English
Therefore, cultivate on that, relying on the manifestation of one's own awareness and the complete mandala deity and the unfolding of the mandala, obtain the samadhi that distinguishes appearances, and practice through conduct. In order to show the merits of the one who uses the five objects, it is said: Entering the path, one will walk in the sky. This means that, first, as in the eleventh chapter, seventh section, the dwelling section of the Guhyagarbha Tantra, the dwelling and the place, based on the vajra ground, are blessed with precious branch-eye decorations. Then, on the five limbs, arrange the fifty mandalas of the five families, visualize all forty-two branches of conceptual thought as deities, adorn them with body ornaments, and when dancing, the foot steps and various dance postures of the limbs, and the lyrics are vast, as stated in the third chapter, the dance and play section, at the time of various singing, the mandala on the top of the head, that is, Vairochana Buddha, shakes and moves, and all the Buddha's realms shake. After the hand movements shake, all the vidyadhara realms shake. When the foot's great steps are pressed down and jumped, all demons and heretics are suppressed. Like this and so on, with light rays or emanations shining, etc., the merit of dancing through the gate of mudras is that one can enter the rocky mountains and the earth without obstruction, enjoy the mudra dakinis under the feet, fly in the sky, enjoy the gods and yaksha women, make everything into servants, and make them gather under one's control. Hūṃ (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Literal Chinese meaning: Hūṃ) the mudra of the sound of lyrics, will attain the accomplishment of the Dharma. This means that all the five objects above and below are the manifestation of awareness alone, so no matter what is used, it is the manifestation of mind itself, so the body has no self-nature, language is dual, and mind does not transcend, or in other words, the three doors of body, speech, and mind do not transcend the body, speech, and mind of the deity, therefore, the mudra of the sound of the lyrics of language, using the tongue to make the sound of nri, upwards praising the Victorious One, and downwards visualizing teaching the Dharma according to the wishes of each sentient being, because it is only the samadhi of this cause, so the result is to show different Dharma wheels to each disciple, thereby attaining accomplishment.
Chinese
将丝绸的上衣缠绕在寂静的身体上，下身缠绕。身体接触秘密处，头饰手印和袖子。以装饰和穿着的手印，光芒四射的国王变得不可战胜。这是说，要像五种衣服和珍宝装饰的头饰，耳环，项链等各种圆满受用的身体装束一样去做。如果修忿怒尊的会供，则要穿戴骨头头饰，手镯，脚镯，索莫多，项链等五种装饰，以及具有穿着大象生皮等衣服的身语意手印，以此果报，身体极其超凡，以光辉的威严，那光芒四射的国王压倒一切，唯有不可战胜如狮子般存在。以饮食的手印，成就如意之身和甘露。这是说，以五种誓言物为基础的饮食和各种受用，加持为欲妙天女。以自身本尊的身语意显现的手印，供养的果报是如意宝身，如同将珍贵的彩色玻璃放入模具中一般，以及甘露的精华，以无漏之性使一切众生都感到满足而成就。以阿 আলি（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）里 ཀཱ་ལི（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）的手印，一切一切都将成就。这是说，以隐语表示的ཀཱ་ལི（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）是方便父，ཨཱ་ལི（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）是智慧母。融入父尊母尊的身语意手印显现的境界，在第十或第十一品中已经阐述过了。因此，四种事业的一切，以及殊胜共同的一切成就，所有如意的珍宝，所有圆满愿望都将成就。通达入定，具足特征的陀罗尼，成熟果实的因和缘，无论成为何者，都将成为有能力者，被称为持明者胜利的刹土。这是说，以见解、禅定、果的特征三种，共同宣说生起次第和圆满次第的十二种道次第。与第十一品时的瑜伽士咒师结合而解脱。何时以四种觉悟来体验所知万法平等圆满之义
English
Wrap the silk top around the peaceful body, and wrap the lower body. Body touches the secret place, headdress, hand seal, and sleeves. With the hand seals of adornment and clothing, the blazing king becomes invincible. This means to act like the complete attire of the body with five garments and precious ornaments, headdress, earrings, necklaces, and so on. If performing a wrathful assembly, wear bone ornaments, bracelets, anklets, somodo, necklaces, and other five ornaments, along with the body, speech, and mind seals that possess clothing such as elephant hides. With this result, the body is extremely extraordinary, and with the splendor of radiance, that blazing king subdues everything else, and remains invincible like a lion. With the hand seal of eating and drinking, accomplish the wish-fulfilling body and nectar. This means that the food and drink based on the five vows and various enjoyments are blessed as goddesses of desirable qualities. With the hand seal manifesting as the body, speech, and mind of one's own deity, the fruit of offering is the wish-fulfilling jewel body, like putting precious colored glass into a mold, and the essence of nectar, which satisfies all beings with its non-leaking nature, is accomplished. With the hand seal of Āli (藏文，梵文天城体，梵文罗马拟音，汉语字面意思) and Kāli (藏文，梵文天城体，梵文罗马拟音，汉语字面意思), everything, everything will be accomplished. This means that Kāli (藏文，梵文天城体，梵文罗马拟音，汉语字面意思), indicated by metaphor, is the father of means, and Āli (藏文，梵文天城体，梵文罗马拟音，汉语字面意思) is the mother of wisdom. Entering into the state of manifesting the body, speech, and mind seals of the father and mother deities has already been explained in the tenth or eleventh chapter. Therefore, all of the four activities, and all of the supreme and common accomplishments, all the wish-fulfilling jewels, and all the fulfilling desires will be accomplished. The dharani that understands entry, possesses characteristics, the cause and condition that ripens the fruit, whoever becomes capable, will be known as the victorious pure land of vidyadharas. This means that with the characteristics of view, meditation, and fruit, the twelve stages of the generation and completion stages are commonly taught. It is liberated by combining with the yogi mantra holder of the eleventh chapter. When the meaning of all knowable phenomena being equally complete is experienced with four kinds of realization
Chinese
获得（成就）的方法是：通达实相之自性，生起暂时的、究竟的二种果位的体性，因此是成熟果位的近取因。从具有见地者开始，在自生圆满之义以见地证悟的境界中，安住于三摩地，行持时对任何事物都无有阻碍地行持，这是进入见行融贯的自性，即是三摩地。由于生起殊胜的果位，因此是成熟果位的俱生助缘，这仅仅是略说而已。这是从恶趣堕落的怖畏中解脱，因为不会堕落到那里，所以仅仅是受持。对于见、修、行三者，如果恒常串习，力量变得强大，最终从自生圆满的持明出现，未被其他所染污而安住的寿命自在，是道自身之体性完全成熟和圆满，并且，为了近取那究竟的果位，从因缘二者产生，这是果位的自性。对此，生起次第本尊身手印的瑜伽士，在唯一修持的时期，所修持的本尊五部中的任何一部，都是各自的持明者。对此，也有具有见道异熟身的，以及从那之后修持身本尊，修道大手印五部中任何一部的持明者，这二者。克里亚瑜伽以下其他宗派的持明者，一般而言，手印瑜伽或者智慧瑜伽，无论哪条道路，只要三摩地的觉性不被外境所夺，就像日光一样。为了现量证得佛陀的意趣，是持明者。那些舍弃作意于意义，因为在意的境界面前，没有能作和所作，没有能取和所取，所以被称为大乘行者。为什么呢？因为从周遍分别的分别念，以及分别的境，总的体性，以及因缘其他的自在这三者中完全解脱的缘故。如果道理是这样，那么另一部分是进入圆满道，获得见道寿命自在的持明等等，大手印任运成就这三者，是此有余之身不舍弃，在有余涅槃界中灭度。之前所说的异熟以及克里亚瑜伽以下其他宗派的宗义大手印
English
The method of obtaining (accomplishment) is: understanding the nature of reality, generating the nature of the two kinds of results, temporary and ultimate, therefore it is the proximate cause of maturing the results. Starting from those who have view, in the state of self-arisen perfection realized by view, abiding in samadhi, acting without any hindrance to anything, this is the nature of entering the integration of view and action, which is samadhi. Because of generating special results, therefore it is the co-occurring condition of maturing the results, this is just a brief explanation. This is liberation from the fear of falling into the lower realms, because one will not fall there, so it is only upholding. For the three, view, meditation, and action, if constantly practiced, the power becomes strong, and finally from the self-arisen perfect vidyadhara appears, the life-mastery that abides without being defiled by others, is the complete maturation and perfection of the nature of the path itself, and, in order to closely obtain that ultimate result, it arises from the two causes and conditions, this is the nature of the result. For this, the yogi of the deity's body mudra of the generation stage, in the period of single practice, whichever of the five families of deities is practiced, are each vidyadharas. For this, there are also those who have the fruition body of the path of seeing, and from then on practice the body deity, the vidyadhara of any of the five families of the great mudra of the path of meditation, these two. The vidyadharas of Kriya Yoga and other schools below, in general, the mudra yoga or the wisdom yoga, whichever path, as long as the awareness of samadhi is not taken away by external objects, like sunlight. In order to directly realize the intention of the Buddha, is the vidyadhara. Those who abandon focusing on meaning, because in the face of the realm of mind, there is no doer and no deed, no taker and no taken, so they are called Mahayana practitioners. Why? Because they are completely liberated from the three: pervasive discriminating thoughts, the object of discrimination, the general nature, and the freedom of other causes and conditions. If the reason is like this, then the other part is entering the complete path, obtaining the vidyadhara of the mastery of life of the path of seeing, etc., the three of the great mudra spontaneous accomplishment, is this remaining body not abandoned, passing away in the remaining nirvana realm. The fruition mentioned before and the great mudra of the doctrines of Kriya Yoga and other schools below
Chinese
父亲也欢喜。道路正文的大手印结合的意义未包含在此的教证是幻化金刚中说：现前菩提的大手印，仪轨的身像，三十二相和八十随好等等，身之仪轨报身显现，但那法性寂灭，真谛无别，平等性之义，未能证悟和见到。错。这样说了。二、上师的持明者们，十方诸佛坛城无余地赐予三灌顶，授记成佛而闻名。那出生的相状化身是怎样的呢？人和天和梵天，出生的清净执持，但特别安住于地上。这指的是：欲界六天和，色界中行持的梵天，四大洲人间的君主，即真实成就的国王，对于出生有自主获得者，以天人的清净出生显现的身体执持，然而或但是的语气，特别是不退转于因之轮回，安住于初地，与寿命自在福分相同，最终不动的八地大手印，果位获得未圆满的十地等，任运成就持明，福分相同的成为转变，不退转于一切，因此道路的初地，初地和，福分相同二地的殊胜种姓，八地的菩萨福分相同，第三十地福分相同，见解行持如海，特别超胜。因为这样说了。喏。这样说的结尾语。度母波罗蜜多圆满。方便和智慧，方便之胜，智慧胜中之胜。这指的是：特别的密咒地的三地获得者所说，缘起进入的体性，修习和行持二者，因是智慧的体性，见修行三无别且开始进入的缘故。所作所为一切显现不执着，因此转为二资粮，因为那也是不执着二取之义，布施等波罗蜜多十度，二资粮轮，恒常进入那意义中。一、因是见，缘。
English
Father also rejoices. The teachings not included in the meaning of the Great Seal union of the path's main text are from the Magical Vajra: The Great Seal of manifest enlightenment, the form of the ritual body, the thirty-two marks and eighty minor signs, etc., even if the body's form, the Sambhogakaya, is manifestly displayed, it does not realize and see that the nature of reality is peaceful, truth is inseparable, the meaning of equality itself. Wrong. Thus it is said. 2. Those previous vidyadharas are renowned for having the ten directions' victorious ones, the entire mandala, bestow the three empowerments and prophesy them as Buddhas. What is the nature of their birth as emanations? They hold pure births of humans, gods, and Brahma, but especially abide on the ground. This means: the sixth desire realm god, the Brahma gods who practice in the form realm, the rulers of the four continents, that is, kings who have actually become kings, and those who have obtained autonomy over birth, holding bodies that appear in those pure births of gods and humans, but the word 'however' or 'yet' especially means that they do not regress in the cycle of causes, abiding on the first ground, having equal lifespan and fortune, the eighth ground of the Great Seal that is ultimately unmoving, the tenth ground, etc., where the fruit has not yet been attained, spontaneously accomplished vidyadharas, becoming transformations of equal fortune, not deteriorating in all directions, therefore the path's first ground, the first ground, and the noble lineage of the second ground of equal fortune, the bodhisattva of the eighth ground having equal fortune, the third tenth ground having equal fortune, their intention and conduct are like an ocean, especially superior. Because it is said thus. Ro. That is the concluding statement. The Paramita of Tara is complete. Method and wisdom, the best of method, the best of the best of wisdom. This means: it is said because the three grounds of the special mantra ground have been obtained, the nature of entering conditions, the two of meditation and conduct, and because the nature of knowing as the cause, the three of view, conduct, and meditation are inseparable and begin to enter. All actions and behaviors do not cling to appearances, therefore they transform into the two accumulations, because that also does not cling to the meaning of non-duality, the ten perfections such as generosity, the wheel of two accumulations, constantly entering into that meaning alone. 1. The cause is view, the condition.