English
Are the five branches of the five deity mantras the path to liberation? To bring the fruit to maturity through gradual practice is extensively explained in the root tantras, explanatory tantras, and subsequent tantras such as the King of Tantras of the Mahayoga teachings, so one should diligently strive. This is the supreme path of Vajrasattva's Magical Net. Gradual meditation involves suppressing the characteristics of phenomena with the Samadhi of emptiness, combining the meaning of union with the self-luminous illusion of non-discriminating compassion and wisdom, and training the mind on the subtle Samadhi of appearance-emptiness union to perfect the body. For the branches of physical conceptualization, by expanding into fifty mudras with Buddhas and the five families, the appearances are distinguished. The yogi who has gained power over appearance, in order to spread the measurement universally, having accomplished the mandala of the peaceful and wrathful deities, one hundred, three hundred, or five hundred, and by engaging in the five enjoyments of the post-meditation, abandoning attachment, perfects the power of contaminated aggregates. When one inevitably sees the self-nature of reality in this body achieved through the ripening of karma, or in the intermediate state of existence, holding the awareness of power, whether one is a god or human who has attained the root, one will transform into a Vajra body, capable of manifesting in various forms, and will have the same fortune as one who dwells on the first ground of cause. Because the power of awareness has entered the body, one can reduce a hundred-year-old body to a sixteen-year-old body and remain for sixteen hundred years or countless eons. If one is liberated from that Vajra body, one will become the deity body of whichever of the five families one's own Yidam belongs to, abiding in Samadhi with the number of deities in the mandala of the wisdom illusory body and the effort of meditation. Although one has the same fortune as one on the eighth ground of the causal vehicle, the difference is that one possesses the victory banner of indestructible union. If one is liberated from the visualization of the form and number of deities of the Yidam family, one will abide in the form of the spontaneously accomplished five bodies. Even those with superior faculties will realize simultaneously and have the same fortune of realization, but here one is more distinguished due to habituation. One has the same fortune or limit as the tenth ground of cause, and although there is no difference in equipoise, one is inferior to the five Buddhas because of the post-meditation. If one is liberated from that post-meditation, one will completely possess the three grounds of Samantabhadra's light, lotus eyes, and the wheel of letters, and the three bodies of Dharma, Enjoyment, and Emanation.
Chinese
瑜伽士主要修习生起次第，以极敏锐的智慧，了悟显现为空性，觉性为智慧，二者无二无别的殊胜大乐。原因是将显现观修为空性法界，结果是次第生起次第的智慧显现。观修二者无二无别的大乐状态。༈ 如同先前所示的大瑜伽一般，逐渐习惯于此，能使凡夫趋向成佛，因此有五道：资粮道，加行道，以及通达密咒之义的见道，修道，究竟道。五种瑜伽，即由于信奉和渴望密咒的无二之义，从而辨别心之堕落与不堕落的殊胜种姓。因见无别之义，故能呼出第一大息。རྒྱལ་བས་སྒྲ་བརྙན་དུ་ལུང་བསྟན་ཆེན་ཐོབ་པའི༴ 获得胜者于声影中授记之༴ 圆满学处与智慧之大力的瑜伽士们，以语词随念，即是见和修的资粮道之事业。仅见真如而未达究竟，故有无间之见，以及文字与手印的摄持，即是安住于观修，不离一境。以精进于一境之行而安住。第三是如实现证之见，以及于轮回中永不退转之。安住于三摩地与智慧相应的不缘之行。安住于不为相所动的见，以及一切二取不离真如之三摩地。安住于不离如实安住之行。最后一道是依于究竟之见。由觉性智慧之大悲所摄持，周遍普照，故安住于无作无求而至究竟的显现三摩地。༈ 此五道又分出十地，初地资粮道又分为二。虽由因缘使心转为密咒，然亦有受因缘所制，种姓不定，依于八地之心，成为上地之基础，依之而生起上地。第二加行道分为三，即以精进修习重要密咒之地。于此安住，恒常修习密咒的十种学处之地，以及已修
English
The yogi mainly practices the generation stage, realizing with extremely sharp wisdom that appearance is emptiness, and awareness is wisdom, the great bliss of being inseparable. The reason is to meditate on appearance as the Dharmadhatu, and the result is the wisdom of the sequential generation stage appearing. Meditate on the state of great bliss where the two are inseparable. ༈ Just like the great yoga shown earlier, gradually getting used to it enables ordinary beings to approach Buddhahood, hence there are five paths: the path of accumulation, the path of joining, and the path of seeing which understands the meaning of mantra, the path of meditation, and the ultimate path. Five yogas, namely, due to believing and longing for the non-dual meaning of mantra, thereby distinguishing the noble lineage of the mind's fall and non-fall. Because of seeing the meaning of non-duality, one can exhale the first great breath. རྒྱལ་བས་སྒྲ་བརྙན་དུ་ལུང་བསྟན་ཆེན་ཐོབ་པའི༴ Receiving the prediction of the Victorious One in the sound image ༴ Yogis who have perfected the great power of learning and wisdom, contemplating on words, is the activity of the path of accumulation of view and meditation. Only seeing Suchness without reaching the ultimate, there is uninterrupted view, and the holding of letters and mudras, which is to abide in meditation without deviating from one object. Abiding by practicing diligently in one direction. The third is the view of directly realizing what is, and never turning back in samsara. Abiding in the practice of non-objectification in accordance with samadhi and wisdom. Abiding in the view that does not move with characteristics, and the samadhi that does not move from Suchness where all duality is inseparable. Abiding in the practice that does not deviate from truly abiding. The last path is based on the ultimate view. Held by the great compassion of the wisdom of awareness, universally illuminating, therefore abiding in the manifestation samadhi that is effortless and reaches the ultimate. ༈ These five paths are further divided into ten bhumis, and the first bhumi, the path of accumulation, is divided into two. Although the mind is transformed into mantra by causes and conditions, it is also subject to causes and conditions, the lineage is uncertain, relying on the mind of the eight bhumis, becoming the basis of the upper bhumis, relying on it and generating the upper bhumis. The second path of joining is divided into three, namely the land of diligently practicing important mantras. Abiding here, the land of constantly learning the ten precepts of mantra, and having learned
Chinese
因此，这是一个具备智慧增长的无尽功德宝藏之功用的地。第三，依靠见之义，是使上层地得以特别增长的地。第四，在修道上专注于禅定，是最终产生道之果的地。最后，终道有三，即智慧安住于无二之义，不为因缘所转的地；内外一切皆开阔，显明法性之义的地；以及圆满了所有地的次第，到达顶峰并安住的地。第一地是对密咒的真如仅仅执著名相的见，以及以努力来行事的修，以及以福德的力量来行持清净的资粮。第二地是对法性作意的见，以及以药之禅定来摧毁业习之毒，以及行持清净与不净的微细之物。第三地的见、修、行：是对真如仅见而未得的绳索之见，以及珍宝苗芽之禅定，以及以善恶力量的较量来精进的行持。视秘密真言的学处为唯一的见，以及圆满了有漏的大资粮之禅定，以及行为专注一境的行持是第四地的。无间断地见解与无漏结合，以及专注一境的禅定，以及通达学处且不离彼，以平等舍的相续行持是第五地。于法界智慧无二之义现量证悟的见和禅定，以大智慧见真谛，以及与此相应的不缘之行持是第六地。第七地是对法性不动之义证悟的见，以及对无相之义的不尽藏之禅定，以及于内如实安住而不动摇的行持。第八地是对无二智慧，智慧如实安住的见，以及将五大转化为宫殿和天神的禅定，以及无取舍的苦行之行持。第九地是对法界智慧无二，法界开阔之自性的见，以及将分别念清净为天神的嬉戏，自性无有，法界之禅定，以及自在欲妙之方便的行
English
Therefore, it is a ground endowed with the merit of an inexhaustible treasure of increasing wisdom. Third, relying on the meaning of seeing, it is the ground that allows the higher grounds to grow particularly. Fourth, focusing on samadhi on the path of meditation, it is the ground that ultimately produces the fruit of the path. Finally, the final path has three aspects: the ground where wisdom abides in the meaning of non-duality and is not transformed by conditions; the ground where the meaning of the nature of reality, which is open to all inside and out, is clear; and the ground that has completed all the stages of the grounds, reached the summit, and abides. The first ground has the view of merely grasping the name of the suchness of mantra, the meditation of acting through effort, and the practice of engaging in the accumulation of virtue with the power of merit. The second ground has the view of attending to the nature of reality, the samadhi of medicine that destroys the poison of karmic imprints, and the practice of engaging in pure and impure subtle things. The view, meditation, and practice of the third ground: the view of the rope of suchness that is only seen but not attained, the samadhi of the precious sprout, and the practice of diligence through the exertion of good and bad forces. The view of considering the precepts of secret mantra as the only thing, the samadhi of completing the great accumulation of contaminated aggregates, and the practice of focusing on one activity are those of the fourth ground. The uninterrupted view of combining with the uncontaminated, the samadhi of focusing on one point, and the continuous practice of equanimity by mastering the precepts and not separating from them are those of the fifth ground. The view and samadhi of directly realizing the meaning of the non-duality of the expanse of wisdom, the practice of non-objectification in accordance with seeing the truth with great wisdom are those of the sixth ground. The seventh ground has the view of realizing the meaning of the immovability of the nature of reality, the samadhi of the inexhaustible treasury for the meaning of the objectless, and the practice of not wavering from truly abiding within. The eighth ground has the view of wisdom abiding in reality in the non-dual wisdom, the samadhi of transforming the five great elements into palaces and deities, and the practice of asceticism without acceptance or rejection. The ninth ground has the view of the non-duality of the expanse of wisdom, the nature of the expanse of reality being open, the samadhi of the expanse where thoughts are purified into the play of deities and are without inherent existence, and the practice of the means of mastering desirable qualities.
Chinese
再者，最后阶段唯有自生智慧，没有其他可舍弃的，因此具有无所依的见解。一切智者拥有光明清澈、超越造作的禅定，以及无需努力、自然成就的行为。总而言之，这十地分为四十个微细瑜伽。第一地有六个瑜伽，仅仅是渴望修持天人和无分别，这就是心之瑜伽士。安住于斋戒之心是八种心念的第一个，如同种子一般，然后像对待父母亲友一样行布施，如同新芽。以见行咒的方式，将虚假的瑜伽施予可怜悯者，如同树干。以微细的方式修持咒语和其他方式的瑜伽，施予苦行者，如同树叶。对此生起信心，以其方式执持征相的瑜伽，慷慨地施予上师和乐师，心如花朵，然后随心所欲地施予，如同果实。这六种是布施的学处。通过修持天人和无分别，以信心的瑜伽，以布施为因，生起守护戒律的信心，守护成为滋养。毫无疑惑地致力于善行的瑜伽，因此，通过向神灵献祭，认为会变得强大，从而供养梵天等，这也被称为世间八道。总而言之，依靠世俗凡夫的八种心念，在生起空性之心的基础上，有四种微细瑜伽。安住于善逝和上师的教言，确定种姓，依赖于身语意三门的行为瑜伽。以前没有修持过咒语，因此最初修持的初学者瑜伽士，观修空性中自我的清净。通过修持咒语来训练的瑜伽士，在心中实践所做之事。以不改变对咒语修持的念头来确定的瑜伽，认为无因之中能成就果，因此存在清净与不清净的思行。总而言之，在重要的训练阶段，辨别大种姓的瑜伽，消除上述的错误见解。由于降伏烦恼和粗重的障碍，是向上升起的处所，因此辨别大种姓。