English
You should be as firm as you have vowed, thinking, "Until I achieve success, I will not rise from this seat, nor will I leave this place." During practice, avoid focusing on other activities, and do not be discouraged by bad omens or the absence of omens. Do not be lazy due to self-deprecation, and do not be lax by wasting time and indulging the body and speech. Generate diligence with unwavering effort. Regarding mantras and samadhi, etc., do not doubt whether they are effective or whether they will produce results. Practice with unwavering faith, certain that they will be effective. If you practice in this way, then all the mandalas you practice will be accomplished, and you will attain the supreme Vajra Secret Body and the sacred Dharmakaya inseparable from wisdom. When to practice? Regarding the timing of practice, the days for practice: In the ninth chapter, it says, "The days are thirty-six." and so on. Regarding the dates, constellations, etc., for entering practice, in the Extensive Tantra, it says, "The time begins on the eighth day of the waxing moon, especially on auspicious constellation days. Practice the conduct of enlightenment extensively, and choose auspicious constellations to attain the supreme secret accomplishment." As mentioned above. If someone says that because there is no acceptance or rejection, one should not cling to a specific time, then, although the essence is such, due to the infallible interdependence of cause and effect in the conventional world, one enters at a favorable time and does not enter at an unfavorable time. Know that this is like planting seeds when it is warm and moist, and not planting them at other times. As it says in the Wrathful Lightning: "From the branches of the wise, one should know the times, the auspicious day of the gods, wealth, and good timing. Although they are discriminations of signs, after examination, signs of accomplishment will arise." Here, in an inverted city, towering high and surrounded by a wall of doubt that is difficult to overcome, those with narrow views say, "Your secret essence is not a tantra because you slander the tantras." If that is the case, then the 'True Name Sutra,' the 'Two Examinations,' etc., which you yourselves consider to be tantras,
Chinese
当安住于那（自性）之中，显现出导师自身清净的轮涅之显现时，无需劝请和祈求，这些特殊的言说自然而然地宣说出来。如是说。第二部分有三：总的阐述会供的等持及其利益；分别讲述会供的果；以会供的所依——大圆满坛城来总结意义。第一部分有二：简略的阐述和详细的解释。第一部分是：一切法皆为智慧的游舞，显现为幻化网的自性，于能所、父母双运大乐中圆满，安住于本尊和佛母的坛城中。对于明智者，通过串习，能稳固其意义的等持，获得殊胜和共同的成就。第二部分有五，其中舞蹈的等持及其利益有二：等持是，将身体的头等五肢观想为五部坛城，地基观想为金刚自性，住所观想为天宫，美丽的佛刹清净。以足部的舞蹈和手部的姿势，做出各种手印的动作。幻化网无二，于了知诸佛的形象和无实有中，行走和手部的一切动作，都不会超出本尊的自性。因此，无论做什么，如舞蹈等一切行为，都可称为手印，并非指伸缩手指等才是手印。利益是：如此行持，能入于地中，且能无碍地穿行于山岩，能自在地役使下方的手印空行母等；于上方的道路，能如鸟般无碍地行走于空中，能自在地役使天神和非天等。第二，歌之手印也有二：等持是，于自己的密处安置（藏文：ཧྲཱིཿ，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，汉语字面意思：啥），以悦耳的歌声和赞颂、吉祥等言语，以声音的手印来供养坛城的本尊。利益是：能以一句不尽之语庄严轮，获得通达，能获得法之音声海螺的成就。如《普放光明经》云：我亦有光明，彼
English
When abiding in that (nature), the pure manifestations of samsara and nirvana of the teacher himself appear, without the need for urging or requesting, these special statements are spontaneously proclaimed. Thus it is said. The second part has three: a general explanation of the samadhi of the gathering and its benefits; a specific explanation of the fruits of accomplishing the gathering; and a summary of the meaning with the great all-encompassing mandala, the basis of the gathering. The first part has two: a brief explanation and a detailed explanation. The first part is: all dharmas are the play of wisdom, appearing as the nature of the magical net, perfected in the great bliss of subject and object, father and mother in union, abiding in the mandala of deities and goddesses. For the wise, through practice, the samadhi that stabilizes its meaning will be achieved, and supreme and common siddhis will be accomplished. The second part has five, of which the samadhi of dance and its benefits have two: the samadhi is to visualize the five limbs of the body, such as the head, as the mandalas of the five families, the ground as the vajra nature, and the dwelling as the celestial palace, the beautiful pure Buddha-field. With the dance of the feet and the gestures of the hands, make various mudra movements. The magical net is non-dual, and in the state of knowing the forms of the deities and non-inherent existence, all movements of walking and hands will not go beyond the nature of the deity. Therefore, whatever is done, such as dance, all actions can be called mudras, and it is not that extending and contracting fingers are considered mudras. The benefit is: by doing so, one can enter the earth and pass through mountains and rocks without obstruction, and one can freely control the dakinis of the lower mudras; on the upper path, one can walk in the sky like a bird without obstruction, and one can freely control gods and asuras, etc. Second, the mudra of song also has two: the samadhi is to place (Tibetan: ཧྲཱིཿ, Sanskrit Devanagari: ह्रीः, Sanskrit Romanization: hrīḥ, Chinese literal meaning: Hrih) in one's secret place, and to offer to the deities of the mandala with the sound mudra of pleasant songs and words of praise and auspiciousness. The benefit is: one can adorn the wheel with one inexhaustible word, and one can attain the siddhi of the Dharma's sound conch. As it is said in the Sutra of Spreading Light Everywhere: I also have light, that
Chinese
名为清净之法的法螺，以一音遍知一切，周遍于整个世界。那光芒的善根，是从无量中产生的。如是说。其中，佛陀的教诲对于所有应调伏的众生，无论远近，都能以符合其意乐的方式听闻。超越了无数的轮涅之界，如同恒河沙数，没有差别。例如，西方极乐世界的不还果者之子，前往娑婆世界，如先前一样听闻释迦牟尼佛的教法。如果没有福分，即使坐在眷属之中也听不到，如宣说《集学论》时，在逝多林园中，声闻众都未听到，而菩萨却听到了。第三，关于装饰和衣物的印契，也有两种。三摩地是，从“怛朗 (藏文：ཏྲཱྃ་，梵文天城体：त्रं，梵文罗马拟音：trāṃ，汉语字面意思：珍宝)”字中，头饰等所有装饰都显现为珍宝。从“阿 (藏文：ཨ་，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：无生)”字中，所有衣物都被加持为天人的衣物和寂静与忿怒的装束。穿戴珍宝和骨饰等装饰，以及上衣和下裙等衣物，以供养诸神的印契来享用。利益是，暂时来说，光芒和威严会变成连不还果者之子也无法摧毁的坚固盔甲和坚硬的衣物。最终，以妙相和随好而闪耀，成为转轮王和菩萨。而其国王就是佛陀的身，能以十力压制任何魔和外道，无能胜。而且，在赡部洲的七个人中，一个巨人最为强大。同样，在七个巨人中，一个释迦族的青年最为强大。在那七个中，非天、天、夜叉、不还果者之子、声闻、独觉和获得菩萨地的菩萨，其力量和技艺都以七倍递增的方式超越。所有这些都无法胜过充满虚空界的力量，而佛陀则更为殊胜，如《宝积经》中所说，具有十力之能。第四，关于饮食的印契也有两种。三摩地是，从“康 (藏文：ཁྃ་，梵文天城体：खं，梵文罗马拟音：khaṃ，汉语字面意思：空性)”字中，饮食被加持为甘露。以鱼和肉等食物，以及茶和酒等饮料的印契，来供养内外诸神。利益是，能将自己的身体随意转变成如意
English
It is called the conch of pure Dharma. With one sound, it understands everything and pervades the entire world. The root of virtue of that light is born from the immeasurable. As it is said. Moreover, the Buddha's teachings are heard by all who are to be tamed, without near or far, in accordance with their inclinations. It is no different from the other side of countless realms of samsara and nirvana, like the sands of the Ganges. For example, the son of Anagamin in the Western World of Light went to the Saha world and heard the teachings of Shakyamuni Buddha as before. If one does not have the merit, even if one sits among the retinue, one will not hear it. As when the Samadhiraja Sutra was spoken, in Jeta Grove, all the Shravakas did not hear it, but the Bodhisattva heard it. Third, regarding the mudra of ornaments and clothing, there are also two. Samadhi is that from the syllable "Tram (藏文：ཏྲཱྃ་，梵文天城体：त्रं，梵文罗马拟音：trāṃ，汉语字面意思：Jewel)", all ornaments such as head ornaments appear as jewels. From the syllable "A (藏文：ཨ་，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：Unborn)", all clothes are blessed as the clothes of the gods and the attire of peaceful and wrathful deities. Wearing ornaments such as jewels and bone ornaments, and clothes such as upper garments and lower skirts, one enjoys them with the mudra of offering to the gods. The benefit is that, temporarily, the light and splendor will turn into strong armor and hard clothes that even the son of Anagamin cannot destroy. Ultimately, shining with marks and signs, one becomes a Chakravartin and a Bodhisattva. And its king is the body of the Buddha, who can subdue any demons and heretics with the ten powers, invincible. Moreover, among the seven people of Jambudvipa, one giant is the most powerful. Similarly, among the seven giants, one Shakya youth is the most powerful. Among those seven, Asura, Deva, Yaksha, the son of Anagamin, Shravaka, Pratyekabuddha, and the Bodhisattva who has attained the Bodhisattva ground, their power and skill surpass each other by a factor of seven. All of these cannot overcome the power that fills the space of the sky, and the Buddha is even more supreme, as it is said in the Ratnakuta Sutra, possessing the power of the ten powers. Fourth, regarding the mudra of food and drink, there are also two. Samadhi is that from the syllable "Kham (藏文：ཁྃ་，梵文天城体：खं，梵文罗马拟音：khaṃ，汉语字面意思：Emptiness)", food and drink are blessed as nectar. With the mudra of foods such as fish and meat, and drinks such as tea and wine, one offers to the inner and outer deities. The benefit is that one can transform one's body at will into a wish-fulfilling
Chinese
如同珍宝般的身体和声音，无论享用何种殊胜之物，都会转化为具有百味的甘露。第五，交合解脱手印的禅定是，在明观父母本尊的天空密处迎请坛城，以啊里大乐供养，以及将田地和微田地的血肉转化为甘露供养，以嘎里解脱手印令其欢喜。利益是，通过交合，获得无漏的禅定等殊胜和共同的成就，通过解脱，降伏恶毒者，平息自他的损害，以及成就使他人解脱等一切伟大的事业。第二，分别讲述积聚资粮的果报分为二：总义和正文之义。第一分二：定义和分类。第一，所谓“持明”（梵文：vidyādhāra），“明”（梵文：vidyā）是明，即智慧和觉性以及佛陀的种姓。“持”（梵文：dhāra）是执持和掌握，即学习或具有其意义。第二分二：总的显示分类和分别讲述自性。第一，如《地狱空忏》中所说：“速熟、寿命自在、手印、任运成就。”因此，有速熟持明、寿命自在持明、大手印持明、任运成就持明。第一是具有三种特征：成熟为本尊瑜伽，身体未从速熟之身改变，身体脱离束缚而获得大手印身。如《怖畏电光》中所说：“心取本尊之形，身之束缚结已解，手印之身显现者，是名速熟当知晓。”第二是，速熟之身转化为金刚身，并且不舍弃此身而与佛地结合，因此没有五蕴的染污，并且生起智慧之识。以身和五蕴的系缚，成就自在的种姓，超越了寻思和产生之身，一切染污灭尽的大种姓，无论如何行持也不会退转，为了获得自在而放松，此时未见中间的真谛。第三是，自己所修的身体。
English
Like a jewel-like body and voice, whatever supreme things are enjoyed will be transformed into nectar with a hundred flavors. Fifth, the samadhi of union and liberation mudra is to invite the mandala in the secret space of the father and mother deities, offering with great bliss of Aali, and offering the flesh and blood of fields and small fields transformed into nectar, pleasing them with the Kali liberation mudra. The benefit is that through union, one obtains all the supreme and common siddhis such as uncontaminated samadhi, and through liberation, one subdues the malicious, pacifies the harm of oneself and others, and accomplishes all the great activities such as liberating others. Second, explaining the specific fruits of accumulating merit is divided into two: the general meaning and the meaning of the text. The first is divided into two: definition and classification. First, as it is said, "Vidyadhara" (Sanskrit: vidyādhāra), "Vidya" (Sanskrit: vidyā) is knowledge, that is, wisdom and awareness and the lineage of the Buddha. "Dhara" (Sanskrit: dhāra) is holding and grasping, that is, learning or possessing its meaning. The second is divided into two: general display of classification and specific explanation of nature. First, as it is said in the "Hell Empty Confession": "Quick ripening, life empowerment, mudra, spontaneously accomplished." Therefore, there are quick ripening vidyadhara, life empowerment vidyadhara, mahamudra vidyadhara, and spontaneously accomplished vidyadhara. The first is to have three characteristics: maturing into the yoga of the yidam deity, the body has not changed from the form of quick ripening, the body is freed from bondage and obtains the mahamudra body. As it is said in "Fearsome Lightning": "The mind takes the form of the deity, the knots of the body are untied, the body of the mudra is revealed, that is called quick ripening." The second is that the body of quick ripening is transformed into a vajra body, and without abandoning this body, it is combined with the Buddha's land, so there is no defilement of the aggregates, and the wisdom of knowledge arises. With the bondage of body and aggregates, the lineage of freedom is accomplished, surpassing the body of thought and arising, the great lineage of all defilements being exhausted, no matter how one practices, there is no turning back, in order to obtain freedom and relax, at this time the intermediate truth is not seen. The third is the body that one has meditated on.