Chinese
禅定。安住于平等之状态，从平等性之界中见到自性，故第一地极喜地，见道者，以及清净显空各方面的恶见，故第二地离垢地等，修道之八地二者也完全圆满。于何处具有任运成就之持明见修之（0）能力之威力，轮回涅槃无别之意生起，为获得一切胜者之智慧之1教证和自性之1大权11故，唯是究竟之果。即第十地。彼持明之（0）能力之威力开启智慧，因无边之智慧本身遍布一切故，1）名为普光地。所谓方便，即因轮回涅槃一切皆为智慧自显现故，譬如法性于任何处皆不阻碍，虽然享用轮回中所显现之一切法，然以无自性之智慧力故，不为过失之罪所染污，譬如莲花虽生于淤泥中，然不为彼所染污一般。如是方便（1）善巧。是方便之殊胜，从普光地中超胜出来，故唯有第十二莲花眼。1于何者，能境所境皆不可得之自性之智慧，是能境所境闻思修之智慧三者之1殊胜，因彼义本身自显现故，分别念之集合方便也与无别大自在之体性故，果于身与智慧中显现，于境之执着显现之差别，因远离言语之状态中，一切有法之微尘皆了知，故是殊胜中之殊胜，即第十三字母1）大轮圆满之地位。现证此三地是果之究竟之体性。基法性一，于处境见解证悟，禅定串习，果现证。之体性与三者仅是名言之差别故，唯得果之名。何者之道与果彼等圆满故，地之差别，菩提心之十地与，佛地（111）三者。即吽因，度母之十地与，果佛之三地之差别一切任运成就且完全圆满。如是说。
English
Samādhi. Abiding in a state of equality, seeing one's own nature from the realm of equality, therefore the first ground, the Extremely Joyful Ground, the one who sees the path, and purifying the evil views of appearance and emptiness in each aspect, therefore the second ground, the Immaculate Ground, etc., the path of meditation, the eight grounds, both are also completely perfected. In whatever place, the spontaneously accomplished vidyādhara's view and meditation (0) the power of ability is endowed with, the thought of samsara and nirvana being inseparable arises, in order to obtain the 1 scriptural authority and the 1 inherent great power 11 of all the victorious ones' wisdom, it is only the ultimate result. That is, the tenth ground. The power of that vidyādhara's (0) ability opens the wisdom, because the wisdom itself, free from extremes, pervades everything, 1) it is called the Ground of All-Illuminating Light. The so-called means is because wisdom itself appears in all of samsara and nirvana. For example, the dharma nature is not obstructed anywhere. Although one enjoys all the phenomena that appear in samsara, one is not defiled by the faults of defects due to the power of wisdom without self-nature, just like a lotus that grows in mud but is not defiled by it. Thus, skillful in means (1). It is the supreme of means, surpassing the All-Illuminating Light, therefore it is only the twelfth, Lotus Eye. 1 In whom, the wisdom of self-nature in which the object and the subject are not perceived in any way, is the 1 supreme of the three wisdoms of object, subject, hearing, thinking, and meditating, because that meaning itself is self-appearing. The collection of thoughts and means is also inseparable from the nature of the great sovereign, therefore the result appears in body and wisdom. The difference in the appearance of attachment to objects, because in the state of being free from terms, all the particles of phenomena are known, therefore it is the supreme of the supreme, that is, the thirteenth letter 1) the ground of the Great Wheel Assembly. Manifesting these three grounds is the characteristic of the ultimate result. The basis is one dharma nature, the circumstances are view, realization, samādhi, habituation, the result is manifested. The characteristic and the three are only differences in name, therefore only the name of the result is obtained. Because the path and result of whatever are perfected, the difference of the grounds, the ten grounds of the Bodhisattva, and the three grounds of the Buddha (111). That is, the seed syllable Hūṃ, the ten grounds of the Pāramitās, and the difference between the three grounds of the resulting Buddha are all spontaneously accomplished and completely perfected. Thus it is said.
Chinese
嗡梭。虚空中央清澈的虚空，以及其中的日月。如升起的智慧之王，观想为胜乐金刚父尊和莲花空行母。因为其中汇集了五部佛陀和所有坛城的意念，所以所有这些。全部无余地观想。若。这被称为汇集意义的圆满次第之路，以及接近的本尊观想生起次第的权能。因为所有佛陀的意念本质都是一且无二的。观想为父尊母尊就能观想一切。无论从四个时间和十个方向的哪个方向。都无法找到圆满的佛陀。这被称为生起次第的道次第，通过一次性或两次性地展示共同的基础观点。三身成佛等名称，如同下部宗派的观点一样，找到的佛陀是存在的，但达到存在尽头的真正圆满的五身佛陀。虽然由于被调伏者的力量而可以命名，但自生佛陀的自性难以从一个方面向他人展示。因此，无论从四个时间和十个方向的哪个位置，通过道路的努力来奋斗，也无法找到被称为圆满佛陀的另一个，因为无法找到，所以根本无法找到。那么，如果怀疑佛陀根本无法找到而被限制，那么作为对此的回应，1心性即是圆满的佛陀。这被称为观点的场合1从因本身就将三界全部确定为心性并了解。三界的一切法都不舍弃，而是变成果位的身和智慧并圆满。甲）除了我自己的心性之外，什么也不观察，这是因为找到清净因的佛陀和安住如是之佛陀，两者都不奋斗，而是自生于自身，因此获得了佛陀的果位，如幻化金刚中所说。因为果位的一切功德都自然地安住在自身中。那果位佛陀。因为不是从其他地方来的，所以不要寻找，这样教导。即使如此，因为遮蔽的自续执着消失了，所以我看到了自己的面容。为了这个原因。例如，不要寻找其他的佛陀。这样说
English
Oṃ so. The clear expanse of space in the center of the sky, and the sun and moon within it. Like the rising king of wisdom, visualize Hevajra as the father and Vajrayogini as the mother. Because the minds of the five Buddha families and all mandalas are gathered in it, all of these. Completely and without remainder, contemplate everything. Ro. This is called the path of the completion stage, which gathers the meaning, and the empowerment of the close deity visualization generation stage. Because the essence of the minds of all Buddhas is one and indivisible. By visualizing as father and mother, one will contemplate all. From any of the four times and ten directions. A perfect Buddha cannot be found. This is called the path of the generation stage, which shows the common ground of view through one-time or two-time occurrences. The names such as the Buddha of the three bodies, like the views of the lower vehicles, the Buddhas that are found exist, but the truly perfect five-body Buddha who reaches the end of existence. Although it can be named due to the power of those to be tamed, the self-arisen Buddha's own nature is difficult to show to others from one aspect. Therefore, no matter from which place of the four times and ten directions, even if one strives through the effort of the path, one cannot find another called the perfect Buddha, because it cannot be found, so it cannot be found at all. Then, if one suspects that the Buddha cannot be found at all and is limited, then as a response to that, 1 the nature of mind is the perfect Buddha. This is called the occasion of the view 1 from the cause itself, all three realms are determined as the nature of mind and understood. All the dharmas of the three realms are not abandoned, but become the body and wisdom of the fruit and are perfected. A) Not observing anything other than my own mind, this is because the Buddha who finds the pure cause and the Buddha who abides as is, both do not strive, but are self-arisen in oneself, therefore the fruit of Buddhahood is obtained, as it is said in the Illusion Vajra. Because all the merits of the fruit naturally abide in oneself. That fruit Buddha. Because it does not come from elsewhere, do not seek it, thus it is taught. Even so, because the obscuring self-clinging has disappeared, I see my own face. For this reason. For example, do not seek other Buddhas. Thus it is said.
Chinese
索！以心彻底结合自性之坛城之观想，无需勤作，自性究竟果之坛城一切自然成就。若！如是者，如生起次第渐进者，于佛陀续部中云：十方诸佛之坛城无余，若总摄之，若解说决定之义则摄为四十五坛城。故如是修一即成修一切，此乃其原因。另一者，乃为顿入之圆满次第道者之故。于《非男续》奇妙中云：所谓自性之坛城、自性究竟果之坛城，若不离法性菩提心，则于彼性中一切坛城之精华自然成就，故一切坛城一时可修。如是说。仪轨纵有增减，然过失亦得清净，无有罪过。如是说者，有者如是说，瑜伽三摩地明晰者，不重语句之增减也。如是说。自宗之理乃，如前所说第九品及随行生起圆满二次第者，仪轨乃五种。增者，以特殊而增者，如顿超之手印一作，以三摩地得见道，如是于一切上道亦以三摩地不缘之方式教导之。减者，仪轨五种。不全者，乃顿入者或彼一切三摩地修者，心入于无缘之次第喧嚣中，三摩地心，三摩地自性亦不缘，１则何须说过失或仪轨五种已成办者耶？以心或增减任何未成办故，唯无过失之故，不相符，亦无有。增减任何以小慧者，于何者有损则为过失，乃如前所说之渐入者方是。应作。彼过失不损者乃清净，以无罪过之上，复近于道故，亦转为功德也。如是说之总结语。以乐器之云而令欢喜。如是说者，乐器于前品已说竟。隆
English
So! By thoroughly combining the mind with the contemplation of the mandala of intrinsic nature, without any effort, all the mandalas of the fruit of the ultimate nature will be spontaneously accomplished. Ro! That is to say, according to the gradual approach of the generation stage, it is said in the tantra of the Buddhas: "The mandalas of the victorious ones of the ten directions, without exception, if summarized, if the definitive meaning is explained, are condensed into forty-five mandalas." Therefore, practicing one in this way becomes practicing all, which is the reason. Another reason is for those who follow the path of the sudden approach of the completion stage. In the wondrous "Non-Male Tantra," it is said: "The so-called mandala of intrinsic nature, the mandala of the fruit of ultimate intrinsic nature, if one does not stray from the Dharma-nature Bodhicitta, then in that very nature, the essence of all mandalas is spontaneously accomplished, therefore all mandalas are practiced at once." So it is said. Even if the ritual has additions or omissions, the faults are purified, and there is no transgression. That is to say, some say that those with clear yoga samadhi do not focus on the additions or omissions of words. So they say. The principle of our own tradition is that the ritual is fivefold, following the ninth chapter mentioned earlier and the two stages of generation and completion. The addition is an addition due to a special circumstance, such as making a single gesture of Tögal and attaining the path of seeing through samadhi. Similarly, in all higher paths, students are taught in a way that does not focus on samadhi. The omission is the five rituals. The incompleteness is for those who enter suddenly or practice all samadhis, entering into the uproar of the gradual approach of mind without focus, the samadhi mind, the very nature of samadhi is also not focused upon. If one does not focus, then what need is there to speak of faults or the accomplishment of the other five rituals? Since neither the mind nor any addition or omission is accomplished, there is no fault, and there is no disagreement. Any addition or omission that harms those of small intellect is a fault, and it is only for those who enter gradually as mentioned earlier. Should be done. Those faults that do not harm are pure, and because they are above faultlessness and close to the path, they also turn into qualities. This is the concluding statement. May it be pleased by the clouds of music. That is to say, music has already been explained in the previous chapter. Long
Chinese
以五种境之集合所享用之物，因果即显空不二而受用，以大庄严之饰品嬉戏，于彼中显现，供品与供养处二者无别之供养，于三轮清净处安住，说“地已成过失”唯有此而已。仅此而已。名为会供品章节者，会供已于第十一品中宣说完毕。修持者，以下部派之规，以何种道之缘起，欲求何种果位而精进，仅是修持。于此，于自宗之广大续部中，因是众生，果是佛陀，本来无别，彼即非先后有别，故以果为道，因果同时结合。如是说故，因缘生起，仅以三摩地修持道，故名之为修持。是故，基、道、果立为三种体性。仅此而已，章节即第十二品简略宣说完毕。彼时，彼卡巴，十方，四时之身，语、意金刚之坛城，一切同时聚集。名为：十方与四时所摄之清净续部之诸天之身、语、意之坛城，五三者聚集，乃法性，嘿，是时，心性自显现之故。彼等不离自明，故以名之冠冕为金刚，即誓言。彼即一切聚集为一。彼等在此章节中以明显之象征显示，显示彼义，为使一切胜者之意圆满，故大喜悦，即下文所说：一切胜者之坛城，无有胜于此之秘密真义。为此义故，说众多胜者聚集为一，虽无意义，然一切胜者不离自明，故以大本体之故，聚集为一之语，并无相违。为使彼聚集之意得以显示，说一切法本自圆满，大圆满任运成就之极密心要云布。轮回与涅槃之二