Chinese
就像放入一样，混合甘露后食用。如果地、水元素过重，则不会感到舒适，菩提心会漏失。对此，在化身轮的位置，观想如无热的火苗般，并焚烧它。如果火元素过重，则会口渴，面色憔悴。对此，应摄取尿液的精华。如果风元素过重，则会无头无尾地颤抖。对此，应摄取大量肉的精华。或者，如果水元素过重，则应依赖热性药油。如果火元素过重，则应依赖凉性粉末。如果风元素过重，则应依赖柔滑的油和食物调理。如果土元素过重，则应进行热性药物调配。如前一样，先前跟随，之后先前进行。意思是，如先前如是之定的状态一样。先前跟随的过失是忆起先前的旧习气。之后先前进行是指心中生起我要做这个，要做这种样子的习气。现在自性由因缘而生。意思是，现在依赖五境而实际生起的各种分别念。认识到是这样的，就应舍弃。倾泻、散开、融入，如猛烈的河流。意思是，在体验动摇的时候，心倾泻并散开到定的方向，心融入定中，从而非常迅速地学习。如猛烈的河流。意思是，例如像猛烈的河流一样，不投入心力，而是猛烈地努力于定。稍微有三分之一的时间。意思是，在动摇的体验中，有三分之一的时间处于稳定状态。四分之一或五分之一的时间没有获得。意思是，在获得体验的时候，有四分之一或五分之一的时间没有获得，这是因为在动摇的体验中，是与过失混合获得的。而在这里不是这样，没有过失地获得。那么，在动摇的体验中获得了三分之一的时间，而在获得中只有四分之一的时间，那么向上前进就没有意义了，因为会变成不好的体验而停滞不前吗？不是这样的，在动摇的时候，即使获得了三分之一的时间，也不是与过失混合的。而在获得的时候，即使没有获得四分之一的时间，也是没有与过失混合的禅定，这可以通过“没有”来了解。或者，在动摇的体验中，获得了十四脉的三分之一。在获得体验的时候，获得了三十二脉的
English
Just like putting it in, mix it with nectar and eat it. If the water element is too strong, there will be no comfort, and bodhicitta will leak. For this, in the place of the emanation wheel, meditate on a heatless flame and burn it. If the fire element is too strong, there will be thirst and the complexion of the face will fade. For this, one should take the essence of urine. If the wind element is too strong, one will tremble without head or tail. For this, one should take the essence of a lot of meat. Alternatively, if the water element is too strong, one should rely on hot medicinal oil. If the fire element is too strong, rely on cooling powder. If the wind element is too strong, rely on smooth oil and food preparation. If the earth element is too strong, prepare a hot medicinal mixture. As before, follow the past, and then do the past first. This means, as in the state of suchness samadhi as before. The fault of following the past is remembering the old habits of the past. Doing the past first afterwards means that the habit of thinking 'I will do this' and 'I will do this kind of thing' arises in the mind. Now, nature arises from conditions. This means the various thoughts that actually arise now based on the five objects. Knowing that it is like that, one should abandon it. Pouring, scattering, and dissolving, like a violent river. This means that when experiencing shaking, the mind pours and scatters towards the direction of samadhi, and the mind dissolves into samadhi, thereby learning very quickly. Like a violent river. This means that, for example, like a violent river, without putting in effort, one vigorously strives for samadhi. There is a little bit, one-third of the time. This means that in the experience of shaking, one-third of the time is spent in stability. Four-fifths of the time is not obtained. This means that when gaining experience, four-fifths of the time is not obtained, because in the experience of shaking, it is obtained mixed with faults. But here it is not like that, it is obtained without faults. So, in the experience of shaking, one gains one-third of the time, and in gaining, there is only one-fourth of the time, then is it meaningless to go forward, because it will become a bad experience and stagnate? It is not like that, even if one gains one-third of the time during shaking, it is not mixed with faults. And when gaining, even if one does not gain one-fourth of the time, it is still samadhi that is not mixed with faults, and this is known by saying "without it." Or, in the experience of shaking, one gains one-third of the fourteen channels. When gaining experience, one gains one-third of the thirty-two channels.
Chinese
因为是四分之一，所以这样命名，但说了四分之一的种类。实际上两者都合适。 “能够维持禅定并且具有清晰性”，意思是说，在习惯的体验中，能够维持禅定并且清晰，细小的过失也无法损害。例如，就像河流缓慢流动一样。这是不需要强烈精进的例子。“像门闩一样关闭，像物质一样”，意思是说，例如，如果门上了门闩，里面的东西就不会移动。安住于不动的状态。意思是说，不会被强烈分别念的风所动摇而安住。“感官的显现无论做什么”，意思是说，例如，就像物质的实物被眼睛的感官所显现一样。智慧的感官，禅定。“瑜伽的显现无论做什么”，意思是说，例如，就像物质的实物被眼睛的感官所显现一样。“生起无有勤作，故为究竟”，意思是说，禅定清晰地达到究竟，没有生起和勤作，这就是究竟的体验。“种子、阳光、酸味的声音一样”，意思是说，例如，就像太阳不移动而发出光芒，或者种子不移动而生出四种芽一样。就像酸味的声音不移动，瑜伽士在意识领域中显现意义一样。“没有移动却有巨大变化的显现”，意思是说，如果真实地更新，身体、语言、意念三者就像幻觉一样不移动，身体显现为移动到其他地方的时候。“大自在的境界”，这是为了消除对果的颠倒执着。这与之前所说的“彼”的情况相符。《殊胜道灯论》中，第四品的解释完毕。第五品，“向无二自性顶礼”，意思是说，在如是的禅定中，在胜义谛的禅定中显示了胜义谛，在普遍显现的禅定中显示了世俗谛。这两者不是截然不同的，向显空无二的自性顶礼。“于一处观修智慧勇识”，意思是说，一处即是心间，在珍宝心中观修智慧勇识，颜色饱满，身色与外相同，一面二臂。其心间白色太阳的垫子上观修金刚。其
English
Because it is a quarter, it is named as such, but it speaks of the types of the four quarters. In reality, both are suitable. "Able to maintain samadhi and possess clarity," meaning that in the experience of habituation, one is able to maintain samadhi and is clear, and even small faults cannot harm it. For example, like a river flowing slowly. This is an example of not needing strong effort. "Like a door bolt closing, like a substance," meaning that, for example, if a door is bolted, the contents inside will not move. Abiding in a state of immovability. It means abiding without being moved by the wind of strong conceptualization. "Whatever manifestation of the senses is done," meaning that, for example, just as the reality of a substance is manifested by the sense of the eye. The sense of wisdom, samadhi. "Whatever manifestation of yoga is done," meaning that, for example, just as the reality of a substance is manifested by the sense of the eye. "Arising without effort, therefore ultimate," meaning that samadhi clearly reaches the ultimate, without arising or effort, this is the ultimate experience. "Like a seed, sunlight, the sound of sourness," meaning that, for example, just as light arises without the sun moving, or four sprouts arise without the seed moving. Just as the sound of sourness does not move, the yogi manifests meaning in the field of consciousness. "Without moving, there is a great appearance of change," meaning that if one is truly renewed, the three of body, speech, and mind do not move like an illusion, when the body appears to move to another place. "The state of the Great Lord," this is to eliminate the inverted clinging to the result. This is in accordance with what was said earlier about "that." From the "Lamp Illuminating the Excellent Path," the explanation of the fourth chapter is complete. Fifth chapter, "Having bowed to the non-dual nature," meaning that in such samadhi, in the samadhi of ultimate truth, the ultimate truth is shown, and in the samadhi of universal appearance, the conventional truth is shown. These two are not distinctly separate, having bowed to the nature of non-duality of appearance and emptiness. "Meditate on the wisdom hero in one place," meaning that one place is the heart center, in the precious citta, meditate on the wisdom hero, full of color, the body color is the same as the outside, one face and two arms. On the white sun cushion in his heart, meditate on the vajra. His
English
Meditate on the seed syllable ཧཱུྃ་ (Tibetan, Devanagari: हुं, Romanized Sanskrit: hūṃ, Literal Chinese meaning: 吽) at the navel chakra. At the three places of the crown, throat, and heart, it is said. From the ཧཱུྃ་ (Tibetan, Devanagari: हुं, Romanized Sanskrit: hūṃ, Literal Chinese meaning: 吽) syllable at the heart above, light radiates and strikes the Buddhas of the ten directions, thereby gathering the accomplishments of body, speech, and mind. Reassembling, the blessing of the body dissolves into the crown, transforming into the syllable ༀ. The blessing of speech dissolves into the throat, transforming into the syllable ཨཾ. The blessing of mind dissolves into the heart, transforming into the syllable ཧཱུྃ་ (Tibetan, Devanagari: हुं, Romanized Sanskrit: hūṃ, Literal Chinese meaning: 吽). In this state, recite ༀ་ན་མ་སརྦ་ཏ་ཐཱ་ག་ཏ་ཀཱ་ཡ་བཛྲ་སྭཱ་བྷཱ་ཝ་ཨཏྨ་ཀོ྅་ཧཾ. Through this, visualize the syllable ༀ (Tibetan, Devanagari: ओ, Romanized Sanskrit: oṃ, Literal Chinese meaning: 嗡) dissolving into light, becoming Vairocana. Therefore, by reciting the mantra of ཨཱོཾ (Tibetan, Devanagari: ओ, Romanized Sanskrit: oṃ, Literal Chinese meaning: 嗡), one becomes Amitabha. By reciting the mantra of ཧཱུྃ་ (Tibetan, Devanagari: हुं, Romanized Sanskrit: hūṃ, Literal Chinese meaning: 吽), one meditates as Vajrasattva, thereby blessing body, speech, and mind. Practice the three vajra blessings. It is said. Thus, after blessing with the three syllables, visualize the body, speech, and mind of the yidam deity as vajra. At the five places of the head, visualize five syllables. It is said. Visualize ༀ (Tibetan, Devanagari: ओ, Romanized Sanskrit: oṃ, Literal Chinese meaning: 嗡) at the crown, ཧཱུྃ་ (Tibetan, Devanagari: हुं, Romanized Sanskrit: hūṃ, Literal Chinese meaning: 吽) at the forehead, སྭཱ (Tibetan, Devanagari: स्वा, Romanized Sanskrit: svā, Literal Chinese meaning: 梭) at the right back of the ear, ཧཱ at the left, and ཨཱོཾ (Tibetan, Devanagari: ओ, Romanized Sanskrit: oṃ, Literal Chinese meaning: 嗡) at the back of the head. Completely adorn with the five empowering syllables. It is said that from these five syllables, ༀ་མ་ཧཱ་ཤུ་ནྱ་ཏ་ཛྙཱ་ན་བཛྲ་སྭ་བྷཱ་ཝ་ཨཏྟ་མ་ཀོ་྅་ཧཾ, and so forth. Visualize these letters dissolving into light, transforming into the five wisdoms, thereby adorning the head. Furthermore, at this point, it is said: In the case of a single mudra, do you visualize many deities or not? If you do not visualize, it contradicts the scriptures. If you visualize, it follows that it is not a single mudra. Answer: Are you saying to visualize or not visualize many root deities? Or are you saying to visualize or not visualize many branch deities? If you say to visualize or not visualize many root deities, then say not to visualize. If you say to visualize or not visualize many branch deities, then say to visualize. If it follows that it is not a single mudra, why? If you say because you visualize many branch deities, even though you visualize many branches, you do not visualize the root, therefore it is a single mudra, like the trunk of a tree. At the eighth completion, the blessing descends, arising as the deity. It is said. For the mandala of samadhi, reaching the eighth degree of clarity and stability means to offer uprightly and present offerings. The eight degrees of clarity and stability are: vivid, clear, bright, distinct, unchanging, unseizable, unwavering, and able to transform in any way, these are the eight.
Chinese
这样做了之后，就说是“请降临倾听”或者说“已经圆满了八支”。然后，进行结界，忏悔，加持，观想为本尊。也可以这样翻译。 “供养加持，赐予，禅修”， 意思是：自己观想为事业本尊的身相，然后加持供品。特别是特殊的供品，如药、酒、朵玛三样，以及共同的五种或七种供品。按照仪轨中所说的那样进行加持。“具足支分后，进行供养赞颂”，意思是：具足额外的九尊支分本尊，像上面完整叙述的那样生起。然后，从自性坛城请降临倾听，迎请融入二无分别，抛掷智慧之花，祈请稳固安住。进行各种供养，进行各种赞颂。按照息增怀诛的仪轨中所说的那样去做。“支分不缺，念诵咒语”，意思是：具有咒语的五支，并且没有违犯誓言。咒语的五支是：头饰五部合一，身三部，心三部各自计数，加上智慧勇识这五者。誓言是：总的来说，需要不违犯身语意三者的誓言，特别是不能违犯语的誓言。像这样念诵咒语是什么样的呢？“断除十过，以三种方式”，意思是：念诵的十种过患在《怖畏金刚雷霆续》中说：“声音不能太大也不能太小，不能太快也不能太慢，不能太强也不能太弱，字句支分不能缺少，不能散乱，不能像说话一样，不能有停顿等间隔。”这便是十种过患。三种方式是三种明观，即自身明观为誓言尊，本尊明观为智慧尊，中间的放射和收摄明观为咒语这三种。三种念诵方法在下面说：“外内秘密随所欲”，这就是念诵的方式。也就是外念诵，内念诵，秘密念诵。这三种的差别也有很多不同的说法。有些人说：将誓言本尊和智慧本尊分开来念诵是外念诵，誓言和智慧无有差别地念诵是内念诵，誓言和智慧在面部和口中轮转念诵是秘密念诵。