English
This is the empowerment for the consciousness of those to be liberated. Again, meditate on the pride of being "I," the activity of the hands. The syllable Hūṃ (Tibetan, Devanagari: हूँ, Romanized Sanskrit: hūṃ, Literal Chinese meaning: Hūṃ) transforms into emptiness (Tibetan), purity (Tibetan). Dissolving into the Dharmadhatu (Tibetan), blazing in the mudra. Transforming into a radiant body, majestic. Meditate on the Uṣṇīṣavijayā at the crown. This is called: The liberating Vajradhara (0) without diminishing the pride of the samadhi of the deity, the five syllables of the fingers of the hand, Oṃ (Tibetan, Devanagari: ॐ, Romanized Sanskrit: oṃ, Literal Chinese meaning: Oṃ), Āḥ (Tibetan, Devanagari: आः, Romanized Sanskrit: āḥ, Literal Chinese meaning: Āḥ), Hūṃ (Tibetan, Devanagari: हूँ, Romanized Sanskrit: hūṃ, Literal Chinese meaning: Hūṃ), Svāhā (Tibetan, Devanagari: स्वाहा, Romanized Sanskrit: svāhā, Literal Chinese meaning: Svāhā). Meditating on the samadhi of the activity of the five rays of light, purifying the six seed syllables in the heart of those to be liberated, A (Tibetan, Devanagari: अ, Romanized Sanskrit: a, Literal Chinese meaning: A), Raṃ (Tibetan, Devanagari: रं, Romanized Sanskrit: raṃ, Literal Chinese meaning: Raṃ), Yaṃ (Tibetan, Devanagari: यं, Romanized Sanskrit: yaṃ, Literal Chinese meaning: Yaṃ), Suṃ (Tibetan, Devanagari: सुं, Romanized Sanskrit: suṃ, Literal Chinese meaning: Suṃ), Tri (Tibetan, Devanagari: त्रि, Romanized Sanskrit: tri, Literal Chinese meaning: Tri), Pha (Tibetan, Devanagari: फ, Romanized Sanskrit: pha, Literal Chinese meaning: Pha), the six syllables themselves. Transforming the pure mind, the indestructible bindu, into six white Hūṃ (Tibetan, Devanagari: हूँ, Romanized Sanskrit: hūṃ, Literal Chinese meaning: Hūṃ) syllables, then uniting them, drawing them back, the Vajradhara goes from the left nostril into the brain. Coming from the path of pure life. Passing through the horse of the spine, from the secret Vajra path. Passing sequentially, then falling into the space of the consort, dissolving into the realm of the bodhicitta of the parents, from melting into light, the mudra Vajra blazes, uniting, from the complete transformation, becoming the form of Vajrasattva through the three rituals. That itself does not abandon the five poisons of affliction. As a sign of the pure place, the five rays of light radiate intensely, majestic, at the crown of the faithful, meditating on the Akṣobhya, the lord of the family, one cubit high. It is to manifest from samsara, that is, the meditation of Uṣṇīṣavijayā. That is what that verse means. Wondrous emptiness (Tibetan), evil emptiness (Tibetan), the path of liberation. This is called: Falling into evil paths by practicing evil deeds, transforming from humans into seven types. And, the three types of evil fruits maturing, totaling forty types. Even if one has not accumulated one's own merit, one will not be obscured by sins. Not causing suffering to others is a wondrous fruit, now the method of liberation from samsara is not better than this. Then someone might think, doesn't the liberator obscure the meaning? To show that through the sharp blade of the wisdom of realization, it will not be obscured in any way. Originally unborn, such is the nature. Appearing like an illusion, like a mirage. Even if all the combining and liberating actions are done. Not even a particle is done. Thus it is said, the path of combining and liberating, the manifestation of the nature of the ten Buddha-fields, is originally self-born.
Chinese
没有产生各种各样的幻觉，这与胜义谛本身完全相同。对于这一点，众生自己以颠倒错觉的形式显现，也是由于无明和业烦恼的聚合，仅仅显现为世俗的蕴，这并不是自性成立的，就像幻觉中的幻象一样。认为自性本身是真实存在的，就像眼睛把幻象误认为人一样。即使在这种状态下做了所有的调伏行为，也没有自性成立。如果像这样理解上下两种真谛，就不会产生自相的、没有杀害却认为有杀害的观念，也不会有自相的污垢和痛苦。仅仅如此而已。为了阐述这些真谛的理由，以及共同的清净和平等观点，说道：器情世间清净，等等。如前三品加持时所说，诸因、生、蕴从原始以来就是清净的。原因是，一切念头都仅仅在自明中显现，完全是果位的身和智慧，因此，器世间五大自性清净为五母，有情五蕴清净为五部，心识八识聚清净为五智，证悟此义，轮回自相自然消失。平等二和超胜平等二。意思是，一切法在二谛中，胜义谛无生和世俗如幻是平等的。这与经部和清净也一致，因此是共同的平等二。超胜的平等二是指，胜义谛平等性之界，以及世俗的身和智慧，这在第三品中已经阐述。此续的自宗观点是身和智慧无二无别，因此应该在第三清净时理解。坛城普贤刹土。意思是，对于这些所量事物，通过四种理由、证悟、三种清净、四种或两种平等以及三种理由来衡量并确定时，错觉的显现并不是自性成立的。清净自性的法性事物，其真实性本来就是身和智慧的坛城。
English
Without the arising of various illusions, it is exactly the same as the ultimate truth itself. Regarding this, the appearance to beings themselves in the form of inverted misconceptions is also due to the aggregation of ignorance and karmic afflictions, merely appearing as conventional aggregates, which are not established by their own nature, like an illusion in a magic show. Seeing that the essence itself exists as self-established is like mistaking a mirage for a person with the eyes. Even having done all the activities of taming in this state, there is no self-establishment. If one understands the two truths, upper and lower, in this way, one will not have the concept of self-nature, of killing where there is no killing, and there will be no self-nature of defilement and suffering. It is only that. In order to explain the reasons for these truths, and the common view of purity and equality, it is said: "The vessel and sentient realms are completely pure," and so on. As explained in the blessing section of the previous third chapter, the causes, arising, and aggregates are pure from the very beginning. The reason is that all thoughts appear only in self-awareness, being entirely the result of body and wisdom, therefore, the nature of the five elements of the vessel realm is pure as the five mothers, the five aggregates of sentient beings are pure as the five families, and the eight collections of consciousness of the mind stream are pure as the five wisdoms. Realizing this meaning, samsara naturally disappears of its own accord. Equality Two and Superior Equality Two. The meaning is that all dharmas are equal in the two truths, the ultimate truth of unborn and the conventional truth of illusion. This is also consistent with the sutras and purity, therefore it is the common Equality Two. The Superior Equality Two refers to the realm of ultimate equality, and the conventional body and wisdom, which have been explained in the third chapter. The view of this tantra's own system is that body and wisdom are inseparable, therefore it should be understood in the third purity. Mandala of Samantabhadra's Pure Land. The meaning is that for these measurable objects, when measured and determined by four reasons, realization, three purities, four or two equalities, and three reasons, the appearance of illusion is not established by its own nature. The suchness of the dharmic objects of pure nature is originally the mandala of body and wisdom.
Chinese
存在之处，唯有自性周遍贤善的净土。行持事业大集二者成，肢体不缺资具足，仪轨圆满知晓者，瑜伽会众之坛城，必定成就殊胜之意。名为会众，示现成就者，总义摄集，其身语意三之行持不间断，福德和无分别智慧之大集二者成为见行禅定俱足，以一勤奋即可成就。彼亦首先如第九和第十般次第接受灌顶，之后如见之立宗第三和第五般，清净平等证悟四之立宗三之意义，实有之实相，彼如实之意义认知。之后彼定一切定手印一之身语意三之仪轨三圆满之禅定三种知晓之意义具足后，第四手印开展，于咒之支分五不缺，次第修心而于显现分别之禅定获得自在之瑜伽士，彼亦于五聚之瑜伽，男女七十或第三之四十六或一之十八之瑜伽男女会众之坛城而住。于三重殿宇中资具五圆满积聚而修会众，必定殊胜之意，暂时之果位寿命自在大手印任运成就之持明三，究竟之果位五身亦成就。为了显示会众坛城之自性，主尊五父和主母五母之坛城交合，五聚之本尊安立后，十怒尊和十怒母，观想为轮之相。如是等宣说，坛城本尊各自瑜伽士各自，从最初1人开始人数本尊数相加而自观，或者中间转换瑜伽士互相观想彼此本尊，或者五聚三者最初一人观想一切最终人数相加而观想，男女十之中央安立金刚部父尊母尊主眷十尊
English
The place of existence is none other than the pure realm of Samantabhadra by its very nature. When the great gatherings of activities and conduct become two, possessing complete limbs and resources, knowing the complete rituals, through the mandala of the gathering of yogis, the excellent intention will surely be accomplished. This is called a gathering, showing the accomplisher, summarizing the general meaning. The uninterrupted activities of body, speech, and mind, the great gathering of merit and non-discriminating wisdom, become complete with view, conduct, and samadhi, and are accomplished through one diligence. Also, first, like the ninth and tenth, receiving the empowerments in order, then, like the third and fifth of the tenets of view, understanding the meaning of the three tenets of the four purities, equalities, and realizations, the reality of reality, the meaning of that very suchness. Then, with the meaning of knowing the three types of samadhi that complete the three rituals of body, speech, and mind of that single mudra of all samadhis, the fourth mudra unfolds, the five branches of the mantra are not lacking, gradually training the mind and gaining power over the samadhi that distinguishes appearances, that is the yogi. That is also the yoga of the five aggregates, seventy men and women, or forty-six of the third, or eighteen of the one, the mandala of the gathering of yogis, men and women, abides. If the gathering is accumulated in the triple-layered palace, complete with the five resources, then surely the excellent intention, the temporary result, the three vidyadharas of spontaneously accomplished longevity, power, and the great seal, and the ultimate result, the five bodies, will also be accomplished. In order to show the self-nature of the mandala of the gathering, the mandala of the five principal fathers and the five principal mothers is united, after arranging the deities of the five aggregates, the ten wrathful deities and the ten wrathful goddesses are visualized in the form of a wheel. Such things are said, each mandala deity, each yogi, from the beginning, adding the number of people to the number of deities and self-visualizing, or transforming in between, yogis visualizing each other's deities, or one person visualizing all the first three or five aggregates, finally adding the number of people and visualizing, in the center of the ten men and women, establishing the ten deities of the Vajra family, father and mother, principal and retinue.
Chinese
如是四方四族父母十尊。即于彼处，安置五部之五十尊神而修观。其外，四方四隅上下共十处，有忿怒尊及忿怒母十尊，父母二十尊。即修观五十尊神。于第三部，为显示主尊有三族之故。东方如是，以族之神父母十尊，中央，金刚族之十尊，后方莲花族之神十尊，如是身语意之三十尊神。如是说。四方四隅有忿怒尊父母十六尊。与之会合之三部四十六尊神之主尊等修观之。为显示主尊一部之故。族之族，即族之主。心之心，即心之胜。如是说。总的来说，彼等一切族之自性为五，彼等汇集于金刚族，故金刚族乃一部之会众坛城之境的族之主尊。一切胜者之意之续部，从一与异中解脱，虽暂时成为族之主尊，然义即心智慧之体性不变异之故。总的来说，如来一切心汇集于五智，五者亦汇集于心空性之智慧，故彼乃一切之胜。其他易懂。即主尊金刚萨埵父母二尊，以小族之萨埵父母八尊共十尊。具足忿怒尊四尊及忿怒母之会众。乃八尊。如是修观一部之神父母十八尊之会众。忿怒尊一，忿怒母之会众十一大。使者一，手印一，教令承侍一一一众。所作等众，圆满成就事业。如是说者，乃忿怒尊会众之坛城，一部之忿怒尊父五尊与忿怒母五尊共十尊之大会众安置于坛城中央。如是于肋侍与角隅依次安置使者处女八尊，手印境女八尊，教令承侍门女四尊。与二十天女之会众一同，于大吉祥之前