English
Even the earth, from the perspective of realization, has not even the slightest inclination towards partiality. The reason for non-duality is, as stated in the scripture: In the true nature of illusion, there is no distinction between self and other; the pure realm of reality is of one essence. Thus it is said. The essence of established view is, as stated in the extensive text: Without seer and seen, the lamp of wisdom shines forth, all the empty realms of the ten directions are seen. Thus it is said. Samadhi is, there are three types of samadhi, and so on, namely, the samadhi of suchness, the all-encompassing samadhi, and the causal samadhi. As a sign that the ultimate essence of mind is nothing whatsoever, and is the nature of being free from all concepts, one meditates on that samadhi. Because the mind is free from elaboration, that samadhi itself abides in the very nature of the manifestation of miraculous phenomena. One meditates on the all-encompassing samadhi, in which awareness is clear and unceasing, and all phenomena, internal and external, appear. Because that itself spontaneously arises as a miracle, the mind appears clearly in the form of whatever letters there may be. The reasons for the definite number of three types of samadhi, the definite order, and the purpose are explained in three ways. The definite number is: more than three is not needed, and less is not sufficient. The essence has three aspects: appearance, emptiness, and non-duality; the result has the three kayas; and the practitioner's mind training also corresponds to this, so the reason is that it is definitely three. The definite order is: from the state of great bliss, the experience of great compassion arises unceasingly, and from that, the miracle of awareness arises. Also, in the case of the result, the Dharmakaya arises from the Sambhogakaya, and from that, the Nirmanakaya arises, so the order is definite. Among the three purposes, the purpose of that samadhi is: "By which the mind, like a drunken elephant, is subdued by being placed in equanimity." Because awareness is intoxicated by the wine of grasping and clinging, like a mad elephant, it destroys all aspects of higher realms and liberation. Just as an elephant trainer catches and tames an elephant with a hook, and has the power to transform it at will, similarly, by the power of the instruction, one establishes equanimity in that samadhi, and if one is stable in that, there is a need for awareness to be able to control anything at will. The purpose of all-encompassing appearance is: "Because of universal equanimity, it is the mother of compassion." Because awareness is clear and unceasing, the nature of all phenomena is equal, without partiality.
Chinese
平等性是：以与一切法不分离且无分别之义，称为慈悲。此慈悲本身成为生起一切法的自性，因此坛城也是显现的基础，故为佛母。原因定的必要是：如“从方便生方便，方便不可思议”所说，普贤光明之定不间断，显现为方便因的字。由此生出方便，成就了包括基座在内的宫殿下部。依靠不可思议的方便，是为了显现包括主尊眷属、庄严和光芒。所谓“次第生起”，是指显示从方便生起，即从因字生起的次第累积，是从虚空到须弥山之间生起下部基座，以及住所宫殿也按照各自的仪轨，次第使智慧显现，这称为“生起”。“且”字是引导下文，依靠不可思议的方便，是诸天之轮，即“次第安置坛城”之意。在此处，从因字以四种神变生起，以生起的神变，坛城即主尊和眷属的多少，从秘密处取出，次第安置。“从”字表示，通过五种智慧灌顶，以及身语意三加持，迎请智慧萨埵等之后，直到供赞之间，供养的神变都圆满了。“修习”是指，安住于如是状态，也显示次第生起。这是那玛派的规矩。或者说，在近修和修持四种阶段，在增上影像坛城中次第描绘安置。在增上禅定坛城中次第修习安置。在智慧坛城中次第迎请融入安置之后，直到供赞和念诵，以及大成就之间，都称为“修习”。如此，以见地显示了道的基石，以禅定显示了道本身的体性之后，修持的基石是誓言：不舍无上，恭敬上师。咒语和手印，不断绝。慈爱进入正道者。不向外说秘密之义。以及，愚痴贪著和嗔恨大，我慢嫉妒不舍弃。白食红食气味重，不丢弃清净的洗脚水。
English
Equality is: compassion is called by the meaning of being inseparable and indistinguishable from all dharmas. This compassion itself becomes the nature of generating all dharmas, therefore the mandala is also the basis of manifestation, hence it is the Mother. The necessity of the cause Samadhi is: as it says, "From skillful means comes skillful means, skillful means are inconceivable," the uninterrupted Samadhi of Samantabhadra's light appears as the seed-syllable of the cause of skillful means. From this, skillful means arise, and the lower part of the palace, including the base, is accomplished. Relying on inconceivable skillful means is for the purpose of manifesting the main deity, retinue, ornaments, and light rays. "Gradually generating" means showing that it arises from skillful means, that is, the gradual accumulation arising from the seed-syllable, which is the generation of the lower base from space to Mount Meru, and the dwelling palace also gradually manifests wisdom according to their respective rituals, which is called "generation." The word "and" guides the following text, relying on inconceivable skillful means, which is the wheel of the gods, meaning "gradually arranging the mandala." Here, from the seed-syllable, it arises with four kinds of miracles, and with the miracles of generation, the mandala, that is, the main deity and the number of retinue, are taken out from the secret place and arranged in order. The word "from" indicates that after empowering with the five wisdoms, blessing the three kayas of body, speech, and mind, and inviting the wisdom beings, etc., until the offerings and praises, the miracles of offering are all completed. "Practice" means abiding in such a state and also showing gradual generation. This is the custom of the Narma school. Alternatively, during the four stages of approach and accomplishment, the mandala of the increasing image is gradually drawn and arranged. In the mandala of increasing Samadhi, it is gradually practiced and arranged. After gradually inviting and merging the wisdom mandala, until the offerings and praises, as well as the great accomplishment, are all called "practice." In this way, after showing the foundation of the path with view, and showing the nature of the path itself with Samadhi, the foundation of practice is the vows: Do not abandon the unsurpassed, respect the guru. Do not interrupt mantras and mudras. Cherish those who have entered the right path. Do not speak of secret meanings to outsiders. And, great ignorance, attachment, and hatred, pride and jealousy are not abandoned. White food, red food, and strong-smelling meat, do not discard the pure foot-washing water.
Chinese
如是说。又，根本誓言五者，一者亦分五十。支分誓言五者，一者亦分二十。如是说。又，与平等平等结合，安住于平等的誓言中。如是故，依次简略而言，平等的誓言 एक。若从此展开，则有根本五者，支分十者。若从此展开，则有三百六十者。此誓言广略从九分三分，为根本续部的教证所许可。或者如口诀论典中，斯杰多杰的开显，或如sthira mati的第二十八品。行持的差别是，天女、龙女、恶种女。如是说。首先自己证悟修习解脱，之后以无二的智慧，可怜愚痴世间。如是说。与对境相遇的五种行持，以及无取舍的五种行持等，是总的开示。特别的是道的行持，即信勤的行持，与智慧相应的行持，以及唯一的行持。又，续部中说：支分、根、识蕴皆，于熟 मूྃ (藏文：མཱུྃ，梵文天城体：मूं，梵文罗马拟音：mūṃ，汉语字面意思：哞)中吉祥。如是故，是会供的行持。成就的时间是，此处一生即可成就。此处堪能证悟的所依补特伽罗，从具德的上师处接受灌顶，如理如法地听闻诀窍后，以道之根本是见解的证悟为先导，依止次第串习三种三摩地，进而趋入更高一层，于所缘之坛城获得稳固，若能使三摩地的违缘完全不生起，则细微的业障亦能完全清净，从这个角度来说，与大资粮道等同。之后五种仪轨等会供支分圆满，精进修习双运，如是说。如誓言平等，如会供仪轨般成办，若上等根器者六个月，中等根器者十二或十四或十六个月能成就持明果位。即三十六个月，或十二、十四、十六个月，能成就自在种姓之殊胜者。这是寿命自在和异熟自在二者的获得方式。以这两种获得方式，现前无漏，从而自在。
English
Thus it is said. Furthermore, regarding the five root vows, each is divided into fifty. Regarding the five branch vows, each is also divided into twenty. Thus it is said. Furthermore, by uniting equally with equality, abiding in the vow of equality. Thus, to summarize sequentially, there is one vow of equality. If elaborated from that, there are five roots and ten branches. If elaborated from that, there are three hundred and sixty. This division of vows into three from nine, in terms of elaboration and condensation, is accepted by the authority of the root tantras. Alternatively, it is like the clear exposition of Sgeg Dorje in the oral instruction texts, or like the twenty-eighth chapter of Sthira Mati. The distinction in conduct is: goddess, naga woman, woman of evil lineage. Thus it is said. First, realize, meditate, and liberate oneself. Then, with non-dual wisdom, have compassion for the foolish world. Thus it is said. The five conducts that arise from encountering objects, and the five conducts without acceptance or rejection, etc., are the general teachings. Specifically, they are the conducts of the path, such as the conduct of faith and diligence, the conduct that is in accordance with wisdom, and the conduct of being one-pointed. Also, in the tantra it says: All the limbs, senses, and consciousnesses, may they be auspicious in the ripening मूྃ (Tibetan: མཱུྃ, Sanskrit Devanagari: मूं, Sanskrit Romanization: mūṃ, Literal Chinese meaning: moo). Thus, these are the conducts of the gathering. The duration of accomplishment is: here, it can be accomplished in one lifetime. Here, a person who is a suitable vessel for realization receives empowerment from a qualified lama, listens to the instructions properly, and is preceded by the realization that the basis of the path is the view. Relying on gradually familiarizing oneself with the three samadhis, one enters higher and higher levels, gains stability in the mandala of elaboration, and if all obstacles to samadhi are completely absent, then even subtle karmic obscurations are completely purified. From that perspective, one is equal to the great accumulation path. Then, when the branches of the gathering, such as the five rites, are complete, one strives diligently in union, as it is said. If one accomplishes the gathering according to the texts, with vows being equal, then the supreme vidyadhara is accomplished in six months for the best, twelve, fourteen, or sixteen months for the intermediate. That is, in thirty-six months, or twelve, fourteen, or sixteen months, the noble one of the empowering lineage is accomplished. This is how both life empowerment and maturation are obtained. With these two ways of obtaining, one manifests the uncontaminated, thereby freely.
Chinese
究竟是烦恼的修行完全清净。之后，大手印持明修行道者，细微和粗大的所知障全部清净后，称为大手印持明。观想如所显现，智慧低下者若执着于长远，也需一千六百年最终才能与道结合。这也是由于根器的差别，一百零一世才能最终成道。如是说，获得长寿自在持明，不住于大手印，最终才能与道结合，或者一百年左右才能最终与道结合，这是由智慧的高低来区分的。持明者的处所是，天和人和梵天，虽然有各种各样的生处和执持，如是说，人间的国王等等，以及欲界的天神，和梵天的执持处所安住，是为了成办利他事业的缘故。对于他们来说，有一世成佛的说法，一百世左右才能最终与道结合。以有漏之身与无漏长寿结合，或者像莲花生大师，或者像住在寂静处的人那样，以无生无灭之身与果结合。成就，如是说，果由佛陀所宣说，对于最终成道的补特伽罗，十方诸佛灌顶，与三世诸佛全部身语意无别的事业，也没有什么差别，这就是二十五种功德轮自然成就。之后宣说了三种瑜伽的第一个见，其中的第一个是入门之道，称为圆满之理。其含义如前所述，能诠释它的乘是，阿努瑜伽续部，虽然意义、法界和智慧刹那间自然成就，但仅仅以因果的方式来宣说就是入门之道。那个地方的具境者，能够证悟智慧中等的续部的意义。精进、苦行、行为和资具等等，不像玛哈瑜伽那样特意执持，也不像大圆满那样完全不依赖，但是，会供轮的受用与玛哈瑜伽相同。见解是，就胜义谛而言，无生无灭等等，虽然这里在名言上称为胜义谛，但与下面的胜义谛不同，一切法的真如，法界。