English
In "Na" is the Wisdom Deity. Attaining accomplishment in the manner of a friend. In the actual practice of yoga, in the state of non-duality, the deity is invited and dismissed before and after. Like water poured into water, one attains non-dual accomplishment. In the Action Tantra, the Wisdom Deity is regarded as a king, and one desires to attain accomplishment as a commoner. In the tantra for attaining accomplishment of all lineages, it says: View the master as the body of a king, with the awareness of oneself as a servant, practice the mantra, the essence of accomplishment, and uphold the unsurpassed excellence. Thus it is. In the Conduct Tantra, in front of oneself generated as the Samaya Being, the Wisdom Deity is visualized in front as a brother or friend, and accomplishment is attained. In the General Tantra of the Three Families, it says: Merely in the manner of a brother or friend, one should uphold the supreme accomplishment. Thus it is. In the Yoga Tantra, one meditates on oneself as the deity yoga, invites and integrates the Wisdom Being, seals with the four seals, and performs offerings, praises, recitations, etc., and finally dismisses the Wisdom Being. In the actual practice of non-duality, one desires accomplishment. As it is said in the Vajra Source: In the non-dual Dharmadhatu, uphold the unsurpassed supreme accomplishment. Thus it is. Also, one blesses with the mantras and mudras of the three general families of the Tathagata, Padma, and Vajra families, and seals with the four seals of Samaya, Dharma, Karma, and Mahamudra. The way to primarily practice the above three is: In the Maha Yoga Tantra, Maha emphasizes wind and the skillful means of the generation stage; Anu emphasizes elements and the wisdom of the completion stage; Ati emphasizes all non-dual wisdom. One practices with the understanding that all dharmas are inherently equal. Among these, all dharmas are inherently unborn, abiding in emptiness, and one practices by understanding that the nature of mind is like the sky, without self. As it is said in the Guhyasamaja Tantra: Since these objects are unborn, there is no dharma or nature of dharma, like the sky, without self-nature, this is the teaching of enlightenment. Thus it is said in the old translation. In the Magical Wrathful Lightning, it says: Emaho! The aggregates are devoid of all things.
Chinese
诸法界与处，所取与能取皆尽舍，诸法无我平等性，自心本来无生，是为空性之自性。如是知已，父续之法，以生起次第之方便，及五大之风完全清净，以明空无分别之智慧为主，能成办胜共悉地。母续之法，生起次第之戏论较少，故于界大乐之字母巴嘎坛城中，以空乐菩提胜妙次第，依于他身手印及自身方便，以四喜之智慧大乐成办菩提。无二续部，则于彼二之次第外，特以一大无多之法性光明智慧为主，能成办菩提。光明复有三种，谓乐之光明、明之光明、无分别之光明。初由界堪能生三摩地，由彼生胜不变之乐，虚空界遍满无漏之乐。此乃由甘露大降入中脉所生。明复有二，内则五气转为力，如现起清净明亮不动摇之智慧四禅次第。外则五智之五光，显现为身、明点及光蕴，遍满虚空而住。如《调伏幻化网》云：智慧光明朗然，有情之灯智慧炬，大威光明照。又云：光辉灿烂悦意，妙光炽燃吉祥胎。是亦五气之甘露入于中脉时，地气之甘露入于中脉，内则心安住，外则黄光宝生显现，而行平等性智，慢心住于处，尽除地之三摩地，得自在，能游行珍宝积聚之世间。水气之甘露入于中脉，内则清净无垢之心明，外则白光不动显现，而行镜智，嗔恚除，尽除水
English
The realm of phenomena and the sources, / The grasped and the grasper are completely abandoned. / Since phenomena are selfless and equal, / One's own mind is primordially unborn, / It is the nature of emptiness. Having understood thus, the father tantras primarily use the method of the generation stage to generate the mandala, and the complete purification of the winds of the five elements, with the wisdom of clarity and emptiness, non-conceptualization, to accomplish the supreme and common siddhis. From the mother tantras, since the elaboration of the generation stage is less, in the mandala of the letter Bha of the great bliss of the element, through the supreme and excellent stages of space, secret, and bodhi, relying on the mudra of another's body and one's own body endowed with method, one accomplishes bodhi through the wisdom of the four joys, great bliss. In the non-dual tantra class, different from the stages of those two, especially the great wisdom of the single and non-multiple nature of phenomena, luminosity, is primarily used to accomplish bodhi. That luminosity is also threefold: the luminosity of bliss, the luminosity of clarity, and the luminosity of non-conceptualization. First, from the element being workable, samadhi arises. From that, the supreme, unchanging bliss arises, filling the expanse of space with uncontaminated bliss. That arises from the great essence descending into the central channel. Clarity also has two aspects. Internally, the five winds become powerful, so that the pure, clear, and unwavering wisdom appears like the stages of the four dhyanas. Externally, the five lights of the five wisdoms appear as body, bindu, and light, abiding pervading the sky. As it says in the Net of Magical Manifestation of Taming Splendor: "The light of wisdom is radiant, / The lamp of beings, the torch of wisdom, / Great splendor, luminous." And: "Adorned with splendor, pleasing to behold, / Excellent light blazing, auspicious womb." That is also when the essence of the five winds enters the central channel. When the essence of the earth wind enters the central channel, internally the mind abides, and externally the yellow light of Ratnasambhava appears, so one engages in the wisdom of equality. Pride abides in its place, and one gains mastery over the samadhi of earth. One travels through the world of accumulated jewels. When the essence of the water wind enters the central channel, internally the mind is clear, pure, and without turbidity. Externally, the white light of Akshobhya appears, so one engages in mirror-like wisdom. Anger is removed, and one completely removes water.
Chinese
掌握火的等持，行于极乐世界。火之精华气融入中脉，内生乐暖，外显红色光明无量，运用分别智，嗔念消除。穷尽时，掌握火的等持，行于极乐世界。风之精华气融入中脉，内得心之动摇与扩展，外显绿色光明，成就所作，运用成所作智，嫉妒消除。穷尽时，掌握风的等持，行于事业圆满之世界。虚空之风乃彼一切之法性，极为清澈且无分别，其精华融入中脉，内证无分别，外显蓝色光明，遍照一切，运用法界体性智，愚痴消除。穷尽时，掌握虚空之界，行于密严国土或空行之刹土。出自《幻化网大续》：如是瑜伽士大福德，五气精华力转化，五光内之五智慧，五身所行之五刹土，穷尽五等亦得成。如是说。观想一切法为坛城之自性之方式：现在宣说一切法于三坛城之自性中现证圆满成佛之方式。如是，我与一切众生本初即是佛，蕴、界、处等一切，于一坛城中明观，修持次第二。于此，了知一切法本初即是佛之三坛城自性，共有三：以见地断定基之自性任运成就坛城，以道之甚深等持坛城修持而受持，以果之圆满菩提坛城显示二利圆满。初者有二：清净基之实相与不清净基之迷乱相。初者：原始心性空性为法身之精华，光明为报身之自性，显现方式为化身之生处，如虚空般开阔，如日月般光明，如珍宝般任运成就一切所欲。
English
Mastering the Samadhi of Fire, traversing the world of Great Bliss. The essence of the fire element entering the central channel, internally generating bliss and warmth, externally manifesting infinite red light, utilizing discriminating wisdom, eliminating attachment. In exhaustion, mastering the Samadhi of Fire, traversing the world of Sukhavati. The essence of the wind element entering the central channel, internally attaining the movement and expansion of mind, externally manifesting green light, accomplishing purpose, utilizing the wisdom of accomplishment, eliminating jealousy. In exhaustion, mastering the Samadhi of Wind, traversing the world of perfect action. The wind of space is the nature of all things, extremely clear and non-conceptual. Its essence entering the central channel, internally realizing non-conceptuality, externally manifesting blue light, illuminating all, utilizing the wisdom of the Dharmadhatu, eliminating ignorance. In exhaustion, mastering the realm of space, traversing the Dense Array or the realm of the Dakinis. From the Great Net of Illusion: Thus, the great fortune of the yogi, the essence of the five winds transformed into power, the five wisdoms within the five lights, the five realms traversed by the five bodies, the exhaustion of the five, etc., will be attained. Thus it is said. How to meditate on all phenomena as the nature of the Mandala: Now, I will explain how all phenomena are manifested as the nature of the three Mandalas to attain complete enlightenment. Thus, since I and all beings are enlightened from the beginning, all aggregates, elements, sense bases, etc., are visualized as one Mandala, and the two stages are practiced. Here, there are three things to know about the nature of the three Mandalas in which all phenomena are enlightened from the beginning: Deciding by viewing the spontaneously accomplished Mandala of the ground nature, practicing by cultivating the Mandala of profound Samadhi of the path, and showing the perfection of the two benefits in the Mandala of supreme enlightenment of the fruit. The first has two aspects: the pure ground's reality and the impure ground's delusion. The first is: the original mind's emptiness is the essence of the Dharmakaya, clarity is the nature of the Sambhogakaya, the way of appearance is the source of the Nirmanakaya, opening up like the sky, shining like the sun and moon, spontaneously accomplishing all desires like a jewel.
Chinese
五身，五语，五意，五功德，五事业，是佛的功德，本自具有。 在《秘密藏续》中说： 空性无我，本智自明意， 无有对境与能境，转变忆念力。 稀有身语功德与刹土， 他处无有，即是如此。 又如《普贤行愿赞》中所说： 嗟！大菩萨谛听！ 普作菩提我之自性中， 无需寻觅，自性任运成就者， 乃诸佛之精华三身也。 我之自性，无造作而成法身， 我之体性，无造作而成报身， 我之悲悯，显现化身三身。 寻觅而得之果非为教法， 无需寻觅，本自任运成就也。 如是之义，即是之前所说的界或心髓，乃是功德任运大成就，本自安住。 不清净之基的迷乱方式是： 如是之状态中，如前所说般迷乱。 在《秘密藏续》中说： 唉玛沃！如来藏中， 由自之分别念业而迷乱， 种种身与受用， 以及处所与痛苦等， 执著为我与我所而各自分别。 又说： 生存之根本过患，由执著我而生起， 六道生灭，身与受用， 处所与痛苦，迷乱之轮等等， 除却错觉之外，别无他物。 如是，于六道众生各自轮回中， 特别是人们于迷乱之初，执持入胎之时， 首先形成双眼与脐带脉结， 由此产生诸身， 并转为精华之根， 于三脉如柱般安住之中， 显现嗡（藏文：ༀ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：嗡）、阿（藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：啊）、吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）三字之形相， 对外，作为身语意三者之所依， 对内，作为贪嗔痴三者之所依， 秘密地，作为身语意之所依。 其中，中脉上端连接梵穴，下端连接密处，右脉白色罗玛和左脉红色江玛二者，于蓝色中脉左右相互缠绕，形成二十一个结而安住。 这些也叫做脉轮，即身语意乐
English
Five bodies, five speeches, five minds, five qualities, and five activities are the qualities of the Buddha, which are inherently present. In the Guhyagarbha Tantra, it says: "Emptiness, selflessness, primordial wisdom, self-awareness, mind, without object and subject, transforms the power of memory. Wondrous body, speech, qualities, and pure lands, nowhere else but there, it is just like that." Also, as stated in the Kunjed Gyalpo: "O great Bodhisattva, listen! From the nature of Kunjed Bodhicitta, without searching, the self-arisen nature is the essence of all Buddhas, the three bodies. My nature is the uncreated Dharmakaya. My essence is the uncreated Sambhogakaya. My compassion is the manifested Nirmanakaya, the three bodies. The fruit attained by searching is not the teaching. Without searching, it is inherently self-arisen." Such meaning, which is called essence or heart essence, as mentioned before, is the great accomplishment of qualities, inherently abiding. The impure basis of delusion is: In such a state, delusion arises as mentioned before. In the Guhyagarbha Tantra, it says: "Emaho! From the essence of the Sugata, deluded by the karma of one's own thoughts, various bodies and enjoyments, as well as places and sufferings, etc., grasping as self and mine, separately." It also says: "The root fault of existence arises from grasping at self. The six realms of birth and death, body and enjoyment, places and sufferings, the wheel of delusion, etc., there is nothing other than misperception." Thus, in the individual cycles of the six types of beings, especially when people first grasp the womb during delusion, first the two eyes and the umbilical cord knot are formed, from which the bodies are generated, and transformed into the essence of the senses. Within the three channels abiding like pillars, the three syllables Om (藏文：ༀ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：嗡), Ah (藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：啊), and Hum (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽) are clearly visible. Outwardly, they serve as the basis for body, speech, and mind; inwardly, they serve as the basis for desire, hatred, and ignorance; secretly, they serve as the basis for body, speech, and mind. Among them, the upper end of the central channel connects to the Brahma aperture, and the lower end connects to the secret place. The white Rasana on the right and the red Kyangma on the left intertwine around the blue central channel, forming twenty-one knots. These are also called chakra, namely body, speech, mind, and bliss.