English
It is the method of attaining the fruition of Vidyadhara. Therefore, the general cause, condition, and result are: the cause is understanding the view, the condition is from entering (practice) onwards, up to accumulating merit, etc., and the result is the ultimate perfection of Vidyadhara and Buddhahood, which should be understood as such. In particular, one should understand the cause, condition, and result of the four Vidyadharas. Fourth, there are two faults of non-realization. First, the actual fault of non-realization is: as mentioned above, the evil mind that does not realize the meaning of any view as explained, that is, those with little wisdom, cannot equally realize the meaning of the ground, seek evidence from good words, but cannot realize the view, thinking that they can do whatever they want, giving rise to inferior laziness, and behavior becomes unrestrained, doing two kinds of laziness, unable to accomplish the benefit of themselves and others, there is the fault of falling into the lower realms. Therefore, if one cannot realize the meaning of the nature of mind, that is, the equality of samsara and nirvana, merely saying the equality of samsara and nirvana from words will not achieve accomplishment. Second, from then on, the advice to strive for the method of realization is: the fault lies in this, therefore, one should strive to make meaning and words consistent. If someone thinks, is understanding meaningless? Do not doubt, if understood, the ultimate fruition will be achieved. Or someone thinks, are words meaningless? No, relying on words to generate faith, the fruition will undoubtedly be achieved. The second general meaning is the characteristic of the condition of entering (practice), samadhi has two: first, a brief explanation is: the characteristic of the condition of entering (practice) to achieve fruition, there are two types: the yoga of meditative samadhi and the conduct of enhancing view and meditation. Second, the detailed explanation is divided into two: meditation and conduct. The first is further divided into two: first, a brief explanation is: in the yoga of meditation, the characteristic of the condition of entering (practice) also has: that samadhi, universal appearance, vastness, non-distraction, and accumulation of merit, five types. Second, the detailed explanation is divided into three: a detailed explanation of the path of accumulation, the path of preparation, the path of yoga, the path of four combinations, the path of accumulating merit, and the way of progressing through the five paths. In those five situations, if signs of death due to karma arise, how to practice the transference of consciousness, and in the two situations of view and meditation, possessing the three of cause, condition, and result, and each having two necessary purposes, it is necessary to combine with the fruition in a gradual or simultaneous manner.
Chinese
铃有三种：有漏道之因，即如是之定的等持；因果连接之缘，即普遍显现之等持；以及有漏之果的开示。第一种有四点：第一，因为是道的因，所以开示了首先必须修习。法界与智慧二者，身语意功德事业五者，即圣者的七圣财之事物本身，就是自证之自性心，与造作和虚假分离的胜义谛，是一切所知之自性之因。比中观派的胜义谛更殊胜的是，密宗的因，即如是之定的等持本身。也就是，在道的开始，首先修习资粮道。第二，此定的自心之安住方法是：修习的方法是不以心专注于名为“所思之法性”的事物而进行思考。那么，也不用心去想“不思考”这件事。为什么呢？因为它本身就是心。因此，从一切思者和所思的观念执着中解脱出来进行修习，是等持之最胜。第三，纠正错误的方法是：因此，证悟自心之自性光明空性双运至关重要。如大乘道中所说，完全舍弃懒惰等一切散乱，对于人我和法我无我的意义，不间断地守护，并且不与光明空性平等的誓言分离。第四，开示安住于本体之上的程度是：以意识区分光明部分的差别，以如是之性而专注于远离所缘境，在光明空性双运中认识并修习，更不用说。八识聚的行境之显现，转化为无分别之智慧，因此，六聚的显现之景象，同时显现为光明空性双运，因此，是获得遍知一切的佛陀智慧之道的修习之因。第二，对于缘起普遍显现之等持，有两种。第一，开示了作为因果连接之缘的理由是：首先，像这样，在因如是之性上获得稳固之后，因是等持，果是手印。
English
There are three bells: the samadhi of suchness, which is the cause of the contaminated path; the samadhi of universal appearance, which is the condition for connecting cause and effect; and the teaching of the contaminated result. The first has four points: First, because it is the cause of the path, it is taught that one must first meditate. The two spheres of reality and wisdom, the five of body, speech, mind, qualities, and activities, which are the very objects of the seven noble riches of the noble ones, are the self-knowing nature of mind, the ultimate truth that is free from fabrication and artifice, and the cause of the very nature of all knowable things. More excellent than the ultimate truth of the Madhyamikas is the samadhi of suchness, which is the cause of the secret mantras. That is, at the beginning of the path, one first meditates on the path of accumulation. Second, the method of settling one's own mind in that samadhi is: the method of meditation is not to think by focusing the mind on something called "the nature of what is to be thought." Then, one should not think with the mind that one is not thinking. Why? Because that itself is the mind. Therefore, meditating free from all grasping at the concepts of thinker and object of thought is the supreme samadhi. Third, the method of correcting faults is: Therefore, it is crucial to realize the union of clarity and emptiness, the nature of one's own mind. As explained in the Great Vehicle, one must completely abandon all distractions such as laziness, and without interruption, guard the meaning of the selflessness of the person and the selflessness of phenomena, and not be separated from the samaya of equality of clarity and emptiness. Fourth, the degree of abiding on the essence is shown: By the mind's consciousness distinguishing the differences in the clarity aspect, by focusing on the suchness of reality, being free from the object to be focused on, recognizing and meditating on the union of clarity and emptiness, what need is there to say more? Because the appearances of the objects of the eight aggregates of consciousness are transformed into non-conceptual wisdom, therefore, the appearances of the six aggregates appear simultaneously as the union of clarity and emptiness, and therefore, it is the cause of the meditation for obtaining the wisdom of the Buddha, who knows all knowable things. Second, there are two types of samadhi that universally appear as conditions. First, the reason for being a condition that connects cause and effect is shown: First, in this way, after gaining stability in the cause of suchness, the cause is samadhi, and the result is mudra.
Chinese
为了不将能显与所显视为二元对立，应当修习作为因果连接之缘起的一切显现三摩地。第二，关于能显之自性，此处阐述了并非修习手印幻化的时机：能显定也有两种，即手印幻化和事物幻化。虽然在能显定的这个阶段了解手印幻化，但由于不是实际修习的时候，所以不修习。修习事物幻化的方法是，这种离境的慈悲心可以从下部的慈悲心中推断出来，并且已经成为皈依之境，因此被劝告执着于它。通过将手印幻化分开，修习另一种事物幻化，即在自性自明之中，果位的痛苦和因位的烦恼自然而然地不存在于自相续中，因为内外一切事物的显现都是觉性自明的智慧之境，慈悲生起的对境和生起的主体二者无别，通过证悟和修习意义的实相，胜义谛乘如同母亲对孩子般的悲悯，从大瑜伽的无二状态中，将一切众生完全解脱的事业，正是以皈依而卓越的离境无二慈悲，通过以见而见，以修而修，不离地修习它。如此以见而见，以禅定而熟悉的人，会产生更高的意义。也就是说，具备因缘二者的意义，会产生第三个果位，即一与多重显现的三摩地。第三，在展示有漏果位时，分为两部分：修习果位的三摩地和实现它的方法。第一部分分为两点：在获得对缘起一切显现的稳定之后，展示果位的成就方式：由于获得了对一切显现的稳定，因此成就了手印一与多重显现的意义。第二，关于修习它的方式，分为两点：简要地展示：之后，必须按顺序修习果位手印一和多重显现的三摩地次第。也就是说，心性觉性自身显现为文字，手印即手帜显现，以及显现为身之自性，也是因为觉性自身显现的缘故。果位手印一与多
English
In order not to treat the manifestable and the manifested as dualistic, one should meditate on the Samadhi of all appearances as the cause-and-effect connecting condition. Second, regarding the nature of the manifestable, here it is explained that it is not the time to meditate on the Mudra Illusion: There are two kinds of manifestable Samadhi, namely, Mudra Illusion and Object Illusion. Although the Mudra Illusion is understood in this stage of manifestable Samadhi, it is not meditated upon because it is not the time for actual meditation. The method of meditating on the Object Illusion is that this objectless compassion can be inferred from the lower compassion, and since it has become an object of refuge, it is advised to cling to it. By separating the Mudra Illusion, meditating on the other Object Illusion, which is in the nature of self-awareness, the suffering of the result and the afflictions of the cause do not naturally exist in one's own continuum, because all appearances of external and internal objects are the state of wisdom of self-illuminating awareness, the object of arising compassion and the agent of arising are non-dual, through realizing and meditating on the reality of meaning, the Mahayana, like a mother's compassion for her child, from the non-dual state of Maha Yoga, the activity of completely liberating all sentient beings, is precisely the objectless non-dual compassion that excels through refuge, through seeing with seeing, meditating with meditating, one should meditate on it without separation. Thus, one who sees with seeing and is familiar with meditation will have higher meaning arise. That is to say, possessing the meaning of both cause and condition, the third result, the Samadhi of one and multiple manifestations, will arise. Third, in showing the contaminated result, there are two parts: meditating on the Samadhi of the result and the method of accomplishing it. The first part is divided into two points: after gaining stability in the condition of all appearances, showing how the result is accomplished: because stability has been gained in all appearances, the meaning of the Mudra one and multiple manifestations is accomplished. Second, regarding the way to meditate on it, there are two points: briefly showing: after that, one must meditate on the stages of the result Mudra one and multiple manifestations in order. That is to say, the nature of mind, awareness itself, appears as letters, and the Mudra, that is, the hand gesture, appears, and appearing as the nature of the body is also because awareness itself appears. The result Mudra one and multiple
Chinese
此外，关于如何修习扼要，将在下文阐述。第二，详细阐述修习方法，分为两部分：第一，修习单印的方法；之后，修习扩展的方法。第一部分分为三点：第一，寂静单印的修习方法是：首先在彼定和昆定的基础上，或首先在简要指示之后，进行单印的修习，这是总的指示。具体的修习方法是，瑜伽士自己的觉性，其自性、形状、自续或在某一方面并非实有，因此，这里的字和颜色在某一方面并非实有的自光颜色是五种姓的任何一种颜色和字本身。这里，以心为主，修习吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）。虽然颜色并非自续，但说是蓝色，形状并非自续，心的字吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）在自心中显现，对此获得稳固后，手印，即心手印和细微身，应次第稳固。最终，细微身完全转变，单面大印身是具有意义自生之智慧的标志。双手是方便和智慧的标志。圆满具备其余肢分和九尊本尊后，生起誓言尊，迎请智慧尊从自性处降临，迎请，供养，念诵赞颂等，如仪轨般进行。习惯于单面双手后，修习具备三种解脱之相的三面，具备六种智慧之相的六手，其事业次第也如上所述。第二，忿怒尊的修习方法是：或者由于信奉忿怒尊，而将忿怒尊观想为忿怒尊。这也应如寂静单印的仪轨般进行。第三，将行为融入本尊之道的修习方法是：在修习这些时，六境的显现本身清晰地显现为本尊的身手印，并且不超出三门，总摄后进行修习。第二，扩展分为两部分。第一，依次生起并展示扩展方式是：在单印上获得稳固后，修习扩展为多尊本尊的瑜伽。无论寂静尊还是忿怒尊，都应以先前单印时修习寂静尊或忿怒尊为基础，扩展面容和手印的数量。