English
The two equalities in illusory conventionality are the two common equalities. The so-called superior two equalities refer to the two superior equalities, which are the impure reversed appearance of conventionality in the Mahayoga system, and the pure deity appearance of the true conventionality. Because one has realized the nature, the uncommon, and the primordial purity, they are equal in the mandala of body and wisdom. The emptiness of negation of nominal ultimate truth and the emptiness of non-negation of non-nominal ultimate truth are also equal in that they are spontaneously accomplished as the essence of the seven treasures. The "by" means that, in this way, with the reasoning of pure equality, although the appearance of impure karma is established as merely a deceptive appearance that does not deceive, it is not established in nature. Therefore, even if the attachment of holding the two truths as different is liberated, if all the teachings seen on this shore are held as equality, it is still with a deluded mind. Therefore, "Mandala Samantabhadra's field" means that all things, as objects to be measured, are completely pure in the mandala of body and wisdom, which is Samantabhadra, the realm of the essence body. "Actions and great gatherings become two" means that yogis who possess such a view liberate the mind that measures into its essence, and all actions of body, speech, and mind, from the aspect of non-cessation, are the accumulation of merit, and from the aspect of non-attachment, are the accumulation of wisdom. Thus, becoming two great accumulations is the characteristic view of knowing the cause, and making it into practice is the characteristic of entering the condition, which is the guidance of meditation, hence it is called "Na." Secondly, refuting the attachment of seeking tenets and results elsewhere, what is shown is "Do not seek in four times." There it says, "Do not seek in four times." "In any place of four times and ten directions, a perfect Buddha will not be found" means that no matter where one seeks with diligence on the path from any place of the four times and directions, one will not find a perfectly complete Buddha, which is a result other than one's own mind. Why is that? "Mind itself is perfect Buddha" means that one's own mind, the self-born wisdom, is truly
Chinese
是圆满的佛，因为没有其他的佛。如果有人问，那么修行道路没有必要吗？去别处寻找佛吧！因此，将自己的心性视为佛，并像对待佛一样先行，这被称为修行道路。不要在其他地方寻找所谓的佛的果实，而要确信心性即是佛。愿那些有缘领悟此理的人，内心安乐！这是第二个总义，即进入因缘的特征，关于禅定的开示，分为两个方面：修行的基础圆满和修行的方法圆满。首先，修行的基础圆满分为三个方面：开示修行者圆满、共同开示处所和资具圆满、开示时间圆满。首先，开示修行者圆满：肢体未损……目的成就。那里是这样说的：肢体未损，资具具足。意思是，拥有密咒五支，即具备殊胜本尊九尊的禅定的瑜伽士，其根本和支分的誓言没有损坏，具备食物和饮料等五种资具，以及处所，即内外中间三处房屋。通过了知圆满仪轨。意思是，通过了知如是性的禅定，以及普遍显现……手印，即有相的，学习微细的字句，学习粗大的本尊身像，以及有相的手印，像这样在修持五种仪轨之前，完全了知。通过瑜伽士集会的坛城。意思是，像这样在手印以上获得稳固的瑜伽士，五聚会中有七十位男女，三聚会中有四十六位男女，一聚会中有十八位男女的集会的坛城，如果修持会供，必定成就殊胜的必要。意思是，因为没有怀疑，所以必定成就。成就什么呢？毫无虚假地，一切殊胜必要之源，暂时获得共同的四种持明，究竟的果位也能成就五身佛。第二，共同开示处所和资具圆满：处所
English
It is the perfect Buddha, because there is no other Buddha. If someone asks, then is there no need to practice the path? Go look for the Buddha elsewhere! Therefore, considering one's own mind as the Buddha, and treating it as such beforehand, this is called practicing the path. Do not look for the so-called fruit of the Buddha elsewhere, but be certain that the mind itself is the Buddha. May those who are fortunate enough to realize this be at ease in their minds! This is the second general meaning, which is the characteristic of entering into conditions, the teaching on samadhi, which is divided into two aspects: the perfection of the basis of practice and the perfection of the method of practice. First, the perfection of the basis of practice is divided into three aspects: teaching the perfection of the practitioner, jointly teaching the perfection of the place and equipment, and teaching the perfection of the time. First, teaching the perfection of the practitioner: limbs not impaired... purpose accomplished. That is what it says there: limbs not impaired, equipment possessed. It means that the yogi who possesses the five branches of mantra, that is, the samadhi of the nine supreme deities, whose root and branch vows are not broken, possesses the five kinds of equipment such as food and drink, and the place, that is, the three houses inside, outside, and in between. By knowing the complete ritual. It means, by knowing the samadhi of suchness, and the all-illuminating... mudra, that is, with signs, learning the subtle letters, learning the gross deity image, and the mudra with signs, like this, before practicing the five kinds of rituals, completely knowing. Through the mandala of the assembly of yogis. It means that the yogi who has gained stability above the mudra, in the five assemblies there are seventy men and women, in the three assemblies there are forty-six men and women, in the one assembly there are eighteen men and women, if the assembly is practiced, the excellent necessity will surely be accomplished. It means that because there is no doubt, it will surely be accomplished. What will be accomplished? Without falsehood, the source of all excellent necessities, temporarily obtaining the four common vidyadharas, and ultimately the fruit of the five Buddha bodies will also be accomplished. Second, jointly teaching the perfection of place and equipment: place
Chinese
我获得享用等殊胜之物。正如那里所说，住所和享用皆安乐。意思是，在没有禅定障碍、生命障碍和生活障碍这三种障碍的、极其寂静的地方，具备内外中间三者的住所和房舍，积聚成倍增长的、接近所需的五种享用等物，积聚丰盛的食物、饮料、遣除违缘之物和修行物品等，并具备安乐享用的资具。不退失且具足智慧，意思是，不退失根本和支分的誓言，由具足见修行和禅定关联的智慧的男女瑜伽士聚集。首先如所承诺般进行，意思是，在开始进行会供修行时，首先要如所承诺的那样，对于一组、三组、五组中的任何一组本尊的数量，承诺修行多长时间，并最终圆满完成。没有懒惰懈怠，意思是，像这样进行修行时，懒惰和懈怠是障碍，因此要舍弃这些，具备不懒惰的精进。没有怀疑地修持，意思是，怀疑和犹豫是不能获得所有果位的障碍，因此要通过没有怀疑的方式，如法地确定修持和实修。所有坛城都将成就，意思是，在三组会供坛城中，包含了所有善逝的坛城，因此，无论修持一组、三组、五组中的哪一组会供坛城，暂时都能获得共同成就，最终都能获得所有殊胜成就。是什么呢？获得金刚秘密殊胜之物，意思是，由于身语意功德事业五种或二十五种不可分割，因此金刚的意义难以理解或难以获得，所以是秘密的。将获得成为一切果位之最殊胜的、所有佛陀的不离一和多的殊胜密意。那么，会供修持的方法在第五品、第九品和这一品中都出现了，岂不是重复了吗？没有过失。第五品是成就之因和共同修持。第九品是成就之时和获得方式。这一品是通过五种圆满来修持。
English
I obtain enjoyment and other excellent things. As it says there, "May the place and enjoyment be comfortable." It means that in a very secluded place free from the three obstacles of samadhi, life, and livelihood, with dwellings and houses possessing the three aspects of outer, inner, and intermediate, accumulate five kinds of enjoyments and other things that are needed in abundance. Accumulate abundant food, drink, things to avert obstacles, and materials for practice, and possess the means to enjoy them comfortably. "Without deterioration, possessing great intelligence," means that the male and female yogis who do not degenerate in the root and branch vows, and who possess intelligence connected with view, conduct, and samadhi, gather together. "First, perform as promised," means that when starting to engage in gathering practice, one must first promise how long to practice for the number of deities in one, three, or five groups, whichever it is, and accomplish it to the end as promised. "Without laziness or idleness," means that laziness and idleness are obstacles to practicing in this way, so abandon them and possess diligence without them. "If practiced without doubt," means that doubt and hesitation are obstacles to not obtaining all the fruits, so by practicing and realizing without doubt, according to the teachings. "All mandalas will be accomplished," means that the three groups of gathering mandalas include all the mandalas of the Sugatas, so whether one practices one, three, or five groups of gathering mandalas, one will temporarily obtain common accomplishments and ultimately obtain all supreme accomplishments. What is it? "Obtain the Vajra Secret Supreme," means that because the five or twenty-five aspects of body, speech, mind, qualities, and activities are indivisible, the meaning of Vajra is difficult to understand or obtain, so it is secret. One will obtain the supreme intention of all Buddhas, which is the most excellent of all fruits, inseparable from one and many. Then, if the method of gathering practice appears in the fifth, ninth, and this chapter, isn't it repetitive? There is no fault. The fifth chapter is the cause of accomplishment and common practice. The ninth chapter is the time of accomplishment and the way to obtain it. This chapter is practicing through the five perfections.
Chinese
作为基础。通过四种修持来端正根本，从而展示真实的修法，因此说没有重复。第三，展示修持的时间圆满，即：修持的日期和数量，如经中所说的那样讲述。因此，修持的时间的日期数量是，在此第九品中说：三十六天，等等。日期数量是初八等等，此外，在吉祥的时刻、星宿进行修持，这些都如《总集经》第一品中所说的那样去做。有些人说：如经中所说的那样讲述。因此，这似乎是经，但说成是经，因此指向其他的经，会变成违背经的过失。没有过失，因为会供修持的这个时间已经在自己的第九品中讲述完毕，并且指向时间和日期在《总集》等其他的经部中已经阐明，因此这不会变成不是经，因为这样的方式在新旧的内外密咒的经部中很多。即使那样认为，那么圣者《集经》也不是如来所说，因为那些从无明中产生的，是善逝所说。因为指向了其他的善逝之语。这样做了之后，就进行相同的比较。第二，修持的方法圆满有两个方面：寂静的会供修持和忿怒的会供修持。第一，展示寂静的会供修持，有两个方面：简要地展示四种修持和详细地解释四种修持。第一，简要地展示四种修持，即：念诵和近念诵，修持和大的修持。那里有这些。对此，通过三种解释方式来展示，也就是从口诀道次第中说：这也是道路修持的结合。因此，道路时的四种修持支分，修持时的四种修持支分，以及结合时的四种修持支分。第一，如果从道路时的四种修持支分方面来说，如是性的等持和普现的等持两种。
English
as the basis. By rectifying the root with the four practices of approach and accomplishment, it demonstrates the actual method of accomplishment, therefore it is said that there is no repetition. Third, showing the perfection of the time of practice: The days and number of dates for practice, are explained as mentioned in the tantra. Thus, the number of days for the time of practice is: In the ninth chapter of this very text, it says: "Thirty-six days," and so on. The number of dates is the eighth day of the waxing moon, and so on, and also the times, auspicious constellations for engaging in practice, all these should be done as mentioned in the first chapter of the Kun-du collection tantra. Some say: "It is explained as mentioned in the tantra." Therefore, since this seems to be a tantra, but it is said to be a tantra, it points to other tantras, which would become the fault of contradicting the tantra. There is no fault, because this time for the gathering practice has already been completely shown by pointing to it in its own ninth chapter, and since it points to the times and dates that are clear in other tantric sections such as the Kun-du, this will not become not a tantra, because such methods are often seen in many tantric sections of the new and old inner and outer mantras. Even if one thinks that way, then the noble Collection Sutra would also not be spoken by the Tathagata, because those arising from ignorance are spoken by the Sugata. Because it points to other words of the Sugata. Having done this, make the same comparison. Second, the perfection of the method of practice has two aspects: the peaceful gathering practice and the wrathful gathering practice. First, showing the peaceful gathering practice has two aspects: briefly showing the four practices of approach and accomplishment, and explaining the four practices of approach and accomplishment in detail. First, briefly showing the four practices of approach and accomplishment: recitation and near recitation, accomplishment and great accomplishment. These are there. Regarding this, it is shown through three ways of explanation, that is, from the Oral Instruction Lamrim, it says: This is also the combination of the path practice. Therefore, the four practice limbs of the path time, the four practice limbs of the accomplishment time, and the four practice limbs of the combination time. First, if considering the four practice limbs of the path time, the samadhi of Suchness and the samadhi of All-Illuminating, the two.