Chinese
逐渐变细变小，向上聚集，融入心间的光明和明点之中，保持心无杂念的状态。再次，光芒照射到喉咙，逐渐变细，保持融入心间的状态。再次，光芒照射到头顶的明点及其所依，逐渐变细变小，保持融入心间的状态。再次，心间脉瓣的精华也融入所依的精华。这所依也融入如豆子般大小的明点。五种光芒也融入中央蓝色如虚空般的状态。这光芒也逐渐变细，最终在意识无法分辨的情况下，融入普贤佛母法性大空性的界中，保持平等的状态。像这样反复习惯，心专注于气和微细明点。气心要点一致，心专注于何处，气就融入何处，从而生起四空或四喜的殊胜智慧，脱离气心染污的比喻意义的光明显现，之后气开始升起，以四相逆行的形式获得，在结束时，以三种显现的光明为因，以观修光之明点，五种气光为缘，幻化大网自然而然地以所依和能依的形式升起。在达到扩展的顶点时，从执持身体觉知而升起为本尊身是困难的。与获得同时升起为本尊身，正如根本续本章所说：从心髓明点结合中，以大乐智慧的乐器，向智慧欢喜献上供养，以无漏的福德，智慧幻化自显现，无量乐器的坛城。正如所说的那样确定，绝不能将时轮金刚的空性与大圆满的显现方式混淆。那么，如果在比喻意义的光明之后，如何升起为本尊身呢？如果认为如此，因为对生起次第的串习之力在气心二者上非常强烈，所以在生起次第的清净忆念时，有必要在座间进行修习。像这样简略地讲述了生起次第和圆满次第。现在是根本的第三个果，分为二：暂时和究竟的果。第一，像这样习惯后，感官
English
Gradually becoming thinner and smaller, gathering upwards, dissolving into the light and bindu of the heart, maintaining a state of non-conceptual mind. Again, the light radiates to the throat, gradually becoming thinner, maintaining the state of dissolving into the heart. Again, the light strikes the bindu at the crown of the head together with its support, gradually becoming thinner and smaller, maintaining the state of dissolving into the heart. Again, the essence of the heart's pulse petals also merges with the essence of the support. This support also dissolves into a bindu the size of a bean. The five lights also dissolve into the central blue, like the sky. This light also gradually becomes thinner, and finally, in a state where the mind cannot distinguish, it dissolves into the realm of Samantabhadri, the great emptiness of the nature of reality, maintaining a state of equanimity. By repeatedly familiarizing oneself in this way, the mind grasps the prana and subtle bindus. Since prana and mind are of one essence, wherever the mind is focused, the pranas dissolve there, and from this arises the special wisdom of the four emptinesses or four joys. When the light of example and meaning, which is free from the defilements of prana and mind, arises, then the prana begins to rise, and at the end of obtaining the four visions in reverse order, the light of the three visions becomes the cause. Meditating on the bindu of light, with the five prana lights as the condition, the great net of illusion spontaneously arises in the form of support and supported. When reaching the peak of expansion, it is difficult to arise as the deity body from holding onto the body's awareness. Arising as the deity body simultaneously with attainment is as stated in this chapter of the root tantra: 'From the union of the heart essence bindu, with the music of great bliss wisdom, offer worship to the joyful wisdom, with uncontaminated merit, the self-appearing illusion of wisdom, the supreme, limitless mandala of music.' As it is said, be certain of this, and never confuse the emptiness form of the Kalachakra with the way appearances manifest in Dzogchen. So, how does one arise as the deity body after the light of example and meaning? If one thinks this way, it is because the power of familiarization with the generation stage is very strong in both prana and mind, so it is necessary to practice during the breaks between sessions when remembering the purity of the generation stage. In this way, the generation stage and completion stage have been briefly explained. Now, the third fruit of the root is divided into two: the temporary and the ultimate fruit. First, by becoming accustomed in this way, the senses
Chinese
由于心识向外散乱的延续被阻断，感官意识所乘之风逆向收摄。作为临近的征兆，眼前出现如房屋被烟雾弥漫般的景象，呈现出朦胧的蓝色；阳光照射在沙漠上，远处看去如同流水般的景象，呈现出闪烁的空中楼阁；出现如萤火虫般的景象，发出如火焰般鲜红的光芒；出现如燃烧的酥油灯般闪烁的景象；以及显现出如无云晴空般清澈空明、无边无际的景象。这五种景象以衰败之相显现。在梦境的征兆中，会看到佛陀和菩萨各自安住；看到佛陀与自己无别，自己所观本尊的身前身后、内外皆无，在所有方向都清晰可见；看到向十方诸佛菩萨所化现的本尊顶礼供养；梦到诸佛赐予并宣讲甚深之法。这是五种殊胜的征兆。此外，本尊佛像面露微笑，发出光芒，即使没有见到佛像，也能听到声音，听到天女的歌声，听到宫殿中发出的声音，以及在真实或梦境中听到被称为“善友”的菩萨们的呼唤。这些景象，如果发生在上述已经达到证悟和修持程度的人身上，就可以理解为是真实的征兆。如今，对于我们这些普通人来说，如果无缘无故地出现这些景象，要么是魔鬼的伎俩，要么是障碍的征兆，要么是风等疾病引起的幻觉，要么仅仅是业习的梦境，要知道这些都是没有意义的。如果内心没有丝毫修行和证悟的痕迹，却期望出现这些景象，这只会暴露自己虚伪的本质。还有很多需要讲解的，但希望在大会聚集时再详细阐述。第二点是，在根本续中说：“通达智慧入门之体性，成熟果实之因与缘，无论何者成为具能力者，皆被称为持明者胜利之刹土。”意思是通达作为因的智慧之体性，即见解；作为缘的入门之体性，即生圆次第的禅定。
English
Because the continuation of consciousness scattering outwards is blocked, the winds that carry the sensory consciousnesses reverse inwards. As a sign of nearness, visions appear before the eyes, such as a house filled with smoke, appearing hazy and blue; the sun shining on the desert, appearing from afar like flowing water, shimmering like a mirage; visions like fireflies, emitting red, sparkling light like flames; visions appearing like a flickering butter lamp; and visions arising like a clear, cloudless sky, clear and empty, without beginning or end. These five signs appear as signs of decline. In dream signs, one sees Buddhas and Bodhisattvas abiding separately; one sees the Buddha as inseparable from oneself, the deity visualized as oneself, without front or back, inside or outside, with faces clearly visible in all directions; one sees oneself making prostrations and offerings to the deity who has become the lord of the Buddhas and Bodhisattvas of the ten directions; one dreams of all the Buddhas bestowing and teaching profound Dharma. These are the five supreme signs. Furthermore, the face of the yidam deity smiles, light emanates, even if the deity is not seen, sounds are heard, the songs of goddesses are heard, sounds are heard from the palace, and the call of bodhisattvas called "virtuous friends" is heard in reality or in dreams. If these signs occur to those who have attained the aforementioned levels of realization and practice, they should be understood as genuine signs. Nowadays, for us ordinary people, if such signs appear for no reason, they are either the tricks of demons, signs of obstacles, illusions caused by diseases such as wind, or merely dreams of habitual tendencies. Know that these are meaningless. If there is not even a trace of practice and realization in the mind, yet one hopes for these signs to appear, it only reveals one's own hypocrisy. There is much more to explain, but I hope to elaborate on it during a large gathering. Secondly, in the root tantra it says: "The embodiment of understanding entering the characteristic, the cause and condition that ripens the fruit, whoever becomes capable, is known as the victorious realm of vidyadharas." This means understanding the characteristic of wisdom as the cause, which is the view; the characteristic of entering as the condition, which is the samadhi of generation and completion stages.
Chinese
通过串习禅定，也是不舍能使见修行结合的方便之决定的陀罗尼。它们如同种子和水肥，也是使果实成熟的因和缘。即，通达见解后，安住于大空性和昆定是近修，一座手印是近成就，积资是成就，未获得或获得其果位见道是大的成就。无论在任何时候，以通达和串习二者的果实，凡是以其威力使身体转变之时，获得无漏有学道之四种持明，以及不学五身佛陀的果位，而闻名于一切佛刹。在成团成群修持的尽头，从傍晚女神，中午的敌人，黎明的佛母处获得悉地。在明点上降的尽头，俱生事物之智慧，以及下稳的尽头，自性俱生之智慧，见道义光明在相续中生起后。虽然在其后得位中，与显现无量幻化网坛城没有差别。但于此，以精进，禅定和智慧之力大者，将有漏的蕴聚转变为清净之身，获得无死寿命自在的持明，因此比异熟持明更具功德，所以是剩余持明或寿命自在持明。在未圆满道之前，能自在寿命。如是，以精进禅定智慧之力稍弱者，未能如是转变为清净之身，即是异熟持明或无余涅槃，如道次第中所说。道次第中说：以获得和未获得能力，分为见道二者。如是，异熟中阴断绝寿命，在中阴二地中，若能断证则增上，直至九地大手印持明，十地至常边之间，认为任运成就持明，此乃佐的诸大持明之无上见解，故不应转为其他。以彼四持明断除圣者有学之十地的方式，于见行如海之等性真谛无别极度串习故。异熟与八地，寿命自在与九地，大手印与
English
Through familiarizing oneself with meditative stabilization, it is also a dharani that does not abandon the certainty of the means to bring about the union of view and conduct. These are like seeds and water fertilizer, and are also the cause and condition for ripening the fruit. That is, after realizing the view, abiding in the great emptiness and Kunting is approaching, one mudra is near accomplishment, accumulating gatherings is accomplishment, not obtaining or obtaining its fruit, the path of seeing, is great accomplishment. At any time, with the fruit of both understanding and familiarization, whoever has the power to transform the body, obtains the four vidyadharas of the unpolluted path of learning, and the attainment of the state of the non-learning five Buddha bodies, and becomes famous in all Buddha-fields. At the end of practicing in clusters and groups, one obtains siddhis from the evening goddess, the enemy at noon, and the mother of dawn. At the end of the descending thigle, the wisdom of co-emergent phenomena, and at the end of the lower stability, the wisdom of co-emergent nature, the clear light of the meaning of the path of seeing arises in the continuum. Although in its subsequent attainment, there is no difference from arising in the mandala of the immeasurable illusion net. But here, those with great strength of diligence, meditative stabilization, and wisdom, transform the contaminated aggregates into a pure body, and obtain the vidyadhara of immortality and mastery over life, therefore, it has more qualities than the maturation vidyadhara, so it is the remaining vidyadhara or the life-mastery vidyadhara. Until the path is completely fulfilled, one has mastery over life. Thus, those with slightly weaker strength of diligence, meditative stabilization, and wisdom, who are unable to transform into a pure body in this way, are the maturation vidyadhara or the nirvana without remainder, as stated in the Stages of the Path. In the Stages of the Path it is said: By obtaining and not obtaining the ability, the path of seeing is divided into two. Thus, in the intermediate state of maturation, life is interrupted, and in the intermediate state of the second ground, if one can abandon and realize, then one increases, up to the ninth ground, the great seal vidyadhara, and from the tenth to the end of the continuum, it is considered the spontaneously accomplished vidyadhara. This is the unsurpassed view of the great vidyadharas of Zur, so it should not be turned to others. The way in which those four vidyadharas cut off the ten grounds of the noble learners is because they are extremely familiar with the equality of the ocean of view and conduct, the undifferentiated truth. Maturation and the eighth ground, life mastery and the ninth ground, the great seal and the
Chinese
第十，任运持明与第十一昆都光在见解和行持上是相同的。后续功德的获得方式与名相乘不同，在道次第中说：不住于等持，于百千俱胝，十方微尘数世界，无量百千俱胝，十方微尘数刹土中，对猎人和妓女等，以化身调伏。《由此可知》，他们的见解在平等无别的真谛中，不住于等持，于每一刹那，能见到三千大千世界百俱胝刹土微尘数般的佛陀，示现等同数量的自身，拥有等同数量的眷属，调伏等同数量的众生，进入等同数量的等持之门，示现等同数量的法门，震动等同数量的刹土，放射等同数量的光芒，这是异熟持明的功德。寿命自在持明以三千世界百俱胝为基数的千世界微尘数般的佛陀的容颜等。大手印持明于一刹那，以前者为基数的百千俱胝十方微尘数的世界。任运持明于一刹那，见到无量百千俱胝十方微尘数般的佛刹等，要知道这些与名相乘相比，具有极大的差别。现在是根本之三，修持后续之事业，在无有间断的道上，以积资修法为主，前行准备，从第一个晚上开始进入念诵，这包括念诵；在修持的日数一半以内是近念诵，从这两者中，放射出白色光芒，使成就之器成为堪能；除了最后一个晚上以外的一半以上，以红色光芒的交错照射和聚集，催动和摄集成就，使精髓清净，这是修持；见到验相后，在最后一个晚上，以蓝色光芒的收摄，使相续清净，这是大修持，这些是念诵派的念修四支。