English
Furthermore, how to practice the essence will be explained below. Second, the detailed explanation of the method of practice is divided into two parts: first, the method of practicing the single seal; then, the method of practicing the expansion. The first part is divided into three points: first, the method of practicing the peaceful single seal is: first, on the basis of that Ting and Kun Ting, or first, after the brief instruction, practice the single seal, which is the general instruction. The specific method of practice is that the yogi's own awareness, its nature, shape, self-continuity, or in some aspect, is not real, therefore, the self-luminous color of the letters and colors here, which are not real in some aspect, is any of the five families' colors and the letters themselves. Here, taking the mind as the main thing, practice Hūṃ (Tibetan: ཧཱུྃ, Devanagari: हुं, Romanized Sanskrit: hūṃ, literal meaning: Hūṃ). Although the color is not self-continuous, it is said to be blue, and the shape is not self-continuous, the letter Hūṃ (Tibetan: ཧཱུྃ, Devanagari: हुं, Romanized Sanskrit: hūṃ, literal meaning: Hūṃ) of the mind appears in one's own mind. After gaining stability in this, the mudra, that is, the mind mudra and the subtle body, should be stabilized in sequence. Finally, the subtle body is completely transformed, and the single-faced great seal body is a sign of having the wisdom of meaning self-arisen. The two hands are signs of skillful means and wisdom. After fully possessing the remaining limbs and the nine deities, generate the Samaya being, and invite the wisdom being to descend from its natural abode, invite, offer, recite praises, etc., as in the ritual. After becoming accustomed to the single-faced two hands, practice the three faces with the characteristics of the three liberations, and the six hands with the characteristics of the six wisdoms, and the order of their activities is also as described above. Second, the method of practicing the wrathful deity is: or because of devotion to the wrathful deity, visualize the wrathful deity as the wrathful deity. This should also be done as in the ritual of the peaceful single seal. Third, the method of integrating behavior into the deity's path is: when practicing these, the appearance of the six objects of sense themselves clearly appear as the body and hand seals of the deity, and without exceeding the three doors, practice by summarizing them. Second, expansion is divided into two parts. First, the way to generate and display the expansion in sequence is: after gaining stability on the single seal, practice the yoga of expanding into multiple deities. Whether it is a peaceful deity or a wrathful deity, the number of faces and hand seals should be expanded based on the practice of the peaceful deity or the wrathful deity at the time of the previous single seal.
Chinese
这是关于数量的扩展。第二，扩展什么分为两部分。第一，关于面容和手势的扩展，有三面六臂，然后是五面十臂，然后是九面十八臂，然后是二十一面四十二臂，然后是一百面八百臂等等，扩展到无数的面容和手势。第二，关于手印种类的扩展分为两部分。第一，扩展的方式是：扩展三族，然后是五族，然后是四十二族，然后是将四十二族安置于一族父母身上，然后是将五族安置于父母身上进行扩展。或者，如果智慧不足，则按照一组、三组、五组的顺序学习并扩展，然后进行加持。第二，展示最终圆满的方式是：逐渐习惯并获得稳固，之后观修本尊，例如鱼从水中跃出。瞬间念诵咒语，本尊众的身光闪耀，直至千尊本尊的坛城，自明觉显现清晰，这是达到圆满的程度。第二，关于修持此法的方便，有三点。第一，直接展示修持的方便是：对于上等瑜伽士来说，如果能清晰观想千尊或万尊本尊，那修持是理所当然的。对于下等者来说，如果能非常稳固地清晰观想一组、三组、五组的本尊，那也可以修持。建造具有三层的朝拜场所，在观和修的状态中，具备舞蹈的用具、歌曲的词曲、装饰、食物和饮料，以及秘密的阿 allies 和 kalis 五种用具等等的会供行为。通过近修、近边修、修持和伟大修持这四种方式，将修持扩展到圆满时期的会供修持中进行修持。第二，展示修持时间长短的原因是：对于上等中的上等者来说，六个月；中等者来说，十二个月；下等中的下等者来说，十四个月；下等者来说，十六个月的尽头会获得成果。时间长短的差异在于：根器（1）好坏，精进（2）强弱，智慧（3）大小，以及禅定（4）能力大小或清晰与否的差异，分为上等、中等、下等或下等中的下等，这是由这四种因素决定的。
English
This is about the elaboration of numbers. Second, what is elaborated is divided into two parts. First, regarding the elaboration of faces and hands, there are three faces and six arms, then five faces and ten arms, then nine faces and eighteen arms, then twenty-one faces and forty-two arms, then one hundred faces and eight hundred arms, and so on, elaborating up to countless faces and hands. Second, the elaboration of the types of mudras is divided into two parts. First, the way of elaboration is: elaborating the three families, then the five families, then the forty-two families, then arranging the forty-two families on one family of father and mother, then elaborating by arranging the five families on father and mother. Or, if the intelligence is small, then learn and elaborate according to the order of one, three, and five groups, and then bless them. Second, showing the way of final completion is: gradually becoming accustomed to them and gaining stability, then later, when meditating on deities, it is like a fish leaping out of the water. In an instant, reciting mantras, the bodies of the deity assembly blaze with light, and the self-awareness clearly and manifestly arises down to the mandala of a thousand deities, which is the measure of reaching completion. Second, regarding the means of accomplishing this, there are three points. First, directly showing the means of accomplishment is: for the best yogi, if they can clearly visualize a thousand or ten thousand deities, then it goes without saying that accomplishment is possible. For the lowest, if they can very stably and clearly visualize the deities of one, three, or five groups, then accomplishment is possible. Having built a pilgrimage site with three levels, in the state of view and meditation, possessing the implements of dance, the lyrics of songs, ornaments, food and drink, and the five implements of secret allies and kalis, etc., and engaging in the practices of the assembly. Through the four doors of approach, near approach, accomplishment, and great accomplishment, the elaboration of accomplishment is applied to the assembly accomplishment at the time of completion. Second, showing the reasons for the length of time for accomplishment is: for the very best, six months; for the intermediate, twelve months; for the lowest of the low, fourteen months; for the lowest, the result is achieved at the end of sixteen months. The difference in the length of time depends on: the quality (1) of the elements, the strength (2) of diligence, the size (3) of wisdom, and the ability (4) of samadhi, or the difference between clarity and non-clarity, divided into best, intermediate, lowest, or lowest of the low, which is determined by these four factors.
Chinese
获得果位的自性没有差别。第三，所示的修持之果有二：第一，果位的真实自性是：当上述修持圆满之时，由业的异熟所生的四大聚合之身，即转变为觉性自显，成为无生无死的金刚种姓或金刚身，从而掌握寿命，与持明相结合，必定圆满于不退转轮回和恶趣之地。第二，从此可以推断其他寿命自在，即不具备智慧见解的证悟和禅定，以及药物的寿命自在，咒语的寿命自在等等，通过内部修持气脉，修持明点等方式获得寿命自在，而此处是殊胜道大圆满的寿命自在持明圣士。第二，在五种情况中，如果出现因缘的死亡预兆，修持迁转之法是：与轮回相连的资粮道四瑜伽和加行道，在修持资粮道时，如果没有证得无生无死的金刚身，因死亡的因缘业力导致四大之身坏灭，在六根的对境显现之时，将各自所修的禅定等瑜伽修持清楚地显现出来。由于禅定的力量强大，如果能够抓住断除先前恶业相续的禅定而逝去，凭借先前对密咒的信奉和修持的因缘力，善逝化身会降临世间，宣说密咒乘，并且不会改变时间和地点。从而能够见到进入其教法的殊胜善知识，并将自己与正确的终极道相结合。第三，在见修行二者的场合中，具备因、缘、果三者，并且每一个都具有两个必要目的，必须以次第或同时的方式与果位相结合。简而言之，因是了知见，缘是进入五种禅定，即六者。从暂时的角度来看，因是见，缘是从禅定到显现的一切，果是成就和合。因、缘、果三者，每一个都具备遣除他法和追求意义的两个必要目的。从智慧大小的角度来看，有两种进入方式
English
There is no difference in the nature of attaining the fruit. Third, there are two aspects to showing the fruit of accomplishment. First, the actual nature of the fruit is: at the time when the above practice is completed, the body composed of the four elements arising from the ripening of karma, transforms into the self-manifestation of awareness, becoming the indestructible lineage or body without birth and death, thereby gaining control over life, uniting with the vidyadhara, and definitely perfecting on the irreversible ground from samsara and the lower realms. Second, the way to infer this from other life empowerments is: unlike the life empowerment of medicine, the life empowerment of mantras, and so on, which do not possess the realization and meditation of wisdom view, and the practice of samadhi, here, the noble vidyadhara of the supreme path of the Great Perfection is superior to obtaining life empowerment through methods such as practicing the winds internally and meditating on bindus. Second, in the case of these five occasions, if signs of death due to circumstances arise, the method of practicing transference is: the four yogas of the accumulation path and the path of joining, which are connected to samsara, and in the practice of the path of joining, if the body of the four elements is destroyed by the karma of the cause of death without having attained the indestructible body without birth and death, at the time when the objects of the six senses appear, one should clearly manifest the yoga practices of meditation, etc., that one has practiced. Because the power of samadhi is strong, if one passes away while holding onto the samadhi that cuts off the continuum of previous bad karma, then by the power of the connection of having previously believed in and practiced secret mantra, the Sugata Nirmanakaya will come into the world and teach the mantra vehicle, and the time and place will not change. Thus, one will see the virtuous and excellent spiritual friend who has entered that teaching, and will unite oneself with the correct ultimate path. Third, in the context of view and practice, it is taught that one must possess the three: cause, condition, and result, and that each one has two purposes, and that one must unite with the fruit in a gradual or simultaneous manner. In short, the cause is knowing the view, and the condition is entering the five samadhis, that is, six. From a temporary perspective, the cause is the view, the condition is everything from samadhi to manifestation, and the result is the accomplishment of union. Each of the three, cause, condition, and result, has two necessary purposes: to eliminate others and to seek meaning. From the perspective of great or small intelligence, there are two ways to enter.
Chinese
因此，各自将（行为）应用于各自的目的。第二，关于行为有两点。第一，简要说明通过持续积累资粮以成办他利的方式：为了使见修行能够发挥作用，瑜伽士必须通过持续不断地以行为的方式积累资粮，为了成办自利和所化有情他利的利益而行事。第二，详细区分，对此有六种解释。第一，关于行为的本质有两点。第一，为了成办暂时和究竟的果位，与三摩地相应的自利行为是：为了自利，有既有染污又有清净的四种资粮道，以及有染污而无清净的加行道至见道，通过修习十种应遍知之事物并采取最终产生果位的方法来行事。其中，四种资粮道瑜伽士的第一个，在寂止之时，为了做自己的利益，以不执著能修所修的方式，在无缘的状态中行事。第二，在一切寂止之时，在四无量的状态中嬉戏并行动。第三，在单一广大之时，瑜伽士专注于一个方面，即从字母开始，努力在九尊本尊的状态中行事。第四，在广大扩展之时，瑜伽士在扩展为众多本尊的状态中行事。第五，在积累资粮之时，在扩展达到极致之时，在一三五组的积累资粮之时，嬉戏并享用五种受用物。第二，行持他利行为的方式是：为了做所化有情他利的利益，在各自修习寂止等瑜伽之时，更不用说做他利了，从第一个寂止之时开始，向他人展示应遍知之十种事物，并将所化有情引导至道上。第二，由于道的层次高低不同，行为也有差异，对此有三点。第一，信解能力上的差异是：道的高低的行为差异。即寂止、一切显现、单一广大、扩展和积累资粮这五者，依次是，较低的道对较高的道的行为生起信解。