English
Merely the main part, all the gatherings are one face and two arms. Regarding the yoga of Tsog offering practice, it has three aspects: establishing the basis for practice with five perfections, straightening the structure with the four limbs of recitation and accomplishment, and indicating the time to attain the Vidyadhara fruit. The first aspect has five parts. First, the place to practice is: in a place without autonomy and obstacles, build a Tsog offering hall with three levels, upper and lower, and paint colorful Tsog offerings and the mandala of the deity being practiced on the walls. Second, the time to practice is: start practicing from the auspicious time of the waxing eighth day of the month, which is combined with the Gyal star, etc., and the time to attain the fruit will be explained below. Third, the items to rely on for practice are: food for sustenance, medicine to avert obstacles, items for practice, and items for offerings, all should be prepared sufficiently. Fourth, who practices as the practitioner, and with whom to practice, divided into the teacher and retinue. First is: the Vajra Acharya of the Tsog offering who possesses eight qualities, as stated in the Lamrim: The teacher should be as full as a treasure, as complete as a river, skilled in lineage and activities, holding the warmth of oral instructions, possessing eight qualities, and should be greatly relied upon as a perfect yogi. Second is: the Vajra Regent who is in accordance with the Acharya's intention, the Vajra Karmacharya who has a loud voice and is skilled in tasks, the four Karma Mudras who know the art of union, the Vajra Janama who can see non-humans with sharp eyes and understand the situation, and who can avert obstacles with meditation, the Vajra Raven who holds warmth, the Vajra Ging who is skilled in liberation activities, the Vajra cook who is skilled in replenishing and cooking, the Vajra Dust-born who is skilled in internal and external gestures, and other retinues related to the Tsog offering. Fifth, the perfection of the practice is: the perfect method of practicing through the gate of recitation and accomplishment that will appear below, by someone who has gained stability from the practices below those with elaboration. The second aspect is: in the place mentioned earlier, male and female yogis and father-mother deities sit separately in the respective deity positions of the mandala, embracing each other, and in connection with the arrangement of the order, starting from the guiding recitation at the beginning of the night, thereby beginning the order of the four limbs of recitation and accomplishment.
Chinese
母法之修法，也就是：亲近和近亲近，修法和大的修法。这里从生起次第的角度来说，对于主尊和眷属，无论是哪个本尊，都保持其各自本尊的稳固我慢，并一心专注于此。首先，开始时的亲近，以及修法时间的一半以内都属于近亲近，这二者通过白色光芒的交织照射来净化相续，这就是近亲近。除了最后一天之外的一半时间，通过红色光芒的照射，来催动和收集成就，从而净化精华，这就是修法。最后一天，通过收回蓝色光芒来净化相续，通过这种方式，在傍晚时分从本尊那里获得成就；中午时分，通过度化塔纳的行持，从敌人那里获得成就；黎明时分，通过与明妃无二无别的结合，通过阿里的行持，从明妃的虚空中获得成就，这就是大的修法。以一个月为例，道次第中说：半月半修近亲近，本尊明光堪为器，十五之后半修法，光芒交织作修持，时日圆满现征兆，成就念诵大修持。第三，像这样，通过六个月的加行和仪轨，就能成就持明者的果位。因为这是生起次第，所以持明也是从共同成就中，通过广大和原始广大的差别，与欲界和色界的本尊以及具有相同缘分的持明相结合。现在按照道之主干圆满次第来讲解：与死亡光明相应的空性大，中阴和慈悲幻化，生起次第第一和手印合一，第二和有戏论，第三和会供轮，共有五种。第一，大空性：有情众生在死亡时，五大以及白红黑三脉依次融入，从而显现出无分别的光明。续部中说：一切有情众，住之力量尽，五蕴次第融，习气垢自尽，光明空显现，无有希惧如虚空。为了清净其习气，修持与之相似的道。
English
The practice of the Mother Tantra, which includes: approach and close approach, accomplishment and great accomplishment. Here, from the perspective of the generation stage, for both the main deity and the retinue, whichever deity it may be, maintain the firm pride of each respective deity and remain single-mindedly focused on it. First, the approach at the beginning, and up to half the duration of the practice, constitute the close approach. These two purify the continuum through the interwoven radiation of white light, which is the close approach. For the half of the time excluding the last day, the radiation of red light stimulates and gathers accomplishments, thereby purifying the essence, which is the accomplishment. On the last day, the purification of the continuum is done by withdrawing the blue light, and through this method, one obtains accomplishments from the deity in the evening; at noon, one obtains accomplishments from enemies through the activity of liberating Tana; at dawn, one obtains accomplishments from the space of the consort through the activity of Ali, in union inseparable from the consort, which is the great accomplishment. To illustrate with a month as an example, the Stages of the Path states: Half a month for close approach, the deity's clear light makes one a suitable vessel. The half after the fifteenth is for accomplishment, practice through interwoven radiation. When the days are complete and signs appear, accomplishment recitation is the great accomplishment. Third, in this way, through six months of accumulation and rituals, the fruit of the vidyadhara is accomplished. Since this is the generation stage, the vidyadhara is also combined with the desire realm and form realm deities, and with vidyadharas who share the same fortune, through the distinction of vast and primordial vastness from common accomplishments. Now, explaining according to the completion stage, which is the main trunk of the path: The great emptiness corresponding to the death luminosity, the bardo and compassionate illusion, the first stage of arising and the single mudra, the second with elaboration, and the third with the tsok offering, these are five. First, the great emptiness: When sentient beings die, the five elements and the three channels of white, red, and black dissolve in sequence, thereby the non-conceptual luminosity arises. The root tantra states: All sentient beings, when the power of abiding is exhausted, through the sequence of the five aggregates dissolving, the residue of habitual patterns is self-exhausted, when the clear light emptiness appears, without hope or fear, like the sky. In order to purify its habitual patterns, practice a path that is similar to it.
Chinese
禅修方法也是，以确立见地为基础，为了使禅定不生荆棘，具备身要遍照七法，于未作整饰之觉性中自然安住，是为觉性总集；忆念先前闻思之见地，并安住于其中，是为随见而住。以任一安住方式，于不分别胜义之等持中入定，是为白日瑜伽；夜晚则结合执持深沉睡眠光明之口诀，以日夜结合之方式修持，从而修习五种次第圆满。二是幻化大悲，由先前未能认识临终光明，而生起三现与五大之逆行方式，形成中阴意生身如幻之身。如云：由前者，获得中阴幻身，故说未舍受用圆满。为了净化其习气，随顺之后的道之禅修方法也是，先前于大空光明之状态中，心识停滞，如烟雾、阳焰、火星、灯火，以及白红黑三道等空相显现，即是瑜伽觉醒之显现，以及夜晚梦境之显现，皆视如幻如水月，从而习惯于无缘大乐之大悲无间断生起。三是一印，为了净化出生次第第一阶段之习气，是与此随顺之道。由无别显现中生起大悲之牵引，以及等持之因缘如清水中显现影像般，生起乐空和合之本尊身一印自生，以之加持一切显现。四是具相印，为了净化出生次第中间阶段之习气，是与此随顺之道。由先前之本尊显现更增广大，从而习惯于一切显现皆明显开展为双运本尊主眷与坛城之相，且不杂而圆满。
English
The method of meditation is also based on establishing the view. In order to prevent thorns from arising in meditation, one possesses the seven-fold posture of Vairochana. Naturally abiding in the uncorrected awareness is the general collection of awareness. Remembering the view previously heard and contemplated, and abiding in that state, is abiding following the view. By either of these two methods of abiding, one enters into samadhi that does not conceptually elaborate ultimate reality, which is daytime yoga. At night, one combines the instructions for holding the clear light of deep sleep, and practices in a union of day and night, thereby training to perfect the five stages. Secondly, illusory compassion arises from not having recognized the clear light of death in the past, and the progression of the three appearances and the elements arises in a reversed manner, forming the illusory mind-body of the bardo. As it is said, "From the former, one obtains the illusory body of the intermediate state, therefore it is said that enjoyment is not abandoned and is complete." In order to purify its habitual tendencies, the method of meditating on the subsequent path is also as follows: In the state of the great emptiness and clear light of the past, the mind is blocked, and appearances of emptiness such as smoke, mirages, fireflies, lamps, and the three paths of white, red, and black arise. These appearances of awakened yoga, and all the appearances of dreams at night, are seen as illusions like water moons, and one becomes accustomed to the uninterrupted arising of unobjective great bliss and compassion. Thirdly, the one seal is the path that accords with purifying the habitual tendencies of the first stage of arising. From the unbiased appearances, the attraction of great compassion and the condition of samadhi are like reflections appearing in clear water. The deity body of the one seal, which arises spontaneously in union with bliss and emptiness, blesses all appearances. Fourthly, the seal with adornments is the path that accords with purifying the habitual tendencies of the intermediate stage of arising. From the previous deity appearance, it greatly increases, so one becomes accustomed to all appearances manifestly elaborating into the form of the principal deity and retinue of union and the mandala, completely unmixed and fully appearing.
Chinese
或者通过一、三、五任何一种方式，与有相生起次第相合地修持，或者依靠无相瑜伽男女主尊双运，或者极其无相，即以父不变的大乐自性与母一切殊胜具足的空性相结合而修持。无论如何，根据上、中、下三种根器的差别，以六个月或一年，一年零两个月，一年零四个月，依靠内在的五种现证菩提，而与无漏见道两种中的任何一种相结合。如《道次第》所说：“时间为三十六个昼夜，或十二、十四、十六个昼夜，成就自在种姓之圣者。”现在要计算有漏和无漏的四句。即有漏和无漏二者皆有的句；有漏而无漏的句；无漏而有漏的句；有漏和无漏二者皆无的句。第一种是：大空性、大悲心、幻化、手印一，这四种是资粮道的瑜伽。如《道次第》所说：“因此四道有漏无漏。”第二种是：加行道聚合修持，因为修持的时间数量是确定的，所以不是真正与无漏相结合的无间道。第三种是：下乘道先行的圣者阿罗汉安住于密咒的资粮道，因为那是通过为自己利益着想的意念而退转的缘故。经中说：“乃至未得八地前，彼时为下乘所毁。”第四种是：有学的双运持明四种。如《道次第》所说：“此为漏尽之大种姓，无论如何修持亦不退转。”那么，什么是所谓的“漏”呢？一般来说，虽然在《俱舍论》等中讲了六种漏，但这里漏的主要和支分有两种。第一种是：与一切烦恼相伴的业，在三界中流转和变化。如《宝箧经》所说：“那些世间人所有的，因为执着而成为漏。”第二种是：身体不由自主地舍弃是身体的漏，不由自主地感受苦乐是界的漏，不由自主地取身是生处的漏，这三种。第三种是道转变的果位持明。