English
I shall attain the common siddhi. Therefore, by making the teacher exceedingly pleased, and having obtained all the empowerments, the practices such as listening, etc., will accomplish the supreme and common fruits. Thus it is said. The third is: By joining equality with equality, one is praised for abiding in the samaya of equality. One will attain the great perfection of equality. To transcend is not to be a Buddha. This is what is shown. There are three meanings of equality: equality in the ultimate sense of unbornness, equality in the conventional sense of illusion, and equality in the inseparability of ultimate and conventional. The first is that all dharmas are the nature of wisdom, that is, from the beginning all dharmas are equal in being unborn. The second is that in the conventional sense, the five aggregates are equal to the five families; the five elements are equal to the five mothers; the eight collections of consciousness are equal to the heroes and heroines; the four tactile sensations of the body are equal to the doors; the six afflictions are equal to the six sages. The third is the joining of conventional and ultimate reality as one essence, that is, the view is inseparable from truth, awareness is free from the sphere of activity, and the seven chakras are spontaneously established as the cause of self-nature and abide. This shows the nature of equality. Thus, if one does not transcend the nature of realizing all dharmas as equality, and abides in the three times, it is the samaya of the view of self-nature, and it is praised as manifesting that very fruit. As it says in the "Clear Light Commentary": What is called samaya, samaya? It is not something that exists elsewhere; one's own view is the samaya. Thus it is said. The necessity of that equality has been shown. Equality in the ultimate sense of unbornness, equality in the conventional sense of illusion, the perfection of equality in which these two are inseparable, that is called "great." Thus, if one abides in the view of the great perfection of equality, then the individual who is the basis will attain perfect and complete enlightenment in this very life, thus showing the benefits of equality. If one transcends such a samaya, one is not a perfectly enlightened Buddha, that is, not understanding all dharmas as great equality, but holding the ultimate and conventional as different entities, as in the lower vehicles, is transcendence. Therefore, one will not attain Buddhahood through the dualistic clinging to otherness, thus showing the fault of not realizing equality. Therefore, it is very important to be decisive with the view of great equality. The fourth is: From wherever in the four times and ten directions, perfect enlightenment
Chinese
若寻地基终不可得，若悟自心即是成佛。切莫于他处寻觅佛陀，如是说。于何处寻之？当于一切时方寻之。所谓四时，乃因缘聚合，果已受用者，为过去时；因缘聚合，果未受用者，为现在时；唯有因者，为未来不定之时；因缘皆未聚合者，为未来时。十方者，乃安住自性之十方，及修行者所缘持之十方。如是，总括时方，无论于何处寻觅其体性，皆为圆满正觉之佛，若于他处寻之，亦不可得圆满正觉之果。故当于何处寻之？当于自心寻之。寻觅之方便为何？谓自心之觉性，菩提心，本即法身果位之体性，证悟其义，显现于外，即名得果，切莫于彼之外寻觅佛陀。未能了悟平等性之过患在于，本无离于自明觉之外者，若离于明觉而于他处寻觅佛陀，则如于海面行走，追逐阳焰之水。以其不可得故，告诫切莫于彼之外寻觅。第五，何者如狂象之心，以平等持之而调伏，若咒语与手印极稳固，则成就广大稀有。譬如调伏狂象之时，勇士身着红衣，唱诵妙音，左手持香烟，右手持铁钩，引导大象至其处，以铁钩钩住象鼻，喂以米酒，众多士兵骑于醉象之上而调伏之。调伏之后，即可摧毁敌军。如是，譬如瑜伽士之迷乱心识，如狂象一般，调伏之方便为：如“以咒语与手印平等持之”所说，以殊胜上师之口诀如铁钩般执持，于法性无分别之状态中平等安住，调伏能取所取之分别念，以心与智慧之手印。
English
If you seek the ground, you will never find it; if you realize your own mind, you will become a Buddha. Do not seek the Buddha elsewhere, it is said. From where should one seek? From all times and directions. The four times are: the past, when causes and conditions have gathered and the fruit has been enjoyed; the present, when causes and conditions have gathered but the fruit has not yet been enjoyed; the future uncertain time, when there are only causes; and the future, when no causes and conditions have gathered. The ten directions are the ten directions of abiding nature and the ten directions held by the practitioner's focus. Thus, no matter where one seeks the essence encompassed by time and direction, it is the perfect Buddha. If one seeks it elsewhere, one will not find the fruit of perfect Buddhahood. Therefore, from where should one seek? One should seek from one's own mind. How should one seek the method of seeking? The awareness of one's own mind, the mind of enlightenment, is inherently the essence of the fruit, the Dharmakaya. Realizing its meaning and making it manifest is called attaining the fruit. Do not seek the Buddha elsewhere. The fault of not realizing equality is that there is nothing apart from one's own awareness. If one seeks the Buddha elsewhere apart from that awareness, it is like walking on the surface of the ocean and chasing after the water of a mirage. Because it cannot be found, it is advised not to seek it elsewhere, as there is nothing apart from it. Fifth: Whoever's mind is like a drunken elephant, if it is tamed by holding it in equanimity, and if mantra and mudra are very stable, then great and wonderful siddhis will occur. For example, when taming a mad elephant, a man wearing red clothes sings sweet songs, holding incense smoke in his left hand and a hook in his right hand, and when he leads the elephant to him, he seizes the elephant's trunk with the hook and feeds it rice wine. Many soldiers ride on the drunken elephant and tame it. As soon as it is tamed, it destroys the enemy's army. Similarly, the way to tame the deluded mind of a yogi, which is like a mad elephant, is to hold it in equanimity with mantra and mudra. As it says, holding onto the instructions of the precious guru like a hook, one should remain in equanimity in the state of non-conceptualization of Dharmata, and tame the thoughts of grasping and the grasped with the mudra of mind and wisdom.
Chinese
都将显现。此外，不错误的因是根本咒所生的因。生起是缘的咒语使之清晰，念诵是业的咒语使之稳固。以这三个咒语使本尊身清晰，那即是具有四大手印，也就是誓言手印、业手印、法手印和身手印。大手印极稳固，就能获得共同成就、殊胜成就和巨大奇迹等一切功德。第六是：在广阔的寺院地域里，有檀香林和花园，令人心旷神怡、吉祥喜悦，是无有自主障碍之地。这说明了地点。一般来说，地点有三种，即外地点、内地点和秘密地点。外地点有两种，即符合仪轨的吉祥地点和符合仪轨的地点。符合仪轨的吉祥地点有三种，第一是善逝的足迹所至并加持的地点，如印度的金刚座、喜马拉雅山和圣地仰光等。第二是最初获得成就者加持的吉祥地点，如于阗的红柳林、不丹的虎穴寺或洛扎的卡曲。像这样，瑜伽士获得了成就。第三是自己喜欢而感到愉悦的地点。符合仪轨的地点是寂静的寺院、兴盛的增长地点、威力的聚集地点、猛烈的降伏地点和任运成就一切显现的地点。内地点是自己的觉性所认识而感到愉悦的地点。秘密地点是具相的明妃。因此，这里所说的修行地点的长短标准是，寺院要远离村庄一由旬或一戈里，这样做的必要是为了不出现禅定的敌人。因此称为“大”。大寺院有时也指明妃。其他则是各自在自己的情况下认定的。这以外地点为主。在那里，考察地基，地基要像八辐天轮，地面像八瓣莲花，土地肥沃而有光泽。在那里，考察方位，东方平缓，南方倾斜，西方高耸，北方弯曲。因此说“在地域里”。
English
Everything will become apparent. Moreover, the unerring cause is the cause generated by the root mantra. Generation is clarified by the mantra of conditions, and recitation is stabilized by the mantra of action. With these three mantras, the deity's body becomes clear, which is said to possess the four great mudras, namely the samaya mudra, the karma mudra, the dharma mudra, and the kaya mudra. When the great mudra is extremely stable, one will obtain all the qualities such as common siddhis, supreme siddhis, and great wonders. Sixth: In the vast monastery area, there are sandalwood forests and flower gardens, delightful, auspicious, and joyful, a place free from obstacles of ownership. This indicates the location. Generally, there are three types of places: outer places, inner places, and secret places. Outer places are of two types: auspicious places that conform to the ritual and places that conform to the ritual. Auspicious places that conform to the ritual are of three types: first, places where the feet of the Sugata have trod and have been blessed, such as Bodh Gaya in India, the Himalayas, and Shingkun in Burma. Second, auspicious places blessed by those who initially attained accomplishment, such as the red willow forest of Li Yul, Paro Taktsang in Bhutan, or Lhodrak Kharchu. In this way, yogis attain accomplishment. Third, places that are pleasing and delightful to one's own mind. Places that conform to the ritual are peaceful monasteries, flourishing places of increase, gathering places of power, fierce subjugation places, and spontaneously arising places of all manifestation. The inner place is the place recognized by one's own awareness and found to be delightful. The secret place is a qualified consort. Therefore, the standard for the length of the practice place mentioned here is that the monastery should be a yojana or a krosha away from the village. The reason for this is to prevent the emergence of enemies of meditation. Therefore, it is called "great." A great monastery sometimes also refers to a consort. Others are identified according to their own circumstances. This is mainly about the outer place. There, examine the ground, the ground should be like an eight-spoked wheel of the sky, the earth like an eight-petaled lotus, the soil fertile and shiny. There, examine the directions, the east is gentle, the south sloping, the west high, and the north bent. Therefore, it says, "in the region."
Chinese
哦！关于场所的形状的指示是，那个地方以前是一个吉祥的檀香树森林，前面有一个花朵的岛屿，这是吉祥的组成部分。这些如前所述，是瑜伽士喜欢且吉祥，立即感到愉悦的地方。这显示了场所的本质。为了使那个场所属于我，清理土地就是对可见和不可见的事物给予价值，使其属于我。如果那个场所太远，就会发生物质上的障碍；如果分心，就会发生敌人的障碍；如果神灵和魔鬼阻断道路，就会发生邪魔的障碍。因此，应该寻找一个吉祥且令人愉快，没有任何内外障碍的场所，这显示了消除场所的缺陷。第二，中间修习三摩地有三个方面：生起三摩地的坛城，迎请智慧的坛城等等，以及结尾的行动。第一，三摩地的坛城有四个方面：发起菩提心，修习三种三摩地，修习真实的坛城，以及修习的伟大之处。第一，发起菩提心有两个方面：发誓和将心转化为五种智慧。第一是：我和无边众生，虽然本来就是佛，但由于妄想的控制而在轮回中，发起无上菩提心。就是这样。一般来说，发起菩提心有两种：发起世俗无上菩提心和发起胜义无上菩提心。发起世俗无上菩提心是：发愿在果上发起菩提心，和进入在因上发起菩提心。发起胜义无上菩提心是：安住菩提心，坚固菩提心，和最终圆满发起无上菩提心。这里，因为世俗与其他不同，所以发起无上菩提心。因为胜义在下面显现，所以将心转化为五种智慧。如果有人说这五个显示了胜义和世俗无二无别，所以要区分，那么这是因为开始的基础不同，所以开始的事物也不同；对于不同的表达，也显示了不同的意义。那么，在这里，谁发起菩提心呢？是修行者自己