English
Therefore, in order to become a place, it is taught as extremely secret. For those who have gained certainty in the meaning of the Great Equality of the Sutras, if the profound view of the unsurpassed mantra is shown, it will become very accomplished, therefore, the wise who are proficient in all the stages of the vehicle should know that they can accomplish the ultimate Vajra Peak's accomplishment. These are just the gateways of reason, but if analyzed in detail, they are immeasurable. Fourth, regarding the necessity, there are two types, common and specific. First, it is the nature of things that all practices of the path are in accordance with their own views. Therefore, all the meditations of the Vajra Vehicle, etc., are only in accordance with the way of realizing purity and equality. Therefore, if there is no view like the eye, wisdom and foot will not arise, therefore, the path of meditation, etc., will become only an image. Moreover, the meditation, etc., that is grasped by this correct view becomes the characteristic path of the Vajra Vehicle, therefore, the key to all paths converges on this alone, so it is extremely important. Second, meditation will not be reversed, behavior will be meaningful, the mandala will be in accordance with the meaning, empowerment will be obtained, it will be difficult to break vows, practice will not be wasted, offerings will be completely pure, one will be able to control activities, and mantras and mudras will be excellent, all of these arise from this power. That is, if all dharmas do not abide in purity and equality, then the gods of the container and essence, the support and the supported, are meditated upon as being what they are not, therefore, meditation will be reversed, but meditating on what is not as what is, meditation will not be reversed. Moreover, behavior is also enjoying sensual pleasures as one pleases, without acceptance or rejection, and accepting ascetic practices such as union and liberation. If it is pure and equal, then behavior that is in accordance with the view is reasonable. If not, then as it is said in the common vehicle that these should be abandoned, abiding in the meaning, then these will also become false behaviors. However, with the key point of purity and equality, those mantra behaviors will also become meaningful. The mandala is also, the image and the path mandala that represents the mandala of self-nature, peace, and fruit without difference. Moreover, the fruit mandala also manifests from the path, if the basis is not like that, then the path is not correct either.
Chinese
即使不知道从那上面会产生清净的果实，但因为如实地确定了基础，所以与坛城的意义相符，而且灌顶也是自己的身语意三门平等且具备，本来就安住于四金刚中。灌顶的力量就像用灯照亮瓶子或用手指月亮一样，应该去理解体验，因为如果不是那样的自性，就无法通过灌顶来认识。通过灌顶获得的成就也依赖于此。在密咒的誓言中，对于宣说一切法自性清净为天尊产生怀疑，以及对于远离名相等同性，不应该以相的执着去分别，这些教导也是如此。如果不是清净和平等，那么以符合逻辑的方式执着于此，不会产生密咒的根本堕罪。而且，在舍离贪欲的道之场合，与教义不符，不应该折磨五蕴，以及接受欲妙和誓言物手印等行为的誓言，这些也与清净平等的意义相符。如果不是这样，就像下部续中所说的那样，因为安住于意义上，所以应该舍弃的如果舍弃了，也不会产生根本堕罪，因此密咒的誓言即使不是不能违越，但因为清净平等的要点，以那个见解和那个见解的力量所安立的行为，以背离的方式违越是不允许的，因此誓言难以违越。修持也是将五蕴、界、处修持为与本尊无二无别。如果情况是那样，通过修持道就能如实显现也是合理的。如果不是那样，就像洗煤炭也不会变白一样，或者无论如何习惯于认为心是顽石，也不会变成那样一样。如果不成立与本尊无二无别，那么修持也会变成徒劳。但因为清净平等的要点，那样修持不会徒劳。供养也是，在密咒中，将五肉和五甘露等世间上被认为是不净之物作为供养的主要部分。如果那是不清净的，就不能供养给本尊。即使认为通过密咒和手印加持后变得清净，但清净的事物用密咒和手印加持后供养才是合理的，供养不清净之物有什么意义呢？因此，就像事续一样，应该供养清净之物，但在这里
English
Even if one doesn't know whether pure fruit will arise from that, because the basis has been ascertained as it is, it accords with the meaning of the mandala, and the empowerment is also one's own three doors being equal and possessing, naturally abiding in the four vajras. The power of empowerment is like understanding and experiencing by lighting a lamp to a vase or pointing out the moon with a finger. Because if it is not such a nature, it cannot be introduced by empowerment. Obtaining through empowerment also depends on that. In the tantric vows, doubting the teaching that all phenomena are naturally pure deities, and that one should not conceptualize the equality that is free from names etc. with conceptualizations of signs, these are also the same. If it is not pure and equal, then holding it in that way with a logically consistent mind would not cause the root downfall of mantra. Moreover, in the context of the path of detachment, it is inconsistent with the teachings, one should not torment the aggregates, and the vows of conduct such as accepting desirable qualities, samaya substances, and mudras, these also accord with the meaning of purity and equality. If it is not so, then as taught in the lower vehicles, because it abides in the meaning, abandoning what should be abandoned would not cause a root downfall, so even if the tantric vows are not inviolable, because of the key point of purity and equality, it is certain that one should not transgress in a way that turns one's back on the views and conduct established by that view, therefore it is difficult to transgress the vows. And the accomplishment is also accomplishing the aggregates, elements, and sense bases as inseparable from the deity. If that is the case, it is reasonable that the path will manifest as it is through accomplishment. If not, just as washing coal will not make it white, or no matter how accustomed one is to thinking that the mind is inanimate, it will not become so. If it is not established as inseparable from the deity, then even if the accomplishment becomes futile, because of the key point of purity and equality, such accomplishment is not futile. And the offerings are also, in mantra, the five meats and five elixirs, etc., which are known as impure in the world, are combined as the main part of the offering. If that is impure, it should not be offered to the deity. Even if one thinks that it becomes pure by being blessed by mantra and mudra, it is reasonable to offer pure objects after blessing them with mantra and mudra, what is the special meaning of offering impure objects? Therefore, just as in the action tantra, one should offer pure objects, but here
Chinese
为了摧毁清净与不净的取舍，所以接受五甘露等。那些也因自性清净且平等的要点而生起，因此成为清净的供品。事业方面，密咒内道时，自己显现为与如来的身语意和智慧无二无别，通过这种方式来成就事业的差别。也与如来的事业和方式相符，成为最殊胜的力量。如果自己本来没有成为天尊的体性，那么与意义不符的作意，即使没有成就为特别殊胜，但因为是清净平等大性的自性，所以在意义上自己与天尊没有差别。因此，此密咒内道的瑜伽超越了行部的仪轨等，所以在事业上获得自在。密咒和手印也比外道密咒的方式束缚和重复更有力量，这是因为安住于证悟和串习天尊无二无别的瑜伽的力量。如果那些没有与实相相符地进入，那么自然念诵佛陀的陀罗尼等，即使不能成就以密咒内道的方式重复和执持密咒和手印最为加持，但与无上密咒的生起次第和圆满次第相关的密咒和手印，具有最为加持的殊胜力量，也是因为能够毫不颠倒地进入清净平等大性的意义而成就的。因此，以见解确定下来的对境清净平等大性是真实意义的要点。密咒的修法等这一切都成为毫不颠倒的自性，是安乐且迅速的道路。从证悟清净平等大性的意义的见解中，对一切密咒的道获得最殊胜的定解，从而变得充满自信。被那个见解所把握的一切道，都成为真实的密咒之道。以上稍微讲述了密咒学修的第一个方面，般若波罗蜜多见解的部分。第二，三摩地。本体、分类、修习方式、必要四种。第一，如经中所说：谁以等持调伏如醉象般的心，然后依靠密咒和手印，将转变为大奇迹的成就。萨玛
English
In order to destroy the acceptance and rejection of purity and impurity, one accepts the five ambrosias and so on. Those also arise from the key point of being naturally pure and equal, therefore they become pure offerings. In terms of activities, in the context of inner mantra, one manifests oneself as inseparable from the body, speech, mind, and wisdom of the Tathagata, and through this means, the distinctions of activities are accomplished. They also accord with the deeds and manner of the Tathagata, becoming the most supreme power. If one's own being has not become the nature of a deity from the beginning, then the conceptualization that does not accord with the meaning, even if it does not become particularly excellent, because it is the nature of great purity and equality, in meaning there is no difference between oneself and the deity. Therefore, the yoga of this inner mantra is superior to the methods of Kriya Tantra and so on, so one becomes empowered in activities. Mantras and mudras are also more powerful than the ways of binding and repeating in outer mantras, and this is due to the power of abiding in the yoga of realizing and familiarizing oneself with the inseparability from the deity. If those are not entered into in accordance with the way things are, then naturally reciting the dharanis of the Buddhas and so on, even if it is not accomplished to repeat and hold mantras and mudras in the manner of inner mantra as most blessed, but the mantras and mudras related to the generation and completion stages of the highest mantra, possessing the most excellent power of being most blessed, are also accomplished because of being able to enter without error into the meaning of great purity and equality. Therefore, the object established by view, great purity and equality, is the key point of being the true meaning. All of these mantra practices and so on become the nature of being without error, a path of ease and speed. From the view of realizing the meaning of great purity and equality, one gains the most supreme certainty in all the paths of mantra, and thus becomes confident. All the paths grasped by that view become the true paths of mantra. With these, the first aspect of the teachings of secret mantra, the part of the view of Prajnaparamita, has been briefly explained. Second, Samadhi. Essence, divisions, methods of accomplishment, four necessities. First, as it is said in the sutra: Whoever subdues the mind like a drunken elephant with equipoise, and then relies on mantras and mudras, will transform into a great miracle of accomplishment. Sama.
Chinese
从“禅定”的声音中，产生平等的心，即通过使心堪能的方式，专注于所缘的对境，或者与对境相符或相同，即没有沉没、掉举等不平等。第二，有本体的差别和时间的差别两种。第一种，有生起次第的禅定和圆满次第的禅定两种，第一种，修学生起次第时，也有清净四生处习气的自生、他生、现生、明生五种生起，四种生起金刚的仪轨，广式的生起等；中等的有三种仪轨生起；简略的如阿努瑜伽一样，只有咒语的生起；极简略的如阿底瑜伽一样，观修刹那忆圆四种；或者与胎生和化生两种相对应，也有次第生起和顿生两种生起次第的说法。或者，还有以大空性等五种瑜伽次第划分的五种。此外，还有以身语意事业四种手印的意义为所缘的禅定等，区分的方式非常多，但实际上，所有属于生起次第范畴的都称为生起次第的禅定。第二种圆满次第，有依靠方便道上下之门等，以及解脱道双运、无分别瑜伽次第或顿悟所摄持的。第二是加持瑜伽、遍计瑜伽、圆满瑜伽三种，本体和智慧无二，是义之本尊，以及由此显现的色身相好之本尊。缘于这样的本尊时，以本尊的真如加持和修持自我的真如，就像铁被涂上变成金子的涂料一样，认识到这一点后以信心修持是第一种；像从熔化的金子等制作佛像一样，认识到从清净的菩提心生起色身，以堪能的方式修持是第二种；像清水中显现影像一样，无勤任运，证悟自性清净的瑜伽士以刹那的禅定圆满是第三种。这三种涵盖了所有的密咒，不仅如此，还涵盖了名相乘的声闻、唯识、中观，如《幻网经》中所说。