English
Awakening is achieved through the realization of the wisdom initiation. The term "accomplishment" refers to the fact that in essence, there is no accomplisher or that which is accomplished, but rather it is an appearance within the mind of the practitioner. The term "is the expectation" generally means that due to the differences in the faculties of beings to be tamed, there are differences in the distance and number of paths. Here, for those of lesser intellect in the Great Vehicle, due to the expectation of a long path, there are durations, views, behaviors, gradual entries, and so on. Also, since spontaneous accomplishment is not mentioned as the result, only the absence of elaboration is shown, all of which are said to be the expectations of the practitioner's mind. So, here, when explaining the treatises on characteristics, why not speak of its own tenets, but express the desired words of Buddhism? That is true, although the tenets of the path's characteristics are mentioned, since emptiness in general is the Secret Mantra, even if there are unquoted words that are more excellent, it is like saying that he expects it to be so. Therefore, in the context here, it is shown that the Hearers and Solitary Realizers are accomplished, because they have nothing other than their own tenets. Here, all the Great Vehicles agree on the result of Buddhahood, and the essence of Buddhahood is spontaneously accomplished wisdom, which is said to be the expectation of the practitioner's mind. Regarding this, the phrase "not realizing the truth" means that the truth is self-awareness, the mind of enlightenment, the essence of indivisible truth, the nature of Secret Mantra, free from imputation and denial. To this, one clings to placing truth aside, seeking it in objects, and not experiencing the meaning of self-awareness. The brief instruction on Secret Mantra is: such as "Vajrayana," etc., just like the result of Vajrayana that has been spoken of. Also, when teaching the basis itself, the divisions of number are threefold, such as "Action Tantra Vehicle," etc. Kriya mainly shows body and speech, and mainly focuses on actions, behaviors, planets, and seasons. Tantra is different from the Vehicle of Cause, because the base, path, and result are related, so it is a continuum. The base, the nature of mind, is pure, free from the four extremes. Even if one fully practices the Kriya teachings on the path, one does not move from that base. On the path, one mainly holds to the three families. The result, even if the three families of Vajradhara manifest, the meaning of the base is spontaneously accomplished, so it is the certainty of the continuum. Therefore, this is the teaching that leads to the result.
Chinese
被称为乘。二是，方便（梵文：Upāya），即随顺观修瑜伽，随顺行持，随顺事部（梵文：Kriyā），如所说之续和乘。瑜伽（梵文：Yoga）是观，外观之境未生之胜义谛实相，内执之心无我之觉性智慧，即境心空性相对之瑜伽，以及于禅定清净离边之状态中，通过五种菩提之门观修本尊之瑜伽为主，而行持则顺带提及。广说中有三事部之入门和共同所化之士夫。所谓“彼”者，从将密咒分为三之基础上，将事部拣择出来而宣说之入门是，事行部之乘，所谓事（梵文：Kriyā），即果如前述。所谓“入彼境者”是，指示所依之士夫，即九种根器中中等根器之末，精进且喜好沐浴和清净之行，如婆罗门等。所谓“等”者，是总摄前后一切地。所谓“见”等，是说证悟之见。此处不像下部那样，将见之自性也分析为极微和刹那而破，不成立为胜义谛。此处心的自性是极清净的，不舍弃有无断常之四边，自然解脱，这本身就是远离一切实事且三时不变的，是意义的自性。所谓“于无生灭中”是，如是之状态犹如一切水皆湿润一般，境心和内外一切法，因缘自然不显现，生不显现，以远离因缘之义而远离灭，因无事物而于无生灭之状态中，这是胜义谛。那么仅仅在世俗中如何呢？仅仅在世俗中不是看了之后就舍弃的，如因缘所生显现之世俗，所谓“此乃本尊之身”是，如是安住于成就三身三智之果的因之自性中，譬如石膏不是身，但没有石膏就无法从其他事物中成就身一样，仅仅见到不是身，但从见行修三方面清净心之后，如从石膏中显现身一般。
English
It is called Yana. Secondly, Upaya, which is following the view and meditation yoga, following the conduct, following the Kriya, as explained in the Tantra and Yana. Yoga is the view, the ultimate reality of the unborn object of external grasping, the wisdom of selflessness of the mind of internal grasping, that is, the yoga of the emptiness of object and mind facing each other, and in the state of Samadhi, pure and free from extremes, the yoga of meditating on the deity's body through the five doors of enlightenment is the main one, and the conduct is mentioned incidentally. In the extensive explanation, there are the entrance of the three Kriyas and the common disciple. The so-called "that" is based on the basis of dividing the mantra into three, and the entrance of selecting and explaining the Kriya is the Yana of the action Tantra, the so-called Kriya, that is, the fruit is as mentioned above. The so-called "those who enter that realm" is to indicate the disciple of the basis, that is, the last of the middle of the nine faculties, who is diligent and likes bathing and pure conduct, such as Brahmins. The so-called "etc." is the collection of all the previous and subsequent grounds. The so-called "view" etc. is to show the view of realization. Here, unlike the lower part, the nature of the view is also analyzed into extremely small particles and moments, and it is not established as the ultimate truth. Here, the nature of the mind is extremely pure, without abandoning the four extremes of existence, non-existence, permanence, and annihilation, and naturally liberated, which itself is free from all realities and unchanging in the three times, and is the nature of meaning. The so-called "in the absence of birth and death" is that such a state is like all water being wet, the object and mind and all internal and external dharmas, the cause and condition do not naturally appear, birth does not appear, and by the meaning of being free from cause and condition, it is free from cessation, and because there is no thing, in the state of no birth and death, this is the ultimate truth. Then how is it only in the conventional? Only in the conventional is it not to be abandoned after seeing it, such as the conventional that appears to be produced by cause and condition, the so-called "this is the body of the deity" is, it abides in the nature of the cause of accomplishing the fruit of the three bodies and three wisdoms, for example, gypsum is not the body, but without gypsum, the body cannot be accomplished from other things, just seeing is not the body, but after purifying the mind from the three aspects of view, conduct, and meditation, it appears as the body from gypsum.
Chinese
认为无谬即是果的自性，因此从内续中观想为天尊。关于禅定，如“观想为天尊之身”等，在寂静清净之处，先行高低两种前行仪轨，积累资粮后，以六天尊之形式观想为誓言尊之身。首先，以 स्वाहा（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）真言使之空性。空性是法性之天尊，是无生无灭的胜义谛禅定。在世俗谛中，从空性中发出种子字的声音，这是声像之天尊；真实显现的三个字是字之天尊；其下显现的座垫日月是座垫之天尊；其上从种子字显现心、手、法器是心手印之天尊；从中显现随顺三族任何一族的本尊身是身手印之天尊；其身语意加持是，例如，一个臣民迎请一位君王，为了侍奉而打扫房屋，自己也用装饰品精心打扮，为了使君王高兴一样，迎请智慧尊，誓言尊为了希求成就而进行侍奉之仪轨。之后，迎请智慧尊，从色究竟天迎请，观想智慧尊的座垫位于前方虚空，与誓言尊的头顶等同，之间充满宝座。作为具有誓言的象征，自己以天尊之身持印，念诵，以及圆满布扎等资粮积累后，念诵之事，以三想四支之形式进行。如是说，三想是观想本尊智慧尊位于誓言尊的头顶上方，观想在其心间，菩提心生起圆满的影像，月轮与音声字一起，观想自己显现为誓言尊的印。四支是指念诵，理由如同身体的四肢能成办一切事业一样，念诵真言能成就一切事业，获得一切成就。如是，观想自己与智慧尊如主仆一般，在念诵之时，气息
English
It is considered that infallibility is the nature of the fruit, therefore, from the inner continuum, one visualizes as a deity. Regarding samadhi, such as "visualizing as the body of a deity," etc., in a secluded and pure place, first performing the preliminary rituals of high and low, accumulating the two types of merit, then visualizing as the body of the Samaya-being in the form of the six deities. First, make it empty with the स्वाहा（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）mantra. Emptiness is the deity of Dharmata, which is the ultimate samadhi of no birth and no death. In the relative truth, from the state of emptiness, the sound of the seed syllable arises, this is the deity of sound and image; the three letters that actually appear are the deity of letters; the seat of the sun and moon appearing below it is the deity of the seat; above it, the heart, hand, and implements appearing from the seed syllable are the deity of the heart and hand seal; from it, the body of the deity appearing according to the wishes of any of the three families is the deity of the body and hand seal; the blessings of its body, speech, and mind are, for example, like a subject inviting a king, cleaning the house for the sake of service, and also dressing himself elaborately with ornaments, in order to please the king, inviting the wisdom being, the Samaya-being performs the ritual of service in order to hope for accomplishment. After that, inviting the wisdom being, inviting from Akanishta, visualizing the seat of the wisdom being in the space in front, equal to the crown of the Samaya-being, etc., the space in between is filled with thrones. As a symbol of having the Samaya, one holds the deity's body with mudras, recites, and after completing the accumulation of merit such as puja, the act of recitation is performed in the form of the three thoughts and four limbs. As it is said, the three thoughts are to visualize the deity wisdom being residing directly above the crown of the Samaya-being, to visualize at its heart, the perfect image of the arising of Bodhicitta, the mandala of the moon together with the sound letters, and to visualize oneself clearly as the mudra of the Samaya-being. The four limbs refer to recitation, the reason being that just as the limbs of the body accomplish all actions, the recitation of mantras accomplishes all actions and obtains all accomplishments. Thus, visualizing oneself and the wisdom being as lord and servant, when reciting, the breath
Chinese
也给予了。（呼）气外出的时候，观想本尊。吸气进入的时候，观想自身的心间。这是为了禅定不摇动和稳固。念诵的光芒也以逆时针的轮的方式，从自身的心间融入智慧勇识的心间，从而策励誓言。又融入自身的心间，思维赐予成就，这是所谓的嘎ra ra。之后结束时，祈请智慧勇识返回。以誓言勇识的行为安住。化身的差别是，身之形象等等。此处以行续的理由来工作，所有缘起聚集，从而无有困难获得果实，譬如世间的良田，种子无有缺失，因缘水肥圆满，耕作良好，没有阻碍的秋收一样。因此，对于三族姓尊任何一位有信心的形象是，浇铸的，浮雕的，绘画的差别等，也不是从生物产生和没有沾染的，海螺和贝壳以及颜料等的布施等应当舍弃。经文中也说，没有结头的丝绸缎带，由织布者编织的柔软和平整的，颜色没有褪色的布上绘画。心之表征等，三族姓尊的心之形象，执持誓言手印，持握誓言手印，思维誓言手印这三种。其中执持是瑜伽士的金刚铃。持握是智慧勇识的心之表征莲花金刚宝剑等。思维誓言手印是，以禅定思维誓言智慧于心间的心之表征。念诵是以上两者的身和心的形象，这是语的形象也是誓言，也就是确定，没有间断和完整这三种。确定是，最初念诵之前所立誓的，不超越那个本身。没有间断是，念诵的时候，打嗝和喷嚏以及咳嗽和，吐痰擤鼻涕等也舍弃，不以语词间断更不用说了，譬如立誓一百零八遍，一百零
English
Also given. When the breath goes out, focus on the deity. When breathing in, focus on one's own heart. This is for the sake of unwavering and stable samadhi. The light of recitation also appears as a reverse wheel. From my heart, it dissolves into the heart of the wisdom being, thereby urging the samaya. Again, thinking that it dissolves into my heart and bestows accomplishments, this is called Kara Ra. After that, when finished, request the wisdom being to depart. Abide by the conduct of the samaya being. The distinction of manifestation is, the image of the body, and so on. Here, working with the reasoning of the Action Tantra, all interdependent relationships gather, and as a result, there is effortless attainment of the fruit. For example, like a good field in the world, seeds without defects, complete conditions of water and fertilizer, good cultivation, and an unobstructed harvest. Therefore, the images of whichever of the three family deities one has faith in, such as those that are cast, embossed, or painted, should not be made from living beings or be contaminated. Offerings of conch shells, cowrie shells, and paints should be avoided. It is also said in the scripture: 'Draw on a soft and even silk ribbon without knots, woven by a weaver, with unfaded colors.' The heart symbol, etc., is the image of the heart of the three family deities, namely, holding the samaya mudra, grasping the samaya mudra, and contemplating the samaya mudra. Among these, holding refers to the vajra and bell of the yogi. Grasping refers to the heart symbols of the wisdom being, such as the lotus, vajra, and sword. Contemplating the samaya mudra refers to contemplating the heart symbol of samaya wisdom in the heart with samadhi. Recitation refers to the images of body and heart of the two above. This is the image of speech and is also a samaya, namely, certainty, non-interruption, and completeness. Certainty means not deviating from the vow made before the initial recitation. Non-interruption means that during recitation, one should avoid hiccupping, sneezing, coughing, spitting, blowing one's nose, and so on. Not interrupting with words, let alone anything else. For example, having vowed to recite one hundred and eight times, one hundred