reference. Having thus analyzed the external objects of attachment, now the internal mind of attachment should be analyzed. Therefore, it is also said, "The rootless mind," and so forth. Why is the Alaya-consciousness mainly mentioned here? That is because of the Great Vehicle itself. That Alaya-consciousness is neither male, nor female, nor hermaphrodite, nor without gender, nor is it a lineage. Then, is it five colors and eight shapes? No. Then, is it merely the place of the six aggregates? No. Then, what is it? It is nothing at all. That is called the Suchness Wisdom of the Dharmadhatu. That Suchness Wisdom of the Dharmadhatu is also the cause of all skillful means mudras, because it is the very first arising. Therefore, it is said to be the seed of the Dharmakaya, the first ritual. The so-called "from skillful means" means that from the great emptiness, the seed of the Dharmakaya, arises the first skillful means vajra, which possesses the moon and the letter A (Tibetan: ཨ་, Sanskrit Devanagari: अ, Sanskrit Romanization: a, Chinese literal meaning: A), and that is the Sambhogakaya itself. The so-called "immeasurable skillful means" means that the nature of accomplishing activities, the glorious Samantabhadra, the Nirmanakaya that manifests at all times and places, is said to arise without ceasing. The five aggregates and the five elements, although not different in ultimate truth, are said to be different in conventional truth. Thus it is also said, one should generate superior samadhi on those great elements. The coarse is the skillful means mudra, contemplating as the five Tathagatas, and contemplating the individual characteristics of the elements as the five consorts. Their lineage is the five wisdoms themselves. As it is said, although those perfectly pure five male and female Buddhas are not different in ultimate truth, they are different in conventional truth. The internal sense powers are form, which are the four, such as pure Maitreya. And the internal is formless consciousness, which are the four, such as perfectly pure Ksitigarbha. The external is the external objects of those, the eight goddesses. By that meaning, wrathful deities and wrathful goddesses, etc., are also said to be complete and perfect in the body of the glorious Samantabhadra. Like that, all containers and contents, and sense objects