English
Because they possess the conviction of seeing the nature, by means of the nature of arising conditions, through the method of meditating on samadhi, even if they indulge in afflictions, they are not bound. Like a yogi who lives on poison, like a peacock, when afflictions arise intensely, they do not follow afflictions like ordinary people, they do not abandon them like Shravakas, they do not prevent them like Pratyekabuddhas, they do not subdue them like Bodhisattvas, and they do not transform them like outer tantras. For example, like a fish swimming freely in water, this is a qualified Mahayoga practitioner. If not, merely claiming to be a secret mantra practitioner, without understanding the hidden secret, the meaning of the true nature of reality, but instead openly engaging in immoral conduct with hidden secrets such as Tana (藏文, Devanagari, Romanized Sanskrit, meaning), and Ghana (藏文, Devanagari, Romanized Sanskrit, meaning). Those who act according to the literal meaning of secret mantras in this way will be born in the Avici hell. This is extensively explained in the tantras of both new and old secret mantras. Third, regarding accepting vows, there are three parts. First, a brief explanation: The vows that yogis who enter the door of unsurpassed secret mantra take with faith and ability are five. Second, the detailed explanation is divided into three parts. First, the nature of the substances is: feces, urine, mamsa (藏文, Devanagari, Romanized Sanskrit, meat), i.e., great meat, nectar, i.e., red lotus, and the remaining bodhicitta, these five. Second, the reason for accepting based on the arising of qualities is: because it is adorned with four qualities: nature, essence, power, and blessing, it is accepted. Although the mind has no substance, it appears as the body, and the five vow substances reside in the body. Although they appear, they have no inherent existence, which is accomplished by the nature of reality itself. The five vow substances have no inherent existence, but they generate the wisdom of bliss, which is accomplished by the essence of the object itself. Experiencing this through practice and meditation can lead to supreme and common accomplishments, which is accomplished by power. The yogi who accepts the vow substances is blessed by all the Buddhas, Bodhisattvas, consorts, and dakinis, which is accomplished by blessing. As stated in the Ash Tantra: All things are mind itself, devoid of characteristics, the essence of reality, the five joys of self-existing wisdom, appearing without action. Through wisdom, samadhi, and skillful means, power and ability will surely arise. Whoever abides on this path,
Chinese
获得成就。第三，如果以见行之精华来实践，则具有无量道路之殊胜功德，即脐脉乃大肉之精华，盲肠脉乃珍宝，罗玛乃尿液，姜玛乃血液，昆达玛乃菩提心之精华，饮用此五者，即若能获得修持之权，则从二取中解脱，证悟平等性之义，乃为道路之殊胜。那么，五甘露中修持何者能解脱呢？若以密咒方便之见行精华来摄持，并如八部经中所述般善于依止，如前述四成就之时所说等，功德超胜言说，普贤如是说。若不以方便摄持，则不得解脱，如犬豕一般。第三，从类别方面总结：以数量区分其意义，不违越其誓言。其中，根本甘露有五种，自性成就者有五部、五智慧，共十五种。三种成就各有五种，共十五种，总计三十种。以有漏道之禅定高低之分，首先是信解道，然后是资粮道大乘和加行道，则真实受持，普贤如是说。或者说，在灌顶和修持之时受持，如是说。誓言仪轨中说：受持共有五种，即五种物质本身。一切法皆无常，具有自性成就之力量，本来就是甘露，以过患和功德而言，即是毒药和甘露，其本身就是大成就之因和缘，是密咒修持之殊胜方便之誓言。若不具备证悟和禅定，且不保密，如畜生般随意行事，即是破戒。如是说。第四，所要修持之誓言有三种。第一，简略指示：密咒内道的瑜伽士们，以道之勤奋所要成就之果有五种。第二，详细区分：心远离生灭乃金刚部，身远离垢染乃佛部，功德所需皆生乃宝生部，语远离过失乃莲花部，事业任运成就乃事业部，此为五部。
English
Attaining accomplishments. Third, if one practices with the essence of view and conduct, one possesses immeasurable qualities of the supreme path, namely, the navel channel is the essence of great flesh, the blind intestine channel is precious, Roma is urine, Jiangma is blood, Kundarma is the essence of bodhicitta, and drinking these five, that is, if one obtains the power to practice, one is liberated from dualistic grasping and realizes the meaning of equality, which is the supreme path. Then, which of the five elixirs, if practiced, leads to liberation? If one is seized by the essence of view and conduct of skillful means of secret mantra, and knows how to rely on it as explained in the eight sections of scriptures, such as what was said at the time of the four accomplishments mentioned above, the qualities are beyond description, as Samantabhadra said. If one is not seized by skillful means, one will not be liberated, like dogs and pigs. Third, summarizing from the perspective of
Chinese
空性是法界智，光明是明镜，明空无别是平等，彼性所知不杂而各自明了是妙观察智。不杂而显现时，觉性自显现，二利任运成就，是成所作智及第五智。法界空显现，于任何边皆不动摇，故为不动。彼性自明，较任何皆明，故为遍照。明空无别，故生一切佛之功德，故为宝生。无别之彼性，所知各自不杂，于究竟无边之刹土明了，故为无量光。法性光明不摇动，如是轮回未空尽，利他事业恒不断，且于中阴不虚耗，而与果结合，故为不空成就，即执持显现分之五部父佛。空性生起识，且成为法性之本基，故为虚空界自在母。地生起色相，且自性远离好坏之分别，显现时空性，故为佛眼佛母。水生起感受，且感受生起一切法，故为嘛嘛ki。火光明生起想，且了悟时，从所取能取之残余中救护，且使有之炽燃干涸，故为白衣母。风生起行之业，且事业使有情于佛之境地解脱，故不越此，是誓言度母。执持空性分，故为五部母佛。如是智慧父佛母佛，于一亦应知有五五之别。五身者，乃轮回涅槃一切法，显现而无自性之显现，即具一切种胜妙之空性法身。一切时理性自显现，是现证菩提之身。显空无别，故受用轮回涅槃，是报身。觉性无碍显现之体性，一切任运成就，虽意无来去，然以种种化身作有情之利益，是化身。意离生灭，是金刚身及第五身。五语者，法身无生义之语者，法性广大，离偏袒方隅，行者见道而解脱是也。现证菩提觉性加持之语者，乃
English
Emptiness is the Dharmadhatu wisdom. Clarity is the mirror. The inseparability of clarity and emptiness is equality. That very nature, where knowledge is distinct and clear, is discriminating wisdom. When, without being mixed, awareness arises as self-appearance, and the two benefits are spontaneously accomplished, it is accomplishing wisdom and the fifth wisdom. The Dharmadhatu, the appearance of emptiness, does not move to any extreme, hence it is unmoving. That very nature is self-illuminating, and illuminates everything, hence it is Vairochana. From the inseparability of clarity and emptiness, all the qualities of the Buddha arise, hence it is Ratnasambhava. That very inseparability, where knowledge is distinct and unmixed, and is clear in endless realms, hence it is Amitabha. Just as the clarity of the Dharmata does not waver, so too, until samsara is emptied, the activity of benefiting others is continuous, and without wasting time in the bardo, it connects with the result, hence it is Amoghasiddhi, the five Father Buddhas who hold the aspect of appearance. Emptiness generates consciousness and becomes the basis of Dharmata, hence it is Akashadhatvishvari. Earth generates form, and is free from the concepts of good and bad, and emptiness arises at the time of appearance, hence it is Buddha Lochana. Water generates feeling, and feeling generates all dharmas, hence it is Mamaki. Fire, with its clarity, generates perception, and when realized, it protects from the residue of grasping and the grasped, and dries up the burning of existence, hence it is Pandaravasini. Wind generates the activity of volition, and through activity, it liberates beings to the state of Buddhahood without fail, hence it is Samaya Tara, the five Mother Buddhas who hold the aspect of emptiness. Thus, for the wisdom Father and Mother Buddhas, one should know that each has five aspects. The five kayas are the appearance of all the phenomena of samsara and nirvana, appearing without inherent existence, which is the Dharmakaya, the emptiness endowed with all aspects of excellence. At all times, reason self-arises, which is the Sambhogakaya. The inseparability of appearance and emptiness enjoys samsara and nirvana, which is the Sambhogakaya. The nature of the unobstructed arising of awareness and skill, where everything is spontaneously accomplished, although the mind has no coming and going, it performs the benefit of beings through various emanations, which is the Nirmanakaya. The mind is free from birth and death, which is the Vajrakaya and the fifth kaya. The five speeches are: the speech of the Dharmakaya, the unborn meaning, is the vastness of Dharmata, free from bias and partiality, where the practitioner meets the symbol and is liberated. The speech of the blessing of the awareness of Abhisambodhi is
Chinese
五种智慧安住于自身，能了知的智慧与觉性的智慧二者相联的加持，譬如太阳升起照亮一切，轮回与涅槃的一切在觉性自明中，由上师指示而得见。报身佛的密意表法之语，譬如观看镜子，脸上的污垢显现而得以认知，同样，观看报身佛，能认知所知障的污垢，显现与空性无别，由上师指示而得见。化身佛的语言是，如梵天之语以一音能使六道众生各自理解，化身佛的一语具有六十支分，各自与自身相应而理解。金刚语的声空无别，譬如雷声。五种意是五种智慧，即：于任何事物皆不执著的大乐法身佛意，于任何事物皆不阻碍如明镜般的现证菩提意，无别平等性报身佛意，觉性自显中自他事业任运成就而度化众生的化身佛意，于任何显现皆能各自了知的金刚身佛意。五种功德是：总的来说，形色清净于处所，觉性自显，于佛之净土中显现，是净土功德。显现清净于处所，从果位的法性上任运成就圆满，觉性自显是宫殿。不舍弃五种妙欲等而享用，于自证觉性智慧中任运圆满，因此，以头饰等众多饰品庄严。以大悲周遍，不遮蔽法性而使智慧自明，因此，光芒具有六种颜色，放射出各种光芒，成办六道众生的利益是光芒。无畏狮子，力量大象，神变骏马，自在孔雀，事业命命鸟，满足希望的珍宝座，无执莲花座，方便智慧日月座，是具有功德的座床。五种事业是：疾病、邪魔、罪障、习气，以能取所取之相而平息。寿命与福德、身与智慧增长。天、魔、人三者，摄集二边。摧毁怨敌、魔障、烦恼的猛烈事业。以上四种任运成就，是第五种事业。如是，身语意功德事业，即使每一项都可分为五种，是第三种分类。
English
The five wisdoms abide within oneself, and the blessing of the connection between the discriminating wisdom of the mind and awareness is like the sun rising and illuminating everything. All of samsara and nirvana are seen through the self-illumination of awareness, indicated by the guru. The speech of the Sambhogakaya, which is the expression of meaning, is like looking into a mirror, where any blemishes on the face are revealed and recognized. Similarly, by looking at the Sambhogakaya, one recognizes the blemishes of the knowable and sees the inseparability of appearance and emptiness, indicated by the guru. The speech of the Nirmanakaya is such that, like the single sound of Brahma understood by each of the six realms, the single speech of the Nirmanakaya has sixty branches and is understood by each according to their own capacity. The vajra speech is the inseparability of sound and emptiness, like the sound of thunder. The five minds are the five wisdoms: the Dharmakaya mind of great bliss, which does not fixate on anything; the Adarsha wisdom mind, like a mirror that is unobstructed by anything; the Sambhogakaya mind of undifferentiated equality; the Nirmanakaya mind that spontaneously accomplishes the benefit of self and others in the self-arising of awareness, liberating beings; and the Vajrakaya mind that individually cognizes whatever appears. The five qualities are: in general, form and objects are pure in their place, and because awareness is self-arising, it dawns in the Buddha's pure realm, which is the quality of the pure realm. Appearance is pure in its place, and the nature of the result is spontaneously perfected, and awareness is self-arising, which is the palace. Without abandoning the five objects of desire, they are enjoyed, and because they are spontaneously perfected in the wisdom of self-awareness, they are adorned with headdresses and many other ornaments. Because compassion is all-pervasive and does not obscure the nature of reality, wisdom is self-illuminating. Therefore, the rays of light have six colors and radiate various lights, accomplishing the benefit of the six realms, which are the rays of light. Fearless lion, powerful elephant, miraculous horse, sovereign peacock, activity shangshang bird, wish-fulfilling jewel throne, unattached lotus seat, skillful means and wisdom sun and moon seat are the throne with qualities. The five activities are: pacifying disease, evil spirits, sins, obscurations, and the signs of grasping and fixation; increasing life, merit, body, and wisdom; subjugating gods, demons, and humans, and the two extremes; performing fierce activities that destroy enemies, obstacles, and afflictions; and the spontaneous accomplishment of these four is the fifth activity. Thus, because body, speech, mind, qualities, and activities, even though one, are divided into five each, it is the third classification.