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因此，无论以身语意三门如何行持，都不会超越持明咒的誓言。如何不超越呢？对于所有法完全彻底地在本初于天众坛城中成佛的了悟，没有必要去成就果位和守护誓言，因为了悟到守护誓言而产生的善，以及不守护誓言而产生的不善果报，二者如梦一般没有分别时，对于本初无别成佛者来说，连微尘许的誓言守护也不存在。第二，如何守护才能符合其他众生的利益？为了利益其他众生，经续中宣说的根本支分的守护誓言，应当按照所化众生的意乐，守护好符合其根器，而不是超越。第二，因为有退转，所以有不守护的过患。导师金刚萨埵所说的五根本戒和支分誓言，如果未能在所有经论中所说的见行无别的真如中守护，会有什么过患呢？灌顶时的誓言之水，那夜叉（藏文，梵文天城体，梵文罗马拟音，汉语字面意思），忿怒金刚，损害，热如火焰之焰，如铁之罪恶者，会占据你的心脏，从根拔出，饮血，导致非时夭折，死后堕入三恶道。那里的痛苦，冷热饥渴，愚痴喑哑等，忍受的余地是无法估量的。如果誓言破损，就会堕入恶道，因此，所有这些都会逆转，在四资粮道中轮回，并显示出堕入恶道的三种退转。第十，暖相：外在的暖相是身体像木棉花瓣一样非常柔软。内在的暖相是气息内外运行长期分离。秘密的暖相是瑜伽士的禅定，如空中星辰般，寂静与忿怒的坛城不混杂而清晰，这是胜观。证悟的究竟是不动摇的寂止。没有执着于所修和能修的行境，而是寂止与胜观双运的明朗。由于这三种暖相，所有产生的暖相都圆满于此大资粮道中。因此，无法用数量来衡量，而是大量涌现。第十一，相有四种：
English
Therefore, no matter how one practices with the three doors of body, speech, and mind, one will not transcend the vows of the vidyādhara mantra. How does one not transcend? For the realization that all dharmas are completely and thoroughly enlightened from the beginning in the mandala of the deities, there is no need to accomplish the fruit or protect the vows, because when one realizes that the merit arising from protecting the vows and the demerit arising from not protecting the vows are both like dreams without distinction, for the one who is primordially enlightened without distinction, there is not even a mote of vow to protect. Second, how should one protect in order to benefit other beings? For the sake of benefiting other beings, the root and branch vows to be protected that are proclaimed in the tantras should be protected in accordance with the inclinations of the beings to be tamed, conforming to their minds, and not transcending them. Second, because there is regression, there is the fault of not protecting. If the five root precepts and branch vows spoken by the teacher Vajrasattva are not protected in the suchness of view and conduct without distinction as explained in all the scriptures, what fault will there be? The vow water at the time of empowerment, that Yaksha (藏文：ཡཀྴ，梵文天城体：यक्ष，梵文罗马拟音：yakṣa，汉语字面意思：夜叉), wrathful Vajra, harm, heat like flames of fire, like iron sinners, will occupy your heart, pull it out from the root, drink blood, causing untimely death, and after death, you will be reborn in the three lower realms. The suffering there, cold and heat, hunger and thirst, foolishness and dumbness, etc., the room for endurance is immeasurable. If the vows are broken, one will fall into the lower realms, therefore, all of these will reverse, revolve in the four accumulation paths, and show the three regressions of falling into the lower realms. Tenth, heat: The outer heat is that the body is very soft like cotton petals. The inner heat is that the breath, the movement of inner and outer, is separated for a long time. The secret heat is the samādhi of the yogi, like stars appearing in the sky, the peaceful and wrathful mandalas are clear without mixing, this is vipassanā. The ultimate of realization is the unwavering śamatha. Without attachment to the objects of practice and the practitioner, it is the clarity of the union of śamatha and vipassanā. Because of these three heats, all the heats that arise are perfected in this great accumulation path. Therefore, it cannot be measured by numbers, but arises in abundance. Eleventh, there are four signs:
Chinese
这是真实的征兆。与扩展的禅定相应的征兆是，先前在一个范围内显现的那些征兆，在此处会因力量增强而增长；身心健康平衡，自身充满快乐而极其广大；由于内在四大分离，能够忍受疾病，比以前更加严重地出现。第二，神通。忆念前世等六种神通，以及五根识，每一种都能断除五个对境，因此五脉之数的神通圆满。通过扩展的智慧神通，以上中下的程度来区分，能够清晰地看到包括国土乃至一个洲的对境，并且调伏那里的所化众生。那么，这是由什么原因产生的呢？这是由于进入的六识，各自相续中执持为不同的分别念清净澄澈的力量所产生的。第三，神变。化身和神变的神变行为二十种，也只能以上中下的程度来摇动和获得。如同经部第十六品所说，禅定的神变和业的神变两种，这是第一种。能够以各自的语言，与天、龙、夜叉等一切众生和谐地宣说佛法，这是随顺教导的神变。显现神通的对境乃至大地摇动，显现佛法景象的神变，以及我所念诵的一切咒语都显现为文字的声音，从而念诵密咒，这是宣说的神变。第四，对所见景象不抱希望和疑虑。像这样见到这四种神变，以及十八种魔的行境，以及见到骑大象和乘船等八种暗示性景象，也要毫无希望和疑虑地安住。第十二，关于梦境，分为两部分。第一，梦境与之前的相似并完整地显示出来。在这个扩展的阶段，会出现十四个梦兆，与先前的一个范围的梦境征兆相同，并且与佛法相符，即本质相同。那么，没有差别吗？通过本质清晰和成为决定性的，来区分差别。在一切续部中，佛陀所预言的作为吉祥征兆的预兆，在这个广大资粮道的阶段，都会完整地显现出来。
English
These are the actual signs. The signs that correspond to the extended samadhi are that those that previously appeared in one realm increase here because of the increased power; the body and mind are balanced, and one's own body is filled with happiness and is extremely vast; because the inner four elements are separated, one is able to endure illness, and it appears more severely than before. Second, clairvoyance. The six clairvoyances, such as remembering previous lives, and the five sense consciousnesses, each of which can sever five objects, thus the clairvoyance of the number of five channels is complete. Through the clairvoyance of the extended mind, distinguished by the degree of high, medium, and low, one can clearly see the objects including the land and even one continent, and subdue the beings to be tamed there. So, what is the cause of this? It is caused by the power of the six entering consciousnesses, each holding to its own continuum as the purification and clarity of different thoughts. Third, miracles. The twenty kinds of miraculous activities of manifestation and magical powers can only be shaken and obtained to a greater or lesser extent. As it says in the sixteenth chapter of the sutra, of the two kinds of miracles, the miracle of samadhi and the miracle of karma, this is the first. Being able to harmoniously proclaim the Dharma to all beings such as gods, nagas, yakshas, etc., in their own languages, this is the miracle of following instruction. Manifesting the miracle of the Dharma appearance, from the object of clairvoyance to the shaking of the earth, and all the mantras that I recite appear as the sound of letters, and thus reciting secret mantras, this is the miracle of proclamation. Fourth, not having hope and doubt about appearances. Like this, seeing these four kinds of miracles, and the eighteen realms of activity of demons, and seeing the eight suggestive appearances such as riding elephants and boarding ships, one should also remain without hope and doubt. Twelfth, concerning dreams, there are two parts. First, the dreams are similar to the previous ones and are completely shown. In this extended stage, fourteen dream signs will appear, which are the same as the previous dream signs of one realm, and are in accordance with the Dharma, that is, the same in essence. So, is there no difference? The difference is distinguished by the clarity of the essence and by becoming definitive. In all the tantras, all the omens that the Buddhas have prophesied as auspicious signs will appear completely in this stage of the great accumulation path.
Chinese
第二，关于梦兆生起的所有理由。它们圆满的理由是，积累资粮的果实，获得持明果位的梦兆，必须在此修持的道上生起。因为圆满果位的特征是，持明者的直接或间接的种姓之因。所有圆满持明者的征兆，所有美好的梦兆生起之地，就是此修持。不仅如此，无有阻碍地积累资粮之时，也唯有此征兆梦兆生起，具有明晰坚固的特点。第十三，开示利益分三。第一，将分别念之集合观为本尊。色等五蕴即是五方如来。地等五大即是五部佛母。眼等四根和四识是内外八大菩萨。眼所见的色等四境，过去等四时是八大菩萨母。由粗大我执所生的身体四法是四忿怒尊。常断我见四边是四忿怒母。从势上说，意法是普贤父母。六烦恼是六能仁。第二，了知本尊心性即是自显而修持。分别念之集合，本尊坛城显现，那也是心之自明，显现为本尊和本尊母的坛城。如是，分别念圆满为本尊，一切果位任运成就的征兆是，五方如来和五种智慧，无有因缘，于自生大任运之中，观想显明为本尊和本尊母的坛城。第三，开示修持的功德，所行清净，一切皆能成办。善恶或能取所取的分别念，不离睡眠的修持瑜伽士，以善巧方便，将一切分别念观为寂怒本尊，观想本尊也无有自性，眼见色，耳闻声等，以无自性的方式，于自之明觉智慧中，观想本尊显明之时，胜义本尊的自性，于无有任何成就中显现，然世俗如何思维显现，故一切皆能成办。第十四，关于二处莲花。
English
Second, the reasons for the arising of all dream omens. The reason for their completion is that the dream omens of attaining the vidyādhara fruit, which is the result of accumulating merit, must arise on this very path of practice. This is because the characteristic of the complete fruit is the direct or indirect lineage cause of the vidyādharas. The sign of all complete vidyādharas, the ground where all good dream omens arise, is this practice. Moreover, even during the uninterrupted accumulation of merit, only this sign and dream omen arises, which has the distinction of being clear and stable. Thirteenth, showing the benefits in three parts. First, clarifying the assembly of thoughts as deities. The five skandhas, such as form, are the five Tathāgatas. The five elements, such as earth, are the five mothers of the family. The four faculties, such as the eye, and the four consciousnesses are the eight bodhisattvas, internal and external. The four objects of the eye, such as form, and the four times, such as the past, are the eight great bodhisattva mothers. The four aspects of the body's dharma, which arise from coarse clinging to self, are the four wrathful deities. The four extremes of permanence, annihilation, self, and sign are the four wrathful goddesses. By implication, mind and dharma are Samantabhadra and Samantabhadri. The six afflictions are the six sages. Second, realizing the deity's mind as one's own appearance and meditating. The clear mandala of deities, the assembly of thoughts, is also the mind's own awareness appearing as the mandala of deities. Likewise, when thoughts are perfected as deities, the sign of all fruits being spontaneously accomplished is that the five Tathāgatas and the five wisdoms themselves, without cause or condition, in the state of great spontaneous arising, are meditated upon as clearly appearing as the mandala of deities. Third, showing that the qualities of meditation purify the field of action and accomplish everything. The skilled yogi of practice, free from sleep, whether good or bad, or grasping and clinging thoughts, clarifies all assemblies of thoughts as peaceful and wrathful deities, and if one meditates on the deity as being without inherent existence, then seeing forms with the eye, hearing sounds with the ear, etc., in a manner without inherent existence, at the time of meditating on the wisdom of one's own awareness as clearly appearing as a deity, the nature of the ultimate deity appears without any accomplishment, but since conventional reality appears as one thinks, everything will be accomplished. Fourteenth, the two Āḍāka and Kamala. First,
Chinese
哦，临终之法及其功德。如果繁复瑜伽士因死亡的因缘而改变所用之处，并且出现寿命转移之时，忆持所修的广繁寂怒坛城组合，并进行观修，以此断除自相续中恶业和恶趣道的执着心念，在中阴界或来世，小则成熟，大则与长寿灌顶相结合，从而获得见道的持明果位。二是显示虽然能力弱小且没有观修的机会，也能产生暂时的果报。如果瑜伽士是小根器者，因禅定精进力弱小，没有机会修习临终禅定而寿命转移，也因先前禅定所引的关联，相续中存在修习有相瑜伽的种子，在来世的生生世世中，恒常获得善趣天人的殊胜地位，从而出现三宝，不被时间和地点所限制，行持密咒道，从而获得持明果位。第十五，果报分二：第一，获得暂时的果报。如果瑜伽士不懈怠，精进修行，也能获得道之果，即见道持明二者之一。以何种力量获得呢？以证悟法性的见地，以及不损根本支分誓言的守护，以及清净发愿的加持力，以及修持的顺缘支分，五种仪轨，五种用具，五种咒语支分圆满而修，则能获得见道持明。第二，获得究竟的果报，即成佛。通过反复不断地修习寂怒手印繁复瑜伽士的禅定，圆满福德和智慧二资粮的受用，就像不舍弃黑暗而显现光明，不舍弃毒药而转为药物一样，不舍弃分别念而显现果报为身和智慧，从而获得文字轮大集会的殊胜地位，即所获得的是顺同的果报。近取因是：大根器者成熟，小根器者则获得积聚。第三，宣示品名：寂怒。