English
Like ordinary deeds, practice will be fruitless, and one will transmigrate in the unfavorable cycle. If one is fortunate enough to see the face of the deity, through the merit of devotion and offerings, purify the fifteen unwholesome deeds and the five heinous crimes, so that negative karma is cleansed and merges with the essence. Even if one sees impermanence, without losing the mudra, holding it clearly, one is not enslaved by karma and can do as one pleases, urged on by the power of ayam (Tibetan: ཨ་ཡཾ, Devanagari: अयं, Romanized Sanskrit: ayam, Literal meaning: this). There is no doubt about the ripening result and the essence, but it must also be done in stages, until the other shore, or in another life, one will surely obtain the life of the next life or another. For those who are fit for yoga, the Great Seal will be perfected, and when it is clear and without doubt, the great mandala will blaze. If one meditates and practices in this way, even if the result does not manifest, in all lifetimes and births, gods and humans will have perfect marks and eliminate suffering. One will not fall into evil destinies, nor enter the Lesser Vehicle, but will enter the gate of enlightenment, so this path should not be abandoned. This concludes the fifth chapter, the Yoga of One Mudra. Having prostrated to one's own deity, the yoga of elaboration will be explained. The basis of elaboration is such that it is extensively explained to liberate from attachment. Having previously perfected the three yogas, make earth and so on into mudras. Mandalas made of drawings, four materials, or raised methods, as well as clay, excellent images, and actual shrine rooms, should be relied upon with wisdom and blessings. Mahabali Amrita (Tibetan: མ་ཧཱ་བ་ལིཾ་ཨ་མྲྀ་ཏ, Devanagari: महाबलिं अमृत, Romanized Sanskrit: mahābaliṃ amṛta, Literal meaning: great offering nectar), arrange the great red offerings inside and out. Musical instruments, offerings, and other items should be collected as appropriate. After completing the sequence of binding the eight directions, with the yoga of the action deity, bless the offerings. Cleanse with nectar water, dispel obstacles. Completely accumulate merit, bless the place of enjoyment, release it to the edge of the wheel, and meditate so that the gathering can be accomplished on time. With this, one can perform summoning, sending, binding, liberating, increasing, killing, and the samadhi of victory and defeat. Whatever beings are to be tamed, they are tamed by the actions of elaboration. Elaboration, which arises from one, is also twofold: peaceful and wrathful, in accordance. Each of these is also shown in two ways, suitable for those with intelligence. The former is gradual and sudden,
Chinese
以分的方式如後續進入。 日月星辰同一時間。 如水中間和之間清晰。 身明顯剎那間到來燃燒。 以說心要而於輪中顯現。 如之前所教示般進入。 以見和先前的瑜伽力。 獲得故以知事物學習之方式。 多數以一而使之清晰。 於未變更真實的壇城中。 輪的群聚數量面容手。 最初十八，四十二。 次第學習廣大的壇城。 第二，我等父母自身。 安住的輪清晰之後。 具座中央有主尊安住。 其被忿怒尊所圍繞。 堅固後前後身語意。 圓滿輪三字堅固。 於人的自在中，三個群聚。 應當極其習慣。 堅固後於右和左。 功德事業壇城安立。 於瑜伽自在中，五個群聚。 極其熟悉後結合時會。 第三，於根本身自身。 堅固後身語主尊清晰。 從三無覺知中，從功德。 五圓滿父母雙運堅固後。 第五之義展開四十二。 於未造作自然安住者。 修習勝智壇城。 具備四十二支分。 彼即支分展開之主，即。 四十二，三而增多。 站立蹲伏二者的手印和。 千佛的壇城也。 如須彌山芝麻粒般。 以妙相好相裝飾展開。 如是作已具足主尊。 所作事業四種姓也觀空。 十二六者光芒照耀燃燒。 二萬四千同時清晰。 十方無餘宮殿。 日月星辰座墊和裝飾。 觀想所有善逝壇城。 於無思自然任運中學習。 第四，一臉三手六。 堅固後第三者也如是。 五也隨後相符習慣後。 圓滿展開的面容手清晰。 變更的輪也如是。 最初五十又八習慣後。 六十八也如是。 中央的四位黑魯嘎。 身語忿怒尊前後清晰。 彼堅固和眷屬一起觀想。 於身語意堅固後。 左右功德業忿怒尊。 父母清晰後
English
Entering like the latter by dividing. Sun, moon, planets, and stars at the same time. Like the clarity in the middle of the water and in between. Body clear, blazing to come in an instant. Appearing in the wheel by speaking the essence. Entering as taught before. By the power of seeing and previous yoga. Having obtained, in the way of learning knowable things. Many are made clear by one. In the unaltered, genuine mandala. Wheel clusters, number of faces and hands. First eighteen, forty-two. Learn the expanded mandala in order. Second, we ourselves, father and mother. Having clarified the wheel of abiding. In the center with a seat, the lord abides. It is surrounded by wrathful beings. Having stabilized, front and back, body, speech, and mind. The complete wheel, the three syllables are stable. In the power of humans, three clusters. It should be made very familiar. Having stabilized, to the right and left. Virtue and activity, establish the mandala. In the power of yoga, five clusters. Having become very familiar, combine the time gatherings. Third, in the fundamental body itself. Having stabilized, body and speech, the main one is clear. From the three without awareness, from virtue. Five complete, father and mother united, having stabilized. The meaning of the fifth, expanding forty-two. In the uncreated, naturally abiding. Meditate on the mandala of superior wisdom. Endowed with forty-two limbs. That itself is the lord of limb expansion, that is. Forty-two, increasing by three. The mudras of standing and squatting, and. The mandala of a thousand Buddhas also. Like Mount Meru and sesame seeds. Adorned and expanded with auspicious marks and signs. Having thus made it complete with the main lord. The four castes of actions and activities are also meditated on as empty. Twelve and six, light radiates and blazes. Twenty-four thousand are clear at once. The ten directions, without exception, are palaces. Sun, moon, planets, and stars, cushions and ornaments. Meditate on all the Sugata mandalas. Learn in the spontaneous, naturally accomplished itself. Fourth, one face, three hands, six. Having stabilized, the third is also the same. Five also, following along, having become accustomed. The expanded face and hands are completely clear. The changing wheel is also the same. First fifty and eight, having become accustomed. Sixty-eight is also the same. The four Herukas in the center. Body, speech, wrathful ones, front and back are clear. Having stabilized that, meditate together with the retinue. Having stabilized on body, speech, and mind. Right and left, virtue and activity, wrathful ones. Father and mother clear, then
Chinese
轮之天尊。 圆满禅修次第行， 明晰显现向上跃。 随后相符怖畏尊， 一与二及三四五， 父与母终圆轮之具。 五十聚之处所， 门饰大吽一百零八。 支分陈设五十又八， 五分之数二百与， 九十诸尊具支分。 一面二手三六与， 九与十八皆具足， 二十一及四十二， 九百千八百足与手。 无数之间勤修习， 次第方便言说境， 二十一与九百与， 无数终道次第具。 如是明晰之等持， 入修终圆中间时， 自性境中作降伏， 系缚稳固等皆具足。 供养供物等持次第行， 具足赞颂而作近修。 中间剩余处所圆满后， 誓言禁锢托付而役使。 轮之收摄守护诸威仪， 寂猛口诀如法行。 蕴等坛城五显现， 如海镜像一般地， 一切实有自明尊显现， 一与众多全然皆无有。 明晰无境不可动摇者， 胜者宣说瑜伽之体性。 自性戏论瑜伽戏， 彼亦调伏暴烈寂静戏。 轮之戏论与手印戏， 聚之戏论与面手戏。 一切皆是戏论故，果亦戏论。 戏论故而觉受明晰瑜伽声。 此时懒惰有两种， 五种相及实执见， 瑜伽魔之境亦见， 见无数之化身散布。 于圣者前愿见于圣者前语。 胜者所说一切明见与， 三时明知见与， 六续道位一切见与， 于彼生起慈悲力与， 一切皆明晰见与， 于任何皆无碍而行与， 如鸟空中行住与， 胜者伸掌作授记与， 以一切之语宣说佛法与， 见器情安住处与， 三千同等陈设与， 彼之自性明朗显现与， 堪能故而无碍
English
Wheel Deity. Perfect meditation in gradual order, Clearly manifested, soaring upwards. Subsequently in accordance with the Fearful One, One, two, three, four, and five, Father and Mother, complete with the attributes of the wheel. The dwelling place of the fifty aggregates, Adorned with doors, a great HUNG of one hundred and eight. Fifty-eight arranged limbs, The number of fifths is two hundred and, The ninety deities possess limbs. One face, two hands, three, six, and, Nine and eighteen, all complete, Twenty-one and forty-two, Nine hundred, one thousand eight hundred feet and hands. Practicing in the interval of the countless, The realm of sequential methods of expression is, Twenty-one and nine hundred and, The countless end path is sequentially complete. Thus, with clear samadhi, In the interval of entering, learning, and completing, Having subdued from the nature of the object, Having possessed binding, stability, and so forth. Offer substances and samadhi in sequence, Having praise and mention, perform approach. Having filled the remaining places in the interval, Entrust and employ the sealed vow. All the conduct of gathering, protecting, and using the wheel, Perform the wrathful and peaceful instructions according to the text. The appearance of the five aggregates and mandalas, Like the reflection of the ocean, All phenomena, self-awareness, clearly appear as deities, Neither one nor many, completely without. Clear, without object, unmoving, The Victorious Ones speak of the essence of yoga. Yoga is elaborated by the elaboration of nature, That is also the elaboration of taming the violent and pacifying. The elaboration of the wheel and the elaboration of the mudra, The elaboration of the aggregates and the elaboration of the face and hands. Since all are elaborated, the result is also elaborated. By elaboration, the sound of experience, clarity, and yoga. In this life, there are two kinds of laziness, Five signs, seeing and grasping reality, Also seeing the realm of the yoga demon, Seeing the countless emanations spread. Desire to see the holy, speak before the holy. The Victorious Ones said, seeing all clearly, and, Seeing the clear knowledge of the three times, and, Seeing all the six continuums and path places, and, From that, the force of compassion arises, and, Seeing all clearly, and, Going without obstruction in anything, and, Going and dwelling like a bird in the sky, and, The Victorious Ones extend their hands and give prophecies, and, Speaking the Dharma in all languages, and, Seeing the container and its contents as a dwelling place, and, Arranging the three thousand equally, and, That very nature, clear appearance, and, Being capable, without obstruction.
Chinese
并且，对于神圣的意义进行劝诫，以及世间尊主所供养的那些，如果能证悟自性，那就是神圣的标志。不明白而感到高兴或不高兴的是魔。被利益和名声所夺走，因获得赞扬而被表相所迷惑，略微存在希望和疑虑，以“我”或“我的”自大而取胜，普通人也变得稀少而弱小。了解行走的执着分别，通过知识进入和财富获得开端，相互关联而生起直至究竟。通过果的道路知识稳固，采取无为的精进。通过表相自明的神变，为了心识的显现而没有希望和疑虑。例如，在天空的自性中，日月星辰、闪电运行，以及彩虹、众多云彩扰动变化，但天空的虚空没有变化和减损。在不可思议的法界中，身语奇妙的惊叹，以及各种表相显现变化，但如是性没有变化和减损。即使瑜伽士的力量功德圆满，也没有我二执的知识和傲慢。无论看到何种对境表相，都与智慧自显结合。显现的戏论也是增长的次第，如学习的次第一样。虽然之前稳固，但通过学习这个，因不习惯的力量而有五种相。三五尊神显现稍微摇动，障碍产生是第一种。消除那个，四分之三的时间，清晰而不摇动是第二种。延长一座的能力是第三种。那个本身不随因缘而动摇，是第四种。第五种是任何特殊之处都存在，非常不被夺走。如果按数字排列，最终会变成极端。因此，把握经验至关重要。瑜伽士的见解和行为是，无论如何行动都没有自性。如同大鸟在空中飞翔，如同大鱼在水中游动，如同大风在空中飘动，瑜伽士的见解应如是观看。瑜伽士的行为是，对一切众生都没有分别地行事，体验到极乐的滋味，谁会对它产生贪恋呢？在行事时不执着就是智慧，极乐本身就是福德的聚集，就在那样的状态中行事，这是伟大的行为。不改变见解和行为的平衡，持咒者应当时常行事。五四种应舍弃，所有低劣的行为，为了自己和他人都是狡猾的，无论做了什么都不要盖上树叶。