English
And, to exhort about the sacred meaning, and those who are offered by the lords of the world, if one realizes the nature, that is the sign of the sacred. Not knowing and being happy or unhappy is a demon. Being robbed by profit and fame, and being distracted by signs by gaining praise, slightly having hope and doubt, conquering with the arrogance of "I" or "mine," even ordinary people become few and weak. Knowing the distinctions of grasping and attachment of walking, entering through knowledge and gaining the beginning through wealth, mutually connected and arising until the end. Through the stability of the knowledge of the path of the fruit, taking up the effort of non-action. Through the miraculous power of the self-aware signs, there is no hope or doubt in seeing for the sake of the mind. For example, in the nature of the sky, the sun, moon, stars, lightning move, and rainbows, many clouds disturb and change, but the expanse of the sky has no change or decrease. In the inconceivable realm of Dharma, the wondrous marvels of body and speech, and various signs appear and change, but Suchness has no change or decrease. Even if the power and qualities of a yogi are perfected, there is no knowledge or pride of self and other. Whatever object sign is seen, combine it with the self-appearance of wisdom. The play of appearance is also the order of increase, just like the order of learning. Although previously stable, by learning this, due to the power of unfamiliarity, there are five aspects. The three or five deities appear slightly moving, the arising of obstacles is the first. Eliminating that, three-quarters of the session, clear and unmoving is the second. The ability to extend the session is the third. That itself does not move due to conditions, is the fourth. The fifth is that any special place exists, and is very un-robbed. If arranged by numbers, it will eventually become extreme. Therefore, it is important to grasp the experience. The view and conduct of a great yogi is that no matter how one acts, there is no self-nature. Like a great bird soaring in the sky, like a great fish swimming in the water, like a great wind blowing in the sky, the view of a yogi should be viewed in that way. The conduct of a great yogi is to act without distinction towards all beings, experiencing the supreme taste of bliss, who would be attached to it? Not being attached while acting is wisdom, supreme bliss itself is the accumulation of merit, act in such a state, this is a great action. Without changing the balance of view and conduct, mantra holders should always act. The five and four should be abandoned, all inferior behaviors, for oneself and others are cunning, whatever is done, do not cover it with leaves.
Chinese
聚集变化如莲花般行持之法。 肢体感官及诸识， 皆知为非实有嗡（藏文：ༀ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡）。 于圆满坛城中修习。 或者修习忿怒尊坛城。 色声香味触等， 皆知为成熟哞（藏文：མཱུཾ，梵文天城体：मूं，梵文罗马拟音：mūṃ，汉语字面意思：哞）。 于佛母坛城中修习。 或者修习忿怒母坛城。 行境之中，享受天神与天女。 所有五种妙欲， 以及所有各种显现， 皆为如来之坛城， 观想为美妙天神与天女。 一切皆为普贤王， 对于五种欲妙， 应无碍享用， 观想为巨大福德之聚。 亦观想为五如来。 此外，所有虚空界中， 智慧界与诸妙欲， 上中下等一切享用。 欣然接受且不舍弃， 瑜伽士应恒常享用。 若能无有执着， 则能获得巨大殊胜成就， 此乃从三昧耶经中而来。 所有所见所闻之行境， 行走、安住与睡眠时， 从二坛城之瑜伽中， 不离彼之法界而安住，以殊胜智慧恒常享用。 或者如此之三昧耶， 无论如何行持皆不违越誓言。 对于所有无余诸佛， 无需修持与守护。 无有善与非善二者， 于彼无有丝毫需守护。 为他者所宣说之守护， 无论如何适宜皆不违越。 金刚萨埵所宣说之， 所有誓言之根本， 若不如是守护， 则夜叉忿怒尊火鬘， 将从心中取出饮血， 将生于三恶道中， 彼之痛苦无法忍受。 因此，四道皆有退失与泄露。 轻如木棉， 气息运行长久分离。 瑜伽士如虚空之星辰， 清晰而不动摇，无有行境。 因由支分而生，一切圆满故， 此乃超越数量之分。 堪能之相亦， 与先前力量之增长， 以及诸界调和自身安乐而增长。 远离四大聚合，获得巨大堪忍。 圆满六神通与五脉， 以上中下之分，清晰且调伏国土诸界乃至洲渚。
English
The method of practicing like a lotus born from the gathering transformation. All limbs, senses, and consciousness, Know them to be non-existent Oṃ (藏文：ༀ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：Oṃ). Meditate in the perfect mandala. Or meditate on the wrathful deity's mandala. Forms, sounds, smells, tastes, touches, and so on, Know them to be ripening Mūṃ (藏文：མཱུཾ，梵文天城体：मूं，梵文罗马拟音：mūṃ，汉语字面意思：Mūṃ). Meditate in the Mother's mandala. Or meditate on the wrathful Mother's mandala. In the realm of practice, enjoy gods and goddesses. All five desirable qualities, And all kinds of diverse appearances, Are the mandala of the Tathāgata, Regard them as beautiful gods and goddesses. Everything is Samantabhadra, For the five desirable qualities, One should enjoy them without hindrance, Regard them as a great accumulation of merit. Also regard them as the five Tathāgatas. Furthermore, in all the empty realms, The realm of wisdom and all desirable qualities, Enjoy all, whether superior, middling, or inferior. Accepting willingly and not abandoning, The yogi should always enjoy. If one becomes without attachment, Then great and wonderful siddhis, Arise from the tantric vows and explanations. All realms of practice that are seen and heard, While walking, sitting, and sleeping, From the yoga of the two mandalas, Without degenerating, abide in that realm, always enjoying with supreme wisdom. Or such a samaya, However practiced, does not transgress the vows. For all the Buddhas without exception, There is no need to practice and protect. There is neither good nor non-good, There is not even a particle to be protected. All protections proclaimed for others, Do not transgress in any way that is appropriate. The root of all vows, Explained by the command of Vajrasattva, If not protected in that way, The Yaksha wrathful deity with a garland of fire, Will draw out the heart and drink the blood, And one will be born in the three lower realms, That suffering is unbearable. Therefore, there are lapses and leakages in the four paths. As light as cotton, The flow of breath is separated for a long time. The yogi is like the stars in the sky, Clear and unmoving, without a realm of practice. Because everything is perfected from the branches, This transcends the division of numbers. The signs of being capable also, With the increase of previous strength, And the harmony of the elements, increasing with the ease of one's own body. Separated from the four aggregates, attaining great endurance. Perfecting the six clairvoyances and the five channels, With superior, middling, and inferior divisions, clarifying and subduing the lands, realms, and continents.
Chinese
从六聚清净力而生，获得二十种神通变化，一切声音相同宣说佛法后，大地摇动显现佛法景象，文字化为声音，一切都能表达。这些显现和十八种，力量显现八种，见到希望和疑惑并存，一个梦境和佛法相符，元素清晰且稳固，一切都是吉祥的征兆。这条道路上将会圆满实现。成就的持明者之路，是达到究竟果位的因，是显现征兆的处所，也是无有障碍的聚集之时。五蕴即是如来，五大是种姓之母，根、识是菩提心，境、时是大菩提。四种我执是忿怒尊，常断四边是忿怒母。此心即是自明觉性。如是平等圆满任运成就的，如来和五种智慧，观想自生大坛城。以远离二取分别的善巧方便，观想本尊清晰无实物，显现无见无闻等状态，观想自明智慧清晰，从无自性中成就一切。若遇因缘变化之时，以抓住任何显现之物，断除恶业和对道的执着，在中阴或来世修持二合。若有能力弱小没有机会者，以投射的关联和种子力，生生世世获得安乐，通过言语和不颠倒的行为获得。如果不懈怠地精进，在道上也能获得持明果位。以法性、誓言、愿力和加持，以及圆满的支分，能转为持明者。以持续不断的戏论瑜伽，福德智慧资粮，如黑暗、光明、毒药转变一般，获得文字轮和殊胜的会供。学习戏论瑜伽品第六完毕。顶礼二坛城，宣说无有障碍的结合之，修持时间的会供。无有障碍的道之修持，即是近修和近近修，修持和大的修持，在此圆满之时应当知晓。这也是道之修持结合的，部分之初的近修，是证悟菩提心的精进，为了成为殊胜的近修者，以具足慈悲心ེ་以下等等。手印清晰是亲近，因此一和广大。修行本身没有障碍，以时间的终结来取大成就，最终获得什么道就是成就。第三是供养的时候知道，第二是主要在此显示，以基础和正文而圆满。五种圆满是基础上，以亲近修四种来端正正文。谁如其所愿，就以寂静和忿怒来转变。对此，首先是处所和时间，用具导师眷属修行者，修行方法圆满也是，与四结合而完成正文。对此，以广大而究竟，五种仪轨就完成，五种用具就圆满具备，咒语的支分五种圆满的，瑜伽集会的坛城，必定成就良好的需要。导师具备宝藏河流圆满，具备执事精通续和事业，口诀怀有暖热，怀有八种，瑜伽究竟者非常依止。导师勤于供养，证悟清晰，誓言咒语和手印等，不退失，知道并且具备用具，眷属能成办，不具备则毁坏。不进入大军队，土地和虚空吉祥，具备两种历史，寻找如意的土地并扩大。找到后，如丛的数目一样，大小适合因缘。具备内外中间的房舍，用珍宝涂抹来守护，珍宝屋檐的宫殿，如意的行为非常珍惜。从初八开始，非常在吉祥的星宿，大大地行持菩提行，为了秘密殊胜成就迅速，应当取吉祥的星宿。三十六天，或者十二、十四、十六天，为了自在种姓成就殊胜，瑜伽以精勤次第修持。衣服装饰饮食秘密和，修行的五种用具和，坛城用具供品，成就所依和遣除障碍，用具覆盖做丑陋，分为三份加持。修行方法结合四支，处所和行为随意，不退失，智慧非常具备，首先如所受持誓言一样做，以具备誓言而聚集修持。
English
Arising from the power of six pure gatherings, obtaining twenty kinds of miraculous transformations, after all voices are the same in teaching the Dharma, the earth shakes and Dharma appearances manifest, letters transform into sounds, and everything can be expressed. These appearances and eighteen kinds, the appearance of power is eight kinds, seeing hope and doubt coexist, one dream is in accordance with the Dharma, the elements are clear and stable, all are auspicious omens. This path will be completely realized. The path of the accomplished vidyādhara, is the cause for attaining the ultimate fruition, is the place where signs appear, and is also the time of unobstructed gathering. The five aggregates are the Tathāgata, the five elements are the mother of the lineage, the faculties and consciousness are bodhicitta, the realms and times are the great bodhi. The four kinds of self-grasping are the wrathful deities, the four extremes of permanence and annihilation are the wrathful mothers. This mind is self-luminous awareness. Thus, the spontaneously accomplished, equal and complete, Tathāgata and the five wisdoms, contemplate the self-born great mandala. With skillful means that are free from dualistic grasping, contemplate the deity clearly without substance, manifesting states without seeing or hearing, contemplate self-luminous wisdom clearly, from no-self-nature, everything is accomplished. If the time of changing circumstances occurs, by grasping whatever appears, cut off bad karma and attachment to the path, practice the union of two in the bardo or future life. If one is weak and has no opportunity, with the connection of projection and the power of seeds, obtain happiness in all lifetimes, and obtain it through speech and non-inverted actions. If one strives without laziness, one can also obtain the vidyādhara fruition on the path. With the power of Dharma nature, vows, aspirations, and blessings, and with the complete limbs, one can transform into a vidyādhara. With continuous elaboration yoga, merit, wisdom, and enjoyment, like darkness, light, and poison transforming, one attains the supreme gathering of letters and wheels. The sixth chapter on learning elaboration yoga is completed. Having prostrated to the two mandalas, I will explain the unobstructed union, the gathering of times for practice. The unobstructed practice of the path is the approaching, the near approaching, the practice, and the great practice, one should know this at the time of completion. This is also the initial part of the union of path practice, which is diligence in realizing bodhicitta, in order to become a supreme practitioner, with a mind of compassion.