English
A brief explanation of the five vows, from the third chapter of the Extensive Section and the two hundred and eighty-seventh branch. Namely: Achieving great wonders, one can control life, hold knowledge, travel in the sky, achieve unobstructedness, and ultimately reach the state of no birth and death. Furthermore, however one visualizes, it will be accomplished, there is no doubt about it. Thus. One should protect oneself by not deviating from the yoga of elaboration in all activities. Straight. For all that is seen and heard by the senses, in walking, sitting, sleeping, etc., one should practice the two aspects of peace and wrath, and abide in the samadhi state of the yoga of elaboration. Those who possess the supreme power of wisdom on the path should always practice this. Thus. Regarding the vows of sudden entry. Straight. By distinguishing gradual entry, or sudden entry, the yogi who realizes and manifests such vows will not deviate from the vows no matter how they act. The reason for this is that all phenomena of existence and non-existence are realized to be enlightened from the beginning in the peaceful state of the deities, without any remainder. Therefore, there is no need to achieve results or keep vows. Because keeping it does not bring good, and not keeping it does not bring evil, merely realizing the non-duality like a dream, one is enlightened in the beginning without separation. For such vow-keeping, not even a tiny particle exists. Thus. For the benefit of others, one should protect as appropriate. Straight. For the sake of taming others, for the benefit of others, all the vows of the root and branches to be protected mentioned in the tantras, however they may arise, or for any who are to be tamed, one should protect them according to their wishes and wisdom, without transgressing. The fault of not protecting. Straight. From the teachings of the teacher Vajrasattva, or from all the five root vows and branch vows, if one does not protect the Suchness of non-duality of view and conduct as explained in the scriptures, what faults will arise? The vow water drunk at the time of empowerment will become Yaksha (藏文，梵文：yakṣa，梵文罗马拟音：yakṣa，汉语字面意思：夜叉) wrathful Vajra, a Rakshasa like a blazing fire. It will turn into an iron scorpion with nine heads, piercing your heart, and in this life, it will draw blood from the eight veins of the heart, causing untimely death and a short life, and in the next life, you will fall into the three lower realms.
Chinese
诸佛不杂，完全明晰，是为胜观。证悟最终不动摇，是为寂止。不执着于所修与能修的行境，于寂止胜观双运中明晰。而且，那三个暖相的余势所生的所有暖相，也都会在这大资粮道上圆满，因此，暖相和功德超越数量，不可估量。 第十一，相有四种。即计数的相、正直的相，以及神通自在的相。之前在第三禅定或一个手印时出现的，现在变得容易修习，体性也变得明晰稳固。身心安乐与否达到平衡，自身因禅定的安乐而充满，远离风、胆、涎混合的四种疾病，身体获得极大的堪能性，也会出现其他大的征相。神通和正直。忆念前世等六种神通，以及根门轮流对境，也能圆满二十五的数目。神通自在的禅定是，以中等神通的力量，能照见中等的境界。以殊胜的神通，乃至一个大洲范围内的景象都能清晰显现，并以慈悲调伏众生。这由何因产生呢？由能趣入的六识，各自执着为自性的证悟清净的力量所生。 神通和正直。变化和神变的二十种神通，稍微动摇和获得。能以与诸如天、龙、夜叉等一切众生各自的语言相符的方式宣说佛法，是随顺显示的奇迹。一个大洲范围动摇，出现预兆，从而使佛法显现的奇迹。将一切事物都说成文字的声音，是一切言说的奇迹。 十八种行境，以及力量显现的见法和窍诀。正直。如是见到这四种奇迹，以及如上所说的十八种魔境，骑大象和乘船等，也因禅定的力量而显现八种景象。这些
English
The Buddhas are unmixed and completely clear, which is Vipassanā (insight). Realization ultimately unshakeable is Śamatha (tranquility). Without attachment to the realm of practice of what is to be cultivated and what cultivates, it is clear in the union of Śamatha and Vipassanā. Moreover, all the warmth arising from the residual force of those three heats will also be perfected on this great accumulation path. Therefore, the warmth and qualities are beyond number and immeasurable. Eleventh, the signs are fourfold: the actual signs of counting, the straight signs, and the signs of the samādhi that can be used for activities. Those that appeared earlier in the third samādhi or in the case of a single mudrā have now become easy to practice, and their essence has become clear and stable. The elements of comfort and discomfort are balanced, and one's own body is filled with the bliss of samādhi. Separated from the four types of diseases caused by the combination of wind, bile, and phlegm, the body obtains great endurance, and other great signs will also appear. Clairvoyance and straightness. The six types of clairvoyance, such as remembering past lives, and the senses taking turns to perceive objects, also complete the number of twenty-five. The samādhi of manifestation is: with the power of intermediate clairvoyance, one can see intermediate realms. With supreme clairvoyance, even the phenomena within a single continent are clearly visible, and beings are subdued with compassion. From what cause does this arise? It arises from the power of the purification of the realization that the six consciousnesses that enter, each grasping as their own nature, are distinct. Miracles and straightness. The twenty miracles of transformation and magical power, slightly moving and obtaining. Being able to teach the Dharma in accordance with the respective languages of all beings such as gods, nāgas, yakshas, etc., is the miracle of following manifestation. The miracle of a continent shaking, omens appearing, and thus making the Dharma appear. The miracle of expressing all things as the sound of letters is the miracle of all speech. Eighteen realms of activity, as well as the way of seeing and instructions on the manifestation of power. Straightness. Thus, seeing these four miracles, as well as the eighteen realms of Māra mentioned above, riding elephants and embarking on boats, etc., also manifest eight phenomena due to the power of samādhi. These
Chinese
无论发生什么，都要抛弃希望和恐惧的觉悟，保持平等心。༈ 第十二，关于梦境，分二：述说。与之前的梦境相似且圆满显现，以及阐述。在此广说之时，梦境的征兆也与手印相同，与法一致，即本体一味。会出现十四种成就的梦兆等。那么，如果没有差别吗？答：本体变得清晰和稳固，因此区分开来。此外，所有经续中，诸佛所预言的吉祥征兆，在此广大道的阶段都会圆满显现。༈ 这是所有征兆显现的理由。阐述。因为这有相的成就持明之道，是究竟持明的原因。梦中的好兆头是征兆显现之地，无有阻碍地修积资粮之时，也会显现这十四种梦兆。༈ 第十三，功德分三：述说。觉悟的积聚如天神般显现的功德，以及阐述。色等五蕴即是如来部的五佛父，地等五大即是五佛母。眼等四根是内外八大菩萨。眼的对境色等四境和过去等四时是八大菩萨母。由粗大的我执所生的身体是四位忿怒门神。常断我执四边是四位忿怒母。意和法是普贤父母。能战胜六种烦恼。这些显现为自显现，即所有觉悟的积聚都清晰地显现为天神的坛城，这也就是心的自性智慧显现为本尊和本尊母的坛城。同样，一切都圆满于平等性中，是自然成就功德之地。༈ 本尊心性显现为自显现。阐述。五方佛和五智等所有觉悟积聚的天神坛城，都是从自生大智慧坛城中显现，不移动也不超越，因此称为禅修。༈ 这是如所思所愿成就的功德。阐述。远离能取所取的二取分别的广瑜伽士，以善巧方便的觉悟积聚，所有寂静和忿怒
English
Whatever happens, abandon the realization of hope and fear, and maintain equanimity. ༈ Twelfth, regarding dreams, there are two aspects: Enumeration. Dreams are similar to previous ones and appear completely, and Elaboration. In this extensive explanation, the signs of dreams are also the same as mudras and in accordance with Dharma, that is, of one essence. Fourteen kinds of accomplished dream signs and so on will appear. So, if there is no difference? Answer: The essence becomes clear and stable, thus distinguishing them. In addition, all the auspicious signs prophesied by the Buddhas in all the tantras and scriptures will appear completely in this stage of the great accumulation path. ༈ This is the reason for the appearance of all signs. Elaboration. Because this path of accomplishment with signs is the cause of ultimate vidyadhara. Good dream signs are the place where signs appear, and when accumulating merit without obstacles, these fourteen dream signs will also appear. ༈ Thirteenth, qualities in three parts: Enumeration. The qualities of the accumulation of realizations appearing as deities, and Elaboration. The five skandhas such as form are the five Tathagata fathers, and the five elements such as earth are the five mothers of the family. The four faculties such as the eye are the eight inner and outer Bodhisattvas. The four objects of the eye, such as form, and the four times, such as the past, are the eight great Bodhisattva mothers. The body born from gross self-grasping is the four wrathful doorkeepers. The four extremes of permanence, annihilation, and self-grasping are the four wrathful mothers. Mind and Dharma are Samantabhadra and Samantabhadri. They are able to overcome the six afflictions. These are shown as self-appearance, that is, all the accumulation of realizations clearly appears as the mandala of deities, which is the mind's own awareness appearing as the mandala of deities. Similarly, everything is complete in equality, it is the place of spontaneously accomplished glory. ༈ The deity's mind itself is shown as self-appearance. Elaboration. All the deity mandalas of the accumulation of realizations, such as the five Tathagatas and the five wisdoms, arise from the mandala of great self-born wisdom, without moving or transcending, therefore it is called meditation. ༈ This is the quality of accomplishing whatever is thought of. Elaboration. The yoga practitioner of expanse, free from the two concepts of grasper and grasped, with skillful means of the accumulation of realizations, all peaceful and wrathful
Chinese
如果将自身观想为明晰的本尊，并且了知此观想亦无执着，从而修习诸法无自性，那么眼见色、耳闻声等对境，都将清净显现为无自性之相。如果将这些本尊观想为自心之明智，那么，就胜义谛而言，本尊的自性毫无成立之处，但在世俗谛中，却能如所思般显现，因此如果修持，则一切皆能成就。༈ 第十四，双运母。计数：临终之殊胜功德。讲述：修持手印生起时，若因外缘转变而出现死亡的征兆，则应以忆念抓住寂怒手印生起的任何一种三摩地。在此状态中逝去，便能彻底超越恶业的异熟和对道的执着。在中阴阶段之后，若心智狭小，则会感受异熟果报；若心智广大，则可运用迁识法，获得见道之持明果位。༈ 即使能力不足且没有修持诀窍的机会，也能产生暂时的果报。讲述：对于心智狭小、因三摩地和精进力不足而没有机会修持双运母三摩地，从而导致死亡的瑜伽士而言，由于先前三摩地的牵引力，以及相合修持的种子已存在于相续中的缘故，无论在此生或来世，都能获得善趣天人的圆满果位。并且，不会被本性、处所、时间所左右，能以天人的身语意三宝，运用密咒金刚乘之道，从而解脱束缚，最终获得持明果位。༈ 第十五，果位分二。计数：获得暂时的果位持明。讲述：若能不懈怠地精进修持，就能在此生此世获得道果持明。这需要证悟法性的见地，守护根本和支分的誓言而不违犯，凭借清净梦境的加持力，以及圆满道的顺缘支分，如五种仪轨、五种资具、五种咒语支分等来修持，便能获得见道持明之果。༈ 获得究竟的果位成佛。讲述：ཞ
English
If you visualize yourself as a clear deity and understand that this visualization is also without attachment, thereby meditating on the absence of inherent existence in all phenomena, then the objects of experience, such as seeing forms with the eyes and hearing sounds with the ears, will be purified and appear as being without inherent existence. If you meditate on these deities as the wisdom of your own awareness, then, in terms of ultimate truth, there is no establishment whatsoever of the nature of the deities, but in terms of conventional truth, they can appear as you think, so if you practice, everything will be accomplished. ༈ Fourteenth, the two unions. Counting: The excellent qualities of passing away. Speaking: When the hand seal arises, if signs of death appear due to changing circumstances, then hold onto the remembrance of whichever samadhi of peaceful and wrathful hand seals arises. Passing away in this state will completely transcend the ripening of negative karma and attachment to the path. After the bardo of existence, if the mind is small, one will experience the ripening of karma; if the mind is vast, one can apply the transference of consciousness and obtain the vidyadhara of the path of seeing. ༈ Even if one lacks ability and has no opportunity to practice the instructions, temporary results will occur. Speaking: For a yogi with a small mind who lacks the power of samadhi and diligence, and therefore has no opportunity to practice the samadhi of the two unions, leading to death, due to the connection of the previous samadhi and the seed of combined practice already present in the continuum, in this life and all future lives, one will obtain the complete state of happiness as a god or human. Furthermore, without being controlled by nature, place, or time, one can use the three jewels of the body, speech, and mind of the gods, and practice the path of secret mantra Vajrayana, thereby passing through liberation and ultimately obtaining the vidyadhara fruit. ༈ Fifteenth, the fruit has two parts. Counting: Obtaining the temporary fruit vidyadhara. Speaking: If one diligently practices without laziness, one can obtain the vidyadhara fruit on the path in this very life. This requires the view of realizing the nature of reality, guarding the root and branch vows without violation, the power of pure dreams, and the complete supporting conditions of the path, such as the five rituals, five implements, and five mantra branches, etc., then one will obtain the vidyadhara of the path of seeing. ༈ Obtaining the ultimate fruit of Buddhahood. Speaking: ཞ