English
Conduct. This is great conduct. View and conduct must be consistent; if view and conduct are not combined, Mantra holders should always practice. Not abandoning five and accepting five, distinguishing five, five objects of desire, these four sets of five, the following are to be abandoned and inferior conduct. The yogi who is embraced by view and means, in order to perfect the benefit of himself and others, practices impurity. Whatever conduct is done, it will not be tainted by faults, and furthermore, The two accumulations will be perfected, like a lotus, at the time of practice, it is not tainted by anything, this is the means. The five hands, four senses, and the fourth consciousness, and everything, Know the conceptualization of karma as the letter ༀ་ (Tibetan: ༀ, Devanagari: ॐ, Romanized Sanskrit: oṃ, literal Chinese meaning: 嗡), and meditate on the peaceful and complete mandala. Or meditate on the wrathful mandala. With beautiful form, sound, smell, taste, touch, etc., offer the consort, etc. Know karma, etc., as the letter མུཾ་ (Tibetan: མུཾ, Devanagari: मुṃ, Romanized Sanskrit: muṃ, literal Chinese meaning: 母), and meditate on the peaceful consort's mandala. Or meditate on the wrathful consort's mandala. All internal and external objects of enjoyment are enjoyed by playing with deities and goddesses. All five objects of desire, All internal and external various appearances, The Tathagata or Vajrasattva's mandala, Know and contemplate form and other beautiful offerings as the father deity and mother deity. All appearances and objects of enjoyment remain unmoving from the state of Samantabhadra. For the five objects of desire, Without hindrance, enjoy the self-appearance, Contemplate this as the great path to perfect the accumulation of merit and wisdom. Also contemplate and know the essence of the Tathagata as the five natures. Furthermore, in all sentient beings in the three thousand great thousand worlds, The self-luminous wisdom, the boundless realm of reality, and the five objects of desire, All manifesting wisdom, high, medium, and low, play and enjoy with the nature of reality and the deity. Accepting five and not abandoning, Yogis should always practice. At the time of enjoying the five objects of desire, if one can be without attachment, One can obtain common and supreme accomplishments. The fifteen root vows of Samaya are explained in the tantras. All internal and external objects of enjoyment, all that is seen and heard, And, when walking, entering, and sleeping, The deity's
Chinese
从寂怒二尊坛城的瑜伽之见和禅定中，毫不退转地安住于法性之界。以殊胜智慧恒常行持。或者，像这样守护刹那间的誓言。显现作用的瑜伽士无论如何行持，也不会超越律仪。一切诸法本来就是佛，没有需要修持和守护的。没有善与非善之分，对其守护，微尘许也不存在。为了利益他人，所有名声显赫的守护，都要根据所化众生的根器来守护，不能违越。导师金刚萨埵所宣说的，律仪的根本和支分，所有誓言，如果没有按照所说的那样守护，过患是：如同灌顶时违背誓言一样，夜叉忿怒尊会喷火。从心中取出，饮其血后，来世会堕入三恶道。堕入后，那里的痛苦无法忍受。因此，道路是空性、幻化、手印，唯一显现作用会转变为四种，并且会有泄露。外在的暖相，身体像木棉一样非常轻盈，内在的暖相，气息的运行会长时间分离。秘密的暖相，瑜伽就像天空中的星辰一样，禅定清晰而不动摇，成为行持的境界。由于附带产生的内外暖相的征兆都是世俗谛，暖相和功德超越了数量的范畴，是不可估量的。显现作用的萨埵能够胜任的征兆也是，在唯一的情况下，由于先前已经发生过，所以在此处力量会增长，并且身体的安乐和不适会平衡，各自的身体会增长禅定的安乐，远离四大聚合的疾病，获得对境的忍耐之时，六种神通和二十五种功德圆满。以禅定上中下的力量，以最上的力量，乃至一个大洲，都能以神通清晰地显现，并以智慧来调伏。六种清净的识蕴所转化的力量。大约有二十种神变可以动摇和获得，并且会示现与所有众生，如天和龙等，的语言相符的说法神变，乃至一个大洲都会发生地震和出现征兆，从而使佛法显现。
English
From the yoga of the peaceful and wrathful deities' mandala, through view and samadhi, without degeneration, abide in the realm of Dharmata. Always practice with supreme wisdom. Or, like this, protect the samaya of instantaneousness. No matter how the yogi who makes appearances acts, they will not transgress the vows. All phenomena are inherently Buddha, there is nothing to cultivate or protect. There is no distinction between virtue and non-virtue, and there is not even a particle to be protected. For the sake of benefiting others, all famous protections must be protected according to the capacity of those to be tamed, and must not be transgressed. The root and branches of the vows, all the samayas, spoken by the teacher Vajrasattva, if not protected as they were spoken, the fault is: like breaking vows at the time of empowerment, the wrathful Yaksha will spew fire. Having taken it from the heart and drunk its blood, in the next life, one will be born in the three lower realms. Having been born, the suffering there is unbearable. Therefore, the path is emptiness, illusion, mudra, the single appearance-making turns into four, and there is leakage. The outer heat is very light, like cotton, and the inner heat, the movement of breath, will be separated for a long time. The secret heat, yoga, is like the stars in the sky, samadhi is clear and unwavering, becoming the realm of practice. Because the signs of outer and inner heat that arise incidentally are conventional truth, heat and qualities are beyond the scope of numbers and are immeasurable. The signs that the appearance-making sattva is capable of are also, in the single instance, because it has happened before, the power will increase here, and the comfort and discomfort of the body will be balanced, and each body will increase the bliss of samadhi, be free from the disease of the four elements, and when one obtains tolerance of the object, the six abhijñas and twenty-five qualities will be perfected. With the power of the superior, intermediate, and inferior samadhi, with the superior power, even up to a continent, one can clearly manifest with abhijña and tame with wisdom. The power transformed from the six pure aggregates of consciousness. About twenty kinds of magical powers can be shaken and obtained, and the miracle of teaching the Dharma in accordance with the language of all beings, such as gods and nagas, will be shown, and even up to one continent, earthquakes and signs will occur, thereby making the Dharma appear.
Chinese
具有神变之力，一切事物皆能转化为文字之声，故名为能诠。神变啊！见到这些神变，以及十八种魔境，还有进入船只等等，以上述八种力量显现，若能见到成就，则会显现。无论见到什么，都应期望获得果报，并放下对魔障出现的疑虑等等。即使在梦中，手印相同，且与佛法相符，显现的方式也因清晰与本质坚固的差异而有所区别。梦见好兆头，预示着一切都会显现。在此道上，有漏之道也能圆满显现。修持的持明者，此有戏论之道，是获得究竟持明的因。因此，梦见好兆头的征兆显现之地，在无有障碍的聚会之时，任何梦境都会在此显现。五蕴即是如来。五大是种姓之母。四根和四识是菩萨。四境和四时是大菩萨母。四种我执是四位忿怒门神。常断四边是四位忿怒门母。至高无上是菩提心，即是自性觉悟。同样，一切皆是平等性，圆满之吉祥，任运成就之状态。观想五方如来和五种智慧等，自生大坛城，以远离善恶二取之智慧和不灭之方便，观想觉悟之众，明观本尊，无有实物自性。眼睛见到色，耳朵听到声等，以无有境和有境的方式，在自性觉悟之智慧中，明观本尊之状态，从无有偏颇和自性中，无有偏颇地成就一切。因缘变化之时，无论发生什么，都要以忆念抓住所显现的明点。超越此状态，断除恶业的异熟果，对道的执着，以及来世中阴或来世的寿命和力量异熟二者结合，从而获得持明果位。若未习惯显现，则因明点力量而逝去，若未修持，则因力量薄弱而无有，以禅定的力量，前世的因缘和戏论的种子。
English
Having the power of miraculous transformations, all things can be transformed into the sound of letters, hence it is called the 'utterer of all.' Miraculous transformations! Seeing these miraculous transformations, as well as the eighteen realms of demons, and entering boats, etc., the eight powers mentioned above will manifest. If one can see accomplishment, it will appear. Whatever one sees, one should expect to obtain the fruit and abandon doubts about the appearance of demons, etc. Even in dreams, the mudras are the same and in accordance with the Dharma. The way they appear is also distinguished by the difference between clarity and the stability of their essence. Dreaming of good omens indicates that everything will appear. On this path, the path of contaminated aggregates can also fully manifest. The vidyadhara of practice, this path with elaboration, is the cause for obtaining the ultimate vidyadhara. Therefore, the place where the signs of good omens in dreams appear, during gatherings without obstacles, any dream will appear here. The five aggregates themselves are the Tathagata. The five elements are the mothers of the families. The four faculties and the four consciousnesses are Bodhisattvas. The four objects and the four times are the great Bodhisattva mothers. The four kinds of self-grasping are the four wrathful doorkeepers. The four extremes of permanence and annihilation are the four wrathful doorkeeper mothers. Supreme is enlightenment, which is self-awareness itself. Similarly, everything is equality, perfect auspiciousness, the spontaneously accomplished state. By contemplating the mandala of the five Tathagatas and the five wisdoms, etc., the great self-arisen mandala, with wisdom free from the duality of good and bad thoughts and with unceasing skillful means, contemplate the assembly of enlightenment, clearly visualizing the deity, without the inherent nature of objects. Seeing forms with the eyes and hearing sounds with the ears, etc., in the manner of being without object and subject, in the wisdom of self-awareness, contemplate the state of clearly visualizing the deity. From being without bias and inherent nature, everything is accomplished without bias. When the time of changing conditions comes, whatever happens, one should grasp the appearing bindu with mindfulness. By transcending this state, cutting off the ripening of evil karma, attachment to the path, and combining the life force and the ripening of karma in the intermediate state or future life, one obtains the vidyadhara state. If one is not accustomed to manifestation, one passes away due to the power of the bindu. If one has not practiced, one is without strength due to weakness. With the power of samadhi, the karmic connections of previous lives and the seeds of elaboration.
Chinese
因此，生生世世获得殊胜天界之乐后，不使用三宝，而是修持以前的法门，从而获得持明果位。不懒惰，努力精进，在道上获得持明果位，也是因为守护圆满法性的誓言，发愿的力量，以及修持支分圆满而获得持明。手印开展的瑜伽持续不断，享用福德资粮和智慧资粮，如黑暗转为光明，毒药转为甘露一般，果实由字母轮大集所获得。修习开展瑜伽之第六品。顶礼寂怒坛城，无有罪障违缘，获得持明果位的结合，宣说开展究竟修持之时轮。无有违缘的道次第修法，包括念诵和近念诵，修法和大法。圆满资粮也应知在此无有违缘的修集资粮之时。此处也包括道之念修四种，修之念修四种，以及结合之念修四种。三者之第一，道次第之念诵是，以菩提心见解而证悟后精进，是道之念诵的殊胜之处。证悟菩提心，以三摩地区分，见解即是定，一切定，乃至慈悲。近念诵是手印清晰，是为近念诵，因此有手印相同和手印开展。修法即是无有违缘地修集资粮。以时轮之究竟，获得暂时之果位持明，以大法获得。成熟、寿命自在、大手印，最终获得任何道之成就。第三，结合之念修四种或秘密之念修四种，应在供赞忿怒尊之时了解。第二，此处主要阐述修之念修四种，以五圆满为基础，以念修四种使正文圆满。以五圆满为修持之基础，念修