Chinese
世俗如幻的体性平等，胜义和世俗也无别平等。如是，从我与诸神一切到一切无别平等，供养于彼善逝。“食、饮、穿、用。”如是，了知五妙欲为法性的缘起，五妙欲即是法性，成为未生之庄严。食用是祭品和食物等。饮用是骨头或麦芽等多种形态。饮用是多种酒类等。穿用是衣服，即寂静的五饰和忿怒的八种尸林装束等。“一切具五妙欲者。”如是，总之，五妙欲是：色，观想为手持明镜的白女神加持；同样，声，观想为手持琵琶的蓝女神；香，观想为手持香炉的黄女神；味，观想为手持食物的红女神；触，观想为手持天衣的绿女神；法，观想为手持三角的深蓝女神加持。总之，一切具足五种欲妙者，应供养诸神和女神融入各自坛城。坛城融入坛城。如是，我也观想为本尊坛城，食物和受用也加持为本尊坛城，以本尊融入本尊或法性融入法性的方式供养。“十方四时逝者之”。如是供养的功德是：安住十方，于四时逝者之，善逝功德甚深广大，善逝的功德身和智慧是稀有奇妙，因此是甚深广大，并非从他处而来。也就是说，并非存在于他处，而是自己本具的。如是如上供养，如果能成就佛陀的伟大功德，那么神魔等更不用说了。天神和，邪魔和，如人间的王政等，以及积累的是，长寿和，种族繁衍和，成为自在等。总之，天神和人间的王政等成就，更不用说，这是不怀疑成就之语。瑜伽士堪能者。如是，指示成就之因是，瑜伽
English
The nature of conventional illusion is equal. Ultimate and conventional are also equal without difference. Thus, from myself and all the deities, everything is equally inseparable. I offer to the Sugata. "Food, drink, clothing, and use." Thus, understanding the five objects of desire as the cause of Dharma-nature, the five objects of desire themselves become the adornment of unborn Dharma-nature. Eating is offerings and food, etc. Adorning is bones or various forms of malt, etc. Drinking is various kinds of alcohol, etc. Clothing is garments, namely the five peaceful ornaments and the eight charnel ground adornments of the wrathful ones, etc. "All those who possess the five objects of enjoyment." Thus, in short, the five objects of desire are: Form, bless as the white goddess holding a mirror; similarly, Sound, as the blue goddess holding a lute; Smell, as the yellow goddess holding an incense burner; Taste, as the red goddess holding food; Touch, as the green goddess holding divine garments; Dharma, bless as the dark blue goddess holding a triangle. In short, all those who possess the five objects of enjoyment should offer to the deities and goddesses, dissolving into their respective mandalas. The mandala dissolves into the mandala. Thus, I also meditate as the deity's mandala, and the food and enjoyment are also blessed as the deity's mandala, offering in the manner of the deity dissolving into the deity or Dharma-nature dissolving into Dharma-nature. "Of those who have passed away in the ten directions and four times." Thus, the merit of offering is: abiding in the ten directions, of those who have passed away in the four times, the Sugata's qualities are profound and vast. The Sugata's qualities, body and wisdom, are rare and wonderful, therefore they are profound and vast, and not coming from elsewhere. That is to say, it is not existing elsewhere, but is inherently possessed by oneself. Thus, if one makes offerings as above, and can accomplish the great qualities of the Buddha, then what need is there to mention gods and demons, etc.? Gods and, demons and, such as human kingship, and accumulating are, longevity and, lineage prosperity and, becoming independent, etc. In short, the accomplishment of gods and human kingship, etc., need not be mentioned, this is a word of not doubting accomplishment. By those capable of yoga. Thus, indicating the cause of accomplishment is, yoga.
Chinese
通达其义，对于那些能够通过天瑜伽而入定的修行者来说，这就像是唯一的修行方法。如果这样修行，就一定能成就证悟的果实。因为具有毫无疑虑的信心，所以要以必成的决心去修行。瑜伽，按照名相的说法，一切法性的特征都是寂静的。在未被任何人为造作的真实意义上，通过通达此义的智慧和胜观的觉悟来实现瑜伽。外瑜伽是，空性和智慧二者无别，在无相的境界中不移动，却又在身语意的相上显现。一旦相显现，就不会从无相的境界中移动。相和无相二者无别的意义是，未被造作的真实。那是与佛和身语意的一切法融为一体，或者说，与佛和一切法的自性融为一体。嘛哈瑜伽是，在父和母、方便和智慧无别的真实意义上，因为成就了伟大的功德和圆满的悉地，所以是瑜伽。大圆满是，心和心显现的一切法，当下不需通过道来修证，不需通过对治来改造，本来就是身语意的坛城中成佛的自性。那个真实的意义，是与一切法的自性融为一体，或者说，一切法都与成佛的自性融为一体。这就是通达如是瑜伽之义的意思。成就大手印，是指修习身语意的印，并且一切资具都圆满无缺。当没有对清晰的二元对立的执着时，也就是以平等性的智慧来清晰地修持时，如果以“是这样吗？不是这样吗？能成就吗？不能成就吗？”的毫无二心的心态来修持，那么，伟大的坛城将会燃烧。也就是说，伟大的坛城的光芒也会成就。然后，要行持忍辱、布施、度化等利他之事。如是说后，大喜悦遍布六道十方。从此，《秘密藏续》中，供养布施善逝之坛城
English
Having realized its meaning, for those who are able to enter samadhi through the yoga of the deities, this is like the only method of practice. If practiced in this way, the fruit of accomplishment will surely be attained. Because of having unwavering faith, one should practice with the determination to definitely achieve it. Yoga, according to the definition, all characteristics of dharmata are peaceful. In the true meaning that is untouched by anyone's fabrication, yoga is achieved through the wisdom that understands this meaning and the discriminating awareness of higher seeing. Outer Yoga is: the inseparability of space and wisdom, without moving from the state of signlessness, yet also appearing in the form of the signs of body, speech, and mind. As soon as signs appear, one does not move from the state of signlessness. The meaning of the inseparability of signs and signlessness is the untainted reality. That is to be united with the Buddha and all the dharmas of body, speech, and mind, or to be united with the nature of the Buddha and all dharmas. Maha Yoga is: in the true meaning of the inseparability of father and mother, method and wisdom, it is yoga because of achieving the great qualities and perfect siddhis. Great Perfection is: all phenomena of mind and mind-appearance, without being cultivated immediately by the path, without being altered by antidotes, are inherently the nature of enlightenment in the mandala of body, speech, and mind. That true meaning is to be united with the nature of all dharmas, or all dharmas are united with the nature of enlightenment. That is the meaning of understanding the meaning of such yoga. Having perfected the Great Seal, means having meditated on the seals of body, speech, and mind, and all resources are completely fulfilled. When there is no duality of clarity, that is, when practicing clearly with the wisdom of equality, if one practices with a mind free from the duality of "Is it like this? Is it not like this? Can it be accomplished? Can it not be accomplished?", then the great mandala will blaze. That is to say, the light of the great mandala will also be accomplished. Then, one should perform the benefit of others, such as patience, generosity, and liberation. Having said this, great joy pervaded the six realms and all ten directions. From this, in the Guhyagarbha Tantra, the mandala of offering and generosity of the Sugatas.
Chinese
如今的衡量标准是：通过四种证悟的理由，无论是轮回还是涅槃的法，无论是心还是心识显现的法，都不是通过暂时的手段来成就，也不是通过对治来纠正。一切法都安住于身语意的坛城中，于普贤王如来中成佛的自性之义。通过智慧也认识到仅仅是言辞，然后通过禅定一心专注于证悟的意义，这是确定在那乘中的衡量标准。如云：“烦恼之业皆行持。”当通过修习证悟显现之时，无论行持五毒的何种业，都不会被过失所染污。也就是，无论是偷盗，还是不予而取，还是妄语，还是绮语，还是恶意，还是害心，还是邪见等等，无论行持什么，都不会被其过失所染污，因为会转变为福德和智慧两种资粮。因此，这是确定在无上乘中的衡量标准。 嗡！ 此外，所谓的“誓言”的词义是：誓是不逾越，即下面将要出现的根本和支分的这些誓言，是不逾越五部五智的自性，或者，也是因为瑜伽士要知道和证悟这些而不逾越，所以是誓言。如果这样证悟并守护而不失坏，那么就不会逾越获得五部五智的成就，所以也是誓言。如果这样证悟并守护而不失坏，那么就会变成获得五部五智的成就，所以也是誓言。这些誓言，即使面临身体和生命，也要守护而不失坏。如果逾越和失坏了这些誓言，那么知识的相续就会像灰烬一样被烧毁，所以也是誓言。或者，对于显示根本和支分意义的词语也称为“词”。或者，因为能够获得和达到誓言名称的所有差别，所以也称为誓言。如果安住于誓言的状态并守护而不失坏，那么在获得天和人的安乐地位之后，就会走向无上菩提不住的广大智慧，因此，因为能够获得和达到一切，所以也是誓言。或者，因为证悟和理解的缘故，所以也是誓言。如果安住于誓言的帮助并守护而不失坏，那么就会证悟和理解无与伦比的智慧自性禅定。
English
Now, the measure is: Through the reasoning of the four types of realization, whether it is the Dharma of Samsara and Nirvana, or all the Dharmas of mind and mind's appearance, it is not accomplished by temporary means, nor is it corrected by antidotes. All Dharmas abide in the mandala of body, speech, and mind, in the nature of being enlightened as Samantabhadra. Even through wisdom, it is realized that it is merely words, and then through Samadhi, one meditates single-pointedly on the meaning of realization. This is the measure of certainty in that vehicle. As it is said, "All actions of afflictions are practiced." When realization manifests through meditation, no matter what actions of the five poisons are practiced, one will not be tainted by faults. That is, whether it is stealing, or taking what is not given, or lying, or idle talk, or malice, or harmful intent, or wrong views, etc., no matter what is practiced, one will not be tainted by its faults, because it will be transformed into the two accumulations of merit and wisdom. Therefore, this is the measure of certainty in the unsurpassed vehicle. Om! Furthermore, the etymology of the so-called "Samaya" is: Sam is non-transgression, that is, these root and branch Samayas that will appear below, are non-transgression of the nature of the five families and five wisdoms, or, it is also because the yogi must know and realize these without transgressing, therefore it is Samaya. If one realizes and protects in this way without degenerating, then one will not transgress obtaining the Siddhi of the five families and five wisdoms, so it is also Samaya. If one realizes and protects in this way without degenerating, then one will become obtaining the Siddhi of the five families and five wisdoms, so it is also Samaya. These Samayas, even if facing body and life, must be protected without degenerating. If one transgresses and degenerates these Samayas, then the continuum of knowledge will be burned like ashes, so it is also Samaya. Or, the words that show the meaning of root and branch are also called "words." Or, because one can obtain and attain all the distinctions of the name of Samaya, it is also called Samaya. If one abides in the state of Samaya and protects without degenerating, then after obtaining the state of bliss of gods and humans, one will go to the unsurpassed Bodhi, the great wisdom that does not abide, therefore, because one can obtain and attain everything, it is also Samaya. Or, because of realization and understanding, it is also Samaya. If one abides in the help of Samaya and protects without degenerating, then one will realize and understand the unique wisdom, the self-Samadhi.
Chinese
也是如此。或者，由于能够理解并掌握超越世间的身和智慧，以及世间的鱼、鹰和猫头鹰等，也是如此。或者，也称为“执持”，因为守护誓言而不堕入轮回和恶趣，并且能够成就无上菩提，所以也称为“总持”。为了从罪过中解脱，执持也被称为“总持”。 在这里，将烦恼作为道有四种方式：烦恼是秘密还是公开？对于智慧浅薄者来说是秘密，对于智慧广大者来说是公开。烦恼是权宜之说还是究竟之说？对于名相者来说是权宜之说，对于密咒者来说是究竟之说。不生起烦恼的理由是什么？有三种：因为烦恼没有成立为应断除之法，所以不舍弃，例如目标不需要水坝一样。因为烦恼是善巧方便之道，所以不舍弃，例如红花森林一样。因为烦恼是伟大的，所以不舍弃，因为是胜者意之精髓。不舍弃烦恼的必要有三种：仅仅是不舍弃烦恼而解脱时，能够遣除将烦恼视为死亡之因，执着于有偏颇之物的实执，这是第一。仅仅是那时，能够快速证悟法性的真谛，这是第二。仅仅是那时，不舍弃烦恼而解脱，因为是密咒不谬之义，所以生起对甚深教言的恭敬之力，这是第三。因此说“烦恼诸业皆是”。“造作不积聚，众即转变”。 如是具有智慧和禅定者，行善业，以及享用天人的食物，更不用说依靠甘露了。具有证悟平等性的智慧和禅定者，即使享用一切烦恼之法和不善之法，以及五种妙欲，也不会被过失所染污，因此说“造作不积聚”。从名相的明点中也有，造作不积聚，以及未造作等。造作不积聚是，最初没有想到要以嗔恨杀害，却突然心烦意乱，或者暂时的