English
This is the collateral. There, Ro also promised that there is no need for practitioners, the life of immortality, and the accomplishment of the unborn Dharma, etc., which also appear in the Extensive Tantra. Merit is what is accomplished like that, two are said. The place is easy to understand. Because there is existence for the sake of accomplishing sprouts. The time is: nine and twelve, thirteen, etc., distinguished by the number of months, the four names of Samadhi, and the order of diligence. Preparing the equipment is: the equipment for internal and external life, etc., grains, medicines, and samaya substances, five meats and five kinds. The other two kinds of equipment and the taste, meat, medicine, and grain of the five lineages of the path, especially looking for an auspicious field without scars as a practice object. Always do large gatherings and offerings, and treat them as the main thing. If you can't do that, then do it three or five times a day, because it increases the gathering and brings you closer to the deity. The food and so on also starts from eating skull cups, and it is easy to understand until "I exist in Banlang." In order to show the delimitation of boundaries, Vajra practice is interrupted by obstacles, and boundaries must always be delimited, etc., because it is necessary, so use the protective wheel to delimit. The material of the stake is easy to understand. To bless it is: with the mantra of the stake and the wrathful mantra, etc. Om Vajra Kilaya Vajra Krodha Hum Kara Hum Garja Garja Hum Phat (Tibetan, Sanskrit Devanagari:, Sanskrit Roman transliteration:, Chinese literal meaning). Recite this, etc., one hundred thousand times for each stake, and first insert the boundary stake. On the palms and fingers of the left and right hands, etc., on the palms and fingers of both hands, from the letter A, transform into ten Hum letters arranged above the sun and moon, and completely transform into the body of the wrathful deity, holding the stake in between, and with the mind that combines it, transform into the body and merge into the stake, the practitioner visualizes the stake, the Vajra stake, Kilaya, the body of the father and mother deity is imperishable, delimiting the obstacles of other non-humans other than me and non-me, and placing it in the place where it is inserted in the ten directions. Diligence is easy to do. In order to show merit: the superior lineage of those who practice like that, etc., the favorable conditions for practicing Vajrayana, whatever you want in your heart, it will give it to you, up to this point there are three. These great magical powers, etc., the time when they manifest
Chinese
也包括快速行走和跳跃等。寿命也成就。由于身体能够隐藏，不会成为障碍，所以显现出来很容易理解。第二十四章的眼睛的解释。为了说明两种道的瑜伽，将要开始解释第二十五章。此后，如来幻化网中说：通过三摩地次第结合，迅速获得成就的方法网中这样说。意思是，在根本续中，主要说明通过四种次第的道次第来修习。虽然结合道的幻化网方法很多，但这里特别开示了两种和三种道的次第。为了共同说明同时进入和简要指示，轮涅无二成就，从无缘之界显现意义。像这样，为了追求所有佛陀坛城的身体、语言、意之成就，应该通过什么获得呢？通过显现三种无缘的觉性，自然成为果实。因此，不要被有意的努力所污染，而是自性如此自然显现。口诀是从禅修中产生成就，所以鼓励禅修。这是同时进入的无分别。为了说明生起本尊，从无缘意之坛城等。觉性远离对境，是智慧本尊坛城的显现，是无分别的三摩地。虽然声音被称为来源，但觉性没有任何阻碍，清楚地认识到本来清明，本尊自然显现，这也是一种转变。由于没有二元对立，不会耗尽，成就庄严的轮。因此，共同说明同时和次第的要点，是为了鼓励。所有行境超越于此等。像这样，通过有相瑜伽的圆满，行境清净是圆满的道。它的事业是通过大悲解脱，净化恶趣。受用身和佛土是果。如所愿而祈祷就能成就，意思是，如果接受就能成就。单独祈祷是不合理的。因此，呼唤所说的道次第。为了说明第一个特征，见道，又是广阔的树木
English
Including quick walking and jumping, etc. Life is also accomplished. Since the body can be hidden and does not become an obstacle, it manifests easily and is easy to understand. This is the explanation of the eyes in chapter twenty-four. In order to explain the two yogas of the path, the explanation of chapter twenty-five will be composed. Then, from the Magical Net of the Tathagata, it is said: "Through samadhi, gradually combining and quickly obtaining the means of accomplishment," it is said in the net. That is, in the root tantra, it is mainly taught to practice through the four stages of the path. Although there are many methods of the Magical Net of the Path of Union, here the order of the two and three paths is specifically taught. In order to jointly explain entering simultaneously and briefly indicating, the mandala of samsara and nirvana is accomplished, manifesting meaning from the realm of non-objectification. Like this, in order to seek the accomplishments of body, speech, and mind of all the mandalas of the Buddhas, how is it obtained? By manifesting the three non-objectifications, awareness itself naturally becomes the fruit. Therefore, without being defiled by intentional effort, it naturally and clearly manifests in this way. The oral instruction is that accomplishment arises from meditation, so it encourages meditation. This is the non-conceptualization of simultaneous entry. In order to explain the generation of the deity, from the mandala of non-objectified mind, etc. Awareness is separated from objects, it is the manifestation of the wisdom deity mandala, it is non-conceptual samadhi. Although sound is called the source, awareness is not obstructed in any way, clearly recognizing the originally clear, the deity naturally arises, this is also a transformation. Since there is no duality, it is inexhaustible, accomplishing the wheel of adornment. Therefore, jointly explaining the points of simultaneous and gradual, it is for encouragement. All objects of experience transcend this. Like this, through the perfection of yoga with characteristics, the purification of objects of experience is the perfect path. Its activity is to liberate through great compassion and purify the lower realms. Enjoyment body and Buddha-field are the fruit. "If you pray as you wish, it will be accomplished," meaning, if you accept, it will be accomplished. Praying separately is not reasonable. Therefore, call out the explained path stages. In order to explain the first characteristic, the path of seeing, again, a vast tree.
Chinese
自生是，从“这即是金刚平等”来说，自生真谛无别，没有不容纳和不遍及的。须知二者从本初就远离三边。因此，由于了知者不是他者，那无见而见的觉性，是自性平等的法界。不区分境与有境，是五眼之胜现量证悟，即首先要掌握要点。为了教导次第进入的体性修习之道，想要迅速成就悉地者，要修习极细微而甚深。等等。如果想要在此生中成就真实的果位，那么第二个支分必须与第一个体性相连。因此，选择修习是：在进入的最初，于无所缘的瑜伽中，进入二者的方便中，如果以智慧进入，那么如实之法的，难以把握和观察的自性，要修习。而且，由于不是境，所以是了知；法和二者没有差别，所以不接受任何自己的自性，这就是修习。而且，要以过失和对治之法，以及六种体验、三种体验、两种体验来稳固。在道次第中达到究竟后，生起慈悲幻化的瑜伽，可以修习的时候是，禅定已经串习。等等，以意义来讲解口诀。一切如幻如眼翳，应知如化现之相。等等。由于那个因稳固，所以自他之相消失。如幻般无而显现，不间断而无有，不确定而显现一切，不是其他那些的幻化，而是觉性本身显现为差别的法，无二且不间断的大悲是智慧幻化。如此确定后，在那之中自明，没有取舍之念，这就是修习。像那样反复串习后，这是两种禅定串习，达到究竟也是具有细微之因的时候。然后修习细微的禅定，将外内情器世间收摄于（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）中。等等。随后，由于那个因，修习空三，如芥子般细微的三者，也是为了舍弃粗糙和坚固，显现为一个（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）之相，因为没有其他的相而收摄。
English
Spontaneous Presence: From "This is Vajra Equality," spontaneous truth is inseparable, without being uncontained or unpervading. It should be known that the two are primordially free from the three extremes. Therefore, since the knower is not other than that, the awareness that sees without seeing is the realm of equality of self-nature. Not distinguishing between object and subject is the supreme direct realization of the five eyes, which is to first grasp the essential point. In order to teach the path of gradually entering the nature of meditation, those who wish to quickly attain siddhi should meditate on what is extremely subtle and profound. And so on. If you want to achieve true ground in this life, then the second branch must be connected to the first nature. Therefore, the choice to meditate is: in the beginning of entering, in the yoga of non-objectification, in the means of entering the two, if entering with wisdom, then the nature of things as they are, which is difficult to grasp and examine, should be meditated upon. Moreover, since it is not an object, it is knowing; since dharma and the two are not different, not accepting any of one's own nature is meditation. Moreover, it should be stabilized with faults and remedies, and with six experiences, three experiences, and two experiences. After reaching the end in the path stage, the time to arise the yoga of compassionate illusion and meditate is when the samadhi has become familiar. And so on, explaining the oral instructions in meaning. All is like illusion and eye disease, it should be known as the nature of manifestation. And so on. Because that cause is stable, the appearance of self and other disappears. Like an illusion, appearing without being there, uninterrupted and without existence, appearing in any uncertain way, is not the illusion of those others, but the very awareness appearing as a differentiated dharma, the great compassion that is non-dual and uninterrupted is wisdom illusion. Having thus decided, self-illuminating in that very state, without the notion of acceptance or rejection, is meditation. After repeatedly familiarizing oneself in that way, this is the familiarization of the two samadhis, and reaching the end is also the time of having subtle causes. Then meditate on subtle samadhi, gather the outer and inner world into (Tibetan: ཧཱུྃ, Devanagari: हुं, Romanized Sanskrit: hūṃ, Literal meaning: Hum). And so on. Subsequently, due to that cause, meditating on the three emptinesses, the three that are as subtle as mustard seeds, is also in order to abandon the coarse and solid, appearing as one aspect of (Tibetan: ཧཱུྃ, Devanagari: हुं, Romanized Sanskrit: hūṃ, Literal meaning: Hum), because there is no other aspect, it is gathered.
Chinese
已经完成了。也要学习各种字体的书写。这里主要的是观想金刚萨埵。五支和自性识，极度收摄于字 ஹூྃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽)。所谓的六种事物的法由分别而显现，其自性是自明，因此那本身显现为 ஹூྃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽)是觉性的事物。收摄已经讲述完毕。习惯的程度是，说了两个“涅”的所缘。是放射和收摄的时间。像“放射许多光芒”等等，ஹூྃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽)的放射和收摄，要做到 ஹூྃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽)本身完全显现而不可见。为了显示生起坐垫，已经讲述了“从融入转变的法界中，白色的阿字燃烧”等等。所谓“观想珍宝燃烧的宫殿”，是从坐垫的因中，珍宝五光在宫殿中自明本身显现。太阳和月亮的坐垫和宫殿，观想一切聚集且微细。所谓的，安住在完整的次第上，是微细的容器。为了显示微细的三种自性，那个坛城字 ஹூྃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽)安住，等等。三种仪轨，身圆满的等持，颜色齐全，装饰完整，容易理解，已经讲述完毕。为了显示唯一手印的定义，像“如是无二显现”等等这两个，显示了金刚的最后仪轨后，从那转变中，观想不动佛的蓝色身，持有金刚铃。所谓“转变成如是自性”，是习惯那个后，学习无拘无束。或者如所说，那有两种方式，也可以从一开始就观想粗大的，是从仪轨中生起的。因为那个原因，为了学习有相瑜伽，所谓“观想三面六臂本身”，在那时，本身观想也不是遮止，学习有相坛城，和从部族的数量中学习，和从头和手的次第中学习的方式，这里是学习有相。那个道达到极致，在一千的坛城中，四十二个个个都具有那本身，和具有装饰轮的三个本尊，和智慧、心和自在的五五尊本尊的数量等等，如须弥山和芝麻粒般显现。为了显示忿怒的学处，所谓“还有观想各种忿怒调伏”，按照那个次第