English
Thus, one perfects the path of accumulation, and through view and samadhi, one unites with the uncontaminated path of seeing, which is the path of joining. The path of accumulation has four aspects: Suchness, All-Illuminating, One Seal, and Seal Proliferation. The first is: Through the samadhi of Suchness, all phenomena are the self-manifestation of mind itself, without substance or characteristics. Therefore, in the absence of agent and object, one 'bhai' in the uncreated Suchness, and 'bhai' in the union of calm abiding and insight. As it is said: 'Phenomena are without substance from within themselves, the words of realization transcend the realm of thought. Suchness is the wisdom of the dharmadhatu, that itself does not waver. The base is the union of calm abiding and insight.' As it is said, the self-knowing that is free from grasping and fixation appears there in a non-objective manner. The dharmadhatu and the wisdom of the dharmadhatu are merely self-knowing. So it is said. The second is the samadhi of All-Illuminating: For all sentient beings who do not realize this, one 'bhai' in non-objective great compassion, and all things are clear in the nature of wisdom-illusion. As it says in the Lamrim: 'The yogi of great compassion knows the three realms to be like illusions; the wise, perfect Buddhas know this. They strive for the benefit of beings, having known beings in this way from the beginning.' And as it says in the Guhyagarbha: 'Reversed clinging is constant and pure, because one does not cling to the nature of wisdom itself. Because of connection with great compassion, beings appear completely from time.' And as it says in the Lamrim: 'Great killing is the nature of great compassion, non-discriminating benefit is perfect great love, unrepentant joy is supreme, inseparable equanimity is impartial. The four continuums of Brahma are perfected at once.' So it is. The third is the One Seal: One 'bhai' the nine and ten deities beyond the union of the father and mother deities, and one trains in that nature, 'bhai' in the self-born, self-manifest union of appearance and emptiness. Thus, the incomplete outer form is the form of a rakshasa; the perfected action is the union. So it is said. And: 'Even the mandala of the pure land deities is the magical display of mind, because it is self-manifest. The awareness of the deities is non-objective; that base-perfected body is self-manifest.' So it is said. The fourth is Appearance-Unfolding: One 'bhai' the proliferation of mandalas and magical displays, and one 'bhai' in the self-luminous, complete awareness of the unmixed union of appearance and emptiness. Aggregates, etc., are mandalas.
Chinese
显现为天尊。 如海中倒影一般， 万物自性智慧显现为天尊， 无有一与多之别。 如是说。空飘二者的手印， 以及千佛的坛城， 如须弥山、芝麻、果实一般， 以譬喻、特征加以庄严。 第二，加行道是：无间积累资粮，以五圆满为基础，以四支近修为主干，依靠五助伴而修持。五圆满是：近修四支的主干，五助伴是圆满具足。如是说。《秘密藏》中说：五仪轨已经圆满，五助伴是圆满具足，咒语的支分是圆满的。如是说。第一，五圆满是：导师、处所、时间、眷属、修法圆满。四近修是：近修、近边的近修、修持，以及大修持。五仪轨是：如是性、普光明、手印一如在微细字句上学习，以及完全圆满在天尊身相上圆满，以及手印开展等五者。秘密咒语的五支分是：大悲智慧菩萨，身语意三尊，顶饰五尊。五助伴是：装饰和穿着的助伴，饮食的助伴，歌词声音的，舞蹈嬉戏。阿 अली，（梵文天城体：अलि），嘎 अली यो，（梵文天城体：कलि），助伴等五者。如是，在以上观察的时候，无别地证悟三谛，并且将它修持于实修中。资粮道如是性空性bhé pa，（藏文：བྷཻ་པ་，梵文天城体：भैप，梵文罗马拟音：bhaipa，汉语字面意思：惊吓），以及普光明空性大悲无别bhé pa，（藏文：བྷཻ་པ་，梵文天城体：भैप，梵文罗马拟音：bhaipa，汉语字面意思：惊吓），显空无别手印一如，生圆双运手印开展大圆满现量稳固究竟，将有漏的道融入无漏中，无间地积累资粮的加行道也是。总纲中说：大瑜伽的等持是，以火焰次第生起一切坛城四种生起，四种神通四种手印，四时诸佛的坛城，以及觉性自显坛城二者，如水与水一般无别，未生法性智慧
English
Appearing as deities. Like reflections in the ocean, All things, self-awareness, clearly manifest as deities, There is no distinction between one and many. Thus it is said. The mudras of the two empty spheres, And the mandalas of a thousand Buddhas, Like Mount Meru, sesame seeds, and fruits, Are adorned with metaphors and characteristics. Secondly, the path of joining is: Accumulating merit without interruption is based on the five perfections, the main structure is the four branches of approach and accomplishment, and it is accomplished by relying on the five companions. The five perfections are: the main structure of the four approaches and accomplishments, and the five companions are fully possessed. Thus it is said. In the Guhyagarbha Tantra, it is said: The five rituals have been completed, the five companions are fully possessed, and the branches of mantra are complete. Thus it is said. Firstly, the five perfections are: the teacher, the place, the time, the retinue, and the perfection of the method of accomplishment. The four approaches and accomplishments are: approach, near approach, accomplishment, and great accomplishment. The five rituals are: Suchness, All-Illuminating, the oneness of mudra, learning the subtle syllables, and the complete perfection of the deity's form, and the unfolding of mudras, and the five. The five branches of secret mantra are: the bodhisattva of great compassion and wisdom, the three deities of body, speech, and mind, and the five deities of the head ornament. The five companions are: the companions of ornaments and clothing, the companions of food and drink, the songs and sounds, the dances and amusements. The ali kali companions and the five. Thus, when observing the above, the three truths are realized without distinction, and when practicing it, the accumulation path is suchness emptiness bhé pa, and the all-illuminating emptiness compassion without distinction bhé pa, the non-dual appearance and emptiness mudra is one, the generation and completion stages united mudra unfolding great perfection is manifestly stable and ultimate, and the path with outflows is joined to the path without outflows, and the path of joining that accumulates merit without interruption is also. In the general principle, it is said: The samadhi of great yoga is, with flames, all mandalas are gradually generated in four ways, four miracles, four mudras, the mandalas of the Buddhas of the four times, and the two mandalas of awareness self-appearance, are inseparable like water and water, the unborn dharma nature wisdom
Chinese
萨。不绝断胜者的坛城显现，方便与智慧无别。如是所说的四种神变，四种手印，四种生起次第的名相，与前面瑜伽部的相同。第二种无漏，将在果位时讲述。行持是，一般有自利和他利之行持，有漏和无漏之行持，以及结合解脱等特殊之行持。总纲中说：大瑜伽之行持是，四种亲近修持和四种事业，结合解脱等行持之法，能解脱自他一切。以方便摄持而修持，由此能解脱自他。如是说。关于誓言，有八种，即必要、体性、定义、分类、何时何处需要，以及圆满的方法、违犯的过患、守护的功德。第一，是为了调伏证悟而宣说的。光明疏中说：调伏证悟之对治是誓言之数量。如是。第二，体性是，两种之中所守护之体性是，根本支分誓言之目标不混淆。所守护之体性是，将这些以身语意三门守护之体性不舍弃。第三，定义是，具有功过两方面，安住于守护三门而不舍弃，则不会堕入恶趣的执持，故称为“誓”。由此在道上迷失，故称为恶见“词”。幻化支分中说：不舍弃故称为“誓”，成为执持故称为“誓”，金刚之语指示道，故也称为“词”。或者难以违越故称为“誓”，违越则自相续坏灭故称为“词”。彼经中说：或者如是违背教言，将堕入无暇之处。如是。第四，分类有两种，即根本和支分。第一种是菩提心，以及身之、语之、意之。第一种是世俗菩提心和胜义菩提心。光明疏中说：自身是胜者的伟大手印，众生界也如是了知，显空无二之智慧身，对于所做所见所食的一切，因为心而任何
English
Sa. The mandala of the uninterrupted victors appears, inseparable from skillful means and wisdom. The enumeration of the names of the four miracles, the four hand seals, and the four stages of generation, as stated, is the same as in the previous section on yoga. The second, the uncontaminated, will be explained from the perspective of the result. Conduct is, in general, conduct for oneself and for others, contaminated and uncontaminated conduct, and special conduct such as union and liberation. As stated in the general principle: The conduct of great yoga is the four approaches and accomplishments and the four activities. The Dharma of conduct, such as union and liberation, will liberate all self and others. Grasp it with skillful means and practice it. By this, self and others will be liberated. So it is said. Regarding vows, there are eight: necessity, essence, definition, classification, when and where it is needed, the method of fulfillment, the faults of violation, and the benefits of protection. First, it is said for the purpose of taming realization. In the Clear Illumination, it says: The antidote to taming realization is the number of vows. So it is. Second, the essence is: of the two, the essence to be protected is that the objects of the root and branch vows are not confused. The essence to be protected is that these are not abandoned, having made the essence of the three doors of body, speech, and mind. Third, the definition is: it possesses both aspects of faults and qualities. If one abides in guarding the three doors and does not abandon them, it is a holding that does not fall into a bad state, therefore it is called "vow." By this, one is lost on the path, therefore it is called a bad view "word." In the Illusion Limb, it says: Because it is not abandoned, it is called "vow." Because it has become a holding, it is called "vow." The vajra word shows the path, therefore it is also called "word." Or, because it is difficult to transgress, it is called "vow," and if transgressed, one's own continuum is destroyed, therefore it is called "word." In that very text, it says: Or, likewise, by breaking the command, one will fall into a state of no leisure. So it is. Fourth, there are two types of classifications: root and branch. The first is bodhicitta, and that of body, speech, and mind. The first is conventional bodhicitta and ultimate bodhicitta. In the Clear Illumination, it says: One's own body is the great seal of the victors. The realm of sentient beings is also known as such. The wisdom body of non-duality of appearance and emptiness, for all that is done, seen, and eaten, because of the mind, any
Chinese
没有分别念。如是说。第二，关于身的誓言，有二：上师和道友。关于上师，有六：如彼经所说：共同、邪魔、誓言灌顶，破损、衰败、恢复和解脱知识之流，口诀传承的上师们。如是说。关于道友，有四：如彼经所说：为了无边众生的自性觉悟，因为任何事物都不是我之外的他者，因为如来藏是兄弟，未来是佛的自性。共同的道友如同父系家族，佛法悠久，见解和行为一致，被认为是亲近的。同一誓言的父辈相互融合，内部家族比亲兄弟还要亲密，更应该守护。如是说。关于语，有二：三种真言和四种手印。如彼经所说：根本生起和事业真言的誓言，事业和法，身即是四大手印。如是说。关于意，有四：一般而言，四种秘密是：甚深见、行和粗暴行为，执持天人和成就的征兆，一般而言，被说为四种秘密。如是说。中间的四种秘密是：修持的地点、时间、同伴和物品，要极度保密地进行修持。适合保密的是：班杂（藏文，梵文天城体，梵文罗马拟音，汉语字面意思），金刚橛、无油容器，物品和残缺的法器、坛城等，不要让人们看到。铃、小鼓等声音，不要让人们听到。如是说。交付的是：交付的是圣者，是先前所说的上师和道友们的话语。如是说。第二，分支有二：非共同的和共同的誓言。第一种有五：应行持的五种，不应舍弃的五种，应接受的五种，应了解的五种，应修持的五种。第一种有五：度化、结合、不予取、妄语、粗暴。第一种是：如彼经所说：自性的结合与度化，三摩地的结合与度化，根境的结合与度化。如是说，总的来说。具体来说，结合有十种：如彼经所说：佛宝、上师、身之仇敌，违背誓言和欺骗，来到集会和损害一切，具有誓言仇敌的恶劣品性，三恶道，这十种，瑜伽士们都应接受。数量是根本的四十种。如是