English
Because there is nothing, one has attained mastery over emptiness. These will be explained in detail below. Secondly, to explain its nature in detail, there are five: Suchness, Wisdom Illusion, One Mudra, Mudra with Elaboration, and Unobstructedness. The first has four points: The view is: all phenomena are pure from the beginning and are the meaning of the mind-essence inseparable from truth. As the 'Array of Manifestations' says: Just as the sky has no boundaries, all appearances and existences are the same as that. All phenomena are mind, and mind is the nature of the sky. So it says. Meditation is: after generating Bodhicitta, one rests in the state of Dharma-nature without establishment or destruction. As the 'Stages' says: It transcends the realm of discursive thought and speech. Suchness is the realm of wisdom. That itself is self-luminous and unwavering. Śamatha and Vipaśyanā are united. So it says. Action is: without fixating on self-interest, one acts in the manner of illusion from the state of the three spheres without objectification. For the sake of others: the practice of the four actions, the three accomplishments, the five empowerments, and so on, according to inclination and training. As it says in the 'Stages', in sequence: Even a fraction of abandoning the nine actions is called acting in accordance with non-fixation. And, for the benefit of others, practice all knowledge and conduct, practice the four actions, and accomplish empowerment. Manifestly meditate on the wheel of elaboration, and instantly meditate on all paths, thereby perfecting the ability to produce power. So it says. The result is: directly realizing ultimate truth, and indirectly obtaining the Dharmakāya. Again, as it says in that same text: The culmination of the yoga of non-duality of appearance and emptiness, manifest and unite with the superior Dharmakāya. So it says. This path must precede and be completed before all others, and without it, it will not be accomplished. If this meditation is not present, like a rock on the neck of a turtle, even if one strives on the path for eons, the essence of meaning will be dry. So it says. Secondly, Wisdom Illusion also has four points. The view is: all phenomena appear in the state of illusion inseparable from truth. As it says in this same text: In an instant, without arising or ceasing, the awareness free from grasping and fixation, unwavering and clear in the Wisdom Illusion, like water and the moon, is said to be the nature of equal manifestation. So it says. Meditation is: first, one must moisten it with the four immeasurables and great compassion. First, the yogi who is accustomed to emptiness, holding the three realms with compassion.
Chinese
复次，八支如前行。如是说。彼亦是空性之四禅定，及其境中大悲之四无量，是为八支。正行是于彼之后，诸法虽无而显现，于幻化八喻之境中，坦然，豁然，安住于自明无分别，是于诸法及彼性，于任何亦不执着，如虚空般之法性境中，坦然安住。因此二熟习，串习因故，从忆念中，总集智慧明，无有显现放下任何，如虚空于虚空一般。如是说。彼是如境虚空与心虚空般，安住于离思无言说。行持是，贪嗔五毒如幻化般，行持于无自性。无论生起任何分别相，以智慧幻化自显现故，行持于无贪嗔希忧。如是说。果是，于现相中真实证悟，及经由获得报身，于此道中，圆满成就诸缘起，具足相好一切，于大自在之位，显现无有疑。如是说。第三，一印有四，见是，了知无别真谛为本净之天性，一切任运圆满为天身，本住于大印中。如是说。修是，先已行持前述之禅定，从虚空之因种子字云中，随欲次第或一时，于智慧之因坛城中，明观寂忿诸尊。如次第，阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿），极坚固成阿白色中，生起极微细之阿等。如是说。后者梵天罗刹之相，圆满所作成为双运。如是说。彼亦寂忿二者中，次第及一时二者中，次第者亦有，微细者是，观想如毗卢遮那根本上师般，一面二手，从吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字所生。彼坛城中，于吽字所住之，青蓝色闪耀极明耀之，观想光芒放射。如是说。粗大者是，观想三面六臂与眷属本尊。如道次第中，如是二无别明现后，观想一尊金刚铃燃烧。彼四
English
Furthermore, the eight branches are to be done as before. Thus it is said. These are the four meditations on emptiness, and from that state, the four immeasurable qualities of great compassion, these are the eight branches. The main practice is that after that, although all phenomena are without existence, they appear, in the state of the eight examples of illusion. Clearly, openly, abiding in self-luminous non-conceptuality is to abide naturally in the state of suchness, like the sky, without grasping onto any phenomena or their nature. Therefore, by familiarizing with the two, by familiarizing with the cause, from mindfulness, clear all-encompassing wisdom. There is nothing to manifest or abandon. Like the sky in the sky. Thus it is said. That is to abide beyond thought and expression, like the sky as an object and the sky as mind. The conduct is to practice the five poisons of attachment and aversion as illusions, without inherent existence. Whatever conceptual signs arise, because they are self-appearing as wisdom illusions, practice without attachment, aversion, hope, or fear. Thus it is said. The result is to directly realize the truth of conventional reality, and indirectly to attain the Sambhogakaya. In this path, the conditions are completely fulfilled, possessing all the signs and marks. There is no doubt that one will manifest in the state of great sovereignty. Thus it is said. Third, the One Seal has four aspects. The view is to know that the indivisible truth is the naturally pure nature of the deity. All spontaneously perfect forms are the bodies of deities. They naturally abide in the Great Seal. Thus it is said. The meditation is to first have the previous samadhis. From the clouds of seed syllables, the cause of space, gradually or simultaneously, visualize clearly whatever deities, subtle or coarse, one desires in the mandala, the cause of wisdom. According to the order: A (Tibetan: ཨ, Devanagari: अ, Romanized Sanskrit: a, Literal Chinese meaning: A), from the extremely stable white A, emanate extremely subtle A's. Thus it is said. The latter is the form of Brahma and Rakshasa. Completing the action becomes a union. Thus it is said. That is, among the two, peaceful and wrathful, among the two, gradual and simultaneous, even in the gradual one, the subtle one is to meditate on the form of Vairochana, the root teacher, with one face and two hands, born from Hūṃ (Tibetan: ཧཱུྃ, Devanagari: हुं, Romanized Sanskrit: hūṃ, Literal Chinese meaning: Hūṃ). In that mandala, in the place where the syllable Hūṃ resides, visualize the rays of light, intensely clear, shimmering blue. Thus it is said. The coarse one is to meditate on the deity with three faces and six arms, together with the retinue deities. As in the Stages of the Path, after the two are clearly indivisible, meditate on a single Vajra Bell blazing. Those four.
Chinese
成为那样的自性，观想为三面六臂之身。如是说。一起观想是，观想如刹那间鱼从水中跃起之状。从那之中，或者大手印是，如鱼从水中跃起一般，自身即大手印，恒常观想三面六臂。如是说。如日月星辰同时，显现在清澈的水中央一般，刹那间身显明，光芒炽盛，念诵心咒而使轮圆满显现。如是说。观想忿怒本尊也有次第和一起，持有罗刹的装束也是，次第和一起如前。如是说。次第中也有微细的智慧萨埵佛嘿汝嘎，一面二臂，具有微细的宫殿和坐垫，于一处观想智慧萨埵。如是说。粗大的也如前。一起的也相同。行持是，于一切时中从见解的自性中行持，此时虽然大地一切具足，然应专注于语之根本，于大手印的瑜伽中，一切行境皆应行持。如是说。果是，直接证悟真谛无别，间接获得文字轮坛城大会之地。道次第中说，瑜伽堪能者们，大手印将圆满，于秘密无有二念时，大坛城将炽燃。如是说。第四，有相大手印有四，其中，见解是，一切皆于坛城中成佛，如金刚身之支分等。观想也是，先前的道已先行，以次第或一起，观想蕴等为本尊的坛城。如前所说，蕴等坛城显现为本尊，如海中之倒影一般，一切事物自明而显现为本尊，无有一和众多，显明之分无有处所而不动摇，胜者说为瑜伽之体性。如是说。那之中如果分，有寂静和忿怒两种，每一者也有，有相坛城、聚、类别、面臂，四四种。第一，寂静坛城有相有三，即：简略、中等、广大。第一，本尊数量十八，主尊五部和普贤王如来，各自所作的部和
English
Becoming that very nature, contemplate oneself as having three faces and six arms. Thus it is said. To contemplate simultaneously is to contemplate as a fish leaping from the water in an instant. From that, or the Great Mudra is, just as a fish leaps from the water, one's own self is the Great Mudra, constantly contemplate the three faces and six arms. Thus it is said. Like the sun, moon, planets, and stars all at once, appearing clearly in the center of clear water, in an instant, the body appears clearly, blazing with light, and by reciting the essence mantra, the wheel is made manifest. Thus it is said. Contemplating wrathful deities also has a gradual and simultaneous approach. Also, holding the guise of a Rakshasa is, gradual and simultaneous as before. Thus it is said. In the gradual approach, there is also the subtle Wisdom Being Buddha Heruka, with one face and two arms, possessing a subtle palace and seat. In one place, contemplate the Wisdom Being. Thus it is said. The coarse one is also as before. The simultaneous one is also similar. The conduct is, at all times, to act from the nature of the view. At this time, although the entire earth is complete, one should focus on the basis of speech, and in the yoga of the Great Mudra, all objects of experience should be experienced. Thus it is said. The result is, directly realizing the inseparability of truth, and indirectly obtaining the ground of the great assembly of the wheel of letters. In the Stages of the Path, it is said, "By those who are fit for yoga, the Great Mudra will be perfected, and when there is no duality of secret mind, the great mandala will blaze." Thus it is said. Fourth, the Mudra with characteristics has four aspects. Among these, the view is that all become Buddhas in the mandala, such as the limbs of the Vajra Body. The contemplation is also, the previous paths having gone before, gradually or simultaneously, contemplate the aggregates and so forth as the mandala of deities. As previously stated, the aggregates and so forth appear as deities in the mandala, like reflections in the ocean, all things self-arise and appear as deities, without one or many. The clear aspect is without a place and unmoving, the Victorious Ones have declared it to be the nature of yoga. Thus it is said. If one divides that, there are two types: peaceful and wrathful. Each of these also has four aspects: the mandala with characteristics, the group, the category, and the faces and arms. First, the peaceful mandala with characteristics has three aspects: concise, intermediate, and extensive. First, the number of deities is eighteen, the main five families and Samantabhadra, the families of each of their actions and
Chinese
由于不确定，父母双尊被八小部族围绕，共十位。门神父母双尊八位，共十八位。中等坛城中，金刚界之神众四十二位。广大的有八十二位，中央五部被各自的小部族围绕，共五十位。忿怒尊和忿怒母二十位，共七十位。能仁六位。门母四位，共八十位。普贤父母双尊两位，共八十二位。《道次第》中说：最初十八和四十二，次第学习广大之坛城。如是。对于支分繁多的坛城也有三种，第一种唯一支分坛城有神祇十八位，主尊为毗卢遮那佛，金刚萨埵，宝金刚，法金刚，业金刚四者的明妃，坚固母金刚，炽燃母金刚，摄持母金刚，行动母金刚，即父母双尊十位，以及方位之忿怒尊父母双尊八位。其中，第二种，我等父母双尊二位，于处所应观想坛城，具座中央为主尊，其被菩萨忿怒尊围绕。如是。中等支分坛城有神祇四十六位，身之神不动佛父母双尊，金刚萨埵，金刚国王，金刚爱，金刚善四者的明妃，金刚嬉女，金刚焚香女，金刚钩女，金刚度母，即父母双尊十位。语之神阿弥陀佛，金刚法，利，轮，金刚语四者的明妃，歌女，灯明女，金刚锁女，明光母，共十位。加上面的意之神毗卢遮那佛和明妃部族十位，身语意之神三十位，加上方位和边角的忿怒尊父母双尊十六位，共四十六位。从坚固到前后身语意，圆满法轮安立三字。如是。其中，四方之门神父母双尊八位，四隅之忿怒尊父母双尊八位，共十六位。广大支分坛城有神祇七十位，身语意之神三十位，功德之神宝生佛，金刚宝，金刚光荣，金刚幢，金刚笑四者的明妃，鬘母，花母，索母，乐母，共十位。事业之神不空成就佛，金刚