English
However many forms of wisdom appear, whether knowable or unknowable, due to the nature of self-awareness, it is non-different from the suchness that is free from the three extremes, this is the reason. The saying, "Everything transforms into the letter Hūṃ," is because phenomena are complete, and the mind of enlightenment itself arises as Hūṃ, therefore it is without form. Where does it appear? It is said that on the seat, one contemplates the wisdom that is free from extremes in the center of permanence and difficulty. Therefore, it is said, "Hūṃ itself is the center of the secret heart." To show the activity of expanding and contracting, such as, "Looking with the eye of wisdom," and so on, self-awareness is clear in Hūṃ, without appearing as an external object, it is the supreme of the five eyes, and by becoming accustomed to it, the subtle Hūṃ is firmly present in the manifest power of the nose, this is the measure of stability. Having become stable and accustomed in this way, even if the subtle Hūṃ is expanded to the ten directions, it does not diminish the base, and when it is contracted again, the base increases and the ten directions do not decrease, there is no increase or decrease, it appears in the awareness that is inseparable from one, that transforms into light, revealing the nature of reality. To show the ritual of the heart, such as, "Dissolving into the realm of reality, throwing into the mudra." The saying, "Extremely clear," means that from the vajra and bell, it transforms into stillness, from the stable expanding and contracting, one meditates on the subtle body, from the complete expanding and contracting, one meditates on Vajrasattva in union, with light, one face or three faces, as explained. Therefore, it is said, "Meditate on the mudra body itself clearly," four things are said. To show the meditation on the deity of the limbs, such as, "Meditate in one place and in three places, and in five places," it is said, "Meditate on the wisdom being in the heart." Meditate on the three deities of the illusory net tantra and so on at the throat, neck, and tip of the heart. Meditate on the five empowering deities at the five places of the crown. What is the meditation in one place? As it is said, "On the complete moon mandala, dwell in the center of the heart," it means that on that seat, one meditates on the complete wisdom being. To meditate on the vajra sun above that heart, as it is said, "In the center of the sun, the mandala is complete." On that vase, because the mantra is recited clockwise at the end of the Hūṃ. That central letter Hūṃ dwells, two things are said. That wisdom being, please listen, invite, dissolve, stabilize, successively offer praise, vajra recitation, and the outer and inner recitations, and
Chinese
做了三地的念诵后，努力修行。关于在圆满次第中努力，应当从上师的口中得知。为了展示从稳固的单印到观修粗略次第，或者说是大手印，即自性。从最初的不一致之声中，舍弃细微，仅仅学习粗略也是可以的。那里的宫殿和坐垫，以及生起次第，应当按照需要去做。金刚、法轮、宝剑、燃烧，这说的是右边的三个。铃、珍宝、莲花、燃烧，这说的是左边的三个。这里仅仅展示了主尊，应当喜欢哪个部族。即使学习忿怒尊，也一定要努力按照这样的次第。之后，为了展示学习有相瑜伽，光芒四射是三个种子字，或者说是五个字母。五个字母，意义显现四十二，这说的是，学习五部的次第和学习集合共同展示了。在部的角度上，习惯了五部之后，再学习四十二部。最终完成的程度是，其他还有不可思议的坛城，不做作等。习惯了之后，学习许多不一致的是，因为安住在自性本身的坛城中。在那基础上，以更殊胜的等持，观修千支等。如所说根本续部中所说，以及幻化网续部中所说，舞姿和仪态二者的手印，以及千佛的坛城，也如须弥山和芝麻粒一般，以妙相好庄严。如是说。为了展示超越最终完成之路的计数，或者说自在的等持。从那些大手印中，十方无余人身宫殿，等等。即使是有相的众多本尊，也一定要引导并观修，那稳固之后，从那基础上积累资粮，从而获得自在瑜伽的等持是，器情宫殿的自性上，日月八和十二八的星宿等是本尊的坐垫和坛城的庄严。本尊也超越了计数，寂静和忿怒等一切同时显现。那的行持是，从慈悲的加持成办利益开始，到清净为止，直到获得寿命自在为止。
English
Having done the recitation of the three places, strive in conduct. Regarding striving in the completion stage, it should be known from the mouth of the Guru. In order to show the meditation from the stable single mudra to the coarse stage, or the Mahamudra, which is self-nature. From the initial discordant sound, abandoning the subtle, learning only the coarse is also possible. The palace and seat there, and the generation stage, should be done as needed. Vajra, wheel, sword, and burning, these refer to the three on the right. Bell, jewel, lotus, and burning, these refer to the three on the left. Here, only the main deity is shown, one should like whichever family. Even if learning the wrathful deity, one must definitely strive according to this order. After that, in order to show the learning of yoga with elaboration, radiating light is three seed syllables, or five letters. The five letters, meaning manifesting forty-two, this says, the order of learning the five families and learning the collection are shown in common. From the perspective of the families, after becoming accustomed to the five families, then learn the forty-two. The extent of final completion is, furthermore, an inconceivable mandala, uncreated, etc. After becoming accustomed to that, learning many inconsistencies is because one abides in the mandala of self-nature itself. On that basis, with a more excellent samadhi, meditate on a thousand branches, etc. As said in the root tantra that was spoken, and as said in the Magic Net Tantra, the mudras of both dance and posture, and also the mandala of a thousand Buddhas, are like Mount Meru and sesame seeds, adorned with excellent marks and signs. Thus it is said. In order to show the samadhi of surpassing the calculation of the path of final completion, or the samadhi of empowerment. From those great mudras, the palace of the body of all ten directions without exception, etc. Even the many deities with elaboration, one must definitely guide and meditate, after that is stable, from that basis, accumulate the accumulations, thereby obtaining the samadhi of the yoga of empowerment, on the nature of the vessel and essence palace, the sun and moon, eight and twelve, the constellations of eight, etc., are the seat of the deity and the adornment of the mandala. The deities also surpass calculation, all peaceful and wrathful, etc., appear simultaneously. The conduct of that is, from the blessing of compassion accomplishing the benefit of beings, up to purification, up to obtaining power over life.
Chinese
由于获得了四种神通和预知能力，他以多种方法利益众生。他还向圣声闻和独觉讲授佛法，并鼓励他们进入大乘，这是通过两种方法实现的。通过展示如金刚般的秘密真言的禅定，也磨练了十地菩萨的智慧，使其与无二真谛的第一地相结合。他也能以同样的风格显现化身轮和受用轮，因为他接近于宣说的禅定轮之地。为了展示修行道的利益，他说：“像这样修行是最好的种姓。”等等，很容易理解。名为《金刚萨埵修法》的章节，主要在于：例如，以前的国王扎，王子和大臣布达库嘎达等，各自带着他们的团体，以金刚持的灌顶来供养。这是第十六章的眼睛的详细解释。为了展示为自己和他人修持甘露药，将开始撰写第十七章的详细解释。然后，如来从幻化网中进入名为“慈悲调伏众生的甘露之源”的禅定，并特别宣说此偈。这表明，从经续和导师无二无别的状态中，为调伏者产生修持甘露的方法和利益，也以其意之本体安住，如同为调伏者转换场合一般。从“唉玛霍耶，从清净法中”开始。首先，上师应使弟子认识基础并获得道，然后是修持的目的，以及从何处修持甘露，以及将药物分为五种班达或按照锡布的系统进行，在外部划界并绘制坛城之上安置，通过一百种圣族的念诵来净化，进行自入，并通过五种誓言族的念诵来净化，将其收集在一个瓶子中，并通过唯一真如大秘密族的念诵来净化，进行内部沐浴，举行会供等，以及出现征兆后获得成就的方法，以及利益他人的方法，以及甘露的伟大之处，以及修持的功德，都应了解。对此，
English
Having obtained the four miracles and clairvoyance, he also benefited beings in many ways. He also taught the Dharma to the noble Shravakas and Pratyekabuddhas, and encouraged them to enter the Mahayana, which is accomplished through two methods. By demonstrating the samadhi like the secret mantra Vajra, he also refines the wisdom of the tenth-ground Bodhisattva, causing it to unite with the first ground of non-dual truth. He can also manifest the emanation wheel and the enjoyment wheel in the same style, because he is close to the ground of the wheel of samadhi that is preached. In order to show the benefits of practicing the path, he said, "To practice like this is the best lineage." and so on, which is easy to understand. The chapter called "Vajrasattva Sadhana," mainly concerns: For example, the former King Dza, the prince, and the minister Butakugata, etc., each with their retinues, offered with the empowerment of Vajradhara. This is the detailed explanation of the eyes of the sixteenth chapter. In order to show the practice of nectar medicine for the benefit of oneself and others, the detailed explanation of the seventeenth chapter will be composed. Then, the Tathagata, from the Net of Illusions, entered the samadhi called "The Source of Nectar of Compassion Taming Beings," and specifically uttered this verse. This indicates that from the state of non-duality of the tantra and the teacher, the method and benefits of practicing nectar arise for those to be tamed, and also abides as the essence of that intention, as if transforming the occasion for those to be tamed. Starting from "Emaho ye, from the pure Dharma." First, the lama should enable the disciple to recognize the basis and attain the path, then the purpose of the practice, and from what source the nectar is practiced, and the division of medicines into five categories of banda or according to the Sib system, placing it on top of the externally demarcated and drawn mandala, purifying it through the recitation of a hundred holy families, performing self-entry, and purifying it through the recitation of five vow families, collecting it in a vase, and purifying it through the recitation of the one suchness great secret family, performing internal bathing, holding a gathering, etc., and the methods of obtaining accomplishment after signs appear, and the methods of benefiting others, and the greatness of the nectar, and the merits of the practice, should all be understood. To that,
Chinese
首先用这个来解释意义。殊胜之处在于，所解释的意义是甘露大乐，在三或四种清净的基上，没有分别念的轮回，就像母牛一样。因为没有确定的知识，所以强烈地认为毒药是药物，污秽是干净的。那是什么呢？从“一切由五大产生”到“什么也没有”，意思是说，显现的五大产生的丸是纯粹的觉性。由于基和事物两者都是清净的，所以由分别念的因缘而显现的，就像苦涩的毒药一样，因此事物是不确定的。那么，是不同的吗？“一切无余由一个因”意思是，因为自性之觉什么也不是，所以可以显现为任何事物，因此才显现。显现为任何事物本身只是一种错觉，没有作者。谁也没有做，却在做。说了这两种情况。因此，仅仅是分别念，在自性中就是甘露大乐，必须确定这个意义。为了说明目的，从两个方面来说，为了说明共同的目的。“由分别念的绳索分别束缚”，从“身体、处所、受用各种各样”到“净化”，意思是，通过修持药物，使轮回的因果得以净化，因此要努力。以及“完全解脱”等等。凡是存在于共同的八种和三门中的，都与大乘的三种究竟真理相结合。第十地的菩萨也用金刚般的智慧来彻底了结，并且用精华和三者同时达到圆满，因此，用近道殊胜来努力这个意义，利益一切。意思是，没有取舍地选择行为。“根本是觉悟心性”，从“觉悟”到“双运”，意思是，劝导去见修行心性的意义，并且劝导以行为的伟大精华来无执着地行持，这是修道二者的行为。为了说明甘露的伟大功德。“甘露之最胜是平等之界”等等。物质的甘露，无论是共同的还是特殊的，都有猛烈的外内之分。法的甘露，无论是共同的还是甚深的，都变成了甘露，是无二的真谛，是五者的自性。因此，对于它，由于因缘，没有刹那的相续，必须知道这是要修持的。这个意义