English
Seeing the empowerment directly. The great vidyadhara king, Seeing that which has been circumambulated. If one sees the stainless dream Of various things arising from the vajra, From the vajra of body, speech, and mind, The unsurpassed birth will be accomplished. If a vajra holder sees Intercourse with an outcaste dog and so forth, A wise vajra-being's State of mind will be accomplished. Likewise, seeing the source Of the two kinds of letters and mudras. If one clearly meditates on the body of a deity, The great accumulation of merit will be perfected. If one knows that nature to be like a reflection in water, The great accumulation of wisdom will be perfected. By uniting oneself with the deity, Even small qualities will be accomplished. Since one unites with the equality from the beginning, One should always meditate on being the deity itself. By uniting with all the Sugatas, One will be equal to all mandalas. Since one is equal to all mandalas, The five wisdoms of body and speech will be completely accomplished. The characteristic of the yidam deity is That abandoning the deity and practicing virtue Of all the Tathagatas will be meaningless. The four things of guarding vows, reciting mantras, And not interrupting the mudras constantly, Should be taken with great diligence and steadfastness. If a yogi's diligence is weak, It is said that the danger of not accomplishing is also great. Just as if one does not carefully hold The edge of a sword, one's hand will be cut off, Likewise, a mantrika without diligence Will be ruined or will end up without result. Therefore, if there is no diligence in cutting off obstacles, It is like desiring fruit From a burnt seed, The fruit of accomplishment will not be there. One will pass through the unfree samsara. Whoever has faith from seeing the face, By the merit of serving and making offerings, The fifteen non-virtues and so forth, Purifying bad karma and applying it to pills. Even if one sees impermanence, One should hold the mudra clearly without losing it, Wherever one desires the non-increase of karma, One should also impel it with the power of the letter A. There is no doubt about the ripening result's kind, But even so, by stages, That nature, either in between, outside, or another number of times, One will definitely obtain life either in the future or elsewhere. For those who are fit for yoga, The great mudra will be completely accomplished, And when there is no dualistic mind in clarity, The great mandala will blaze. If one meditates and practices in this way, The result will be manifest.
Chinese
即使没有出现，生生世世之中，天人具足相好，消除痛苦。如来出现，不被役使，也不会进入小乘。已进入菩提之陀罗尼。因此，此道不可分离。手印合一之三摩地品第五。 顶礼自己的本尊，当宣说戏论瑜伽。戏论之四，将本尊置于中央，因置放而解脱，故广说。瑜伽三种已先圆满，以地等作为手印。以四种材料绘画或堆砌，以及泥土所制之坛城，殊胜之身像房屋实物，作为具有智慧加持之所依。嘛哈巴陵阿弥利达，内外陈设红色大供品。音乐供养等广大之物，如其所应而行。以八方结界次第圆满后，以事业本尊之瑜伽，加持供品。以甘露水清扫，驱逐邪魔，焚香。圆满积聚福德，加持受用之处，以及将轮置于地边，为于会供之时修持而观想。勾招放遣，束缚解脱，滋养杀害，战胜失败，以此三摩地而行。无论有多少应调伏之众生，都以戏论之事业而调伏。一者戏论亦有二种，随顺寂静与忿怒。彼一一亦以二种方式，以具慧者而示现。前者次第与同时，分开后者亦如是进入。如日月星辰同时，显现于清水之中。身光明亮，刹那间光芒炽盛。念诵心髓，轮坛涌现。如彼先前所示现般进入。以见与先前瑜伽之力，获得所知之学法。众多亦能显明一体。于未改变之真实坛城上，轮坛聚之数量面容手。最初十八、四十二，次第修习广大之坛城。第二，自身残食父母二者，明晰安住之轮坛，于具座中央安住本尊。其为忿怒尊所围绕。稳固后，前后身语意，圆满轮坛，三字印。于人位，三聚，甚深。
English
Even if it doesn't appear, in all lifetimes, gods and humans will have complete marks, eliminating suffering. The Tathagata will appear and not be enslaved, and will not enter the Hinayana. One has entered the Dharani of Bodhi. Therefore, this path should not be separated from. This is the fifth chapter on the Samadhi of One Mudra. I prostrate to my own deity, and will explain the yoga of elaboration. In the four elaborations, the deity is placed in the center. Because of this placement, liberation is achieved, so it is explained extensively. The three yogas have already been completed, and mudras are made with earth and other materials. Mandalas made of drawings with four materials or embossing, and those made of clay, are superior images, actual houses, and are relied upon as places with wisdom and blessings. Maha Baling Amrita, red great offerings are arranged inside and outside. Music offerings and other vast things are done as appropriate. After completing the eight directional bindings in order, the offerings are blessed by the yoga of the action deity. Cleanse with nectar water, expel obstacles, and incense. Completely accumulate merit, bless the places of enjoyment, and place the wheel at the edge of the earth, and meditate for the purpose of accomplishing the gathering at the time. Attracting and sending away, binding and releasing, nourishing and killing, defeating and winning, this samadhi is used to do this. No matter how many beings there are to be tamed, they are tamed by the actions of elaboration. One elaboration is also of two kinds, following peacefulness and wrath. Each of these is also shown in two ways, with intelligence. The former is sequential and simultaneous, and the latter enters in the same way when separated. Like the sun, moon, planets, and stars at the same time, appearing clearly in clear water. The body is clear and bright, and the light blazes in an instant. By reciting the essence, the wheel mandala arises. Enter as it was shown before. By seeing and the power of the previous yoga, one obtains the way to learn what is to be known. Many also clarify one. On the unaltered real mandala, the number of wheel mandala clusters, faces, and hands. First eighteen, forty-two, learn the extensive mandala in order. Second, the self, remnants, and the two parents, clarify the wheel mandala where they reside, and the lord resides in the center with a seat. It is surrounded by wrathful beings. After stabilizing, the body, speech, and mind in front and behind, complete the wheel mandala, the three-syllable seal. In the human position, three clusters, very deep.
Chinese
应当修习。从稳固中于右和左，安立功德事业坛城。瑜伽自在五聚，极熟练后结合时轮。第三于根本身，稳固身语为主尊明观。三者无失则从功德中，五圆满父母双运稳固后，第五之义四十二支分，不作意任运安住中，修习智慧增上之坛城。具有四十二支分，彼即支分增上主，四十二三增上转变。舞姿印及，千佛之坛城亦，如须弥山芝麻粒之理，以相好特征而严饰。如是作已具足主尊，作行四族或空性修习。十二六以光芒照耀燃烧，二万四千同时明现。十方无余宫殿，日月星辰座垫与严饰。修习一切善逝坛城，于任运自然而修学。第四面三手六者，从稳固于三者亦如是，第五亦随同修习后，支分面手圆满明现也。转变之轮亦如是，首先五十八熟练后，六十八亦如是，中央之四黑汝嘎，身三前后饮血明观。彼稳固及眷属而修习，身语意而稳固后，右左功德业忿怒尊，父母明观后轮之天尊。如是圆满修习之次第中，凡所作皆无损向上增。随同者怖畏金刚亦，一与二与三四五，父母究竟轮之装束。五十之聚处所与，门饰大吽字一百零八。支分陈设五十八，五分之数量二百与，九十之天众具支分。一面二手三面六手，九与十八皆具足。二十一四十二，九十八千八百面手。于无数之间修学者，于次第方便所说之境中，二十一与九百与，无数究竟次第具。如是具足之等持，入学者。
English
Should be practiced. From stability, on the right and left, establish the mandala of qualities and activities. Five clusters of yoga's freedom, after becoming extremely familiar, combine with the wheel of time. Third, in the fundamental body itself, with stability, visualize the body and speech as the main deity. If the three are without loss, then from the qualities, after the five perfections, the father and mother are united and stable, the meaning of the fifth, the forty-two branches, in the unconditioned, naturally abiding state, meditate on the mandala of increasing wisdom. Possessing forty-two branches, that itself is the lord of increasing branches, the forty-two transform into three increases. Mudras of dance and posture, and also the mandala of a thousand Buddhas, like Mount Meru and sesame seeds, are adorned with auspicious marks and characteristics. Having thus become endowed with the chief and supreme, practice the four actions or emptiness. Twelve and six radiate and blaze with light, twenty-four thousand appear clearly at once. The ten directions are entirely palaces, the sun, moon, planets, and stars are seats and ornaments. Meditate on all the Sugata mandalas, and train in spontaneous perfection itself. The fourth, with three faces and six arms, from stability, the three are also the same, the fifth also follows and meditates accordingly, the complete appearance of the expanded faces and arms is clear. The wheel of transformation is also the same, first becoming familiar with fifty-eight, sixty-eight is also the same, the four Herukas in the center, visualize the three bodies, front and back, drinking blood. Meditate on that stability and the retinue, having stabilized body, speech, and mind, the wrathful deities of the qualities and activities on the right and left, after the father and mother are clear, the deities of the wheel. In the order of complete meditation, whatever is done is without defect and increases upwards. Following accordingly, Vajrabhairava also, one and two and three four five, the ultimate attire of the father and mother's wheel. The fifty clusters, the place of residence and, the door decorations, one hundred and eight great Hums. The arrangement of the branches, fifty-eight, the number of the five parts is two hundred and, the ninety deities possess branches. One face and two hands, three faces and six hands, nine and eighteen are all complete. Twenty-one and forty-two, ninety-eight thousand eight hundred faces and hands. Those who train in the countless spaces, in the realm of the expressed sequential methods, twenty-one and nine hundred and, countless ultimate sequences are possessed. With such possessed samadhi, those who enter and train.
Chinese
在达到圆满的时候，要将自性从境中引出，做好固定等措施，依次供养供品和禅定。伴随着赞颂和祈愿进行修持，期间弥补剩余之处，誓言坚定，乐于事业。轮的收摄守护，所有行为，都要按照寂怒的诀窍和经文去做。将蕴等坛城显现为本尊，如同大海中的倒影一般，一切事物自性光明地显现为本尊，既非一体也非多体，完全不存在。光明而无境，不可动摇，胜者说这是瑜伽的体性。以自性开展瑜伽，那也是调伏暴戾的寂怒开展，轮的开展和手印开展，聚开展和面手开展，因为一切开展所以果也开展，以开展而体验明晰，这就是瑜伽之声。此时有两种懈怠，五种边见，见到实物执着，以及见到瑜伽魔境，也见到无数化身显现。于圣者处见欲，于圣者处语。胜者所说一切皆明见，见到三时明知，见到六因道位一切，对此以悲心自然生起，一切都清晰地见到，对于任何事物都无碍地行走，像在空中如在地上一样行走安住，胜者伸出手掌开示，以一切语言宣说佛法，见到器情世界安住之所，三千世界平等安置，那本身就是自性光明显现，因为可以作为所以无有阻碍，对于圣者的意义进行劝诫，世间主尊们产生供养，如果证悟自性，那就是圣者的标志。不了解而做喜爱厌恶之事即是魔，对于利益和名声感到傲慢，因为得到赞扬而被名相迷惑，稍微存在希望和疑惑，以我或者大我而自居，普通人也很少遇到。知道行走的能取所取差别，知道进入获得财富，因为双运而达到圆满，果道知识坚定。采取无为的精进，名相自性神变，如果为了心而见到，就不会有希望和疑惑。例如天空的自性中，日月星辰电闪雷鸣，彩虹云彩众多显现，即使下雨，天空的界限也不会改变。法的