English
Adorned with Om, entering into the A-triangle, the source of Dharma, after fully generating the mandala with the three Vajra rituals, meditate on radiating, gathering, and clarifying. It is also said: "That nature, clear and equally united, all Buddhas, the lords, bless. Om, Lam, A, as symbolized, meditate on the mandala of the net of illusion. As if poured into a mold, thus accomplishing the supreme path of Dharmadhatu." It is said that "that nature" refers to the yogi of Vairochana. In order to generate the secret mandala and bestow blessings, all Buddhas, the lords, bestow blessings. Because it arises from the linga, it is Om Lam. From within the source of Dharma, entering without difference from the color of wisdom, it is symbolized by A, the example and meaning spoken of as one. What to meditate on? Meditate on the mandala of the net of illusion. Similarly, the southern yogi, with five rituals, generates the body and mudra of the Bhagavan Ratnasambhava, and blesses all such as trees. The top of the secret linga generated from Sva is adorned with Sva, and with the eight limbs of union, enters into the source of Dharma. The essence of one's own mind, the supreme Bodhicitta, the sun and moon, dissolves into light. Focusing the mind on the sphere of light, one should restrain the breath. Then, from that nature, from the yellow Sva, arises Ratnasambhava, body color yellow, three faces, six arms, possessing skillful means and wisdom. Again, after blessing its aggregates, elements, and sense bases, the top of the secret linga generated from Sva is adorned with Sva, and entering into the source of Dharma, after fully generating the mandala with the three rituals, meditate on radiating and gathering. It is also said: "That nature, the two equalities united, all Buddhas, the lords, bless. Sva, Lam, A, as symbolized, meditate on the mandala of the net of illusion. As if poured into a mold, that nature, the distinction, Lam, is supreme." Thus it is said. Again, in the same way, the western yogi, with five rituals, generates oneself as the body of Amitabha, a willow branch or tree
Chinese
加持树木等物，从ཨཱྃ་（藏文：ཨཱྃ，梵文天城体：ओं，梵文罗马拟音：oṃ，汉语字面意思：嗡）中生起的秘密林伽顶端以珍宝装饰，进入法之生处，将自心之体性，殊胜菩提心日月二者融入光中，于光团中寄托自心，当止息气息。之后从那红色ཨཱྃ་（藏文：ཨཱྃ，梵文天城体：ओं，梵文罗马拟音：oṃ，汉语字面意思：嗡）中生起秘密的无量光身，具三面六臂，兼具方便与智慧。又加持其蕴、界、处等，从ཨཱོཾ་（藏文：ཨཱོཾ，梵文天城体：ओं，梵文罗马拟音：oṃ，汉语字面意思：嗡）中生起的秘密坛城，林伽顶端以紫莲装饰，收摄于法之生处，完整生起三种仪轨的坛城，修习开展与收摄。又说，以证悟法性之结合，加持一切佛陀之主。如以ཨཱྃ་（藏文：ཨཱྃ，梵文天城体：ओं，梵文罗马拟音：oṃ，汉语字面意思：嗡）、ལཾ་（藏文：ལཾ་，梵文天城体：लँ，梵文罗马拟音：laṃ，汉语字面意思：蓝）、ཨེ་（藏文：ཨེ་，梵文天城体：ए，梵文罗马拟音：e，汉语字面意思：诶）象征般，修习幻化网之坛城。如倒入模具般，此乃殊胜之ལཾ་（藏文：ལཾ་，梵文天城体：लँ，梵文罗马拟音：laṃ，汉语字面意思：蓝）。如是说。又同样北方瑜伽士，以五种仪轨生起自身不空成就之身，加持火触等物，从ཧཱ་（藏文：ཧཱ་，梵文天城体：ह，梵文罗马拟音：hā，汉语字面意思：哈）中生起的秘密林伽顶端以金刚交杵装饰，进入法之生处，将自心之体性，殊胜菩提心日月融入光中，于光团中寄托自心，当止息气息。之后从那ཧཱ་（藏文：ཧཱ་，梵文天城体：ह，梵文罗马拟音：hā，汉语字面意思：哈）中生起不空成就，具三面六臂，兼具方便与智慧。又加持其蕴、界、处，从ཧཱ་（藏文：ཧཱ་，梵文天城体：ह，梵文罗马拟音：hā，汉语字面意思：哈）中生起的秘密林伽顶端以金刚交杵装饰，进入法之生处，以三种仪轨完整生起坛城，修习开展与收摄。如是亦说，以法界智之结合，加持一切佛陀之主。如以ཧཱ་（藏文：ཧཱ་，梵文天城体：ह，梵文罗马拟音：hā，汉语字面意思：哈）、ལཾ་（藏文：ལཾ་，梵文天城体：लँ，梵文罗马拟音：laṃ，汉语字面意思：蓝）、ཨེ་（藏文：ཨེ་，梵文天城体：ए，梵文罗马拟音：e，汉语字面意思：诶）象征般，修习幻化网之坛城。如倒入模具般，此乃事业智慧。如是说。其中央之主尊，即是坛城之主尊。其余为三簇
English
Blessing trees and so on, adorning the top of the secret lingam arising from Oṃ (藏文：ཨཱྃ，梵文天城体：ओं，梵文罗马拟音：oṃ，汉语字面意思：Om) with jewels, entering into the source of Dharma, entrusting one's mind to the sphere of light where the essence of one's own mind, the supreme bodhicitta, the sun and moon, dissolve into light, and one should restrain the breath. Then, from that very red Oṃ (藏文：ཨཱྃ，梵文天城体：ओं，梵文罗马拟音：oṃ，汉语字面意思：Om), generate the secret body of Limitless Light, with three faces and six arms, endowed with skillful means and wisdom. Again, blessing its aggregates, elements, and sense bases, etc., adorning the top of the secret mandala lingam arising from Oṃ (藏文：ཨཱོཾ，梵文天城体：ओं，梵文罗马拟音：oṃ，汉语字面意思：Om) with a purple lotus, binding it into the source of Dharma, fully generating the mandala of the three rituals, and meditating on expansion and contraction. It is also said, "Through the union of realizing the nature of reality, bless the master of all Buddhas. As symbolized by Oṃ (藏文：ཨཱྃ，梵文天城体：ओं，梵文罗马拟音：oṃ，汉语字面意思：Om), Laṃ (藏文：ལཾ་，梵文天城体：लँ，梵文罗马拟音：laṃ，汉语字面意思：Lam), and E (藏文：ཨེ་，梵文天城体：ए，梵文罗马拟音：e，汉语字面意思：Eh), meditate on the mandala of the net of illusion. As if poured into a mold, that itself is the supreme Laṃ (藏文：ལཾ་，梵文天城体：लँ，梵文罗马拟音：laṃ，汉语字面意思：Lam)." Thus it is said. Again, similarly, the yogi of the northern direction, generating himself as the body of Amoghasiddhi through the five rituals, blessing fire touch and so on, adorning the top of the secret lingam arising from Hā (藏文：ཧཱ་，梵文天城体：ह，梵文罗马拟音：hā，汉语字面意思：Ha) with a crossed vajra, entering into the source of Dharma, entrusting one's mind to the sphere of light where the essence of one's own mind, the supreme bodhicitta, the sun and moon, dissolve into light, and one should restrain the breath. Then, from that very Hā (藏文：ཧཱ་，梵文天城体：ह，梵文罗马拟音：hā，汉语字面意思：Ha), generate Amoghasiddhi, with three faces and six arms, endowed with skillful means and wisdom. Again, blessing its aggregates, elements, and sense bases, adorning the top of the secret lingam arising from Hā (藏文：ཧཱ་，梵文天城体：ह，梵文罗马拟音：hā，汉语字面意思：Ha) with a crossed vajra, entering into the source of Dharma, fully generating the mandala with the three rituals, and meditating on expansion and contraction. Thus it is also said, "Through the union of the wisdom of the Dharmadhatu, bless the master of all Buddhas. As symbolized by Hā (藏文：ཧཱ་，梵文天城体：ह，梵文罗马拟音：hā，汉语字面意思：Ha), Laṃ (藏文：ལཾ་，梵文天城体：लँ，梵文罗马拟音：laṃ，汉语字面意思：Lam), and E (藏文：ཨེ་，梵文天城体：ए，梵文罗马拟音：e，汉语字面意思：Eh), meditate on the mandala of the net of illusion. As if poured into a mold, that is the wisdom of action." Thus it is said. The central principal deity is the principal deity of whichever mandala it is. The rest are three clusters.
Chinese
如果问，通过扩展的嬉戏会变成什么？答：会变成进入处所安住于虚空。意思是说，精进修心的瑜伽士，对于粗大的身体，可以毫无阻碍地进入山岩等处，并且会像鸟一样在虚空中行走。此外，第十四章中说，唱金刚歌，说有意义的词等会变成什么？答：会变成获得法的成就。意思是说，会变成获得能主宰一切法的语，无量光佛的成就。此外，第十一章中说，将内外一切的装饰和分配供养给一切圣者，并且自己被加持为本尊，通过分配会变成什么？答：会成就光辉的无敌之王。意思是说，会获得共同和非共同的，具有无垢的智慧光芒，光辉的身，毗卢遮那佛的成就。此外，还会成就寂静和忿怒等一切光辉者的国王，他人无法战胜的身，光荣的饮血尊。此外，第十一章中说，将内外秘密的食物和饮料的一切差别认知为吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽），或者认知其为本尊和本尊母的手印后，供养给圣者，并且自己享用会变成什么？答：会成就如意身和甘露。意思是说，会成就如意宝珠般的身体和智慧的甘露拉萨亚纳。此外，第十一章中说，元音和辅音是方便和智慧的声音。为什么呢？因为空行母的续部中也说：元音被称为佛，辅音被称为如来。意思是说，方便和智慧完全清净的自性，一切的一切都会成就。意思是说，会获得主宰一切的轮回和涅槃之法的一切智慧，以及不住涅槃的果位。那么，应该问，像这样行持的瑜伽士的特点是什么？名字应该如何称呼？果是什么？答：是具有觉入特征的瑜伽陀罗尼，果
English
If asked, what will become through the expanded frolic? Answer: It will become entering the place and abiding in the sky. It means that the yogi who diligently cultivates the mind can enter mountains and rocks without hindrance for the coarse body, and will walk in the sky like a bird. Furthermore, it is said in the fourteenth chapter, what will become by singing the Vajra song and speaking meaningful words, etc.? Answer: It will become obtaining the accomplishment of the Dharma. It means that it will become obtaining the accomplishment of the speech that can control all Dharmas, the Buddha of Limitless Light. Furthermore, it is said in the eleventh chapter, what will become by offering all the inner and outer ornaments and distributions to all the noble ones, and by blessing oneself as the deity, through distribution? Answer: The blazing, invincible king will be accomplished. It means that one will obtain the common and uncommon, the immaculate wisdom radiance, the glorious body, the accomplishment of Vairochana. Furthermore, one will also accomplish the king of all blazing ones, such as peaceful and wrathful ones, the body that cannot be overcome by others, the glorious blood-drinking one. Furthermore, it is said in the eleventh chapter, what will become by knowing all the differences of inner and outer secret foods and drinks as Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽), or by recognizing them as the mudras of the deity and the consort, offering them to the noble ones, and enjoying them oneself? Answer: The wish-fulfilling body and nectar will be accomplished. It means that one will accomplish a body like a wish-fulfilling jewel and the nectar of wisdom, Rasayana. Furthermore, it is said in the eleventh chapter, vowels and consonants are the sounds of skillful means and wisdom. Why? Because it is also said in the tantra of the Dakini: Vowels are called Buddhas, and consonants are called Tathagatas. It means that the nature of skillful means and wisdom is completely pure, everything, everything will be accomplished. It means that one will obtain all the wisdom that controls all the Dharmas of samsara and nirvana, and the state of non-abiding nirvana. Then, one should ask, what are the characteristics of the yogi who practices in this way? What should the name be called? What is the result? Answer: It is the Yoga Dharani with the characteristic of entering awareness, the result
Chinese
成熟之因与缘，何者能成具力者，即是名为持明者胜刹。如是说，其中，知是果，入是因。何以故？圣声闻亦先以苦谛之门了知轮回之果，先以灭谛之门了知寂灭之果。圣独觉亦先以内外之果了知缘起。是故薄伽梵亦于般若波罗蜜多中，先示现果位一切相智，获得彼之因是道之ㄧ切相智，以及了知彼之一切种类，声闻道之忍。世间亦先知果实稻谷为受用之因，然后才开始稻谷之耕作。因与果二者亦一形一体，外之六因，五大种为五，时为六。内之六因，种子与，苗芽与茎干与枝叶与，花朵与，果实与，生起此六者，亦是因与缘之自性。如是譬喻，获得果位普贤王如来之果位亦是，知晓不住涅槃之殊胜成就后，然后进入密咒金刚乘之门，瑜伽士于吉祥密集等，所有密续中所说之，根本与，支分与，食用与，守护之誓言与，律仪上。以身语意三门，具足无有瑕疵与虚伪之信心，以及具足誓言且不退转之胜妙欲乐之瑜伽士，以五金刚行相恒常生起天身大印，内外秘密供养之五种供品等圆满后，以五种明咒支分调伏具分别心之心续，于法性菩提心之坛城与，自性大圆满之坛城与，秘密菩提心之坛城三者，以等持之坛城于四时中无有改变地修习。
English
The cause and condition for ripening, whatever becomes powerful, is known as the field of the Vidyadharas. It is said, 'Among these, knowledge is the result, and entering is the cause.' Why? Because even the noble Shravakas first realize the result of samsara through the truth of suffering, and first realize the result of nirvana through the truth of cessation. Even the noble Pratyekabuddhas first realize dependent origination through the results of inner and outer. Therefore, the Bhagavan also, in the Prajnaparamita, first shows the result as the all-knowingness, and the cause for attaining it is the all-knowingness of the path, and knowing all its kinds, the forbearance of the Shravaka path is shown. In the world, too, one first knows the fruit, rice, as the cause of enjoyment, and then begins the cultivation of rice. The two, cause and effect, also become one form and one entity. The six external causes are the five great elements, five, and time, six. The six internal causes are seed, sprout, stem, leaves, flower, and fruit. The generation of these six is also the nature of cause and condition. Similarly, to attain the fruit, the state of Samantabhadra, one must know the supreme accomplishment of non-abiding nirvana, and then enter the gate of the secret mantra Vajrayana. The yogi, in the Shri Guhyagarbha Tantra and all the secret tantras, practices the root, branches, food, protective vows, and samayas. Through the three gates of body, speech, and mind, with unwavering faith free from flaws and hypocrisy, and with supreme devotion that is endowed with samaya and does not turn back, the yogi constantly generates the deity's body as the great mudra through the five vajra rituals, and after perfecting the five outer, inner, and secret offering substances, tames the stream of conceptual mind with the five limbs of mantra. One should meditate without change at all times on the mandala of the Dharmata Bodhicitta, the mandala of the Svabhavika Mahasandhi, and the three mandalas of the secret Bodhicitta, with the mandala of samadhi. Not manifest.