English
All phenomena whatsoever, are without essence. Like illusion, eye disease, and emanation. Compassion is like the moon in water, a rainbow. I and sentient beings are of one essence. Thus it is. After that, one must meditate on the nine supreme deities and the ten deities, inseparable from appearance and emptiness. As it says in the Lamrim: Meditate on one's own body as a single Vajra Bell Burning. Having become like that, meditate on it. Meditate on oneself as having three faces and six arms. Meditate on one place as the Wisdom Hero. In the three places of crown, throat, and heart, meditate on the three blessings of the Vajra. In the five places of the head, with five letters, adorn completely the five wisdoms and powers. Thus it is. Mudra expansion has four aspects: mandala, group, and the expansion of various faces and hands. Understand the others separately. Here, the method of mandala expansion is explained: Peaceful mandalas have eighteen deities in brief, forty-two in medium, and eighty-two in extensive form. As it says in the Lamrim: First eighteen, forty-two, learn the extensive mandala in order. Thus it is. Wrathful mandalas have fifty-eight deities in brief, sixty-eight in medium, and eighty-eight in extensive form. Such mandalas, in extensive, medium, and brief forms, are straightened by four kinds of miracles: the miracle of generation, the miracle of blessing, the miracle of empowerment, and the miracles of offering. It is necessary to nail down with four mudras: the great body mudra, the speech dharma mudra, the mind samaya mudra, and the activity mudra of gathering and dispersing. Although there is a need to explain these meanings extensively, I have not written them for fear of too many words. Not moving from realizing that the samaya being and the wisdom being are inseparable. Guidance: The mandala of the victors of the four times refers to the spontaneously accomplished mandala of Samye. The mandala of the self-appearance of awareness refers to the samadhi of meditation. Abiding in the wisdom of realization, those two, like water placed in water, are the inseparable body. The unborn dharmata wisdom does not move, the means do not cease, the appearance as the mandala of the victors is precisely the inseparability of means and wisdom from the beginning, that is the samadhi of the great yogi. Conduct has two:
Chinese
冷。行持的体性和，正直。大瑜伽士修持的行持是，四种亲近修和四种事业。其中亲近修的四支是，四种灌顶的亲近修，四种结合的亲近修，依赖一个坛城的亲近修。这些的意义应该如上面所说的那样理解。四种事业是，基的事业四种，道的事业四种，果的事业四种。这里现在是道的事业四种。如果分类，有外的事业，内的事业，秘密的事业，和如是的事业。这些是幻化大瑜伽行持的主要部分，所以修持也很重要。如果想详细了解这些的意义，应该像幻化心滴里所说的那样理解。这里因为害怕词句繁多。五种行持等应该以方便摄持来修持。正直。以结合解脱等词语表示未经允许取用，说谎，粗暴的语言等这些行持的法，是为了成办自他的利益而修持的。而且，具有精通和证悟的把握，具有禅定和慈悲的人，应该以方便摄持来修持。这样就能使自他解脱。誓言有二，根本誓言和支分誓言。第一，大瑜伽士的誓言是，菩提心有二等，以“等”字表示，身语意和根本四者之中的二十九种誓言的差别应该了解。支分誓言有二，计数。特殊的支分和，正直。结合解脱未经允许取用，说谎，粗暴的语言等五种行持，如果分类，其中有八十三种。不舍弃的，真实的五毒，分为见和行两种，所以有十种。虚假的五毒和十五种。接受的誓言有三十种，应该成办的誓言有四十五种，应该了解的五种等，这个如果分类有七十种。共同的誓言有自利二十一种，利他四十四种。共同的
English
Cold. The nature of conduct and, upright. The conduct practiced by the great yogi is the four approaches and four activities. Among them, the four branches of approach and accomplishment are: the four approaches and accomplishments of empowerment, the four approaches and accomplishments of union, and the four approaches and accomplishments based on a single mandala. The meaning of these should be understood as mentioned above. The four activities are: four activities at the base, four activities on the path, and four activities at the result. Here, now, are the four activities of the path. If classified, there are outer activities, inner activities, secret activities, and suchness activities. These are the main part of the conduct of the Magical Net Mahayoga, so it is also important to practice them. If you want to understand the meaning of these in detail, you should understand them as described in the Magical Net Heart Drop. Here, it is because of the fear of many words. The five conducts, etc., should be practiced by taking them with skillful means. Upright. Taking without permission, lying, harsh language, etc., which are expressed by the words "union and liberation, etc.," are practiced in order to accomplish the benefit of oneself and others. Moreover, one who has confidence in knowledge and realization, and who has samadhi and compassion, should practice them by taking them with skillful means. By this, oneself and others will be liberated. Vows are of two kinds: root vows and branch vows. First, the vows of the great yogi are: Bodhicitta has two, etc., and by the word "etc.," the twenty-nine kinds of vows among the four roots of body, speech, and mind should be understood. Branch vows are of two kinds: counting. Special branches and, upright. Taking without permission of union and liberation, lying, harsh language, etc., the five conducts, if classified, there are eighty-three kinds among them. Not abandoning, the five true poisons, divided into two views and two conducts, so there are ten kinds. The five false poisons and fifteen kinds. There are thirty vows that are accepted, forty-five vows that should be accomplished, and five kinds that should be understood, etc., if classified, there are seventy kinds. Common vows have twenty-one benefits for oneself and forty-four benefits for others. Common
Chinese
以上所说的誓言，以及下面四部经所说的内容。 所谓的“各种差别”是指二十种退失之因，以及三部经的守护对象。 这些共有三百六十个，详细内容可从《光明疏》中了解。 这些誓言，无论何时都应毫无违犯地接受。 时间分为两种：计算，指有漏的时间；以及直接，指在完成四座瑜伽的基础上，无间断地修持荟供轮，以五圆满为基础，以四近修成就为支柱，如《道次第》第七品所说。 在此处，通过修持荟供轮，上等根器者可以在一生中获得成就，即具备信、勤、慧三种卓越能力的人，上等者六个月，中等者十二个月，下等者十四个月，最下等者十六个月，以剩余之身，清净所有业和烦恼，获得持明寿命自在。 《道次第》中说：“身界生处漏皆尽，转为金刚寿命族，于见法中证涅槃，未舍身而得成佛。” 劣等根器者获得异熟持明的方式是，例如鹏鸟卵、狮子胎、瑜伽士身等，如同茶茶果不是从模子里出来一样，身体显现为天人，但心识成熟为本尊，因此称为异熟。 《道次第》中说：“如妙音鸟无畏，离系显现即异熟。” 这两种持明是见道位者。 “等”字包括修道大手印持明和终道任运成就持明。 所谓大手印持明。 终道任运成就持明是指五身任运成就的持明，在佛地以最后刹那结合，如《道次第》中说：“五身任运成就故，与佛无别行境一，不移无念无分别，不再显现亦不增，以最后刹那而逝。” 获得如是持明。 持明的行为是大手印。
English
These are the vows mentioned above, and the meanings of the four tantras below. The so-called "various distinctions" refer to the twenty causes of degeneration and the objects to be protected of the three tantras. There are three hundred and sixty of these in total, and the details can be found in the "Clear Explanation." These vows should be accepted at all times without any violation. Time is divided into two: counting, which refers to contaminated time; and direct, which refers to the uninterrupted practice of the tsog offering wheel based on the completion of the four sessions of yoga, grounded in the five perfections, and supported by the four stages of approach and accomplishment, as described in the seventh chapter of the "Stages of the Path." Here, through the practice of the tsog offering wheel, those of superior faculties can attain accomplishment in one lifetime, that is, those individuals endowed with the excellent abilities of faith, diligence, and wisdom. The best attain it in six months, the next best in twelve months, the middling in fourteen months, and the least in sixteen months, and with the remaining body, purify all karma and afflictions, and attain the vidyadhara of life empowerment. In the "Stages of the Path" it says: "The body's elements, birthplaces, and outflows are exhausted, transformed into the vajra lineage of life, nirvana is attained in this very life, and buddhahood is attained without abandoning the body." The way in which those of inferior faculties attain the vidyadhara of maturation is, for example, like the egg of a garuda, the womb of a lion, the body of a yogi, and so on. Just as a tsatsa is not made from a mold, although the body appears as a god or human, the mind ripens into the deity of the yidam, and therefore it is called maturation. In the "Stages of the Path" it says: "Like the kalapingka, fearless, appearing separately, that is maturation." These two vidyadharas are those who are on the path of seeing. The word "etc." includes the vidyadhara of the great seal of the path of meditation and the vidyadhara of spontaneous accomplishment of the final path. The so-called vidyadhara of the great seal. The vidyadhara of spontaneous accomplishment of the final path is the vidyadhara in which the five kayas are spontaneously accomplished, and it is joined with the final moment on the ground of buddhahood, as it says in the "Stages of the Path": "Because the five kayas are spontaneously accomplished, the realm of activity is one with buddhahood itself, unmoving, without thought, without discrimination, no longer manifesting or increasing, departing with the final moment." Such a vidyadhara is attained. The activities of the vidyadhara are the great seal.
Chinese
对于持明者等等，当持有明时，他自己会说：在此聚集一团混乱，便能清净善逝的刹土，占据无生无死的地位，以圆满受用和化身的方式，调伏众生的相续，从有情痛苦的处境中解脱。这些很容易理解。持明者的功德是：他是诸佛海会的近亲之子菩萨，成为一切菩萨的兄弟，超胜于世间的大神等等一切的主宰。实际的时间是：十六个百位数之内，即在一千六百年的时间内，细微所知的障碍，习气清净，获得成佛的果位。究竟的果位是，道的勤作穷尽，达到圆满，称为瑜伽大圆满地。那时，以大空性的瑜伽达到圆满，获得法身；以大悲心的瑜伽达到圆满，获得化身；以一印的瑜伽达到圆满，获得报身；以印的开展达到圆满，获得现证菩提之身。四身本来无别，且是远离坏灭的不变法性，即金刚身。如此五身自然成就。这是经文的总结。引用：从意合经中也这样说：上等根器由下等根器所生起，也如摩诃瑜伽一样，一切显现都是方便不间断，并且智慧无所缘，二者无别，为了清净的意义，首先以闻思来观察，如此证悟。最后以行来依止，五种誓言物等等的二十种物质，与明觉菩提心本来无别地受用，最终五部佛、五身、五智圆满成佛。这被称为果位瑜伽大圆满地。如是所说，经文的行持和明晰与上述的意义相符。之后，瑜伽有三种：从法器的角度来宣说，广说，以及用经文来总结意义而宣说。第一种是：上等根器的中等者，不需要像下等摩诃瑜伽一样生起，而是以圆满的方式显现。
English
For vidyadharas and so on, when holding knowledge, he himself says: Here, if a mass of confusion is gathered, it will purify the fields of the Sugatas, occupy the state of no birth and no death, and through the manner of perfect enjoyment and emanation, tame the continuums of beings, liberating them from the state of suffering sentient beings. These are easy to understand. The qualities of that vidyadhara are: he is a Bodhisattva, the close son of the assemblies of the victorious ones, becoming the brother of all Bodhisattvas, and surpassing the lords of all the great gods of the world and so on. The actual time is: within sixteen hundreds, which means within one thousand six hundred years, the subtle obscurations of knowable things, habitual tendencies purified, and the fruit of Buddhahood is attained. The ultimate fruit is when the effort of the path is exhausted, reaching completion, it is called the Great Perfection of Yoga Ground. At that time, through the completion of the yoga of great emptiness, the Dharmakaya is attained; through the completion of the yoga of great compassion, the Nirmanakaya; through the completion of the one mudra, the Sambhogakaya; through the completion of the unfolding of the mudras, the body of manifest enlightenment. The four bodies are primordially inseparable, and the unchanging nature, free from destruction, is the Vajra body. Such five bodies will be spontaneously accomplished. This is the summary of the scriptures. Quoting: From the scripture of the Gathering of Intentions, it also says: Even if the highest faculty is generated by the lowest, like Mahayoga, all appearances are uninterrupted means, and wisdom is without object, the two are inseparable, for the sake of purification, first, one understands by viewing through hearing and thinking. Finally, relying on practice, the twenty substances, including the five samaya substances and so on, are taken as being primordially inseparable from awareness and Bodhicitta, ultimately the five victorious ones, the five bodies, and the five wisdoms are fully enlightened. This is called the Great Perfection of Yoga Ground of fruition. As it is said, the conduct and clarity of the scripture are in accordance with the above meaning. Afterwards, there are three yogas: teaching from the perspective of the vessel, explaining in detail, and teaching by summarizing the meaning with scriptures. The first is: the intermediate of the highest faculty does not need to be generated like the lower Mahayoga, but appears in the manner of completion.