English
Being equal in spontaneously accomplishing in the very essence, both the conventional of impure appearing as reversed and pure appearing as deities, are also equal in the mandala of the superior conventional body and wisdom. Thus, by searching with the measuring logic, realizing all the phenomena of samsara and nirvana to be of equal taste in the mandala of self-nature is the tenet. At that time, all the realms divided by pure and impure are also inseparable from the nature of the realm of Samantabhadra. Whatever the actions of body, speech, and mind, whatever is done, becomes the complete fulfillment of the two great accumulations of merit and wisdom, and whatever appears arises as wisdom. If some think that these four realizations and the logic of pure equality have also appeared in the third chapter before, so it is a repetition. Due to the difference in circumstances and the way of realization, there is no fault of repetition. The former was said for the purpose of establishing the basis of samsaric phenomena, while here it is said as a preliminary to the accumulation of merit for the sake of combining view and practice. The second is, four times etc. one verse. Thus, the fruit of the established tenet, no matter from which of the four times and ten directions, that is, from any aspect of place, time, and situation, one seeks, one will not find a perfect Buddha with self-characteristics separate from one's own mind. Why? Because the nature of mind is naturally pure, and realizing it is perfect Buddhahood. Thus, if one does not realize the Buddha within, one will not find it even if one seeks it outside, so it is advised not to seek. Secondly, the characteristic of entering the cause, there are two types: gradual and sudden. The first also has two: the basis to be accomplished, and the perfection of how to accomplish it. The first has three: the practitioner, the common explanation of the place and equipment, and the time. The first is, limbs etc. one verse. Complete with the five limbs of mantra and without violating vows, therefore the continuum is pure. Possessing the five equipment of practice materials, and yogis who know the five rituals such as pacifying etc. completely, whether it is a group of one, three, or five, a gathering that matches the number of deities, by accumulating the assembly with the mandala, one will definitely accomplish the four vidyadharas of the good necessity, and the ultimate result of perfect enlightenment.
Chinese
愿吉祥！第二是，处所等共有七个方面：拥有自主，没有障碍的处所，具备三层楼的住所；生活方面有食物；遣除违缘方面有药物；成办方面有物品；供养方面有物品用具，即积聚所有必需的受用，可以随意使用；这代表顺缘完备不缺，违缘消除，修行的心不被其他因素夺走，有坚持到底的决心；具备联系见、修、行三者的智慧。最初进入修行时，就像立下誓言，在未成就所愿之前，我会努力修行，要坚持到底。那时，通过不放弃精进，不陷入懈怠和懒惰，心中没有疑惑地修行，无论修任何荟供轮，都能成就所有殊胜的悉地。因为什么呢？会获得五种果法无别的金刚秘密殊胜的胜者密意。第三是，修行的等共有两个方面：修行的天数是三十六等，如第九品所说；进入修行的日期等，如《广释续》等其他续部所说，将要讲述。引用《广释》：初八是吉祥日，尤其适合众星云集的日子。这里有些人说：这部《心髓续》不是续部，因为引用了其他续部。如果这样，那么《文殊幻网》和《空行母总集续》等也不是续部了，因为《大续幻化网》中说：在此讲述续中所隐藏的。因为引用了其他续部。第二，修持的方法有两种：通过寂静和忿怒的方式修持。第一种又分为两种：简略地介绍亲近修持等四种，以及详细地解释它们。第一是，亲近等共有两个方面：此时，总的来说，按照道次第：这也是道、修、结合的。因此，道的时期的，修行的时期的，结合的时期的亲近修持四支中，第一是，按照次第修习道的方法的
English
May it be auspicious! Second, there are seven aspects, such as the place: having an autonomous place free from obstacles, possessing a three-story residence; in terms of livelihood, there is food; in terms of averting obstacles, there are medicines; in terms of accomplishment, there are items; in terms of offerings, there are implements, that is, accumulating all necessary enjoyments, which can be used at will; this represents that favorable conditions are complete and not lacking, adverse conditions are eliminated, the mind of practice is not taken away by other factors, and there is a determination to carry through to the end; possessing the wisdom that connects the three aspects of view, meditation, and conduct. Initially, when entering practice, just like making a vow, until the desired goal is achieved, I will diligently practice, and I must persevere to the end. At that time, by not abandoning diligence, not falling into laziness and sloth, practicing without doubt in the mind, no matter what assembly circle is practiced, all supreme siddhis will be accomplished. Why? Because one will obtain the Vajra secret supreme Victor's intention, in which the five result-dharmas are inseparable. Third, there are two aspects, such as practice: the number of days of practice is thirty-six, etc., as mentioned in the ninth chapter; the date of entering practice, etc., as mentioned in other tantras such as the Extensive Explanation Tantra, will be explained. Quoting from the Extensive Explanation: The eighth day of the waxing moon is an auspicious day, especially suitable for days when stars are gathered. Here, some say: This Essence Tantra is not a tantra, because it quotes other tantras. If so, then the Manjushri Illusion Net and the Dakini Samputa Tantra, etc., would also not be tantras, because the Great Tantra of the Magical Net says: Here, what is hidden in the tantra is explained. Because it quotes other tantras. Second, there are two methods of practice: practicing through peaceful and wrathful means. The first is further divided into two: briefly introducing the four approaches of propitiation and accomplishment, and explaining them in detail. The first is, propitiation and so on have two aspects: in this case, in general, according to the Stages of the Path: This is also the path, practice, and combination. Therefore, among the four branches of propitiation and accomplishment of the path period, the practice period, and the combination period, the first is, the way to practice the path gradually
Chinese
以我为例，证悟见解后，安住于空性和昆汀是近修，手印一是近修，积聚是修，未获得见道之果是伟大的修。道次第中说：菩提心证悟精进，是近修之殊胜，从心性慈悲开始。手印清晰是近修，因此是一和多。修本身没有障碍，以时间的积聚结束伟大的修。第二，以无间道的积聚修持为主，准备前行，最初开始的近修是近修，修持日数的一半以内是近近修，这两者以白色光芒照耀，使之成为堪能之器。除了最后一天，一半时间之前，以红色光芒的交错照射，催促和收集成就，使之精华纯净是修，见到征兆后，最后一天以蓝色光芒收回，使之相续纯净是伟大的修。以一个月为例，道次第中说：半月半面是近近修，明观本尊，光芒照耀成为堪能之器。十五之后一半是修，以光芒交错修持。日数圆满后出现征兆，成就念诵受用是伟大的修。第三，在伟大的修持期间，以从成就明妃的虚空中取受为主，寻找手印并进入状态是近修，爱抚明妃并以结合的姿势催促等是近近修，嬉戏后降下和持有的意念是修，以日月金刚舌取受并反转散布的意念是伟大的修。第二，广说分为三，近修，共同的近修和修，伟大的修。第一分为二，前行和最初一天所作的事业近修。第一，虚空等一颂，按照生起次第，以三摩地三前行，如虚空般清净的法界显现为宫殿，莲花日月垫上，以自生智慧自在掌控一切的国王金刚。
English
Taking myself as an example, after realizing the view, abiding in emptiness and Kuntin is approaching, the single mudra is near approaching, accumulating is practice, and not attaining the fruit of the path of seeing is great practice. The Stages of the Path says: The diligence of Bodhicitta realization is the excellence of approaching, starting from compassion of mind. Clear mudra is near approaching, therefore it is one and many. Practice itself has no obstacles, and the great practice ends with the accumulation of time. Second, taking the uninterrupted path of accumulation practice as the main point, preparing the preliminaries, and entering the approaching practice that begins on the first evening is approaching, and up to half of the number of days of practice is near approaching. These two are illuminated by white light, making them a capable vessel. Except for the last day, before half the time, the intertwined irradiation of red light urges and collects accomplishments, making the essence pure is practice, and after seeing the signs, on the last day, the blue light is withdrawn, making the continuum pure is great practice. Taking a month as an example, the Stages of the Path says: Half a month and half a face is near approaching, clearly visualizing the deity, the light illuminates and becomes a capable vessel. Half after fifteen is practice, practicing with intertwined light. After the number of days is complete, signs appear, accomplishment, recitation, and enjoyment is great practice. Third, during the time of great practice, taking the receiving from the space of the accomplishment consort as the main point, searching for the mudra and entering the state is approaching, caressing the consort and urging with the gestures of union, etc., is near approaching, the intention of descending and holding after playing is practice, and the intention of taking with the sun and moon vajra tongue and reversing and spreading is great practice. Second, the detailed explanation is divided into three: approaching, common approaching and practice, and great practice. The first is divided into two: the preliminaries and the activity approaching practice on the first day. First, the sky, etc., is one verse. According to the generation stage, with the three samadhis as preliminaries, the appearance of the realm of reality, as clear as the sky, appears as a palace, on the lotus sun and moon seat, the king vajra who freely controls everything with self-born wisdom.
Chinese
勇士姿态即父母，圆满次第则是法界与智慧，如是修持结合，则所有诸佛之坛城，皆能无余修持。一切诸佛皆脱离一与多之边，一切佛之意亦融入法界智慧双运故。因此，通常在会供之前，无论进行寂静或忿怒本尊之修持，并非仅是意念观修，而是确定圆满之修学方式。首先，必须确定见地，并在资粮道之四种瑜伽上获得稳固。此处仅提及一个理解要点，虽不一定仅解释为生起次第和圆满次第二者之总义，或仅解释为先前应修之近修，然从慈悲幻化至顿超，实不可能发生，故会供前普遍需经历一个要点，因此仅作为确定范围而提及。第二部分有三：五聚、三聚和一聚。第一是“五与”等一颂，瑜伽士男女，或本尊父母拥抱，各自观修，或瑜伽士们随意观修总聚，主尊为五部之父与五部之母佛父佛母双运安住，各自小部之勇士父母双运环绕，如是五聚之五十尊神，再由十忿怒尊与十忿怒母环绕，如是七十尊神之坛城，于绘制坛城之轮时书写，于近修时如是观想。第二是“如是”等一颂，东方为如来部，中央为金刚部，西方为莲花部等，各自由小部之勇士双运环绕，如是身语意坛城三部分之末，由八忿怒父母环绕，如是具足四十六尊神之三聚坛城之诸神，应书写并观想。第三是“部族”等一颂，一切部族之部族主，即部族之主尊融入于意金刚，其原因是一切诸佛之心即五智
English
The warrior posture is the union of father and mother, and in terms of the completion stage, it is the union of the expanse and wisdom. By meditating on this union, one will be able to meditate on all the mandalas of the Buddhas completely and without omission. All Buddhas are liberated from the extremes of one and many, and the intention of all Buddhas is also integrated into the union of expanse and wisdom. Therefore, generally, before a gathering offering, the practice of either peaceful or wrathful deities is not just mental visualization, but a definite way of learning to perfection. First, one must establish the view and gain stability in the four yogas of the path of accumulation. Here, only one key point of understanding is mentioned. Although it is not necessarily explained only as the combined meaning of both the generation stage and the completion stage, or only as the preliminary practice that should be done beforehand, it is impossible to progress from compassion and illusion to breakthrough, so it is generally necessary to go through one key point before the gathering offering. Therefore, it is mentioned only as a way to determine the scope. The second part has three: the five aggregates, the three aggregates, and the one aggregate. The first is one verse, "Five and so on." Male and female yogis, or deities embracing, meditate separately, or yogis can freely meditate on the general aggregate. The main deity is the five fathers and five mothers of the families, residing in union, surrounded by the union of the hero and heroine of each small family. Thus, the fifty deities of the five aggregates are arranged, surrounded by ten wrathful deities and ten wrathful mothers, so the mandala of seventy deities is written when drawing the wheel of the mandala, and visualized in this way during the practice. The second is one verse, "Thus and so on." In the east is the Tathagata family, in the center is the Vajra family, and in the west is the Padma family, each surrounded by the union of the hero and heroine of each small family. Thus, at the end of the three parts of the body, speech, and mind mandala, surrounded by eight wrathful fathers and mothers, the deities of the three aggregates mandala, which is complete with forty-six deities, should be written and visualized. The third is one verse, "Family and so on." The lord of the families of all families, that is, the main deity of the families, is integrated into the mind vajra, because the mind of all Buddhas is the five wisdoms.