Chinese
开启时轮之门，前往微小之地。通过观修金刚三尊，不向其他鲁敏巴顶礼。一般来说，相比四种沉重，观修者的手印更为沉重，因此依赖我而使他人积累罪业。玛达纳说，行为本身就概括了所有善恶。广说分为两种，其中善妙的广说是通过贱民与狗的交合等来展示的。如果自身与本尊结合，即使他人听闻和智慧等功德微小，也能成就。如果舍弃本尊，即使行持布施和戒律等善行，也不会有需要的意义和结果，因为舍弃了一切佛。所谓“谁以面见而生信”，是指见到本尊的面容后，以对本尊生起的信心之力，罪业得以清净，并与果结合；或者将供养见到本尊的瑜伽士的福德与之结合。所谓“彼即中阴”，是指获得异熟持明者在中阴阶段的果位的方式是：在中阴时期，虽然观修的本尊瑜伽清晰显现，但由于过去的习气，执着于之前的身体而受到遮蔽。一旦脱离这种状态，立即与大手印结合，具备三种法。因此，通过大手印唯一的微小智慧差别，可以与今生结合，与中阴结合，或者在其他次数中获得，因为已经阐述了这与小道相同，所以是合理的。通过施展唯一手印而与异熟结合，被称为顿超。一般来说，解脱道次第进入分为顿超和渐进两种。其中，智慧浅薄者在中间不舍弃其他道路而前进是渐进，智慧深广者在中间舍弃其他道路而前进是顿超。那么，这种力量从何而来呢？它从有漏的唯一手印施展而来，而无漏的寿命自在则从二种手印而来。那么，从有漏中产生顿超的原因是，尼热瓦说，它来自于修持无二真谛。如果认为它会从异熟或积聚中产生，那么为了顿超的到来，必须要有修持无二。但并非所有修持无二者都必定会顿超。
English
Having opened the door of the Wheel of Time, one goes to the small land. By meditating on the three Vajras, one does not prostrate to other Ruminbas. Generally speaking, compared to the four heavy things, the mudra of the meditator is heavier, therefore, relying on me causes others to accumulate sins. Madarnaka says that conduct itself summarizes all good and evil. The extensive explanation, which arises from the good, is shown through the union of outcasts and dogs, etc. If one unites oneself with the deity, even if others have small qualities such as hearing and wisdom, they will be accomplished. If one abandons the yidam deity, even if one practices virtues such as generosity and discipline, there will be no meaning or result of what is needed, because one has abandoned all the Buddhas. The phrase "Whoever sees the face and has faith" means that by seeing the face of the yidam deity, the power of faith arising in that deity purifies sins and is joined with the fruit; or one joins the merit of offering to the yogi who sees the yidam deity with it. The phrase "That very Bardo" refers to the way in which the Vidyadhara of maturation obtains the state of existence in the intermediate state: In the Bardo period, although the yoga of the deity to be meditated upon is clearly manifest, it is obscured by the habitual tendencies of the past, clinging to the previous body. As soon as one is separated from this state, one immediately unites with the Mahamudra, possessing the three dharmas. Therefore, through the small difference in wisdom of the single Mahamudra, one can be joined with this life, joined with the Bardo of existence, or obtained in other times, because it has been explained that this is the same as the small path, so it is reasonable. By applying the single mudra and joining it with maturation, it is called Tögal (sudden leap). Generally, the path of liberation is divided into two types: Tögal and gradual. Among them, those with shallow wisdom proceed without abandoning other paths in the middle are gradual, while those with deep wisdom abandon other paths in the middle and proceed are Tögal. So, from where does this power come? It comes from the application of the contaminated single mudra, while the uncontaminated life empowerment comes from the two mudras. So, the reason why Tögal arises from the contaminated is that Nyarewa says that it comes from practicing the two truths as inseparable. If one thinks that it will arise from maturation or accumulation, then in order for Tögal to come, there must be the practice of inseparability. But not all those who practice inseparability are certain to have Tögal.
Chinese
没有，例如，僧人遍布于人，就像僧人没有遍布于所有人一样。我认为那是不确定的，所以不合理。又有人说，显现为空性二者不分离是从光明中产生的。如果是那样，那么初学者通过修习而产生是不合理的。那么，应该怎么想呢？从有漏中产生顿超，必须具备三个理由：原因是了知自性的见解证悟，缘是进入自性的禅定串习，自性是明观本尊显现空性无别的广大智慧中产生。那么，从积累资粮中也能产生吗？那是指从有漏中产生顿超，也要将无漏的见道异熟结合起来。舍弃无漏的见道就不能修习，因此，积累资粮本身就没有顿超。或者说，从积累资粮中也有顿超，在六个月内修习，或者一年、三个月或四个月，因为修习的时间很快。从无漏中产生顿超，是从身体的脉结解脱的广大智慧中产生的。从寿命自在到与佛结合，以及与任运成就结合的顿超有两种。从大手印到与佛结合有一种。不能从异熟中产生，是因为寿命自在的力量小，更不用说小的助缘和执着，以及身体的脉结没有解脱的缘故。第五品完毕。像这样，大手印一味空性显现无别，虽然对智慧坚定，但所用的本尊坛城不明显，因此将所用的证悟之集合观想为本尊坛城，从而解脱自我的执着。此外，如果依赖大手印一味，就能观想为众多本尊，因为众多一味能显现，所以要讲述大手印的开展。自己嗔恨金刚的意中生出十尊忿怒尊，镇压十方作为坐垫，这就是束缚十方。通过萨瓦班杂（藏文：སརྦ་པཉྩས་，梵文天城体：सर्वपञ्च，梵文罗马拟音：sarva pañca，汉语字面意思：一切五）洒向自己，认为清净了违犯和衰损，这就是用甘露药来清净。通过比修提（藏文：བི་ཤུདྡྷེས་，梵文天城体：विशुद्धि，梵文罗马拟音：viśuddhi，汉语字面意思：清净）洒向道友，清净了他的违犯，这就是用空性来清净。通过达玛班杂（藏文：དྷརྨ་པཉྩས་，梵文天城体：धर्मपञ्च，梵文罗马拟音：dharma pañca，汉语字面意思：法五）洒向供品，认为清净了它的过失，这就是用法性来清净，是秘密三种。然后，用班杂亚夏（藏文：བཛྲ་ཡཀྵས་）洒后，忿怒尊金刚
English
There isn't. For example, monks pervade people, just as monks do not pervade all people. I think that is uncertain, so it is unreasonable. Also, some say that the inseparability of appearance and emptiness arises from clarity. If that is the case, then it is unreasonable for beginners to arise from meditation. So, what should one think? For the arising of breakthrough from the contaminated, one must have three reasons: the cause is the realization of the view of knowing the nature, the condition is the habituation of samadhi of entering the nature, and the nature is the arising from the great mind that clearly sees the deity's appearance as inseparable from emptiness. Then, is it possible to arise from accumulating merit? That refers to combining the fruition of the uncontaminated path with the arising of breakthrough from the contaminated. One cannot practice by abandoning the uncontaminated path, so there is no breakthrough from accumulating merit itself. Alternatively, there is breakthrough from accumulating merit. Practicing that union for six months, or one year, three months, or four months, because the time of practice is fast. The arising of breakthrough from the uncontaminated arises from the great mind that is free from the knots of the body. There are two types of breakthrough: from Tshewang (Life Empowerment) to union with the Buddha, and union with Lhundrup (Spontaneous Accomplishment). There is one type of union with the Buddha from Mahamudra. It does not arise from fruition because Tshewang's power is small, not to mention small conditions and attachments, and because the knots of the body are not freed. Chapter Five, Iti. Thus, although the single mudra, the inseparability of appearance and emptiness, is firm in mind, the mandala of the deity that is used is not clear. Therefore, one meditates on the collection of realizations that are used as the mandala of the deity, thereby liberating oneself from attachment to one's own self. Furthermore, if one relies on the single mudra, one can meditate on many deities, because many singles can manifest. Therefore, the unfolding of Mahamudra should be explained. From one's own hatred, ten wrathful deities arise from the mind of Vajra, suppressing the ten directions as seats, which is binding the ten directions. By scattering Sarva Pañca (Tibetan: སརྦ་པཉྩས་, Sanskrit Devanagari: सर्वपञ्च, Sanskrit Romanization: sarva pañca, Chinese literal meaning: all five) on oneself, one thinks that one has purified transgressions and impairments, which is purifying with nectar medicine. By scattering Viśuddhi (Tibetan: བི་ཤུདྡྷེས་, Sanskrit Devanagari: विशुद्धि, Sanskrit Romanization: viśuddhi, Chinese literal meaning: purification) on one's Dharma friends, one purifies their transgressions, which is purifying with emptiness. By scattering Dharma Pañca (Tibetan: དྷརྨ་པཉྩས་, Sanskrit Devanagari: धर्मपञ्च, Sanskrit Romanization: dharma pañca, Chinese literal meaning: Dharma five) on the offerings, one thinks that one has purified their faults, which is purifying with the nature of Dharma, the three secrets. Then, after scattering with Vajrayaśa (Tibetan: བཛྲ་ཡཀྵས་), the wrathful deity Vajra
Chinese
思维尊主诺布的帐篷能驱除障碍。随后，与寂静和忿怒相应时，尼瑞巴说，寂静和忿怒手印从一个法性中分出，与无漏的见道相结合，即以一个手印寂静，以“ཀ”寂静，观修手印开展，通过寂静积聚，成熟或手印也显现为寂静的五种本尊。总集和坛城的区别在于，修持者的瑜伽有所不同，将本尊和瑜伽士观想为胸前相接是总集。有人说，不可能以一种方式观想所有本尊圆满。如果与学习次第相结合，在总集的情况下，以一种方式观想多个本尊，这并非绝对。然而，从本尊瑜伽的生起和圆满次第来看，坛城是宫殿的主要部分，总集是主要部分，因为五个主要本尊只有一个种姓，所以是单一总集；有三个，所以是三总集；有五个，所以称为五总集。那么，在根本续中也提到了总集，这里说一个稳定，三个学习我稳定，五个学习的次第，这两种说法不矛盾吗？不矛盾，因为根本续中是就积聚而言，因为形态排列，所以修持任何一个总集都可以。而这里是说学习的次第，所以不矛盾。千佛的次第在心要中已经阐述。因此，在四道三转的章节中，尼瑞巴说，从一开展以下，是既有有漏又有还灭的道。有漏而无还灭是成熟的积聚。既无有漏又无还灭是无漏的三种。开展和积聚的区别在于，例如新旧木匠，在观想本尊瑜伽的同时，能够享用资具是积聚。在观想本尊瑜伽的同时，不能享用资具是开展。因此，开展是没有间断的等持，而积聚是没有间断的资具。在那以上，在没有间断的时候，会像这个梦一样显现。第六品 完。如此，即使显现为多个本尊，也能不执着五种资具而享用。
English
Think that the tent of Lord Yaksha dispels obstacles. Subsequently, when in accordance with peaceful and wrathful states, Nyaripa said that the peaceful and wrathful mudras are separated from one dharma and combined with the immaculate path of seeing, that is, pacifying with one mudra, pacifying with "ka", meditating on the unfolding of the mudra, and through the accumulation of peacefulness, maturation or the mudra also manifests as any of the five peaceful deity families. The difference between a Tsombu (aggregate) and a mandala is that there is a difference in the yoga of the practitioner, and visualizing the deity and the yogi as chest-to-chest is a Tsombu. It is said that it is not possible to visualize all the deities completely in one form. If combined with the stages of learning, in the case of Tsombu, there is no certainty in visualizing multiple deities in one form. However, from the point of view of the arising and completion stages of deity yoga, the mandala is the main part of the palace, and the Tsombu is the main part, because the five main deities have only one lineage, so it is a single Tsombu; there are three, so it is a three Tsombu; there are five, so it is called a five Tsombu. So, in the root tantra, Tsombu is also mentioned, and here it is said that one is stable, three are learning, I am stable, and the order of learning five, are these two statements not contradictory? They are not contradictory, because in the root lineage, it is in terms of accumulation, because the forms are arranged, so practicing any one Tsombu is fine. And here it is talking about the order of learning, so it is not contradictory. The order of the thousand Buddhas has been explained in the essential points. Therefore, in the chapter on the four paths and three reversals, Nyaripa said that from one unfolding downwards, it is the path that has both defilements and reversal. Having defilements but no reversal is the accumulation of maturation. Having neither defilements nor reversal are the three immaculate ones. The difference between unfolding and accumulation is like new and old carpenters. Being able to enjoy the resources while visualizing deity yoga is accumulation. Not being able to enjoy the resources while visualizing deity yoga is unfolding. Therefore, unfolding is uninterrupted samadhi, and accumulation is uninterrupted resources. Above that, in the time of uninterruptedness, it will appear in accordance with this dream. Chapter Six, Iti. Thus, even if manifested as multiple deities, one can enjoy the five resources without attachment.