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From the perspective of abandoning faults, it is discipline; from the perspective of accomplishing qualities, it is vows. By the places where the root and branch vows are not to be transgressed, one possesses the ability to guard against all stains of faults and downfalls. Thus, may the individual who is matured by empowerment and possesses vows and discipline, through the practice and accomplishment of the paths of the two stages of generation and completion, swiftly attain the state of the four Vidyadharas without difficulty. May they easily achieve the supreme accomplishment of union with the seven branches, and the common accomplishments such as the eight great siddhis, without the need for hardship or prolonged effort. So be it. There are many ways to combine with the four approaches of recitation and accomplishment. If combined with the generation stage, then emptiness, great compassion, and illusion are the recitation; mudras, subtle and coarse, are the near recitation; from conceptual elaboration to meditating on the spontaneously accomplished mandala of Samye, is the accomplishment; taking the accomplishment of the accumulation of tsok offerings is the great accomplishment. If combined with the completion stage, then knowing the key points of the dependent and the support of relative bodhicitta is the recitation; clarifying the mandala of the naturally abiding body and striking at its key points is the near recitation; blessing the mudra consort is the accomplishment; the wisdom of coemergent great bliss of union is the great accomplishment. If combined with both, then the path of the four empowerments is sequentially combined with the generation stage, completion stage, and the four approaches of recitation and accomplishment. The second part has three: aspiration to practice the tantra of the Magical Net, aspiration to practice the Lung Na Rag Dong Druk, aspiration to practice the pith instructions of the Great Perfection. Among these, the first part has four: aspiration for appearances to be the mandala of the body, aspiration for sounds to be the mandala of speech, aspiration for thoughts and awareness to be the mandala of mind, aspiration for everything to be the play of great bliss. First: Whatever appears is complete as the wheel of the Magical Net. This means that all phenomena of the outer and inner world, all that appears, is liberated from the clinging to ordinary self-characteristics, appearing as emptiness, the Vajra Body, the Magical Net, a net that is like an illusion, transforming and interconnected in many ways. Or, all that appears, like illusions, transfor
Chinese
或者东方田野。因此，据说神和概念的集合以不可分割的方式联系或结合在一起。总之，显现的一切事物都充满于幻化网，神之轮或集合或自性中，即一切显现都圆满于身金刚的体性中。第二，一切声响皆是不可言说的咒语之声。意思是，一切声响，仅仅是声响本身，其自性是空性的，声空双运是不可言说的，或者说，显现出与言说分离的秘密咒语之声。第三，心的流动是自明无为。意思是，心的各种念头流动，显现空性双运的自明无为之界，光明的心金刚本身显现。第四，愿大乐无离显现。意思是，如此这般，显现、声响、念头的一切法，都显现为大乐、明空双运、唯一智慧金刚的游舞。也就是说，所有庸常的念头都是痛苦，而与此分离的即是快乐。而且，由于它不可摧毁且至高无上，所以是伟大的。如此这般的大乐智慧遍及轮回涅槃、稳定与动摇的一切，因此被称为遍及有寂的智慧。不舍弃任何事物之法，不住于任何事物之法的自性，在自生智慧唯一的空间中，轮回涅槃一切圆满。也就是说，不是像与诸法新结合，又再次分离那样，而是从初始就无合无离的真如智慧金刚显现出来。像这样，如果将身语意智慧金刚的自性显现的关键与生起次第和圆满次第分别结合，那么就要明白，这是通过努力修持身语意真如瑜伽，以及幻身、气脉咒语不坏念诵、光明和双运瑜伽的加持力，使之成为习惯，最终成为空性的果。或者，可以认为这是与四灌顶相关的四道修持所能产生的果，是显现为清净无边现象之存在的关键。第二部分也有，本来清净的忏悔，功德
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Or eastern fields. Thus, it is said that gods and conceptual assemblies are connected or united in an indivisible way. In short, all things that appear are pervasive in the illusory net, the wheel of the gods, or the assembly, or nature, that is, all appearances are perfected in the nature of the body vajra. Second, all sounds are the sound of inexpressible mantras. That is, all sounds, merely as sounds, are empty in their own nature, and the union of sound and emptiness is inexpressible, or the sound of secret mantras, separate from speech, arises. Third, the movement of the mind is self-aware and unconditioned. That is, the various movements of the mind's thoughts, the self-aware, unconditioned sphere of clear emptiness and duality, the vajra of the heart of clear light itself arises. Fourth, may great bliss without separation be manifest. That is, in this way, all phenomena of appearance, sound, and thought arise as the play of great bliss, the union of awareness and emptiness, the one wisdom vajra. That is, all ordinary thoughts are suffering, and what is separate from that is happiness. Moreover, because it is indestructible and supreme, it is great. Such great bliss wisdom pervades all of samsara and nirvana, stability and movement, and is therefore called the wisdom that pervades existence and peace. Not abandoning any dharma of things, the nature of not abiding in any dharma of things, in the space of the only self-born wisdom, all of samsara and nirvana are perfected. That is, it is not like newly combining with the dharmas and then separating again, but the thusness wisdom vajra, which has been without union or separation from the beginning, manifests. In this way, if the key to the manifestation of the nature of body, speech, mind, and wisdom vajra is combined with the generation stage and the completion stage separately, then it should be understood that this is the result of striving to practice the yoga of body, speech, mind, and thusness, as well as the power of habituating the illusory body, the recitation of indestructible wind mantras, clear light, and the yoga of union, which ultimately becomes emptiness. Alternatively, it can be considered that this is the result of practicing the four paths related to the four empowerments, and it is the key to the manifestation of phenomena as pure and infinite existence. The second part also has, the confession of primordial purity, the qualities
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圆满仪轨。自解脱烦恼障，果报清空恶趣处。第一，未能舍弃违犯和分别障，应于本位清净。（意为）因烦恼的影响，自身相续的誓言衰损和破损，这些过患未被对治力摧毁，如铁生锈般积淀执着。器情世界诸相续，其本体实为清净的本性，然执着蕴等为庸常，此乃分别障。如是忏悔之对境，违犯和分别障，以何种方式忏悔呢？并非矫正和改变，亦非舍弃和断灭，而是于各自的体性中，本初即无真实成立，故无需以其他对治力摧毁和舍弃，安住于自性本位，则各自的处所清净为智慧，如绳上错认蛇一般。第二，了悟外内密无别而圆满。所谓以外在供品物质圆满，即真实陈设药、朵玛、血供、灯等。以内在蕴聚圆满，即将外在供品作为象征，了知内在的精液、微粒、风三者与光明的心识一同为药等。秘密则为菩提心，光明空性双运，离戏智慧。于过失本净、功德本具的法界中安住，以此三门而圆满。所谓圆满，即是使衰损和欠缺的功德恢复原状。以何种方式圆满呢？并非如新造一般，而是了悟功德本具无别的意义而圆满。以外在世界和内在身体的一切事物，皆与秘密菩提心为一体，故显现世间的一切事物，皆于清净智慧的体性中无别而圆满，即是毫不费力地圆满一切功德。或者，外在五大，内在五蕴，秘密八识聚，皆于五母、五部、五智的体性中清净，或了悟本初无别的意义，从而将分别念圆满为本尊的自性。如是忏悔和圆满二者，于菩提心胜义谛无别之体性中，不舍弃所断之垢染而清净，以及法界
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The Completion Ritual. Self-liberation of afflictive obscurations, the fruit is emptying the lower realms. First: Without abandoning impairments and conceptual obscurations, purify in its own place. That is, due to the influence of afflictions, the samaya of one's own continuum is weakened and damaged. These faults are not destroyed by antidotes, but accumulate and cling like rust on iron. Although the nature of the outer and inner continuums is pure and divine, holding the aggregates as ordinary is conceptual obscuration. How should such objects of confession, impairments and conceptual obscurations, be confessed? Not by correcting or changing them, nor by abandoning or eliminating them, but because they have never been truly established in their own nature, they are not destroyed or abandoned by other antidotes, but are left in their natural state, so that their own place is purified into wisdom, like mistaking a rope for a snake. Second: Complete by realizing the inseparability of outer, inner, and secret. Completing with outer material offerings means actually arranging medicine, torma, rakta, lamps, etc. Completing with the inner aggregates as support means understanding the outer objects as symbols, and understanding the inner essence, particles, and three winds, together with the clear mind, as medicine, etc. The secret is the mind of enlightenment, the union of clarity and emptiness, the wisdom of non-duality. Completing through the three doors of resting in the dharmadhatu, which is free from faults and complete with qualities. Completion means restoring the qualities that have been weakened or diminished to their original state. How is it completed? Not like creating something new, but by realizing the meaning of the inseparability of inherent qualities. Because all outer and inner objects are one taste with the secret mind of enlightenment, all phenomena of existence are inseparably completed in the nature of pure wisdom, that is, effortlessly completing all qualities. Alternatively, the outer five elements, the inner five aggregates, and the secret eight consciousness aggregates are all purified in the nature of the five mothers, five families, and five wisdoms, or by realizing the meaning of primordial inseparability, thereby completing the conceptual aggregates as the nature of the deity. Thus, these two, confession and completion, are purified without abandoning the stains to be abandoned in the nature of the inseparable ultimate truth of the mind of enlightenment, and the dharmadhatu.
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由于无漏的功德毫不分离地存在，以功德完全具足的方式圆满，这是大乘的特点，是无须扬弃和安立的关键。正如所说：此中什么也不要扬弃，什么也不要安立。第三是：何显皆自解脱，于普贤广阔界。意思是说，依靠作为象征的表诠普贤，从而现证作为所诠的实义普贤时，所有显现的分别念都如水和波浪般自然解脱于自身，不会找到任何需要舍弃的不净自相之法，在普贤的广大意境中，将显有轮回涅槃的一切法平等铺开，这就是普贤的体验。第四是：恶趣深渊皆清空，轮回寂灭成平等。意思是说，像这样，由于没有断除作为因的烦恼分别念，而是自然解脱于自身，从而将作为果的堕入恶趣的种子连根拔起。由于完全灭尽了轮回涅槃取舍的相执，因此清空了恶趣的深渊。将有寂或轮回涅槃的一切法，在自生菩提心中融为一体，从而实现究竟的果位。第三，关于口诀大圆满，有自住明点之见、无须守护之誓言、无有聚散之修持、离断证之果四者。第一是：大明点身与刹土圆满。意思是说，明点是指没有棱角的完全圆满之义，即于本空大界中，自性成就光明显现的智慧身与刹土，无余圆满的处所之义，即证悟此理。第二是：大誓言断除取舍相。意思是说，将显有轮回涅槃的一切法，都融入自生智慧明点唯一的体性中，是无有缺失、任运成就的唯一誓言。由于了知一切都是法性的游舞，因此没有其他需要守护的誓言，于本初守护之大誓言中，一切取舍之相自然清净，不离无须守护之守护，一切守护之王，器情皆证悟为智慧轮的关键。这既是誓言，实际上行为也包含于此。第三是：广大遍满无