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Thus, the five experiences of gradually reaching the ultimate arise. In detail, the five experiences are to bring wisdom to its ultimate completion. Firstly, in the third and fifth stages, when the deity manifests, due to the influence of slight conceptual thought, it wavers, creating an obstacle of conceptual thought to samadhi. This is the first of the five experiences, which is wavering. The experience of attainment is that the manifestation of the deity, in one day and night divided into four parts, only one part of the time is flawed, while in about three parts of the time, the deity's samadhi manifests and does not waver. This is the second experience. The experience of habituation is that if there are no external conditions, there will be no realization, and one can practice a single session alone. This is the third experience of habituation. The experience of stability is that the ability to practice a single session alone is not influenced by the flaws of inconsistent conceptual thoughts, and the deity manifests. This is the fourth experience of stability. The fifth ultimate experience is that from then on, during the specific time of day and night, abiding in the yoga of the deity, it is very clear and will not be taken away by external conditions. This is the fifth ultimate experience. Refuting arguments. Furthermore, emptiness and twenty-four thousand, etc., are vast. Twenty-one faces, etc., faces and hands are vast. If the experience is actually combined with the numbers, it will eventually become a path. Therefore, it is very important to grasp the measure of the vastness of slowness and stages, and the vastness of names, etc. One can practice up to and including the fifth stage. Eighth, there are three aspects to conduct. Counting. There are three aspects to the conduct of view, intention, and dharmata. Counting. Practicing without losing view and intention, with examples. Furthermore, the view and conduct of the yogi of the vast Mahamudra is that no matter how one enjoys desirable objects, at the time of enjoyment, they are without inherent existence. For example, just as a great Garuda bird soars in the sky, it does not fall into the abyss. Just as a great fish swims in the water, there is no fear. Just as a great wind blows in the sky, there is no hail and no partiality. Thus, the view of the conduct of the vast yogi, like these three examples, does not fall into the abyss, and there is no fear or name. Thus, one observes and practices. Not deviating from the meaning of the view, whatever one does, one can perfect the two accumulations. Furthermore, the conduct of the yogi of the vast Mahamudra through the three doors is that there is no attachment to any conduct, and one controls it with view.
Chinese
如是行持，诸法皆于一切行持，无有能行所行之别，或无有分别，如是行持，显现不灭，将体验三摩地大乐之最胜味。虽体验，亦不于其中任何事物贪执或耽著。行持而不耽著，即是圆满大智慧之聚，然三摩地安乐之最胜性不灭，即是圆满大福德之聚。无论行持何种行持，皆于如是之状态中行持。此乃广大之行持。༈。关于与见行相关的教言。正直。见与行未成两边，以见行相关故，持咒者恒时行持。殊胜方便之行持，正直。不舍弃五者，接受五者，应行持五者，五妙欲，此四组五者皆是下乘之所舍弃，及应呵责之行持，然于此处，以见与方便所摄持之瑜伽士，为令自他之义究竟圆满故，杂乱行持。无论作何行持，皆不为过失所染污，且复能圆满二资粮，譬如莲花出于淤泥，行持之时即不为任何事物所染污，是为方便之行持。特别是方便之行持有四。宣说。于行仪中行持于本尊坛城中有二。广说与结尾。广说中有二。宣说。将诸如根识等一切显示为父之坛城，正直。五根与五肢，及八识聚，皆知为自明自现。彼等非自生分别之相，当知以字母嗡（藏文：ༀ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡）所表之五智慧。以其所表之身与五智慧，于不灭之能力中，观想圆满五部等本尊父母之坛城。以寂静而分，或观想忿怒五部怒尊之坛城。༈。将诸如处所时间等一切观想为普贤佛母之坛城。正直。如是，色声香味触等一切对境之分别，非自生之相，当知以字母穆（藏文：མུྃ，梵文天城体：मु，梵文罗马拟音：muṃ，汉语字面意思：穆）所表，于平等性之见之法界中。以平等性之法界所表之
English
Thus acting, all dharmas are practiced in all ways, without distinction between the actor and the act, or without separation. By practicing in this way, the appearance does not cease, and one will experience the supreme taste of the great bliss of samadhi. Although experiencing, one does not cling to or become attached to anything within it. Practicing without attachment perfects the great accumulation of wisdom, yet the supreme nature of the bliss of samadhi does not cease, thus perfecting the great accumulation of merit. Whatever practice is done, practice it in such a state. This is a vast practice. ༈. Instructions on the connection between view and practice. Straightforward. When view and practice do not become two extremes, the mantra holders always practice because of the connection between view and practice. The extraordinary practice of skillful means, straightforward. The five things not to be abandoned, the five things to be accepted, the five things to be practiced, and the five objects of desire—these four sets of five are all to be abandoned by the lower vehicles, and are practices to be condemned. However, here, the yogi who is sustained by view and skillful means practices in a mixed manner in order to completely fulfill the benefit of oneself and others. Whatever practice is done, it is not tainted by faults, and one will again perfect the two accumulations. For example, like a lotus born from mud, one is not tainted by anything at the time of practice, which is the practice of skillful means. In particular, there are four practices of skillful means. Enumeration. There are two ways to practice conduct in the mandala of deities. Detailed explanation and conclusion. There are two in the detailed explanation. Enumeration. Showing all such as the faculties and consciousnesses as the mandala of the father, straightforward. Knowing the five faculties, the five limbs, and the eight aggregates of consciousness as self-aware and self-illuminating. These are not aspects of self-arising conceptualization, but should be known as the five wisdoms represented by the letter Oṃ (藏文：ༀ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡). With the body and five wisdoms represented by it, in the unceasing capacity, meditate on the mandala of the father and mother deities, such as the complete five families. Separating into peaceful, or meditate on the mandala of the wrathful deities of the five families. ༈. Meditate on all such as places and times as the mandala of Samantabhadri. Straightforward. Likewise, all conceptualizations of objects such as form, sound, smell, taste, and touch are not aspects of self-arising, but should be known as the sphere of equality view represented by the letter Muṃ (藏文：མུྃ，梵文天城体：मु，梵文罗马拟音：muṃ，汉语字面意思：穆). With the sphere of equality represented by
Chinese
观想五种不间断的能量，作为神圣母亲的平静状态。或者，通过从寂静中分离出来，观想愤怒的母亲的平静状态。༈ 结束语。总而言之，当所有显现的事物都显现为神和女神时，神在神中，智慧在智慧中，法性在法性中嬉戏。༈ 在享乐的境地中，与令人渴望的神和女神同乐。形象、声音、气味、味道、触觉等所有五种感官享受，以及所有显现的各种觉悟，都被认为是五种如来果的平静状态和美丽的女神等令人渴望的神和女神。༈ 在享乐的境地中，享受普贤菩萨的享乐。所有的念头都净化为享乐的境地，普贤菩萨自然地了知，因此，对于所有的五种感官享受，应当无碍、无执着地享受，这被认为是巨大的功德积累。或者，五种感官享受也被认为是五种如来。一切法皆可享用的瑜伽士的所缘。此外，在三千大千世界的所有世界中，存在是自明的，因此，智慧是无边无际的，对于空间和光芒的五种感官享受，所有上、中、下等显现的智慧，都在法性中、在神中嬉戏和享用。或者，在此，所有可知的法，存在的程度，以及五种感官享受等，所有好坏、上中下等，都在法性的波涛中享用。第九，关于誓言，有二：守护誓言的方法和不守护的过患。第一，有二：守护自利和为了他利如何适宜地守护。第一，有二：次第的和同时的誓言。第一，次第的誓言有二：计数、不舍弃和接受的誓言。接受的五种誓言之物，和不舍弃的五种烦恼，所有这些，在开展的瑜伽士的时期，都应当时常享用。如此，在享用欲望的时候，如果在那时没有执着和迷恋，并且生起任何功德，那么殊胜和共同的成就都会以奇迹般的方式出现，这是非常令人惊叹的。一般来说，三百六十种誓言中，根本的
English
Meditate on the five uninterrupted energies as the peaceful state of the divine mother. Alternatively, by separating from quiescence, meditate on the peaceful state of the wrathful mother. ༈ Conclusion. In short, when all that appears in this realm of experience is clear as gods and goddesses, the god frolics in the god, wisdom in wisdom, and the nature of reality in the nature of reality. ༈ In the realm of experience, engage with desirable gods and goddesses. All five objects of desire, such as forms, sounds, smells, tastes, and textures, and all the various realizations that appear, are regarded as the peaceful state of the five Tathagata families and desirable gods and goddesses such as beautiful goddesses. ༈ In the realm of experience, engage in the enjoyment of Samantabhadra. Since all thoughts are purified into the realm of experience as deities, and Samantabhadra knows them naturally, all five desirable qualities should be enjoyed without obstruction or attachment, and this is regarded as a great accumulation of merit. Alternatively, the five desirable qualities are also regarded as the five Tathagatas. The yogi's object of meditation is to enjoy all dharmas. Furthermore, in all the realms of the three thousand great thousand worlds, existence is self-evident, so wisdom is without beginning or end, and all the superior, intermediate, and inferior minds that reveal appearances frolic and engage with the nature of reality and the five desirable qualities of space and light. Alternatively, here, all knowable dharmas, the extent of existence, and the five desirable qualities, etc., all good, bad, superior, intermediate, and inferior, are enjoyed in the waves of the nature of reality. Ninth, regarding vows, there are two: the means of keeping vows and the faults of not keeping them. First, there are two: keeping vows for one's own benefit and keeping them appropriately for the benefit of others. First, there are two: gradual and simultaneous vows. First, gradual vows have two aspects: enumerating, not abandoning, and taking vows. The five substances of taking vows and the five afflictions that are not to be abandoned should all be practiced constantly during the time of the expansive yogi. Thus, at the very moment of engaging in desire, if there is no attachment or clinging, and whatever qualities arise, then supreme and common siddhis will arise in a miraculous and wonderful way. Generally, out of the three hundred and sixty, the root
Chinese
关于五种誓言的简要说明，出自《广大篇》第三品和二百八十七支分中。即：成就大奇迹，能掌控寿命，持有明咒，能于空中飞行，成就无碍，最终到达无生死的境地。此外，无论如何观想，都能成就，对此毫无疑问。如是。应守护在一切行为中不离增益瑜伽。正直。对于根识对境所见所闻的一切，在行走、坐卧等时候，修持寂静与忿怒二者，安住于增益瑜伽的等持境界中，具有通达之路的智慧之殊胜根识者，应当时常修持。如是。关于顿入誓言。正直。通过区分渐入，或者顿入，瑜伽士如此证悟和显现誓言，无论如何行持，都不会违越誓言。其理由是，证悟到显有世间的一切法，无余地在本初即已成佛的寂静之中，因此无需修成果位和守护誓言。因为守护它不会带来善，不守护它也不会带来不善，仅仅如梦般地证悟到无有分别，在本初无别中成佛，对于这样的誓言守护，连微尘许也不存在。如是。为了他人的利益，应如理守护。正直。为了调伏他人，为了他人的利益，对于续部中所说的根本和支分的应守护的一切誓言，无论如何出现，或者对于任何应调伏者，都应按照其意愿和智慧，不违越地守护。不守护的过患。正直。从导师金刚萨埵的教言中所说，或者从五根本戒和支分誓言的一切，如果对于经论中所说的见行无二的真如不守护，会有什么过患呢？在灌顶时所饮用的誓言之水，会变成雅克夏（藏文，梵文：yakṣa，梵文罗马拟音：yakṣa，汉语字面意思：夜叉）忿怒金刚，如同炽热火焰般的罗刹。变成拥有九个头部的铁蝎子，刺穿你的心脏，今生会从心脏的八条脉中抽出血液，非时而死，寿命短促，来世会堕入三恶趣。