English
The wisdom that inherently resides in one's own nature, manifesting without obstruction, pervading all things, meditating on this is its essence. That is, externally, compassion, the object of arising movement, and internally, the guru who causes arising, are without difference; in the illusion of wisdom, one meditates on self-appearance. The five experiences and signs of warmth, as explained in the stages of the path, should be perfected in their power. Third, from the power of the perfection of the samadhi of the one mudra, and, directly, the samadhi of universal appearance, the samadhi of the one mudra is born, which has two types: gradual and simultaneous. First, the womb-born, like the twelve links of dependent origination, from the fourth branch of name and form, etc., the body arises gradually. Second, the instantaneously born, like the six sense bases arising simultaneously, so too is the meditation on the one mudra. The peaceful one mudra and the wrathful one mudra, according to the inclination of each being to be tamed, one practices either the peaceful or the wrathful. Depending on the capacity of the mind, one first learns the subtle syllables, then gradually develops the mind-mudra and the complete form of the deity, this is the gradual approach. From the beginning, one meditates on the coarse form of the deity, this is the simultaneous approach. In meditating on the deity in these two ways, in the heart of that great mudra body, one meditates on the seed syllable of one's own family or self (藏文：ས་བོན་，梵文天城体：बीज，梵文罗马拟音：bīja，汉语字面意思：种子), this is the speech dharma mudra. Meditating on the hand symbol in the heart is the mind-mudra samaya mudra. Radiating and gathering light rays, etc., are the activity mudras of radiating and gathering, and the body is endowed with these four. The five deities of the crown ornament, the three deities of body, speech, and mind. In the heart, one meditates on the wisdom being, that is, one meditates on the nine deities. Regarding this, the conditions for the one mudra itself, as explained in the stages of the path, the necessity of practicing through the gate of the fifteen complete meanings is: thus, in the samadhi of suchness there is clinging to emptiness, and in the universal samadhi there is clinging to appearance, so as a means to liberate these two, one meditates on the deity of the non-dual one mudra, and having perfected the four mudras and the five experiences of movement, attainment, familiarity, stability, and perfection, one arises from the samadhi of the expansive mudra of the higher path.
Chinese
就像力量圆满，选取和自己同类的家法来繁衍后代一样。通过同一个手印，无论修习寂静尊或忿怒尊，都以其为基础。从梵天，即寂静尊，和阎摩，即忿怒尊的诸神显现为四十二尊或五十八尊等，对这些手印进行广修，也不是从无到有地修习，而是从原始以来，分别念的集合就存在于自身，将自身观想为本尊和佛母的坛城，仅仅念诵生起咒语，就像在海洋中同时升起日月星辰一样，生起慢心。或者像依赖于前因，与后来的结果相关联一样，通过金刚盔甲，即语的字句，意的法器，身的圆满仪轨这三者来生起。无论如何，都要通过圆满手印，以十五个意义圆满的方式，将自身的修习作为自身的条件来实践。如果智慧广大，可以修习寂静尊和忿怒尊的广、中、略三种，将所修习的诸神视为具备九种或十种功德的传承之神，然后将其安置于身体坛城中，扩展为千佛的坛城。然后扩展为两万四千尊，再扩展到桑耶寺的建成。如《秘密藏》所说：“具备四十二支，彼即支分之自性，四十二支分为三部分。如是具备之主尊，胜者如胜王，十二与六之光芒照耀。如是等等不可思议。”像这样进行扩展。或者，如果智慧狭小，从具备九种或十种功德的传承之神开始，观修一个、三个或五个坛城中的任何一个，然后将受用用于五种资具，并将群聚用于会供。第五个是无间断的二者，正直。数字的第五个，会供的瑜伽士，最好是依据阿努瑜伽的教言，以及与见修行一致的瑜伽三摩地之义。例如，就像声闻乘有有余涅槃和无余涅槃两种方式一样，这里也通过“也”字表明，可以获得两种寿命的持明。与无间断三摩地的意义不符的智慧狭小者，则专注于饮食等。
English
Just as power is perfected, and one chooses a family method similar to oneself to propagate offspring. Through the same mudra, whether meditating on peaceful or wrathful deities, one takes it as the basis. From Brahma, i.e., the peaceful one, and Yama, i.e., the wrathful deities, appearing as the embodiment of forty-two or fifty-eight deities, etc., the extensive practice of these mudras is not meditating from non-existence to existence. Rather, from the very beginning, the collection of thoughts resides within oneself, and meditating on oneself as the mandala of deities and consorts, merely reciting the generation mantra, one arrogantly generates pride, like the sun, moon, planets, and stars simultaneously rising in the ocean. Or, like relying on the previous cause and being connected to the subsequent result, one generates through the vajra armor, i.e., the syllables of speech, the implements of mind, and the complete ritual of body. In any case, one should practice through the perfected mudra, with the fifteen meanings complete, making one's own practice the condition for oneself. If one has great intelligence, one can practice the extensive, intermediate, or concise forms of peaceful and wrathful deities, regarding the deities one practices as the lineage deities possessing nine or ten qualities, and then arranging them in the body mandala, expanding it into the mandala of a thousand Buddhas. Then expand it into twenty-four thousand deities, and further expand it until the completion of Samye Monastery. As the Guhyagarbha Tantra says: "Possessing forty-two branches, that itself is the nature of the branches, the forty-two branches are divided into three parts. The chief deity possessing thus, the Victorious One is like the Supreme King, the light of twelve and six shines forth. Such and so forth are inconceivable." Expand in this way. Or, if one has small intelligence, starting from the lineage deities possessing nine or ten qualities, one can meditate on any one of the mandalas of one, three, or five groups, and then apply the enjoyment to the five objects of enjoyment, and apply the gathering to the tsok practice. The fifth is the two without interruption, upright. The fifth in number, the yogi of tsok practice, is best by relying on the instructions of Anu Yoga, and the meaning of the samadhi of yoga that is consistent with view and practice. For example, just as the Shravakas have two ways of nirvana with remainder and without remainder, here too, the word "also" indicates that one can attain the vidyadhara of two lifetimes. Those of small intelligence who do not conform to the meaning of uninterrupted samadhi focus on food and drink, etc.
Chinese
必须享用五种妙欲。也就是，荟供的修法，要以四种圆满作为基础。四种是什么呢？修法者、处所、时间、资具圆满。这些在《道次第》中会详细说明。修法中，持诵和修持四种的顺序是四和三。即《道次第》入门的持诵和修持四种，修持的持诵和修持四种，以及结合的持诵和修持四种。第一种是，念诵德定和昆定两种，是持诵；手印一个是近持诵；用五种妙欲做荟供是修持；在那段时间里修持阿 अली 嘎嘎里 काली，是大的修持，这是四种。第二种是，从朋友肖姆拉开始，绘制坛城，需要物品，做外供，以及设结界等，这些是先行的行为，用事业来持诵。从先行开始，给予男女瑜伽士人数，或者瑜伽士一人观想所有本尊，修持多少天的天数，一半以上用白色光芒照耀，使三摩地的容器清净，这是近持诵。一半以下用红色光芒放射和收摄，聚集三摩地的精华，使之成为能获得成就的容器，这是修持。最后一天晚上，用蓝色光芒不向外放射而向内收摄的三摩地，收集成就，这是大的修持，这是四种。第三种是，下面会讲到。这样，通过具备持诵和修持四种的方式，按照经典中所说的天数和持诵来修持，如果出现火自己燃烧，甘露沸腾等征兆，那么获得成就的方法有本尊和物品两种。第一种是修持身语意功德事业五种坛城，或者修持三族，或者修持一族，或者各自配合，如果是身的坛城，那么融入顶轮等各自的处所，使之稳固。如《道次第》和《广大论》中所说：将坛城配合一致，融入处所并使其稳固。第二种是获得物品的方法，特别是必须通过结合和降伏两种方式来获得。也就是在晚上
English
One must enjoy the five objects of desire. That is, the practice of the Tsog offering should be based on the four perfections as the foundation. What are the four? The practitioner, the place, the time, and the perfect implements. These should be learned in detail in the Lamrim. In the practice method, the order of recitation and practice of the four is four and three. That is, the four recitations and practices of entering the Lamrim, the four recitations and practices of practice, and the four recitations and practices of union. The first is, reciting De-ting and Kun-ting, is recitation; one mudra is near recitation; making Tsog offering with the five objects of desire is practice; during that time practicing Āli (藏文：ཨཱ་ལི་，梵文天城体：आलि，梵文罗马拟音：āli，汉语字面意思：阿利) and Kāli (藏文：ཀཱ་ལི་，梵文天城体：कालि，梵文罗马拟音：kāli，汉语字面意思：嘎里) is great practice, these are the four. The second is, starting from the friend Shomra, drawing the mandala, needing materials, making outer offerings, and setting boundaries, these are the preliminary actions, using actions to recite. Starting from the preliminary, giving the number of male and female yogis, or one yogi visualizing all the deities, practicing for how many days, more than half of the days using white light to illuminate, purifying the vessel of Samadhi, this is near recitation. Less than half of the days using red light radiating and converging, gathering the essence of Samadhi, making it suitable as a vessel for obtaining accomplishments, this is practice. On the last night, using blue light not radiating outward but converging inward, the Samadhi of collecting accomplishments, this is great practice, these are the four. The third is, it will be explained below. Thus, through possessing the four recitations and practices, according to the number of days and recitations mentioned in the tantras, if signs such as the fire burning by itself and nectar boiling appear, then the methods of obtaining accomplishments are two: deity and substance. The first is practicing the mandala of the five: body, speech, mind, qualities, and activities, or practicing the three families, or practicing one family, or combining them according to their respective affinities, if it is the mandala of the body, then dissolving it into the crown chakra and other respective places, making it stable. As said in the Lamrim and the Extensive Treatise: Combine the mandalas in harmony, dissolve them into their places and make them stable. The second is the method of obtaining substances, especially it must be obtained through the two methods of union and subjugation. That is, in the evening
Chinese
当觉悟消退之时，为了圆满大悲方便之力而进行度脱；在黎明生起智慧之时，为了圆满方便安乐的智慧之力，必须依赖般若佛母。如《供养朵玛忏悔文》中所说：“所修之殊胜依处般若总持母。”因此，结合时的四种修持是：努力与具相之母结合，从沐浴净水和讲经说法开始进行准备是近修；加持秘密空行母，以结合的表示催促，以欲望的教法使安乐增长是近修；修持四印嬉戏是修持；以日月金刚舌接受是伟大的修持。在最后的夜晚，使无漏见道的智慧在相续中生起，这是伟大的成就，是接受佛母空中的方法。如《道次第》中所说：“实际上供养有两种，主要需要的是什么？”如此宣说。在那时，《秘密心髓》中说：“五种仪轨已圆满，五种咒语支分圆满，五种物品圆满具足。”如此宣说。因此，如果五三十五支分全部具足，就能获得身体、界、生处的三种无漏果，最上等的是获得自在寿命的持明果位。最后以此获得成熟持明果位。如果以上不具足，如果见修行力量弱小，则在来世或七次转世或其他转世中，不会拖延太久就能获得持明果位。第六是后道的等持。譬如，在海洋中，日光宝、无湿、火光和究竟宝四种光芒照射在海洋上，使海洋变成乳酪，酥油、火和一切都消失一样。同样，暂时获得持明果位和最终成佛，也需要具足力量的会供修持的见、行、修三种，将有漏的究竟果，即见道、修道和后道之间依次结合，必定能获得最终的果位，即佛的果位。也就是说，从会供修持之上获得见道两种寿命，就像日光使水变成乳酪一样，有漏