English
As near signs, appearances such as houses filled with dust, appearing hazy green; sunlight hitting the desert, appearing from afar like flowing water, shimmering like ripening grain in the sky; the appearance of fireflies disappearing, replaced by red light radiating like a burning flame; the appearance of flickering flames like butter lamps; and the appearance of clear, empty, boundless space like a cloudless sky. These five dream signs appear in a declining manner. In dreams, seeing Buddhas and Bodhisattvas residing separately. Like the Buddha being no different from oneself, visualizing oneself as the deity, without distinction between front and back, inside and out, clearly seeing all directions. Seeing oneself prostrating and making offerings to the deities manifested by the Buddhas and Bodhisattvas of the ten directions. Dreaming of all the Buddhas giving and teaching profound Dharma, these are the five supreme signs. Furthermore, the yidam deity's face smiles, light emanates, even without seeing the deity, one can hear sounds, hear the songs of goddesses, hear sounds from the palace, or hear the calls of Bodhisattvas called "Noble Friends" in reality or in dreams. These phenomena, if they occur to those who have attained the above-mentioned realization and experience, are considered genuine signs. Now, for us ordinary people, if these phenomena occur for no reason, it is either the illusion of demons, or a sign of obstacles, or hallucinations caused by diseases such as wind, or merely dreams of karmic habits, know that these are meaningless. Know that when there is not even a trace of practice and realization in the depths of one's heart, yet one expects these phenomena to appear, it only exposes one's own false nature. There is much more to be said, but I hope to explain it at a large gathering. The second part is, in the root tantra it says: "The form endowed with the characteristics of knowing and entering, the cause and condition for ripening the fruit, whoever becomes powerful, is known as the pure land of the Vidyadhara victors." This means, understanding the view that is the characteristic of knowing as the cause, by being accustomed to the samadhi of the generation and completion stages that is the characteristic of entering as the condition, not abandoning the certainty of the means of practice that unites view and conduct.
Chinese
也是养分。这些就像种子和肥料一样，是使果实成熟的因和缘。证悟见道后，安住于空性和昆丁是近修，手印一座是近成就，积资是成就，获得或未获得其果，即见道是大的成就。无论在任何时候，都能以证悟和串习二者的果实产生力量，谁的身体转化之时，获得无漏有学道四持明和无学五身果位，并在诸佛刹土中闻名。在成堆的会供修法的最后，从夜晚的天神、中午的敌人和黎明的佛母处获得成就。在明点上降的最后，获得俱生智，在下稳固的最后，自性俱生智在见道义光明中于相续中生起。之后，虽然在后得位中显现为无量幻化网坛城没有差别，但对于精进、禅定和智慧力大的人来说，有漏的蕴身转化为清净的身体，获得无死自在持明，因此比异熟持明更具功德，所以是剩余持明或自在持明。在没有圆满道之前，能自在寿命。像这样，对于精进、禅定和智慧力稍微弱的人来说，不能像那样转化为清净的身体，就是异熟持明或无余涅槃，这是在道次第中说的。道次第中说：是否获得能力，由此分为两种见道。异熟在中阴时中断寿命，在中阴时从二地到九地之间，大手印持明，从十地到常边之间，认为是任运成就持明，这是佐钦持明大师们的无上观点，不要转为其他观点。这四种持明，从圣者有学十地的断证方式来看，意行如海平等真谛无别非常串习，因此异熟和八地，自在和九地，大手印和十地，任运成就持明和十一地普光以及意行是相同的。之后的
English
It is also nourishment. These, like seeds and fertilizers, are the cause and condition for ripening fruits. After realizing the view, abiding in emptiness and Kuntin is approaching, one mudra seat is near accomplishment, accumulating resources is accomplishment, obtaining or not obtaining its fruit, that is, the path of seeing is a great accomplishment. At any time, it can produce power with the fruit of both realization and habituation. When whose body is transformed, obtaining the four vidyadharas of the unpolluted learning path and the fruit of the five bodies of the non-learning victor, and becoming famous in all Buddha fields. At the end of a pile of gathering practices, achievements are obtained from the night deity, the enemy at noon, and the mother of the dawn. At the end of the upward descent of the bindu, the co-emergent wisdom is obtained, and at the end of the lower stability, the self-nature co-emergent wisdom arises in the continuum in the light of the meaning of the path of seeing. Afterwards, although there is no difference in appearing as the immeasurable illusory net mandala in the post-attainment, for those with great diligence, samadhi, and wisdom, the contaminated aggregate body is transformed into a pure body, obtaining the immortal free vidyadhara, therefore it has more merits than the maturation vidyadhara, so it is the remaining vidyadhara or the free vidyadhara. Before the path is completely fulfilled, one can freely control life. Like this, for those who are slightly weaker in diligence, samadhi, and wisdom, not being able to transform into a pure body like that is the maturation vidyadhara or the nirvana without remainder, which is said in the Stages of the Path. It is said in the Stages of the Path: Whether or not the ability is obtained, the path of seeing is divided into two. Maturation interrupts life in the bardo, and in the bardo, from the second to the ninth bhumi, the Mahamudra vidyadhara, from the tenth bhumi to the end of the continuum, is considered the spontaneously accomplished vidyadhara. This is the unsurpassed view of the Dzogchen vidyadhara masters, and should not be turned into other views. These four vidyadharas, from the perspective of how the ten bhumis of the noble learners are cut off, the intention and conduct are like the ocean, equal, the truth is inseparable, and they are very habituated. Therefore, maturation and the eighth bhumi, freedom and the ninth bhumi, Mahamudra and the tenth bhumi, spontaneously accomplished vidyadhara and the eleventh bhumi, the all-illuminating and the intention and conduct are the same. The subsequent
Chinese
从道次第中，不同于名相乘获得功德的方式是：不住于等持中，于十个百千俱胝的微尘数世界和无数百千俱胝的微尘数刹土中，以猎人和妓女等化身来调伏。如是说，意即于无别清净等同真如中，不住于等持，于每一刹那，能见到三千大千世界百俱胝的刹土微尘数之佛，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，这是成熟持明的功德。寿自在持明以三千世界百为基数，能见到等同于千世界微尘数的佛等。大手印持明于每一刹那，以前者为基数，能见到百千俱胝十个微尘数的世界。任运成就持明于每一刹那，能见到等同于无数百千俱胝十个微尘数的佛刹之佛等。应当了知这些远胜于名相乘的差别。现在是第三个根本，修后之事业，即于无间道中，以积聚资粮的修法为主，预先准备，从第一个晚上开始进入念诵，这称为念诵。在修持期间，一半的日数以内称为近念诵。从这两者中，以白色光芒照耀，使成就之器堪能。除了最后一个晚上，一半以上的时间，以红色光芒的交错照射和聚集，催动和摄集成就，使精华清净，这称为修持。见到验相后，在最后一个晚上，以蓝色光芒收摄，使相续清净，这称为大修。这些是念诵法的四支念修。以一个月为例，道次第中说：半月半月近念诵，本尊
English
From the Lamrim, the way to attain qualities differently from the Characteristic Vehicle is: Without moving from meditative equipoise, in hundreds of thousands of trillions of dust-like worlds and countless hundreds of thousands of trillions of lands, one subdues with emanated bodies such as hunters and prostitutes. Thus it is said, meaning that in the non-dual pure equalness of reality, without moving from meditative equipoise, in each moment, one sees the faces of Buddhas equal to the number of dust particles in a hundred trillion fields of the three thousand great thousand worlds, shows that many bodies, has that many retinues, tames that many sentient beings, enters that many doors of samadhi, shows that many doors of Dharma, shakes that many fields, and emits that many rays of light. These are the qualities of the ripening awareness holder. The Long Life Empowerment Awareness Holder, based on a hundred three-thousand worlds, can see Buddhas equal to the dust particles of a thousand worlds, and so on. The Great Seal Awareness Holder, in each moment, based on the former, can see a hundred thousand trillion times ten dust-like worlds. The Spontaneous Accomplishment Awareness Holder, in each moment, sees Buddhas equal to the Buddhas of countless hundreds of thousands of trillions times ten dust-like Buddha-fields, and so on. One should know that these differences are far superior to the Characteristic Vehicle. Now, the third root, the activity following practice, is that on the uninterrupted path, taking the practice of accumulating accumulations as primary, one prepares preliminaries and enters the recitation starting from the first evening, which is called recitation. Up to half of the number of days of practice is called near recitation. From these two, by radiating white light, one makes the vessel of accomplishment suitable. Except for the last evening, for more than half the time, by the alternating radiation and gathering of red light, one urges and collects accomplishment, purifying the essence, which is called practice. After seeing the signs, on the last evening, by gathering blue light, one purifies the continuum, which is called great practice. These are the four branches of recitation and practice in the system of recitation. As an example, for one month, the Lamrim says: Half a month, half a month, near recitation, deity
Chinese
清净光明能容纳，十五日减半修持，光明容纳交替修。时日圆满征兆生，成就悉地大修持。因此，如果以一年来计算，从修持的准备工作到第一个晚上开始修持为止，是修持的支分。从那以后到六个月之间，主要修持三摩地，这六个月的修持是近修。再从那以后到六个月之间，主要在修法上划分念诵室，进行坛城仪轨的观想，念诵咒语等，观想清晰的本尊生起，进行修持。最初在学习生起次第的时候，观想面前的唐卡佛像，这是因为考虑到中等和下等根器的人更容易产生清晰的显现，所以最初这样练习。当清晰的显现产生后，将其转移到自己的身体上进行观修。所以，主要就是自生本尊。而在这个修持的阶段，要知道自生本尊和对生本尊都需要产生清晰的显现，这是它们的区别。然后，在最后七天之前，重新布置供品，放置成就的物品。在念诵的时候，在根本咒语后面加上祈请成就的咒语：ཀཱ་ཡ་ཝཱཀ་ཙིཏྟ་སརྦ་སིདྡྷི་ཕ་ལ་ཧཱུྃ་（藏文，กายวากฺจิตฺต สรฺวสิทฺธิ ผล หู，kāyavākcitta sarvasiddhi phala hūṃ，身语意 一切成就 果 吽），然后念诵。在最后一个晚上的黎明时分，必须祈请成就，这是时间的关键所在。也就是说，从天亮到中午是显现的时间，从中午到黄昏是增长的时间，从黄昏到午夜是获得的时间，从那以后到黎明之间是近得或光明的时间。因此，当王子义成就快要敲响胜利之鼓时，他证悟了了知灭尽和不生的智慧。宁玛派的密咒经典中说：如今第一道曙光升起，金刚萨埵何时升起？以及金刚橛何时升起？这些都是指这个具有特殊时间关键的时刻。其中的道理是：在最后一个晚上的午夜左右起床，完成一次包括念诵、供养和赞颂在内的广轨事业法。不要收起对生本尊，而是摆在那里。然后，广转会供轮，完成剩余供品和护法神等，然后是成就的障碍
English
Clear radiance is suitable as a vessel. Practicing the waning half of the fifteenth day. Practicing by alternating radiance and gathering. When the number of days is complete and signs appear. Attaining siddhis is a great practice. Therefore, if we consider it in terms of one year. From the preparatory activities of the retreat until the first evening when the retreat begins, these are the limbs of the retreat. From then until six months, mainly meditating on samadhi, these six months of retreat are the near retreat. Then, for another six months, mainly focusing on practice, dividing the mantra chamber. Performing the visualization of the mandala ritual, urging the recitation of mantras, etc. Clearly establishing the front generation and practicing. Initially, when learning the generation stage, meditating by focusing on the thangka image in front. This is because, for individuals with intermediate and lower faculties, it is easier to generate clear appearances in the generation stage, so initially, one becomes accustomed to it in this way. When clear appearances arise. Then, transferring it to one's own body and meditating. Therefore, the main thing is the self-generation deity alone. And in this stage of practice, one must know that both the self-generation deity and the front-generation deity need to generate clear appearances, this is the difference between them. Then, before the final seven days, newly arrange the offerings. Place the substances of accomplishment. During the recitation, add the mantra that urges accomplishment to the root mantra: ཀཱ་ཡ་ཝཱཀ་ཙིཏྟ་སརྦ་སིདྡྷི་ཕ་ལ་ཧཱུྃ་ (Tibetan, कायवाक्चित्त सर्वसिद्धि फल हुं, kāyavākcitta sarvasiddhi phala hūṃ, Body, Speech, Mind, all accomplishment, fruit, Hūṃ), and then recite. It is essential to request accomplishment at dawn on the final night, this is a special key point of the timing. That is, from dawn to noon is the time of appearance. From noon to dusk is the time of increase. From dusk to midnight is the time of attainment. From then until dawn are the times of near attainment or clear light. Therefore, when Prince Siddhartha was about to strike the victory drum at dawn, he realized the wisdom of knowing cessation and non-arising. In the Nyingma tantric texts, it says: Now the first light of dawn rises. When does Vajrasattva arise? And when does Vajrakīla arise? These all refer to this moment with a special key point of timing. The way of it is: Get up around midnight on the final night. Complete one cycle of the extensive ritual practice, including recitation, offerings, and praise. Without dissolving the front generation, leave it there. Then, extensively turn the feast gathering wheel. Complete the remaining offerings and protector deities, etc. Then, the obstacles to accomplishment