English
The power of tree-like friends makes one strong. Third, blessings quickly arise because Buddhas and Bodhisattvas regard one as their son or sibling. Just as a Chakravartin's son, endowed with qualities, is certain to ascend the throne, so too, the Vidyadhara who accords with the intentions and conduct of the Buddha himself is regarded as the lineage holder of the Tathagata. Just as reflections appear in clear water, so too, through pure view and meditation, with friends who possess powerful samaya as support, their blessings enter the continuum in a swift manner. Fourth, because one's field of activity is in accord with that of the Tathagata himself, one's field of activity is particularly sublime. Mantrayana practitioners, from the beginning, abide in the meaning of pure equality, without acceptance or rejection, and continuously perform the deeds of the Buddha, thus entering into accord with the field of activity of the Tathagata. The other two vows are not like that; they follow the example of the noble Arhats and the Bodhisattvas who abide on the great Bhumis. Therefore, the samaya of mantra is a particularly sublime field of activity. Fifth, because all dharmas are joined into the field of Samantabhadra, all fear and hesitation are absent. Because all the dharmas of samsara abide from the beginning in great purity and equality, they are without acceptance or rejection, and this is the field of Samantabhadra. With a mind that realizes this, there is no hesitation due to the afflictions and sufferings of samsara, and one abides in a state free from the fear of falling from the path. Just as when one dreams of being carried away by water, those who recognize it in the dream are not afraid, and upon awakening, they know that those appearances will also cease, and thus strive for the means to awaken. Because one is free from seeing samsara and nirvana as opposites to be abandoned or adopted, one does not strive on the path to abandon afflictions, but merely abides in the great awareness that is possessed by the supreme wisdom of the nature of afflictions, etc., without diminishing. Sixth, all the vows that are spoken of in terms of guidance and definitive meaning are gathered in a manner that is spontaneously accomplished in nature and are completely pure, as explained above. Seventh, even if one has degenerated, one can be restored through methods of restoration. This is because the Shravakas are dominated by attachment to phenomena as real, and the reality of the actions of body, speech, and mind is primary.
Chinese
因为执着，如果（誓言）损坏，就像陶器瓦片破碎一样无法修复。由于菩萨的一切法不执着于事物，以及以心为主，所以损坏的（誓言）可以依靠善知识而更加增进，就像金瓶的容器破损后，熟练的铁匠可以比以前做得更好一样。在密法中，主要认为证悟清净平等大性的力量和对幻化游戏的智慧掌控，所以损坏的（誓言）即使不依赖他人，也能依靠自己的力量修复，就像金银的容器凹陷，即使没有铁匠也能依靠自己的努力修复一样。像这样，具备七种功德，如果详细展开则不可限量。或者，第一个功德是法性不可思议，誓言也是不可思议的。第四个和第五个可以合并为本体和作用的方式，合为五种功德也可以。总之，誓言是不违越，即不偏离见解的意义，安住于坛城，受灌顶的意义是相续持有，不违越禅修、行为、修行，供养、事业、咒语和手印等是誓言。阻止与这些相违背的方面，是遮止或守护的誓言，因为它是普遍适用的，并且是不违越密法之路而安住的本体，所以是天尊的自性和金刚咒语的方式。在究竟的意义上，因为一切法本来就安住于清净平等大性中，所以远离遮止、建立、取舍，在无有造作、任运成就的唯一方式中，要知道自性圆满大性是究竟的。如是，在续部中也说：『平等与平等结合，安住于平等的誓言，将获得平等圆满大性，违越则不是佛。』如是宣说了以这些来显示戒律的波罗蜜多，即誓言的章节。第七，关于修行，有本体、分类、修行方式、必要四点。第一，不懒惰懈怠，没有怀疑地修行，一切坛城将会成就，获得金刚秘密殊胜。以及，念诵和近念诵，修行和大的修行。
English
Because of clinging, if (the vows) are damaged, they cannot be repaired like broken pottery shards. Because all the Bodhisattva's teachings do not cling to things, and because the mind is emphasized, the damaged (vows) can be further enhanced by relying on a virtuous friend, just as a skilled blacksmith can make a broken gold vase even better than before. In mantra, it is mainly believed that the power of realizing the great purity and equality and the mastery of wisdom over the play of illusion can restore damaged (vows) by one's own power without relying on others, just as a dented gold or silver vessel can be repaired by one's own efforts even without a blacksmith. Thus, it possesses seven qualities, and if expanded, they are immeasurable. Alternatively, the first quality is that the nature of reality is inconceivable, and the vows are also inconceivable. The fourth and fifth can be combined into one as the mode of essence and function, making it five qualities. In short, vows are non-transgression, that is, not deviating from the meaning of the view, abiding in the mandala, the meaning of empowerment is to continuously hold, and not transgressing meditation, conduct, practice, offerings, activities, mantras, and mudras are vows. Preventing aspects that are contrary to these is the vow of prevention or protection, because it is universally applicable and is the essence of abiding without transgressing the path of mantra, so it is the nature of the deity and the way of Vajra mantra. In the ultimate sense, because all phenomena inherently abide in the great purity and equality, it is free from prevention, establishment, acceptance, and rejection. In the unique way of non-fabrication and spontaneous accomplishment, one should know that the Great Perfection of inherent nature is ultimate. Thus, it is also said in the tantra: 'Combining equality with equality, abiding in the vow of equality, one will obtain the Great Perfection of equality, transgression is not Buddhahood.' Thus, it is explained that these show the perfection of discipline, that is, the chapter on vows. Seventh, regarding practice, there are four points: essence, classification, method of practice, and necessity. First, without laziness or idleness, if one practices without doubt, all mandalas will be accomplished, and one will obtain the supreme Vajra secret. And, recitation and near recitation, practice and great practice.
Chinese
依靠母续的修法有两种。第四，从修法方式上分，有近修和修法两种。每一种又分为因和果两种，即近修和近于近修，修法和大的修法，共有近修和修法四支。第二，特殊之处在于详细阐述会供修法。为什么称此为特殊的修法呢？因为它在因、本体和果三个方面都非常殊胜。第一，外在资具齐全，内在获得能力的男女瑜伽士聚集在一起，通过他们的力量，对成就悉地具有特殊的加持。第二，持续不断地精进近修和修法四支，能够毫无障碍地获得果位。第三，能够成就无漏的持明果位。像这样的群体会供修法，通过五圆满来修持四座，通过近修和修法四支来端正，从而在三十六天等短暂的时间内成就持明四果的果位。其中五圆满是：处所、时间、本师、眷属和物品五者。第一，是经过考察，良好、无障碍且吉祥的处所。第二，瑜伽士们进入会供修法的时间，首先从吉祥的日期、星宿和时间的组合开始，直到圆满完成大成就的事业为止的整个阶段。第三，是精通深奥密咒经典，并且能够领悟其意义，适合作为金刚上师的人。第四，具备王族血统、陀罗尼母、给、羯磨、侍者和手印等各自的功德，并且适合聚集在深奥坛城中的男女瑜伽士的数量与所修本尊的数量相等。第五，生活所需，食物、消除疾病的药物、所需物品和修法物品等四种资具都应无缺地聚集。像这样，通过具备五圆满的方式，以近修和修法四支的方式进入深奥的修法，首先以令本尊欢喜的方式进行近修，然后从那开始，显现出趋向于成就悉地的近于近修，之后是修持悉地，获得悉地后完全
English
There are two types of practice based on the Mother Tantra. Fourth, dividing by the method of practice, there are two types: approach and accomplishment. Each of these is further divided into two: cause and effect, namely approach and close approach, accomplishment and great accomplishment, thus having four limbs of approach and accomplishment. Second, the special feature is the detailed explanation of the Ganachakra practice. Why is this called a special practice? Because it is particularly excellent in three aspects: cause, essence, and result. First, with complete external resources and the power of male and female yogis who have attained inner abilities gathering together, there is an extraordinary blessing for accomplishing siddhis. Second, by continuously striving in the four limbs of approach and accomplishment, one can attain the result without obstacles. Third, one can accomplish the state of a vidyadhara free from outflows. Such a gathering, the Ganachakra practice, is the fourfold practice accomplished through the five perfections. By straightening the lineage through the four limbs of approach and accomplishment, the result, the state of the four vidyadharas, is accomplished quickly in thirty-six days, etc. The five perfections are: place, time, teacher, retinue, and substance. First, it is a place that is well-examined, without obstacles, and auspicious. Second, when the yogis enter the Ganachakra practice, it begins with auspicious dates, constellations, and combinations of times, and continues until the entire stage of accomplishing the great siddhi is completed. Third, it is a teacher who is well-versed in the profound secret mantra texts and capable of realizing their meaning, suitable to be a Vajra Master. Fourth, those who possess the qualities of royal lineage, dharani mothers, Gings, Karmas, attendants, and complete hand gestures, etc., and the number of male and female yogis suitable to gather in that profound mandala is equal to the number of deities to be practiced. Fifth, one should gather without lacking the four necessities: sustenance, food, medicine to ward off illness, necessary items, and substances for practice. In this way, by entering the profound practice with the five perfections, through the method of the fourfold approach and accomplishment, one first performs the approach in a way that pleases the deity, and then from that, the close approach that manifestly turns towards accomplishing siddhis, then the accomplishment of siddhis, and after obtaining the siddhis, completely
Chinese
是为成就、大成就及证得四种成就。为了消除违缘，要先进行外结界、镇压邪魔和内结界，然后建立坛城。其中，坛城本尊、上师、供品、弟子五者作为准备，这是前行。在已降伏魔障的处所，将加持过的处所绘制成图像坛城，并在其中陈设修法物品，以及如法加持其他一切用具，这是正行。对坛城进行念诵和各种供养，进入坛城并接受灌顶，这是后行，以上是近修。之后，如法进行修法仪轨，努力念诵禅修，当见到成就临近的征兆时，这是亲近本尊。之后，如果是寂静本尊，则转换为忿怒本尊，或者修持先前所修的寂静或忿怒本尊的收放次第观想，努力念诵，享受饮食、装饰等欲妙的乐空双运，通过舞蹈、手印等方式令本尊欢喜，通过修持使成就的征兆稳固显现，这是修持。之后，获取成就，这是大成就。也就是在太阳落山到黎明破晓之间的一个晚上，傍晚时分以收放次第作为道路，从本尊处获取成就；午夜时分以度脱作为道路，从敌人处获取成就；黎明时分以结合作为道路，从明妃处获取成就。以这三种方式，获得坛城本尊的身语意成就。像这样依靠会供修法，依次引导表诠和意义的智慧，从而安住于圣者之地。如果已经获得了先前的证悟，那么后面的证悟无需学习就能不断增上，直至双运，因此将成就四种持明。第三，修持之法，分为如何修持之法和如此修持之果。第一部分又分为生起次第和圆满次第。第一，将摆在面前的佛像等观想的所依作为意念的专注点，通过习惯的方式使五种验相达到圆满，从而精通显有世间本尊瑜伽，就能获得成就。