English
Regarding practice: Twenty-one kinds of longevity empowerments, nine hundred kinds of Mahamudra, countless spontaneously accomplished, perfect, and undefiled stages are complete. Thus, the gradual meditation on clear samadhi is: when the practice has reached completion in the middle of things, the wisdom deities should be invited to descend from their natural abode, ensuring that they are without duality, abiding, bound, and firmly dwelling, etc. Then, offerings such as hand gestures, substances, and samadhi should be offered in sequence. Complete with praise and aspiration prayers, perform mantra recitation and ganachakra. In the meantime, fulfill the desires of those who have power over the remnants. Proclaim the initial vows, entrust activities, and rejoice in their respective tasks in their natural abodes. Here, gather the wheels, protect the body, wear clothes, and maintain continuous samadhi in all activities such as walking, standing, sitting, and lying down. Practice according to the instructions of the wrathful and peaceful methods. The five aggregates, etc., are the mandala of Sattva, with awareness appearing as deities. Just as the images of the sun and moon appear in the ocean, all internal and external phenomena appear as deities in the nature of awareness, neither one nor many. The assembly of realization appears in the celestial realm, and with vipassana, the object and subject are inseparable and unwavering. The samadhi practiced by yogis prevails in essence, as spoken by the Buddha. Natural phenomena are the display of nature, and yogic phenomena are the display of samadhi. Among them, the wrathful phenomena that subdue the wicked and the peaceful phenomena are both displays, and each has wheel phenomena and mudra phenomena, cluster phenomena and face-hand phenomena. Because of all phenomena, the result is also inseparable, which is phenomena. Experiencing and clarifying such phenomena is the sound of yogic samadhi. The meaning is recognition. This practice of phenomena, along with the two types of laziness—short lifespan and the karma of the Shravakas—and holding as true the actual sight of the five signs such as smoke, and seeing the eighteen realms of yogic demons, may also occur. Seeing countless emanations of Buddhas spread throughout the world is one. Seeing the desire for holiness within oneself and others is two. Seeing all the Buddhas and Bodhisattvas (藏文：བྷུདྡྷ་，梵文天城体：बुद्ध，梵文罗马拟音：Buddha，汉语字面意思：佛陀) praising and speaking to me with holiness
Chinese
第三种是见。第四种是亲眼见到诸佛所说的一切法。第五种是了知并见到过去、现在、未来三世的一切法在一刹那间显现。第六种是见到六道轮回的道路和处所。第七种是生起强烈的慈悲心。第八种是日夜都能清楚地见到一切外器内情。第九种是能毫无阻碍地穿行于山石等处。第十种是像鸟儿一样在空中行走和停留。第十一种是诸佛伸出手来摸我的头并授记。第十二种是用一切众生的语言说法。第十三种是将外器内情视为安住之处。第十四种是将三千世界平放在手掌中。第十五种是清楚地显现那本身就是自性心性。第十六种是对萨埵有情的事业毫无阻碍。第十七种是教导有情通往解脱的正道。第十八种是世间的主宰，天龙八部向我供养。如果自性心在自显中证悟，那就是圣者的标志。如果不能这样认识，而是随心所欲地产生喜怒哀乐等情绪，那就是魔。被世间的利益和名声所迷惑，被世人赞叹而随之忙碌，被现象所迷惑，对获得果位抱有希望，或者对无法获得果位感到疑惑，认为没有像我这样的人，或者认为我比别人更伟大，从而增长傲慢。普通人也只能从少数和微细的方面产生这些想法。要知道呼吸之气是否受到能取所取的控制，以及禅定的差别。了解原因，即见解和修行，以及进入禅定的因缘，就能获得萨埵开始时具有散乱的显现分别禅定。通过结合，修行才能达到圆满。果是了解道路，禅定才能稳固。发起无作意的精进。五种相和其他十八种相是从自证的奇迹中产生的。因为是心性，所以见到功德而没有希求和疑虑。例如，在天空的清净自性中，日月星辰、闪电运行，彩虹和许多云彩变幻莫测，但天空的本性却不会因此而改变。
English
The third is seeing. The fourth is clearly seeing all the Dharmas spoken by the Buddhas. The fifth is knowing and seeing that all the Dharmas of the three times appear clearly in an instant. The sixth is seeing all the paths and places of the six realms. The seventh is the arising of strong compassion. The eighth is clearly seeing all outer and inner phenomena without day or night. The ninth is being able to travel through mountains and rocks without any obstruction. The tenth is walking and staying in the sky like a bird. The eleventh is the Buddhas extending their hands to touch my head and give prophecies. The twelfth is speaking the Dharma in the languages of all beings. The thirteenth is seeing the outer and inner worlds as places of dwelling. The fourteenth is arranging the three thousand worlds evenly in the palm of the hand. The fifteenth is clearly seeing that itself as the nature of mind. The sixteenth is the unobstructed activity for the benefit of sentient beings who are capable. The seventeenth is teaching sentient beings the true path to liberation. The eighteenth is the lords of the world, the eight classes of gods and demons, making offerings to me. If the nature of mind is realized in its own appearance, that is the sign of a holy being. If one does not recognize it in this way, but instead allows the mind to be swayed by emotions such as joy, anger, and attachment, that is Mara. Being distracted by worldly gain and fame, being busy following the praise of worldly people, being distracted by phenomena, having hope of attaining results, or having doubts about not attaining results, thinking that there is no one like me, or thinking that I am greater than others, thereby increasing pride. Ordinary people can only generate these thoughts from a few and subtle aspects. One should know whether the breath is under the control of grasping and being grasped, and the distinctions of samadhi. Understanding the cause, which is view and practice, and the conditions for entering samadhi, one obtains the samadhi of discriminating appearances with scattering at the beginning of Sattva. Through union, practice reaches perfection. The result is knowing the path, and samadhi becomes stable. One takes up effortless diligence. The five signs and other eighteen signs arise from the miracles of self-awareness. Because it is the nature of mind, there is no hope or doubt in seeing the qualities. For example, in the clear nature of the sky, the sun, moon, planets, stars, and lightning move, rainbows and many clouds change and transform, but the nature of the sky does not change because of this.
Chinese
总之，在不可思议的法界中，身语功德事业等有奇妙的景象和奇特的征兆。无论魔的境界和各种各样的相如何显现，法性本然不变。瑜伽士的禅定力量功德圆满，证悟无我，没有我慢。总之，无论见到魔的境界和各种各样的相，都要证悟并结合自生智慧的自显现。显现增盛的次第是，学习显现的次第如《修习次第》等。虽然一个广法在先前已经稳固，但此处学习显现，因不熟悉而有五种体验。在闲暇时，第三个和第五个聚集中，本尊稍微清晰，这是摇动的体验，这是出现障碍的第一个原因。如此，本尊清晰，一个座中分为四份，分为三部分禅定。清晰而不动摇是第二个体验，即获得的体验。延长一座，能在一座中修习并变得清晰，这是第三个体验。它不随顺不和谐的因缘，而是清晰，这是第四个体验。在教导的特殊时间里，安住于修习的状态，非常清晰且不被夺走，这是第五个体验，即达到究竟的体验。如果将数量与体验实际结合，最终会变成道路，这是个错误。因此，珍惜掌握各种体验，能够修习第五个聚以下。大瑜伽士修习有戏论的见行是，无论如何行持，在行持之时，自性皆空。譬如大鹏鸟翱翔于天空，不会被悬崖吞噬。犹如大鱼游弋于水中，不会感到疲惫。瑜伽士如此看待显现的见地，以无所畏惧的见地和行持来观察。大瑜伽士的行持是，一切诸法都应行持，能行与所行无别，应如是行持。将体验到禅定安乐的殊胜滋味，谁会对那体验产生贪执呢？由于行持而不贪执，因此圆满了大智慧的积聚。禅定的殊胜安乐不间断，即是大福德的积聚。无论行持什么，都应安住于那样的状态中。
English
In short, in the inconceivable Dharmadhatu, there are wonderful sights and extraordinary signs of body, speech, qualities, and activities. No matter how the realm of demons and various signs appear, the nature of reality remains unchanged. Even if the power and qualities of a yogi's samadhi are perfected, there is no pride in realizing selflessness. In short, no matter what realm of demons and various signs are seen, one should realize and combine the self-manifestation of self-arisen wisdom. The order of increasing experience of manifestation is as the order of learning manifestation, such as the 'Stages of Practice'. Although one extensive practice was previously stable, here, by learning manifestation, there are five kinds of experiences due to unfamiliarity. In leisure, the deity is slightly clear in the third and fifth clusters, which is the experience of shaking, and that is the first cause of obstacles arising. Thus, the deity is clear, and one session is divided into four parts, divided into three parts of samadhi. Clear and unmoving is the second experience, the experience of attainment. If the session is extended, one can meditate in the session and become clear, which is the third experience. It does not go under the power of discordant conditions, but is clear, which is the fourth experience. In the special time of teaching, abiding in the state of meditation, very clear and not stolen, is the fifth experience, the experience of reaching the end. If the number is actually combined with the experience, it will eventually become the path, which is a mistake. Therefore, it is important to cherish mastering various experiences, being able to practice up to the fifth cluster. The view and conduct of a great yogi practicing with elaboration is that no matter how one acts, at the time of acting, the nature is empty. For example, a great bird soaring in the sky is not swallowed by the abyss. Like a great fish swimming in the water, it does not feel tired. The yogi views the view of manifestation in this way, observing with fearless view and conduct. The conduct of a great yogi is that all dharmas should be practiced, with no distinction between the actor and the act, and should be practiced in this way. One will experience the supreme taste of samadhi bliss, and who would be attached to that experience? Because of practicing without attachment, the great accumulation of wisdom is perfected. The supreme bliss of samadhi is uninterrupted, which is the great accumulation of merit. Whatever is practiced should be abided in such a state.
Chinese
行持。 这是伟大的行持。 见地和行持要一致，如果见行没有结合， 持咒者们要时常行持。 不舍弃五种和接受五种，要区分五种，五种欲妙，这四组五种，下面的是要舍弃的和下劣的行持。 以见地和方便摄持的瑜伽士，为了圆满自己和他人的利益，行持杂染。 无论做什么样的行持，都不会被过失所染，而且还会， 圆满二资粮，譬如莲花一般，在行持之时，不被任何事物所染，这是方便。 五手、四根和第四意识，以及一切， 将轮回的分别念认知为字母ༀ་（藏文：ༀ，梵文天城体：ॐ，梵文罗马拟音：oṃ，汉语字面意思：嗡），观想寂静圆满的坛城。 或者观想忿怒的坛城。 以美丽的色、声、香、味、触等供养的佛母等， 将轮回等认知为字母མུཾ་（藏文：མུཾ，梵文天城体：मुṃ，梵文罗马拟音：muṃ，汉语字面意思：母），观想寂静佛母的坛城。 或者观想忿怒佛母的坛城。 内外的一切行境，都与本尊和佛母嬉戏享用。 五种欲妙的一切， 内外的一切各种显现， 如来或者金刚萨埵的坛城， 将色等美丽的供品，观想为父佛和母佛。 一切显现行境，都安住于普贤王如来的状态中。 对于五种欲妙， 无有阻碍地享用自显， 将此观想为圆满福德和智慧二资粮的伟大道路。 也要将如来的体性观想为五种自性。 此外，在三千大千世界的一切有情， 自明了的智慧，无有边际的法界和五种欲妙， 显现的智慧上中下的一切，都与法性和本尊嬉戏享用。 接受五种和不舍弃的， 瑜伽士要恒常行持。 在享用五种欲妙之时，如果能无有贪执， 就能获得共同和殊胜的成就。 三昧耶戒的根本十五条，在续部中宣说。 内外的一切行境，所见所闻的一切， 以及，行走、进入和睡眠时， 本尊的