English
Through skillful means, one quickly accomplishes the deity. At that time, in the process of practicing contemplation between the two, relative and ultimate bodhicitta, at the boundary of cause and effect, at all times, in the stage of the single mudra, one abandons the elaborations of the nine activities, such as worldly actions that are not meditation. Although one knows and possesses them in the continuum, why are they not to be adopted? Because they are distractions of signs. By meditating on the three vajras of body, speech, and mind, one does not prostrate to inferior beings. If one must prostrate, then visualize prostrating before the guru and yidam. For the yogi who practices the single prostration, the view and samadhi are meaningful, and without violating the vows, having purified them, if one practices diligently, one quickly accomplishes the result. All actions are the accumulation of merit by playing as the deity with the deity. Actions that are non-attached and non-dual are the completion of the accumulation of wisdom. In order to accomplish the benefit of others, one completes the increase and decrease in stages. With compassion, one does not abandon the circumstances of encountering those to be tamed. Even when it is not the time to practice elaborations, in order to accomplish the benefit of others, one also accepts elaborations with joy. One accomplishes the benefit of whatever is appropriate for those to be tamed. In order to accomplish one's own benefit, common and supreme accomplishments, etc., by relying on this single mudra, one combines with accomplishment without doubt. At the time of this single mudra, although one possesses in the continuum all the vows that are like the earth, especially in the aspect of speech, one should particularly emphasize the three mantras and four mudras. In the yoga of the great mudra, in all activities, one should restrain oneself from straying from the state of mudra. External heat, internal heat, and secret heat greatly increase, one obtains relative and ultimate bodhicitta, and it becomes the cause of becoming stable in this stage. Without attachment to external desirable sense objects, and being accustomed to the combination of sense faculties and objects as deities, one severs the flow of breath and the intervals of secret meditation, and possesses all the distinctions of heat. At the end of the practice of the great signs, the five signs of mirage, smoke, firefly, lamp, and sun appear. One actually sees them, and one sees the three vajra, pillar, and tsa letters, and the exhaustion of the sources of birth, these are the signs. Obtaining accomplishment is called the first sign. The object of focus is vast, it is direct perception.
Chinese
大地也，动摇获得定无疑。身语意之神力所化之征兆等，亦会显现。一切显现皆为不可言说之四种神变，以动摇和获得的方式显现。此外，比之前更加，定与慧二者清晰，且自性稳固，乃因瑜伽殊胜无别之修习力而获得。梦中行住坐卧一切善与非善，好与坏等，从一开始就清晰显现，毫无疑问且极其稳固。天之禅定以精进勤奋和念诵，修行者恒常得见，瑜伽我与佛之神力无别而见为一。真实地，见佛圆满报身，无我执而迅速得见为二。大菩萨安住三界，见其为我做供养。如同大智慧光芒之身，佛与菩萨以五种欲妙，见我恒时做供养为四。殊胜金刚萨埵大身相，以及于三有中广为人知之大者，秘密主尊胜金刚手之身相中，梦中亦见自身与彼等无别。于佛刹中广为人知之金刚手，秘密与任运成就之持明者，十地菩萨转法轮者，诸大佛对我顶礼膜拜，得见如此之梦为五，身语意之神力所生为六。头饰等一切圆满具足之天女悦意，以及俊美之童男童女得见，此乃成就之征兆为七。十方安住之诸佛，定能得见安住于自之刹土，心生欢喜后，见言“赐予法藏”以及悦意之教言为八等。佛陀转法轮之化身，一切众生亦能得见法轮圆满转动。修行者安住于禅定金刚中，以三昧耶之结合而得见。
English
The earth also, there is no doubt that movement and attainment will occur. Signs of the power of body, speech, and mind will also appear. All appearances are the four unspeakable miracles, appearing through movement and attainment. Furthermore, more than before, clarity in both Samadhi and Prajna, and stability in essence, are attained through the power of the superior and inseparable practice of Yoga. In dreams, all good and non-good, good and bad, in conduct, appear clearly from the beginning, without doubt and extremely stable. Through diligence and recitation in the meditation of the gods, the practitioner constantly sees, and the Yoga self is seen as one with the power of the Buddha. Truly, seeing the complete Sambhogakaya of the Buddha, without self-grasping, is quickly seen as two. Great Bodhisattvas abiding in the three realms, see that they are making offerings to me. A form like the light of great wisdom, Buddhas and Bodhisattvas, with the five desirable qualities, see that they are constantly making offerings to me as four. The glorious Vajrasattva, the great form, and the great one known in the three realms, in the form of the secret lord, the supreme Vajrapani, in dreams, one sees oneself as inseparable from them. Vajrapani, well-known in the Buddha-fields, the secret and spontaneously accomplished Vidyadhara, the Bodhisattva of the ten Bhumis who turns the wheel of Dharma, the great Buddhas prostrate to me, seeing such dreams as five, born from the power of body, speech, and mind as six. Seeing the delightful heavenly daughters, complete with all ornaments such as head ornaments, and the beautiful boys and girls, this is a sign of accomplishment as seven. All the Buddhas abiding in the ten directions, one will surely see abiding in their own Buddha-fields, and after their hearts are pleased, one sees them saying, "Grant the Dharma treasure" and delightful instructions as eight, etc. The emanation body of the Buddha turning the wheel of Dharma, all beings can also see the wheel of Dharma turning completely. The practitioner abiding in the meditation Vajra, is seen through the union of Samaya.
Chinese
由于中间的改变有九种。是各种珍宝欢喜的游乐园，以及天子等所庄严的，三世一切佛的土地主加持，具有三摩地誓言者所见为第十。佛和菩萨们，对我明显地灌顶。明咒持有者四位和四大天王，对我做供养，由此见到为第十二。从金刚柱中生起的各种显现的，无垢的梦境如果见到，身语意的金刚，产生无上的成就为第十三。贱民吃狗肉或者行淫，住在里面执着爱恋一同吃等等。瑜伽士金刚持见到的话，有智慧的金刚萨埵，心之所依将能成就。梦中我的身体以文字和天神的形象手印两种，见到充满一切生处也是如此。此义将能成就为第十四。如果清晰观想天神的形象，将圆满广大的福德资粮。如果了知其如水中月般的道理，将圆满广大的智慧资粮。观修并结合自性本来就与本尊无别的意义，即使是微小的共同功德，也将成就共同的悉地。如果观修本来就与本尊无别的自性，又何须实际的结合呢？应当恒常观想为本尊。如果观修一个本尊，就与一切善逝结合，因此与一切近的坛城结合。因为与一切近的坛城结合的缘故，将圆满并成就果位的五种佛身、五种佛语和五种智慧意。本尊的特征是，因为是一切如来，身语意金刚的主宰，舍弃本尊，行善也变得没有意义。守护誓言和念诵咒语，手印不间断是誓言、事业、法和大手印四种。如是守护誓言，并且精进稳固地观修本尊。
English
Due to intermediate changes, there are nine. It is a pleasure garden of joy for all kinds of jewels, and adorned by the sons of gods and others, blessed by the lords of the three times' Buddhas. Seeing with samadhi vows is the tenth. Buddhas and Bodhisattvas manifestly empower me. The four Vidyadharas and the four Great Kings make offerings to me, thereby seeing is the twelfth. If one sees pure dreams of various appearances arising from the Vajra pillar, the Vajra of body, speech, and mind, will accomplish the unsurpassed siddhi, the thirteenth. Outcasts eating dog meat or engaging in intercourse, dwelling inside with attachment and affection, eating together, and so on. If a yogi, a Vajra holder, sees this, the abode of the mind of the wise Vajrasattva will be accomplished. Likewise, seeing in a dream that my body is filled with all sense bases by letters and the two forms of deities and mudras. This meaning will be accomplished as the fourteenth. If one clearly meditates on the form of the deity, one will perfect the great accumulation of merit. If one knows its nature like the moon in water, one will perfect the great accumulation of wisdom. By meditating and uniting with the meaning that one's own nature is primordially inseparable from the deity, even a small common quality will accomplish common siddhis. If one meditates on the very nature that is primordially inseparable from oneself and the deity, then what need is there for actual union? One should always meditate as the deity. If one meditates on one deity, one unites with all Sugatas, and therefore unites with all nearby mandalas. Because of uniting with all nearby mandalas, one will perfect and accomplish the five Buddha bodies, five Buddha speeches, and five wisdom minds of the fruition. The characteristic of the Yidam deity is that, because it is the master of the Vajra of body, speech, and mind of all Tathagatas, abandoning the Yidam deity, virtuous actions become meaningless. Keeping vows and reciting mantras, and not interrupting mudras are the four: vows, actions, Dharma, and the Great Mudra. Thus, one should keep vows and be diligent and steadfast in meditating on the deity.
Chinese
据说，不精进的过失也很大。就像握住刀刃时，如果不牢牢抓住刀柄，就会割伤手一样。同样，不精进的密咒士，要么因此而堕落到恶道，要么来世修行的果实也无法获得。因此，如果不精进修持本尊和咒语，就像从烧焦的种子中想要获得果实一样。这样，既无法获得殊胜的果实，也无法获得共同的果实，并且会不断地在八无暇处等轮回中流转。任何瑜伽士，如果对能见到本尊容颜的本尊生起信心，并通过对本尊的侍奉和供养所获得的福德，就能彻底清净十不善业和五无间罪等十五种恶业，并与持明相结合。任何修持一个手印的瑜伽士，即使看到自己无常而死亡，也不会从观修本尊身相手印的禅定中退失，而是保持观想清晰，安住于禅定中而逝去。通过观修本尊身相，不会因业力而堕入恶道等，而是会转生到自己所希望的净土。在心间秘密的金匣中，用阿字（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）的风力来催动，观想从头顶到色究竟天的处所，金刚萨埵安住于彼处，然后将其抛向心间。对于顿超者来说，获得异熟持明是毫无疑问的。如果未能在此生获得果位，那么通过次第，那位瑜伽士必定会在中阴或来世获得异熟果位。寿命自在者也必定会在来世或其他的次数中获得寿命。通过精勤修持寂怒一味手印的瑜伽士，本尊身相大手印将会圆满。如果对禅定的清晰度没有怀疑，那么将会获得大坛城火焰文字轮的地位。如上所述，如果进行观修和修持，即使此生没有显现果报，在生生世世中，也能圆满具有殊胜妙相的天人身，并能消除轮回的痛苦。化身善逝将会在世间显现，并且不会被利用。
English
It is said that the danger of not being diligent is also great. Just as when holding the edge of a sword, if you do not hold the handle firmly, you will cut your hand. Likewise, a secret mantra practitioner who is not diligent will either perish and go to the lower realms, or will not obtain the fruit of practice in the next life. Therefore, if there is interruption in meditating on the deity and mantra, and there is no diligence, it is like desiring fruit from a burnt seed. In this way, neither the supreme fruit nor the common fruit will be obtained, and one will continuously transmigrate in samsara, such as in the eight states of unfreedom. Any yogi who has faith in the deity who can see the face of the yidam deity, and through the merit of serving and making offerings to the deity, can completely purify all ten non-virtuous actions and the fifteen kinds of evil deeds such as the five heinous crimes, and be united with the vidyadhara. Any yogi who meditates on a single mudra, even if he sees himself as impermanent and dying, will not be distracted from the meditation of meditating on the deity's body mudra, but will maintain clear visualization and abide in samadhi and pass away. By meditating on the deity's body, one will not fall into the lower realms due to karma, but will be born in the pure land of one's choice. In the secret golden box in the heart, by the power of the wind of the A (Tibetan: ཨ, Devanagari: अ, Romanized Sanskrit: a, Literal meaning: A), it should be stimulated, and Vajrasattva himself should be visualized as residing from the crown of the head to the realm of Akanishta, and then thrown into the heart. For the Tögal practitioner, there is no doubt about obtaining the vidyadhara of maturation. If the fruit is not obtained in this life, then through the stages, that yogi will surely obtain the fruit of maturation in the bardo or the next life. The lord of life will also surely obtain life in the next life or in other times. Through the yogis who are skilled in the samadhi of the single mudra of the peaceful and wrathful deities, the mahamudra of the deity's body will be perfected. If there is no doubt about the clarity of the samadhi, then the position of the wheel of letters of the great mandala of flames will be obtained. As explained above, if one meditates and practices in this way, even if the result does not appear in this life, in all lifetimes, one will perfect the excellent and special signs of gods and humans, and eliminate the suffering of samsara. The incarnate Sugata will appear in the world and will not be exploited.