Chinese
仅独尊颜面手印及装饰，面见本尊，觉性如缕不断，无动摇而安住。以智慧获得殊胜体验，在乐明无念的禅定空性状态中，如水流般无有间断和执着之染污而解脱，故而流转之轮不复存在，并且如实显现以往未知的法，以及所有与之相应的智慧。如《广大经》所说：宝塔网、金刚，轮、剑、半网，多眼、眼点、织锦纹，镜子、梯子、嚓嚓纹，珍宝光芒、吉祥结纹，光芒四射、光芒环绕、光芒炽燃，孔雀羽翎和鸽子颈，千瓣莲花网纹，明点、细点及环绕线，显现种种形象，这是体验觉受增长的征象。也能知晓智慧体验中的善恶之相，身体上不会生出虫虱。如果继续修持，能见到如国土般大小的光芒，明点变得如杏子般大小，觉性如奔跑的野牦牛。每个明点上，都带有五彩光芒的环绕线，其中间显现独雄身相，以及金刚萨埵的半身像，面容和手印显现或不显现。如果继续修持，明点变得如犀牛皮盾般大小，明点中显现独雄身相，觉性之间以身相庄严，觉性无动摇而安住，身体上没有白发和皱纹，不会感到饥渴，也能知晓以往未知的法，所说的一切都成为佛法，心中不会生起敌友之分，显现体验和智慧体验都会增长，光芒和颜色都会增长，像这样通过增长的显现，能使迷惑的显现消失。如是说。第五，解脱轮回束缚的方式是：像这样显现融入光明，从被色和境所束缚的执着中解脱，内心的执着，心的分别念消融于法界。也就是说，在见到光明成熟的明点时，从色蕴的束缚中解脱。在见到智慧的明点时，从五蕴中解脱。在见到觉性成熟的明点时，从五毒的束缚中解脱，并且意的分别识的运行，显现逆转，即使出现中断，也于自性报身的体性中成佛。第六，增长的显现
English
The face and hands of the single deity, adorned with ornaments, are directly seen. Awareness remains like a continuous thread, without wavering. Through wisdom, one experiences extraordinary experiences. In the state of bliss, clarity, non-conceptuality, and emptiness of samadhi, one is liberated like a flowing river, without interruption or the stain of attachment. Therefore, the wheel of wandering ceases to exist, and previously unknown dharmas manifest in accordance with wisdom. As it is said in the 'Vast Expanse': 'Stupas, nets, vajras, wheels, swords, half-nets, many eyes, eye-spots, brocade patterns, mirrors, ladders, tsha-tsha patterns, jewel radiance, auspicious knot patterns, radiating light, circling light, blazing light rays, peacock feathers and pigeon necks, lotus with a thousand petals, net patterns, bindus, fine dots, and surrounding lines manifest in various forms. This is the increase of experiential appearances. One also knows the nature of good and evil in wisdom experiences. Worms, insects, and lice do not arise in the body. Furthermore, through practice, one sees light as vast as a country. Bindus become the size of apricots. Awareness is like a running yak. Each of these bindus is surrounded by circles of five-colored light. In the center of each appears the form of a single male deity, and the half-form of Vajrasattva, with faces and hands appearing or not appearing. Furthermore, through practice, bindus become the size of rhinoceros hide shields. Within the bindus appears the form of a single deity. The spaces between awareness are adorned with forms. Awareness remains without wavering. The body is without white hair or wrinkles. One does not feel hunger or thirst. One also knows dharmas that were previously unknown. Everything one says becomes dharma. One does not feel animosity or friendship. Both appearance experiences and wisdom experiences increase. Both light and color increase. In this way, through increasing appearances, the appearances of delusion are dispelled.' Thus it is said. Fifth, the way to liberate from the bonds of samsara is as follows: In this way, appearances dissolve into light, and one is liberated from the attachment bound by form and objects. Internal clinging, the conceptual thoughts of the mind, dissolve into the dharmadhatu. That is to say, when one sees the bindu of ripened light, one is liberated from the bonds of the skandha of form. When one sees the bindu of wisdom, one is liberated from the five skandhas. When one sees the bindu of ripened awareness, one is liberated from the bonds of the five poisons, and the activity of the mind's consciousness is reversed, even if there is interruption, one attains buddhahood in the nature of the sambhogakaya. Sixth, the appearance of increase