English
Thus, one practices relying on the four yogas. Whichever of these two methods is used, mainly relying on samadhi to attain past accomplishments, and relying on recitation to accomplish both types of accomplishments, etc., the details can be learned elsewhere. Here, according to the general meaning of the Zur tradition's Heart Essence, it is said in the Hevajra Galpo: 'Non-conceptual moon, speech vajra, expanding and contracting, manifest as the body in meditation. Samadhi, blessings, empowerment, offerings, five Abhisambodhis and four miracles. Meditating and offering are also actions, done for the sake of merit.' As it is said. The five Abhisambodhis are: attaining enlightenment from emptiness, the moon seat, the seed syllable of speech, the hand symbol of mind, and the complete body. The meaning of this is also explained in the commentary on the Galpo: 'Meditation is meditating on the five Abhisambodhis and the four miracles. First, meditating non-conceptually is attaining Abhisambodhi in the form body. The self-awareness of one's own mind, like the first day of the moon, is attaining Abhisambodhi, and generating bodhicitta like the full moon is attaining Abhisambodhi, these two are attaining Abhisambodhi on the moon. Meditating on a five-pronged vajra on the moon is attaining Abhisambodhi in the Dharma body. Expanding and contracting light rays, purifying obscurations, accomplishing activities, and urging, is the Abhisambodhi to be stabilized. Thus, becoming the body is attaining Abhisambodhi on the mudra.' And, in the commentary on the Gongdü Root Tantra, 'Piled Lotus Garden' composed by Guru Rinpoche, it says: 'Entering through the door of the five Abhisambodhis, that is, attaining enlightenment from the emptiness of the essence of the root base consciousness, and from its essence, the sun and moon, etc., become clear, which is attaining enlightenment from the seat of the sun and moon, and on the seat, the seed syllable of the deity becomes clear, which is attaining enlightenment from the seed syllable of speech, and from the complete transformation of the seed, meditating on the vajra or lotus, etc., is attaining enlightenment from the hand symbol of mind, and from the expansion and contraction of that hand symbol, the nature of the deity itself arises, the face, hands, body color, hand symbol, ornaments, and attire are completely clear, which is attaining enlightenment from the visual appearance.' As it is said. The four miracles are: the miracles of samadhi, blessings, empowerment, and offerings. Among these, the miracle of samadhi is: in the center is Vairochana, in the east is...
Chinese
东方不动佛，南方宝生佛，西方无量光佛，北方不空成就佛等，各自被自己种姓的四位菩萨围绕，观想主尊和眷属全部圆满。加持的幻化是：将观想的那些本尊加持成自己种姓的具有加持力者。 灌顶的幻化是：以自己种姓的任何灌顶，来灌顶使之具有身、智慧、智慧、所取和三摩地。供养的幻化是：对他们作顶礼、供养、赞颂等。四手印是：对于身语意和事业这四者，依次以身手印、语法轮印、意三昧耶印、事业羯磨印等印封后进行观想，因此称为手印。 遣除阿赖耶识的突然显现的错乱，使自性如镜智得以显现，这是身大印瑜伽。遣除烦恼意的突然错乱，使自性平等性智得以显现，这是意三昧耶印瑜伽。遣除意识的突然错乱，使自性妙观察智得以显现，这是语法轮印瑜伽。遣除五根识的错乱，使自性成所作智得以显现，这是事业羯磨印瑜伽。法界体性智是安住于这一切的自性中。总之，观想与四手印相关的、作为遣除错乱之方便的本尊瑜伽及其眷属，也就是生起誓言尊，迎请智慧尊，以兄弟或朋友的方式，不作好坏之分别地看待，然后作供养、赞颂、念诵等。如是《自显》中也说：本尊和瑜伽士自己，也以兄弟或朋友的方式来称呼。这是仅瑜伽派的观点。如果按照殊胜瑜伽派的观点，观想自己为本尊瑜伽，将智慧尊迎请融入无二无别后，作念诵等，此时应获得悉地，最后遣送智慧尊返回本位。二是无相：胜义谛无相的自性，以及它的加持显现为智慧的显现，这两者是无二的。
English
In the east, Akshobhya; in the south, Ratnasambhava; in the west, Amitabha; in the north, Amoghasiddhi, etc., each surrounded by four bodhisattvas of their own family, visualizing the main deity and the entire retinue in complete perfection. The miracle of blessing is to bless those deities of meditation as possessing the blessings of their own family. The miracle of empowerment is to empower them with whatever empowerment of one's own family, so that they possess body, wisdom, wisdom, object, and samadhi. The miracle of offering is to perform prostrations, offerings, praises, etc., to them. The four mudras are: For the four, body, speech, mind, and action, respectively, the body mudra, the speech dharma mudra, the mind samaya mudra, and the action karma mudra are sealed and meditated upon, hence the name mudra. Clearing away the sudden delusion of the alaya consciousness, so that the wisdom of the mirror-like nature may be manifested, this is the yoga of the great body mudra. Clearing away the sudden delusion of the afflicted mind, so that the wisdom of equality may be manifested, this is the yoga of the mind samaya mudra. Clearing away the sudden delusion of the mind consciousness, so that the wisdom of discernment may be manifested, this is the yoga of the speech dharma mudra. Clearing away the delusion of the five sense consciousnesses, so that the wisdom of accomplishing activities may be manifested, this is the yoga of the action karma mudra. The wisdom of the dharmadhatu is abiding in the nature of all of these. In short, meditating on the deity yoga with its retinue, which is related to the four mudras as a means of purifying delusion, that is, generating the samaya being, inviting the wisdom being, and regarding them as brothers or friends without any distinction of good or bad, and then performing offerings, praises, recitations, etc. Thus, it is also said in the Rangshar: The deity and the yogi himself are also called in the manner of brothers or friends. This is the view of the mere yoga school. If one follows the view of the supreme yoga school, after meditating on oneself as the deity yoga, inviting the wisdom being and merging it into non-duality, then performing recitations, etc., at that time one should obtain siddhis, and finally request the wisdom being to return to its own place. The second is the non-characteristic: The nature of the ultimate truth, which is without characteristics, and its blessing appearing as the appearance of wisdom, these two are non-dual.
Chinese
之中安住。如《金刚生》中所说：“于二无之法界，取无上胜妙成就。”行持方面：以净洁等外在行为的助缘，主要安住于本尊瑜伽，行持自他之利益。如《顶续》中所说：“安住于本尊之禅定，不舍一切有情众，恒常忆念诸佛陀，恒常供养诸佛陀。”果：世间之成就是空行之持明，出世间之成就是于三世中，在之前四种姓之上加上业姓，于五姓密集严饰之地，获得三身五智之体性而成佛。如《普作续》中所说：“欲得密集严饰之瑜伽，于三世中欲得解脱。”又如《心之门钥》中所说：“五种所取能取之习气清净，以五智之威力，压伏密集严饰之地，获得五姓和合之果。无生法身清净者，以无生之门作利生，五部手印圆满受用，菩提萨埵之利生圆满，千百万之化身，于六道中随所应化现。”又，总的来说，瑜伽续部其他经典中，由于根器利钝之差别，在道之进程时间上有长短之差别，但实际上相对于前者来说，是进程非常迅速的。无论是根器利钝，在十地获得大光明灌顶后，修持四禅定之最极禅定。获得此禅定之所依是意之自性身，是最后有之菩萨，一切事业仅以意愿即可成办，因此称为菩萨一切义成。义成之所依于密严刹土之菩提树下，显现无上菩提之发心之威力，而安住于不动之禅定。此时，十方一切如来从禅定中唤醒，五种现前菩提之
English
And abide in it. As it is said in the Vajra Source: "In the Dharmadhatu of non-duality, take the supreme and excellent accomplishment." Conduct: Mainly abiding in the yoga of the deity through the auxiliary conditions of external conduct such as cleanliness, practicing the benefit of oneself and others. As it is said in the Summit Tantra: "Abiding in the samadhi of the deity, not abandoning all sentient beings, constantly remembering all Buddhas, constantly offering to all Buddhas." Fruit: The worldly accomplishment is the vidyadhara of Khechara, and the transcendental accomplishment is in the three lifetimes, adding the karma lineage on top of the previous four lineages, in the land of the five lineages densely arranged, attaining the nature of the three bodies and five wisdoms to achieve Buddhahood. As it is said in the Kunjed Gyalpo Tantra: "Desiring to arrange the dense yoga, desiring to be liberated in three lifetimes." Also, as it is said in the Key to the Heart: "The five grasping and clinging habitual patterns are purified, with the power of the five wisdoms, suppressing the land of dense arrangement, obtaining the fruit of the union of the five lineages. The unborn Dharmakaya is pure, acting for the benefit of beings through the door of the unborn, the five mudras are perfectly enjoyed, the benefit of the Bodhisattva is perfected, hundreds of millions of emanations, manifesting in whatever way in the six realms." Also, in general, in other Yoga Tantra texts, due to the difference between sharp and dull faculties, there are some differences in the length of time to travel the path, but in reality, compared to the former, the progress is very rapid. Whether the faculties are sharp or dull, after receiving the great light empowerment on the tenth bhumi, practice the ultimate samadhi of the four dhyanas. The basis for obtaining this is the mind-made body, the last existence Bodhisattva, all activities are accomplished only by wish, therefore it is called Bodhisattva All Meaning Accomplished. The basis of Meaning Accomplished abides under the Bodhi tree in the Akanishta Pure Land, manifesting the power of the intention of supreme enlightenment, and abides in the immovable samadhi. At that time, all the Tathagatas of the ten directions awaken from samadhi, the five manifest enlightenments of
Chinese
传授口诀。他修习此法，将显现为五种智慧的自性，圆满成佛。彼佛亦具三身之相：四智与法界智之自性为一味，乃法身；于色究竟天显现五种决定之身为报身大身；于须弥山顶等处，以转轮王之装束，作坛城幻化宣说等，乃报身小身；于兜率天示现安住等，示现十二行仪，乃化身。如是虽极缓慢，然于一小劫亦能成就究竟之佛。如是出自大论《知识总汇》。如是略述了苦行明咒的三种乘，事部、行部、瑜伽部。第二，内续方便续或调伏方便之乘：心性显现为身与智慧之游舞，不从他处寻求成就，而证悟为自生之智慧，故为内密咒；器情一切皆为身与智慧之坛城，胜义谛与世俗谛无别，远离心识之行境，故精通于调伏一切法为平等性之方便，故称为调伏方便之乘，此乃为上中下三种根器之人所说。如是，因波罗蜜多乘，不仅如此，包括外密咒在内，是为远道；无上密咒是近道与果乘之特征，再无胜于此之乘，其他乘皆是观待所化众生之意乐而示现之引导方便，而此处乃是如佛陀之智慧所见一般，宣说究竟之真实义。因此，此无上乘胜于一切下乘，应如以此乘之五种名称所诠释之义，了知以方便与智慧之门而极超胜之理，何为五名？即密咒乘、方便乘、金刚乘、果乘、不平等与平等之乘，如是五名所示。其中，秘密是指诸佛之身语意之坛
English
Instructions were given. By meditating on this, one will manifestly and completely awaken into the essence of the five wisdoms. That Buddha also has the characteristics of the three bodies: the four wisdoms being of one taste in the essence of the dharmadhatu wisdom is the Dharmakaya; appearing as the five certainties in the great Akanishta is the great Sambhogakaya; performing mandala manifestations and explanations with the attire of a universal monarch on the summit of Mount Meru, etc., is the small Sambhogakaya; showing residence in the Tushita heaven, etc., showing the manner of the twelve deeds is the Nirmanakaya. Although it takes a very long time, ultimately enlightenment is attained in one small kalpa. This is stated in the great treatise "Sheja Kunkyab" (All-Encompassing Knowledge). Thus, the three vehicles of ascetic knowledge-mantra, Kriya, Upayoga, have been briefly explained. Secondly, the inner tantra, the tantra of means, or the vehicle of the means of subjugation: Since mind itself appears as the play of body and wisdom, without seeking accomplishment from elsewhere, but realizing it as self-arisen wisdom, it is the inner mantra. Since all phenomena and beings are mandalas of body and wisdom, the two truths are inseparable, and it is established as being beyond the realm of mental activity, therefore, being skilled in the means of subjugating all dharmas into equality, it is called the vehicle of the means of subjugation, which is said to be for the benefit of individuals with the three faculties of superior, middling, and inferior. Furthermore, the cause, the Paramitayana, and not only that, but also the outer Mantrayana, are the distant path, while the Anuttara Tantra is the near path and the characteristic of the Fruition Vehicle, and there is no vehicle that is superior to this. Other vehicles are taught as expedient means depending on the minds of those to be trained, but here, the ultimate definitive meaning is taught as it is seen by the wisdom of the Buddhas. Therefore, this unsurpassed vehicle is far superior to all lower vehicles through the doors of skillful means and wisdom. These ways should be understood according to the meaning expressed by the five categories of its names. What are they? The Mantra Vehicle, the Means Vehicle, the Vajra Vehicle, the Fruition Vehicle, and the Unequal and Equal Vehicle, these five names are taught. Among these, "secret" refers to the mandala of the body, speech, and mind of the victorious ones.