English
The reason for accomplishment is: the five samaya substances themselves are the power of the five families. The reason for the accomplishment of blessing samadhi is: the yogi knows that the Buddha blesses samadhi with mantras and mudras. Two, accepting in order to eliminate the five diseases: Bodhicitta eliminates fever, safflower eliminates measles and smallpox, feces can cure leprosy, great meat can detoxify, and urine can cure plague. Three, accepting in order to purify the perception of roughness and dullness: white three substances and sweet three substances are not rough food, and the five samaya substances are not dull food, which is the method of transforming the perception of roughness and dullness into dharmata. Four, accepting in order to accomplish the five common needs: Bodhicitta makes people live long, safflower makes people radiant, feces make people rich, great meat makes people powerful, and urine makes people have a sweet voice. Five, accepting in order to accomplish the five families: Bodhicitta accomplishes Vajrasattva, safflower accomplishes Amitabha, feces accomplish Vairochana, great meat accomplishes Ratnasambhava, and urine accomplishes Amoghasiddhi. Six, obtaining supreme and common accomplishments: in this life, being liberated from suffering and obtaining common accomplishments, and in the next life, obtaining supreme accomplishments. Seven, drinking the five essences is the supreme of the path, therefore accepting: Bodhicitta is the དྷར་མ་ (Tibetan) of all chakras, flowing from Avadhūti (梵文天城体, Avadhūti,梵文罗马拟音,离垢者). Safflower is meat, flowing from Lala. Feces flow from the cecal vein. Great meat flows from the liver vein. Urine is nectar, flowing from Rang. Knowing that the five essences of the body are the realm nectar, existing in the five families, is the supreme of the path. Eight, if you know how to rely on the advice of skillful means, you can obtain unspeakable merits: In each chakra, the realm nectar and essence wind exist in the form of letters, which is the Samaya Being. Injecting wind into it yourself and dissolving it into it is dissolving the Wisdom Being. Therefore, experience manifests in the heart, dance manifests on the body, mantra manifests in speech, manifest visions manifest in the realm, and habitual tendencies manifest in dreams. In short, the manifestation of the five families becomes the foundation of wisdom, so merits are unspeakable. The vows of entering and withdrawing are: the vows of the ten branches. Like this, what is not abandoned is the five poisons, and what is not discarded is the samaya substance. Ten are the vows of the branches. Originally pure are four, the first is the purity of the continuum: aggregates
Chinese
而且，处、界、五大种也是，因显现于自心，故五大种是自续的清净。支分中说：因的体性清净，即外面的五大种，心性显现能取所取二者，所取的对境是五大种，因即是自己的心，故五大种从因生。二是果清净，由因五大种所生的五蕴，清净为五种誓言物。譬如，如果吃红色的东西，那么汁液也是红色的。支分中说：果完全清净，即一切有情众生的骨头，是金刚菩提心，肉是红莲花，大小便为藏红花水，各自安住于身体中而清净。本来清净平等，以证悟而行持。那么，以具有何种证悟而行持呢？以证悟一切法空性无我，事物和相的过患清净，法性平等性的意义而行持。或者，以一切法四清净，或四平等的理由，在天和天女以及智慧的坛城中证悟而行持。守护和修持的五种誓言。守护是：轻蔑上师，对进入正道者不慈爱，以及不宣扬秘密。修持是：不舍弃无上，以及咒语手印不间断。是根本，则种姓灭绝。这五种是根本，如果违犯，则会失去成就无上佛果的种姓，或者种姓灭绝。三是胜义清净，内外一切法无论如何也不成立，故不由因产生，不因缘而灭亡。支分中说：胜义无所缘清净，内外诸法一切，不是自己的自性，无生灭本来清净。四是世俗清净，轮涅的一切法如水中月般显现而无自性。支分中说：世俗本来清净，如幻化的自性一切显现，如果不住着如水中月般，不住着本身则会显现种种，如来和本来平等。平等性是：第一，共同的两种平等是，胜义中无生而一切平等
English
Moreover, the five elements of the senses, realms, and sources are also pure because they appear in one's own mind, hence the five elements are of one's own lineage. The chapter states: The characteristic of the cause is purity, which is the five great elements outside. The nature of mind appears as the duality of grasping and being grasped. The object of grasping is the elements. The cause is one's own mind, therefore, the great elements arise from the cause. Second, the purity of the result is that the five aggregates produced by the five causal elements are purified into the five kinds of samaya substances. For example, if one eats something red, the juice will also be red. The chapter states: The complete purity of the result is the bones of all sentient beings, which are the vajra bodhicitta, and the flesh is the red lotus. Excrement and urine are saffron water, and they are pure because they abide in their respective bodies. Originally pure and equal, practiced through realization. So, with what kind of realization does one practice? One practices with the realization of the emptiness and selflessness of all phenomena, the purification of the faults of things and characteristics, and the meaning of the equality of dharmata. Or, one practices with the reason of the four purities or four equalities of all phenomena, realizing them in the mandala of deities, goddesses, and wisdom. The five samayas of protecting and practicing. Protecting means: despising the guru, not being kind to those who have entered the right path, and not proclaiming secrets as they are. Practicing means: not abandoning the unsurpassed, and not interrupting mantras and mudras. It is the root, and the lineage will be destroyed. These five are the root; if they are violated, the lineage for attaining the unsurpassed Buddhahood will be lost, or the lineage will be destroyed. Third, ultimate purity is that all internal and external phenomena are not established in any way, so they are not produced by causes and do not cease due to conditions. The chapter states: Ultimate purity is without object of focus, all internal and external phenomena are not their own nature, without arising and ceasing, they are originally pure. Fourth, conventional purity is that all phenomena of samsara and nirvana appear like reflections of the moon in water but have no inherent nature. The chapter states: Conventional purity is originally pure, all the nature of illusion appears. If one does not fixate on it like the moon in water, then the non-fixation itself will appear in various ways, like the Tathagata and originally equal. Equality is: First, the two common equalities are: all are equal in the ultimate, without arising.
Chinese
哦！世俗的四种因缘使身体平等：从因和缘而生，相应而显现，以理智分析则空寂，具有作用能力。两种超胜的平等是：胜义的自性，七支圆满成就，那是超离思虑言说的缘故；既是所知又是所证的缘故；是殊胜智慧的对境的缘故；不是寻思者的对境的缘故；证悟后不欺骗，一切功德无尽显现的缘故，所以是超胜的。世俗的超胜是：从因产生的，下者是：聚集四种因缘而仅仅显现，这里是智慧不间断地在一切处显现。作用能力是：不间断的智慧能够成办调伏对象成佛的利益。相应而显现是：不是与分别念相应的业显现，而是与实相相应的智慧自显现。以理智分析则空寂是：不是以理智分析的空性，而是自性清净，超越对境。不舍不弃五二：意思是说，不舍弃的是要了悟内在五种大烦恼的体性，不舍弃的是五甘露，五二即是十，是支分誓言的违越之处。意思是说，是支分的誓言，如果违越了它，就难以获得成就，就像白色那样，不是说完全得不到，而是说难以接近，变得遥远，这叫做违越。在平等中结合平等：意思是说，一切法的根本是平等性，法界和觉性也无二无别地平等，有相和无相也无二无别地平等，完全的染污和完全的清净也无二无别地平等，轮回和涅槃也无二无别地平等，对此以智慧和禅定结合平等。安住于平等的誓言中：意思是说，一切法不超出平等的自性，所以是平等的誓言。它的意义也要以智慧来证悟，对于证悟的意义，以禅定来结合平等，就会获得平等大圆满。意思是说，像这样以智慧证悟后，一心安住于禅定中，就会获得平等性圆满成佛的果位，或者证悟它的意义，所以不要超出平等的境界，如果超出了就不能成佛。
English
O! The four mundane conditions are equal to the body: born from cause and condition, appearing in accordance, empty when analyzed by reason, and having the ability to function. The two superior equalities are: the essence of ultimate truth, the seven perfections spontaneously accomplished, because it transcends thought and expression; because it is both the object of knowledge and the object of attainment; because it is the realm of supreme wisdom; because it is not the realm of logicians; and because upon realization, it is not deceptive, and all qualities arise without exhaustion, therefore it is superior. The mundane superiority is: born from cause, the lower one is: merely appearing by gathering the four causes and conditions, here, wisdom appears uninterruptedly in all places. The ability to function is: the uninterrupted wisdom is able to accomplish the benefit of sentient beings becoming Buddhas. Appearing in accordance is: not the karma appearance that accords with conceptualization, but the self-appearance of wisdom that accords with reality. Emptiness when analyzed by reason is: not the emptiness analyzed by reason, but the purity of self-nature, transcending objects. Not abandoning, not discarding, five twos: It means that what is not abandoned is to realize the nature of the five great inner afflictions, and what is not discarded is the five nectars, five twos are ten, which are the transgressions of the branch vows. It means that it is the branch vow, and if it is transgressed, it will be difficult to obtain accomplishment, like the color white, it is not that it cannot be obtained at all, but that it is difficult to approach, becoming distant, this is called transgression. Combining equality with equality: It means that the basis of all dharmas is equality, the dharmadhatu and awareness are also equal without difference, the characterized and the uncharacterized are also equal without difference, complete defilement and complete purification are also equal without difference, samsara and nirvana are also equal without difference, and to this, equality is combined with wisdom and samadhi. Abiding in the vow of equality: It means that all dharmas do not go beyond the self-nature of equality, so it is the vow of equality. Its meaning should also be realized by wisdom, and for the meaning of realization, equality is combined with samadhi, and the great perfection of equality will be obtained. It means that, like this, after realizing with wisdom, abiding single-pointedly in samadhi, one will obtain the fruit of perfect enlightenment in the great perfection of equality, or realize its meaning, so do not go beyond the state of equality, if you go beyond, you will not become a Buddha.
Chinese
是也。若如是寂灭，则逝去便非佛。诸佛，最初亦因通达平等性之义而成就，并安住于此。成就之后，亦不离平等性之境而入。瑜伽士亦应了悟平等性之义，于所悟之义，以三摩地不离而住，则能成就佛果。若离平等性，则不能成就一切种智之佛。༈。未补足之过患，根本堕罪之残余。若不勤于恢复，则堕金刚地狱。彼较所有地狱之苦的总和，其百万分之一亦不能忍受。于彼，纵有千佛之光芒，及菩萨之事业恒常运作，亦无益处。于大劫千亿中堕入地狱。彼地狱之世界坏灭时，则移至地狱未坏灭之他方，复于彼处焚烧。刹那臾顷亦勿语。谓人间之语，刹那臾顷亦不应说，何况天人之语。染污过失说不尽。谓若与染污者相混，则过失说亦说不尽。根本誓言若染污，谓根本之五种誓言，即身之师长兄弟姊妹，语之真言与手印，意之十种秘密，总而言之，若菩提心衰损，则一切修持皆成颠倒。胜乐及共同之修持皆成颠倒也。此处语分二义，即誓言染污之因，及染污时先兆先至。染污之因有二十，即占据人法之位而行大臣之事，赞己毁他，擅长抓取，因贪图利养与傲慢而亲近，对财物贪执甚重，自方强大，嗜酒，贪图名闻，自恃己见，对法偏执，以法自满，不守秘密，懈怠，执着根本，妄加诽谤，朋友之修持，不喜独处，喜好聚会，眷属与种姓