English
The two reasons for quickly achieving siddhi are these. In general, it is well known that the perfection stage does not cover bliss, and especially the path to bliss, so it is not explained separately. In the commentaries, although the method of using the implements of ali and kali is not clearly mentioned except when obtaining siddhis, it is not non-existent, because in the offerings of the sadhana, there appears "with the great offering of embracing together," etc., so it can be known. Third, through intense diligence in practice, within a निश्चित（Sanskrit Devanagari: निश्चित, Sanskrit Romanization: niścita, Literal meaning: certain） period of time such as six months, one can obtain the body of a vidyadhara endowed with qualities such as subtlety, in accordance with any deity of the desire or form realm, and whether one obtains a vidyadhara of the desire or form realm depends on the difference in karma and wisdom mudra, it is said. Such a vidyadhara is a great common siddhi. In the Lamrim, it is said that the peaceful ཚོགས་（Sanskrit Devanagari: गण, Sanskrit Romanization: gaṇa, Literal meaning: assembly） wheel practice takes at best six months, and at worst one year per month, while the wrathful takes at best two months, and at worst six months to achieve, etc. Some consider the difference to be in recitation, throwing, and embracing, but mostly like the view of སྣང་སྟོན་ (Nangton), it is considered that the wrathful subdues obstacles, and the reason for establishing it as a fierce and swift deity of action, it is better to think so, and perhaps there is a slight difference due to the power of the siddhi messenger. In other Mahayoga tantras, it is said that in order to achieve great common accomplishment at the end of ཚོགས་（Sanskrit Devanagari: गण, Sanskrit Romanization: gaṇa, Literal meaning: assembly） practice, one still needs to go through fire offerings and illusion wheels, etc., but here it is said that one does not need to rely on those, and that vidyadhara is achieved at the time of ཚོགས་（Sanskrit Devanagari: गण, Sanskrit Romanization: gaṇa, Literal meaning: assembly） practice itself, because the former is that the generation stage is slightly stable, and the latter is very stable, some think so, but it is said that even those who practice ཚོགས་（Sanskrit Devanagari: गण, Sanskrit Romanization: gaṇa, Literal meaning: assembly） with perfected subtle yoga do the same as the former, so it is necessary to distinguish the difference in practice methods, or it is necessary to investigate. When observing all these upper and lower mudra samadhis, one should remember the meaning of self-appearance without distinction as the life force, and it is also said in the treatise of Master Yeshe Zhap that the generation stage destroys limited time and place, which is similar to this, and for the mandala of self-appearance without distinction, the number and faces, hands, etc. are one.
Chinese
虽然不确定在何处，但如果未像确定在修法中那样指示，则无法生起对该事物具有清晰形象和稳固我慢等的等持，因此这样指示，这是从《德谢杜巴》中所说的。像这样的五种等持仅限于生起次第。圆满次第的五种等持是：首先，放弃世俗和非世俗的其他活动，以具足身要七法而坐。心的要点应安住在两种安住方法中的任何一种上。两种安住方法是：智慧大的以智慧，智慧小的以口诀的力量安住。第一种也有两种：仅仅忆念将心安住在离戏的法性上，觉性便无有对境地松坦安住，这是觉性普洒；忆念先前已确定的见解，并安住在其状态中，直至光明不消散，这是安住在见解之后。后者是向内观看自心的体性时，什么也看不到，并安住在其状态中而不作改变。虽然三者在安住在心的本性上没有差别，但由于安住的方式或门径不同而有所区别。无论如何，通过一心一意且不间断地修习，粗大的能取所取消失，如虚空般的光明显现，然后出现空色，即空性转化为光明的形象，或如空性光明的影像般的显现，如幻城般具有无边形状和颜色的形象。通过长时间的习惯，光明变得越来越浓厚。随着浓厚程度的增加，那些空色变得越来越清澈、越来越明亮，并且越来越扩展。对于那样的光明，由于错觉的妄念而空性，因此被称为大空性等持。此时，不是主要关注空色的显现，而是将光明自身的存在方式融入不作分别的法界中，这似乎是发挥作用的关键。当熟练掌握这一点时，光明扩展，与那些显现相融合，并一心一意地安住，无分别的显现比以前更加扩展。所有这些都将显现为独特的无缘大悲或无所缘的安乐波动。
English
Although it is not certain where, if it is not instructed as if it were certain in the practice, one cannot generate the samadhi of having a clear image and stable pride, etc., for that thing, so it is instructed in this way, as stated in the Deshek Dupa. Such five samadhis are limited to the generation stage alone. The five samadhis of the completion stage are: First, abandoning other activities of worldly and non-worldly affairs, sit with the seven characteristics of Vairochana's posture. The essential point of the mind should be placed in either of the two methods of settling. The two methods of settling are: the wise settle with wisdom, and the less wise settle with the power of oral instructions. The first also has two: merely remembering to settle the mind in the nature of reality free from elaboration, awareness settles loosely without an object, this is awareness pouring forth; remembering the view that was previously established, and settling in that state until the clarity does not dissipate, this is settling after seeing. The latter is when looking inward at the nature of one's own mind, one sees nothing, and settles in that state without alteration. Although all three are no different in settling in the suchness of the mind, they are distinguished by the different methods or doors of settling. In any case, by practicing with one-pointedness and without interruption, the gross grasping and apprehended disappear, and luminosity like the sky manifests, then empty-forms appear, that is, emptiness transformed into luminous forms, or appearances like luminous images of emptiness, like a mirage city with endless shapes and colors appear. Through prolonged habituation, the luminosity becomes thicker and thicker. As the degree of thickness increases, those empty-forms become clearer, brighter, and more expansive. For such luminosity, due to the deluded conceptualization of emptiness, it is called the samadhi of great emptiness. At this time, instead of focusing primarily on the appearance of empty-forms, the key seems to be to exert effort in blending the luminosity's own way of abiding into the sphere of non-discrimination. When one becomes accustomed to purifying this, the luminosity expands, merges with those appearances, and settles with one-pointedness, the appearances of non-discrimination expand even more than before. All of these will appear as unique objectless compassion or waves of non-objective bliss.
Chinese
由于稳固的空色获得了能够起作用的特殊功德，所以能够将稍微一点因缘的圆满次第的本尊转化为一个手印。在等持中如此熟练之后，从等持中起来时，一切众生都如空色一般，显现为大乐悲心的幻化游舞，这就是悲心幻化的瑜伽。之后，在进行生圆双运时，就像普贤父母一样的生起次第的等持，以及无论如何依靠抛射的因缘，使所有空色都觉醒为本尊一个手印的形象，这就是一个手印的瑜伽。虽然显现了多少空色的本尊，但都与普贤父母一样具有一个形象，所以这样说。并非不显现一个空色的身相。从这个口诀开始一个手印，到出现双运的本尊，只是认为第一个等持的空性和第二个等持的悲心成为了双运，并非是双运的真实身相。之后，从稍微一点展开坛城和聚轮的生起次第的因缘开始，空色的主尊及其眷属和聚轮的形象是无限的，并且那些形象中的每一个，都如数字展开时一样，显现为无数个不混杂的完整形象，从开始到最终完成，就是有戏论的手印。如此就是之前的四个等持。在这个展开手印的生起次第的阶段，为了将蕴、界等所有分别念都修成天尊，而修持四十二寂静忿怒本尊的坛城。并且，为了使蕴等中的每一个部分都圆满一切清净的功德，而将那些天尊中的每一个，都观想为具有所有坛城本尊的形象。像这样，一个清净也转变为所有清净的自性，这种方式也是因为所有分别念都具有不坏的命根作为理由，在此基础上，为了修持而观想安住在身体上的所有天尊都各自具有智慧勇识等。因此，认识到本尊与分别念无二无别，是生圆次第道中最珍贵的要点。在修持这些之后的后得位中，也要修持等持的瑜伽。
English
Because the stable emptiness-form obtains the special qualities of being able to function, it is able to transform the deity of the completion stage with just a slight cause into a single mudra. Having become skilled in this way in meditative equipoise, when arising from it, all beings appear like emptiness-form, as an illusory play of great bliss and compassion, and this is the yoga of compassion and illusion. Then, when practicing the union of generation and completion, there is the samadhi of the generation stage like the Primordial Buddha Father-Mother, and in any case, relying on the cause of projection, all those emptiness-forms awaken into the form of a single mudra of the deity, and this is the yoga of a single mudra. Although as many emptiness-form deities as there are appear, they are similar in having the form of one like the Primordial Buddha Father-Mother, and so it is said. It does not seem that an emptiness-form body does not appear. From this instruction, from the beginning of a single mudra, it is said to be the deity of union, but it is only intended that the emptiness of the first samadhi and the compassion of the second have become union, and it is not the actual body of union. Then, from the cause of slightly expanding the generation stage of the mandala and the wheel of assemblies, the principal deity of emptiness-form and its retinue and the forms of the assemblies are limitless, and each of those, as in the case of expanding numbers, appear as countless unmixed complete forms, from the beginning to the end, which is the mudra with elaboration. Thus, there are the previous four samadhis. In this stage of the generation stage of expanding the mudra, in order to purify all the aggregates, elements, and so forth into deities, one meditates on the mandala of the forty-two peaceful and wrathful Buddhas. And, in order to perfect all the qualities of purity in each part of the aggregates and so forth, one meditates on each of those deities as having all the deities of the mandala complete. In this way, even one purity transforms into the nature of all purities, and that way is also because all the aggregates of perception have an indestructible life-force as the reason, and on top of that, in order to meditate, one visualizes all the deities arranged on the body as each possessing wisdom beings and so forth. Therefore, knowing the deity and perception to be inseparable appears to be one of the most precious key points of the path of generation and completion. In the subsequent stages after meditating on these, one should also practice the yoga of meditative equipoise.
Chinese
通过任何手段来增长所有的显现和体验，并阻止与瑜伽不符的念头，或者说要点在于，这在拉多瓦的修行中是清楚的。同样，白天所学的禅定，如何带入夜晚的瑜伽，在续释中，于空大的时候，将醒时的光明和夜晚熟睡时的光明连接起来修持。在慈悲幻相的时候，说白天和梦中的所有显现都视为幻相，这表明前两个瑜伽清楚地展示了如何训练睡眠和梦境。通过这种方式，梦中的慈悲幻相可以转化为手印一座修持，这也是可以理解的。以前在引导次第道中引用过：死亡是究竟的真理。等等，将死亡和空大混合，以及将中阴和慈悲幻相混合等等，都很好地呈现出来，即使没有贴上混合口诀的标签，也已经包含了意义。然而，在这里，梦境和中阴的手印一座，也能够训练醒时和生世，因此与众不同。此外，在见解的时候，依靠理证，对于心和智慧共同的粗显现，只执取智慧的自显现来观察，从而使宗派光明现前觉醒，这是真正激发智慧显现的第一道门。在这里，智慧的非共同显现指的是空色。首先在禅定中见到这样的显现，其次努力掌握如何见到它，第三从本性状态的基础之上，转化为本尊，并在脉上进行训练，从而激发智慧风，使所有极微细的显现都清晰地觉醒，基础的功德和认识进入的道母子相遇，互相帮助，使智慧自显现的所依和能依的坛城真实地成就，这是幻化网的关键要点。在方便和解脱两种情况下，没有比解开这个难以理解的结更困难的了，所以要尽力而为，珍惜心。广说穷尽之后