Chinese
我，因为是智慧的自性和处所，所以所有女性都不能轻贱和抛弃，这是誓言中说的。有差别或者没有差别。是这样说的。如上所示的这些陀罗尼，依靠它们，在成为智慧的行持，开始无二的结合时，也必须具备亲近修持四种三摩地。为了说明这个，亲近和近亲近，修持和大的修持，在佛母的莲花坛城中，散布喜乐于心之坛城。这样说了。对此，亲近修持是从密咒总的规矩中，为了修成所希望的成就，首先亲近的特征是，对相、时间和数量等发誓的自性，这被称为亲近。发誓圆满后，修成成就的相，有始有终，这被称为修持。有些续部中，以其支分的差别，亲近修持分为四支。这些包括了修成成就的所有行持。如《密集金刚》等中，亲近修持四支包括了续部的正文，以及最初结合的三摩地等，包括了三摩地大中小的差别，以及包括了父佛母无二结合的场合等。但是，在这里，像这些，以前的论师们没有这样解释，所以不要像他们那样结合。这里所说的是，亲近是了知菩提心，近亲近是了知自身为本尊，修持是生起佛母，大的修持是方便和智慧相结合。像这样的方式开始结合，是这个意思。喜乐平等殊胜布施，是指无差别地看待一切，以及以那样观修的三摩地的力量，以共同享受巨大受用的想法来把握。殊胜布施是指具有重大意义，像这样，在无二结合的菩提心安住于大乐之时，十度波罗蜜多，以及佛的三身等，所有道和果的法都圆
English
I, because it is the nature and place of wisdom, all women should not be despised or abandoned, as stated in the vow. Whether there is differentiation or not. This is what is said. Relying on these dharanis as shown above, even when engaging in the practice of wisdom, initiating the union of non-duality, one must possess the four samadhis of approach and accomplishment. To explain this, it is said: Approach and near approach, accomplishment and great accomplishment, in the lotus mandala of the Mother, spread bliss in the mandala of the heart. Regarding this, approach and accomplishment, according to the general principles of tantra, are for accomplishing the desired attainments. First, the characteristic of approach is the nature of vowing to signs, times, and numbers, which is known as approach. After the vow is completed, the sign of accomplishing attainments, with beginning and end, is known as accomplishment. In some tantras, due to the division of its branches, approach and accomplishment are known as four branches. These encompass all practices for accomplishing attainments. In texts such as the Guhyasamaja, the four branches of approach and accomplishment encompass the text of the tantra, as well as the samadhi of the initial union, including the distinctions of great, medium, and small samadhis, and the occasion of the non-dual union of father and mother. However, here, since previous teachers have not explained it in this way, it should not be combined according to them. What is said here is that approach is knowing the mind of enlightenment, near approach is knowing oneself as the deity, accomplishment is generating the Mother, and great accomplishment is the union of skillful means and wisdom. Initiating union in such a way is the meaning of this. The joyful, equal, and supreme giving refers to seeing everything without differentiation, and grasping it with the thought of jointly enjoying great enjoyment through the power of the samadhi of meditating in that way. Supreme giving refers to having great meaning. In this way, when the mind of enlightenment in non-dual union abides in great bliss, the ten perfections, as well as the three bodies of the Buddha, all the dharmas of the path and fruit are completely
Chinese
在地上圆满，以及内外供养所包含的一切成为大享用的庄严，完全了知圆满；众生完全圆满之业，了知其思维、行为、事物和结果等完全清净，因此被称为殊胜的布施。顺便为了显示甘露供养和获得成就，说了“修持日月之精华”等。现在为了显示度脱，说了“成为田地的殊胜和殊胜之小者”等。这些有些与所化众生的田地相联系，有些则与上师的功德相联系，如此流传。那些无所缘的禅定是，本来无生即是如是性。等等。现在为了显示进入会众坛城，说了“器情相续皆证悟”等。其中，器清净是指了悟处所五大成为五母的自性而清净。情清净是指五蕴所摄的五部清净。相续清净是指八识聚证悟为五智，如此是三种清净。平等二者是指胜义中不生而相同，世俗中如幻而平等，这是大乘共同的法。超胜的平等二者是指五蕴与五部佛平等，以及识与智慧平等，这是四种平等。如此，以三种清净和四种平等的方式，完全清净的刹土和不完全清净的刹土二者无别，一切都是普贤刹土的自性，因此说“坛城普贤之刹”。如果了悟了这样的方式，那么三门的一切行为也不会成为障碍，因为了知无自性则会转变为智慧的积聚，并且以与一切圣者无二的方式行持，供养和利益众生不会中断。因此说“行持成为二大积聚”。这些显示了见解和禅定。现在是它的
English
Being complete on the ground, and knowing completely that all that belongs to the inner and outer offerings has become the adornment of great enjoyment; the actions of sentient beings becoming completely perfect, knowing that their thoughts, actions, things, and results, etc., are completely pure, therefore it is called the supreme generosity. In passing, in order to show the offering of nectar and the attainment of accomplishments, it is said, "The essence of practice is the sun and moon," and so on. Now, in order to show liberation, it is said, "The supreme field and the lesser supreme ones," and so on. Some of these are related to the field of those to be tamed, and some are related to the qualities of the guru, so it is said. Those non-objective samadhis are, from the beginning, unborn, just like thatness. And so on. Now, in order to show entry into the mandala of the assembly, it is said, "Realizing the purity of vessels, essences, and continuums," and so on. Among them, the purity of the vessel is to realize that the five great elements of the place are pure as the nature of the five mothers. The purity of the essence is to realize that the five aggregates are pure as the five families. The purity of the continuum is to realize that the eight collections of consciousness are pure as the five wisdoms. Thus, there are three kinds of purity. The two equalities are that they are the same as unborn in the ultimate sense, and equal as illusions in the conventional sense, which is the common way of the Great Vehicle. The two superior equalities are that the five aggregates are equal to the Buddhas of the five families, and that consciousness is equal to wisdom. Thus, there are four kinds of equality. In this way, with three kinds of purity and four kinds of equality, there is no difference between the completely pure realm and the not completely pure realm. All are the nature of the realm of Samantabhadra. Therefore, it is said, "The mandala is the realm of Samantabhadra." If one realizes such a way, then all the actions of the three doors will not become obscurations, because knowing no self-nature will transform into a collection of wisdom, and by acting in a way that is non-dual with all the noble ones, the offering and the benefit of beings will not cease. Therefore, it is said, "Actions become two great accumulations." These show the view and the samadhi. Now it is its
Chinese
为了宣扬友伴，具备未缺的支分和器物，通晓圆满仪轨的人。如是宣说。对此，通常来说，誓言等学处的支分也属于仪轨的支分，但简而言之，上述所说的五种真言的支分，五种器物和五种仪轨中，一切友伴都包含在内。如是具有资格的人们，已经宣说了成就悉地。如是具有因缘的瑜伽士，应当如何修持呢？以五和五的结合，对于五组本尊众。如是等等。如此，五组、三组和一组的坛城被忿怒尊众围绕，或者通过仅仅是忿怒尊的坛城来修持，应当如是知晓。瑜伽，持咒者，悉地。如是等等是补充说明，从中仅仅稍微清楚地说明了三摩地的摄持等等。第十一章。现在，为了宣说如何修持会供轮坛城的方法，从“此后”等开始说起。对此，成就悉地也在第五品等中所说的三摩地稳固的人们，为了宣说以如是盛大的嬉戏受用而行持的方式，来成就共同和殊胜的各种悉地。以幻化网而现证的，坛城稳固的三摩地，以舞蹈手印的聚合，进入道而于虚空中行走。如是等等宣说。对此，舞蹈本身就是手印，是自然成就的手印，并且具有幻化网的三摩地，因为一切都无不是本尊的加持。对于下面的手印也同样适用。如此，从舞蹈的聚合中放射出各种光芒，成办了诸佛的事业，并且再次收摄，自己的坛城也变成了光蕴。对此，以大悲心的智慧来推动，逐渐地或者同时地清楚地生起本尊的身相，如果通过舞蹈来修持，那么悉地的
English
In order to proclaim companionship, those who possess complete limbs and implements, and who understand the complete ritual. Thus it was said. In general, the limbs of training such as vows are also included in the limbs of the ritual, but in brief, all companions are included in the five limbs of mantra, the five implements, and the five rituals mentioned above. It is taught that those who possess such qualifications will accomplish siddhis. How should a yogi who possesses such causes and conditions practice? Through the union of five and five, to the assembly of deities in the five groups. Thus and so on. Thus, one should understand that the mandala of five, three, or one groups is surrounded by a host of wrathful deities, or that one should practice through the mandala of only wrathful deities. Yoga, mantra holders, siddhis. Thus and so on are supplementary explanations, from which only a little is clearly explained about the holding of samadhi and so on. Chapter Eleven. Now, in order to explain how to practice the gathering mandala itself, it is spoken from "Thereafter" and so on. Regarding this, those who have attained stable samadhi as mentioned in the fifth chapter and so on, in order to teach how to accomplish various common and supreme siddhis by acting in the manner of enjoying such great play. Through the perfectly complete network of illusion, the samadhi of the stable mandala, through the gathering of dance mudras, one will enter the path and go into the sky. Thus and so on is spoken. Regarding this, the dance itself is the mudra, it is the spontaneously accomplished mudra, and it possesses the samadhi of the network of illusion, because everything is nothing other than the blessings of the deity. The same applies to the lower mudras as well. Thus, various rays of light radiate from the gathering of dance, accomplishing the deeds of the Buddhas, and when they are gathered again, one's own mandala also becomes a mass of light. Regarding this, by moving with the wisdom of great compassion, one gradually or simultaneously clearly generates the form of the deity, and if one practices through dance, then the siddhis of
Chinese
可以的。此外，如果想要成就以足部的舞姿没入地中，以手部的舞姿在空中行走，或者共同成就这些，就观想大地为文字幻化，并观想其为非天之境等道路，进入其中，就能像鸟一样没入土和水中。同样地，也要在空中练习。这是伟大的成就。歌词声音的手印是：那时，通过不可思议的语支，向应化众生以各自的语言宣说佛法，降伏魔和外道等事业，如果观想圆满成就，就能获得殊胜的成就。或者，在舌头的莲花上观想种子字ཧྲཱིཿ（藏文：ཧྲཱིཿ，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，汉语字面意思：啥），通过其光芒的放射和收摄，如前一样成办诸佛的事业，汇集诸佛的语功德，并观想再次融入自己的舌头，就能获得说法自在的成就。关于装饰、穿着、饮食的手印：以各自本尊的咒语、手印和三摩地加持，或者生起对本尊自性是加持的信心，或者以所有本尊的咒语和手印如是加持，或者以本尊主尊加持也可以，因为首先是成为法性智慧之缘故。瑜伽母们向父亲们祈请和祈祷，然后因为智慧是依赖法界而生起和进入的缘故，瑜伽父们向母亲们祈请和祈祷，就能获得殊胜的成就。或者，如续部总集所说，将头饰、项链、手镯和戒指等作为成就的物品，以咒语、手印和三摩地加持，一旦获得成就的征兆，就供养三宝，自己享用，并布施给住在法会中的眷属们，如果装饰在各自的身上，就能获得伟大的成就，根据获得成就征兆的大小，依次出现成就，特别是装饰。
English
It is permissible. Furthermore, if one wishes to accomplish entering the earth with the dance of the feet, or walking in the sky with the dance of the hands, or even accomplishing them together, then one should contemplate the earth as a magical transformation of letters. Contemplate it as a path to the realm of the Asuras and so forth. Even if one enters there, one will be able to enter the earth and water like a bird. Similarly, one should also practice in the sky. This is a great accomplishment. The mudra of song and sound is: At that time, through the inconceivable branches of speech, one proclaims the Dharma to the beings to be tamed in their respective languages, and if one contemplates fully accomplishing the deeds of subduing demons and heretics, one will attain the supreme accomplishment. Alternatively, contemplate the letter ཧྲཱིཿ (Tibetan: ཧྲཱིཿ, Sanskrit Devanagari: ह्रीः, Sanskrit Romanization: hrīḥ, Chinese literal meaning: shame) on the lotus of the tongue. Through the emanation and reabsorption of its rays, accomplish the deeds of the Buddhas as before, gather the qualities of the speech of the Buddhas, and contemplate them dissolving back into one's own tongue. Then one will attain the accomplishment of gaining power over speaking the Dharma. Regarding the mudras of ornaments, clothing, food, and drink: Bless them with the mantra, mudra, and samadhi of the respective deities of the family. Or generate faith that the nature of the family deity is a blessing. Or bless them in the same way with the mantras and mudras of all the deities. Or one may also bless them with the lord of the family. Firstly, because it becomes a condition for the wisdom of Dharmata. Yoginis should request and pray to the fathers. Then, because wisdom arises and enters dependent on the Dharmadhatu, yogi fathers should request and pray to the mothers. Then one will attain the supreme accomplishment. Alternatively, as it appears in the general tantras, make crowns, necklaces, bracelets, and rings, etc., into substances of accomplishment. Accomplish them with mantra, mudra, and samadhi. Once the signs of accomplishment are obtained, offer them to the Three Jewels, use them oneself, and give them to the retinue dwelling in the assembly. If one adorns them on their respective bodies, one will attain great accomplishment. According to the size of the signs of accomplishment obtained, accomplishments will arise in sequence. And especially ornaments.