Chinese
以及色香味触等五种妙欲，以及显现的各种念头，都观想为五部如来坛城，以及美貌天女等妙欲之神。第二，将享用妙欲的念头观想为清净天界的行境，一切都清净为普贤。正。由于了知一切念头都是清净天界的行境，是普贤的自性，因此对于五种妙欲，没有任何障碍和执着地享用，并观想这本身就是巨大的福德资粮。或者，也将五种妙欲观想并了知为五部如来。观想。第三，空界有边际的智慧母与妙欲结合之法。正。除了这个行境之外，还有遍布三千世界的一切智慧法界之母，以及一切五种妙欲，对于一切好坏高中低，都没有取舍地享用。第九，三昧耶分为二：守护三昧耶的方法，以及由于有遗漏，不守护的过患。第一又分为二：守护自利的三昧耶，以及为了利他，根据情况守护。第一又分为二：次第的三昧耶，以及顿时的三昧耶。第一又分为二：念诵。第一，不舍弃和接受的三昧耶，正。接受五种三昧耶物和不舍弃五种烦恼，开展瑜伽者应当时常享用。如果对享用没有执着和贪恋，会出现什么功德呢？会出现殊胜共同的成就，不可思议的奇妙，这是在略述根本五三昧耶的第三十三品广说中，以及二十七品支分中出现的。也就是奇妙的成就是：寿命自在和持明，可行于虚空和无始成就，最终是无生无死之地，此外，如所观想一般，将会成就，对此没有怀疑。如此。第二，守护一切行为都不超出开展瑜伽。正。对于根境所见所闻的一切。
English
And all five objects of desire, such as taste, touch, etc., and all the various thoughts that appear, are contemplated as the mandala of the five Tathagata families, and beautiful goddesses, etc., are contemplated as gods and goddesses of desire. Second, all the realms of experience that purify as deities, the thoughts that enjoy objects of desire, are purified as Samantabhadra. Straight. Because all thoughts are known to be the realm of experience of pure deities, the nature of Samantabhadra, therefore, one enjoys the five qualities of desire without any obstruction or attachment, and contemplates that this itself is a great accumulation of merit. Alternatively, one should also contemplate and know the five objects of desire as the five Tathagatas. Contemplate. Third, the method of combining the wisdom mother of the empty realm with the objects of desire. Straight. Other than this realm of experience, there is also the wisdom realm mother who dwells in all the three thousand worlds, and all the five objects of desire, for all good, bad, high, medium, and low, one enjoys without acceptance or rejection. Ninth, Samaya is divided into two: the method of guarding the Samaya, and the fault of not guarding it because there are leaks. The first is divided into two: guarding the Samaya for one's own benefit, and guarding it as appropriate for the benefit of others. The first is divided into two: gradual Samaya, and sudden Samaya. The first is divided into two: recitation. First, the Samaya of not abandoning and accepting, Straight. The five Samaya substances that are accepted and the five afflictions that are not abandoned, the expanding yogi should always enjoy. If there is no attachment or clinging to enjoyment, what qualities will arise? Extraordinary and wonderful common accomplishments will arise, which are mentioned in the thirty-third chapter of the extensive explanation of the five root Samayas, and in the twenty-seventh chapter of the branches. That is, the wonderful accomplishments are: power over life and holding knowledge, walking in the sky and achieving the beginningless, and finally the place of no birth and no death. Furthermore, as one visualizes, it will be accomplished, there is no doubt about this. Thus. Second, guarding all conduct without deviating from the expanding yoga. Straight. Everything seen and heard in the realm of the senses.
Chinese
行走、安住、睡眠等时候，观修寂怒本尊坛城，不离有戏瑜伽，安住于该禅定之境界中，具足通达道之殊胜智慧者，应当时常行持。第二、顿入之誓言。正直。更甚于渐入之誓言，若能了悟从顿入之誓言下生起之此等，由于一切无有分别，无论三门如何行持，亦不会超越持明咒之律仪。如何不会超越呢？因为了知一切显有之法，无余皆于本来清净之自性中成佛，因此无需修持果位及守护誓言，因为了知守护誓言所生之善，与不守护誓言所生之不善果报二者，如梦一般无有差别，故于本来无别成佛之境界中，连微尘许之誓言亦无需守护。第二、如何利益他众之顿入守护。正直。为利他众之故，对于经续中所说之根本支分之当守护誓言，应依所化众生之意乐，随顺其心意而守护，切莫违越。第二、因有取舍故，不守护之过患。正直。从导师金刚萨埵之教言中所说之五根本堕罪及支分誓言一切，若不守护经中所说见行无别之如是性，则会有何过患呢？于灌顶之时所饮誓言之水，会变成夜叉、忿怒尊、金刚、恶鬼，如热铁燃烧之火焰一般，具有九头之铁蝎子，安住于汝之心间，于此生中从根本上断汝心脉，饮汝之血，令汝非时而死，寿命短促，来世亦将转生于三恶道，彼处之痛苦，如寒热饥渴、愚痴喑哑等，忍受之境无有边际。因此，若违犯誓言，则将堕入三恶道。彼等（三恶道）为：谛定、总谛定。手印唯一。于有戏与资粮道四者中轮回，示现堕入三恶道与三漏。那么于见解之时，如摩羯鱼手印一般
English
When walking, sitting, sleeping, and so on, one should constantly practice meditating on the mandala of peaceful and wrathful deities, without straying from the yoga with elaboration, and abiding in the realm of that samadhi. Those who possess the supreme power of wisdom on the path should always engage in this practice. Second, the samaya of sudden entry. Straightforward. Even more so than the samaya of gradual entry, if one realizes the following that arises from the samaya of sudden entry, since everything is without distinction, no matter how one conducts the actions of the three doors, one will not transgress the vows of the vidyadhara mantra. How does one not transgress? Because one realizes that all phenomena of appearance and existence, without exception, are enlightened from the beginning in the mandala of the deities, there is no need to accomplish the result or keep the samaya. Since one realizes that both the virtue arising from keeping the samaya and the negative consequences arising from not keeping the samaya are indistinguishable like a dream, there is not even a particle of samaya to be kept in that state of enlightenment that is originally without distinction. Second, how to protect the sudden entry that benefits others appropriately. Straightforward. For the sake of benefiting others, all the samayas to be protected, the root and branches mentioned in the tantras, should be kept according to the inclinations of the disciples, in accordance with their minds, without transgressing them. Second, the fault of not keeping the samaya because there is something to be accepted and rejected. Straightforward. If one does not keep the five root downfalls and branch vows of the vows spoken from the command of the teacher Vajrasattva, and the suchness of the inseparability of view and conduct spoken in all the scriptures, then what faults will occur? The samaya water poured at the time of empowerment will become a yaksha, a wrathful deity, a vajra, a demon, like the flame of burning hot iron, a nine-headed iron scorpion that takes its place in your heart. In this life, it will draw out your heart from the root, drink your blood, causing you to die untimely and have a short life. In the next life, you will be reborn in the three lower realms, and the suffering there, such as heat and cold, hunger and thirst, foolishness and dumbness, will be immeasurable. Therefore, if you break the samaya, you will fall into the three lower realms. These (three lower realms) are: De Ting (དེ་ཏིང་，देव तििंग，deva tinga，彼谛定), Kun Ting (ཀུན་ཏིང་，कुन तििंग，kuna tinga，总谛定). The single mudra. It is shown that there are three lower realms and three outflows, revolving in the four stages of elaboration and accumulation. So, at the time of the view, like the makara mudra.
English
If someone asks, doesn't this contradict "Once the initial meaning is realized, one will not ultimately fall" and "Realizing the profound meaning, one will not regress, and will be at ease"? Its meaning is that without faults and downfalls, one obtains ease and auspiciousness, which is when the merits of realizing the view are being discussed. The downfall mentioned here refers to the fact that if vows are severely broken and one dies without confession and purification, then one falls into the lower realms once, which is due to the fault of the broken vows. However, through the power of view and practice, one will not remain there for long, but will quickly be liberated. As stated in the sutra: "If one is completely certain of the Great Vehicle's secret, even if thrown by the force of intense karmic ripening, like a blind man hitting a wall, one will not remain there. Why? Because everything is emptiness, even if suffering exists, sentient beings also exist, because of emptiness, contact and experience will not occur." Therefore, this is eliminated. What is referred to here is that although one may temporarily fall due to the influence of faults, one will not ultimately be deceived by the power of view and practice. The teachings of Sro Phukpa, who possesses the eye of Dharma, say that the essence of vows is the view. If one realizes it, vow-breaking will not occur, so one will not fall for this reason. The downfall mentioned here refers to the fact that for some who practice without realizing the view, breaking may occur, so one will fall for this reason. The teachings of Zur Champa Senge refer to the fact that those whose realization is continuous will not fall into the lower realms, while those whose realization is occasional may fall due to adverse conditions, which does not contradict both the previous and subsequent statements. Thus it was said. Therefore, from 'superimposition' downwards, it is a boundary that has both regression and defilement. The path of joining is the intermediate state of non-regression and defilement, and up to the path of seeing, it is a boundary that has neither defilement nor regression. The boundary of non-defilement and regression is not discussed here. Tenth is heat. Straight. Outer heat is when the body is very light like a cottonwood petal, inner heat is when the breath's internal and external movement is separated for a long time, and secret mind heat is the yogi's samadhi, like stars rising in the sky, the deities of the peaceful and wrathful mandala appear clearly without mixing, which is vipassanā, the unwavering śamatha at the end of realization, without attachment to the object of meditation and the meditator, appearing clearly in the union of śamatha and vipassanā. All the heat arising from these three heats is perfected in this great accumulation path.
Chinese
这超过了可以用数字来计算的范围，会变得更多。第十一，有四个征兆：第一，真实的征兆；第二，与扩展的禅定相适应的征兆，以前在单一手印中显现的那些，在这里，由于它们的力量变得更强，本质变得更加清晰和稳定，身体的元素变得平衡，无论是舒适还是不适，没有疾病或烦恼的痛苦，或者因为自己的身体充满了快乐而变得非常繁荣，并且由于脱离了风、胆汁、痰混合的四种疾病，所以对身体的疾病的忍耐力比以前更强。第二，神通；第二，能够回忆起前世等等的六种神通，并且每个感官的门也能断除五个对象，因此二十五的数量也完全显现，并且通过扩展的智慧神通，以优、中等的程度来区分，可以清晰地看到从地方到整个大陆的范围，并且能够调伏那些需要调伏的众生。如果问这由什么原因产生？这是由于进入的六识集合，净化并清除了执着于将它们视为各自独立的自性的分别念的力量所致。这里，六识集合是清净还是不清净？如果清净，那么在长寿灌顶的时候，为了清除所见的六种污垢，一个感官可以断除五个对象，这与“没有衡量和不衡量，没有恐惧和担忧”的说法没有区别。如果不清净，那么就与“清净”的说法相矛盾。如果有人这样问，那么这是因为通过在等持中修习的力量，智慧能够区分清净和污垢，所以说是六识集合自然显现。在长寿灌顶的时候，后得的六识集合显现清净，就像河流的流动一样。第三，神变；第二，幻化和神通的神变行为这二十种，也可能仅仅出现优、中等程度的动摇和获得。就像经部的第十六章一样，在禅定的神变和业的神变这两种神变中，这是第一种。对于天、龙、夜叉等一切众生，能够用各自的语言和谐地宣说佛法，这是随之显示的奇迹，以及从神通的境界到地震发生，显现佛法的奇迹。