English
If liberated, then meditation becomes meaningless, and if liberated, then all sentient beings would be effortlessly liberated. If it is said that it is for meditating on wrong views and dependent origination, then some of the respondents would say that these two are to be abandoned after knowing them, because they are not to be practiced in the state of samadhi, so the pervasion is not established. But I say, is it for meditating on the self-continuum of wrong views and dependent origination, or is it said to be for meditating on illusion? For the former, the sign is not established; for the latter, the pervasion does not exist. Also (3), for the universally appearing samadhi, does the previous samadhi have it or not? If it is like the first case, then it is possible to meditate on non-duality here, because in one continuum, both samadhis are the same, just like water and milk mixed together. If it is like the second case, then it is not great compassion, because it has been abandoned by the realization of suchness, like loving-kindness compassion. The respondent says, it is not abandoning suchness, but mainly focusing on illusory compassion as the object of study, because suchness is secondary, and through direct and indirect habituation, there is no manifest realization of non-duality, and just that much will not become the same or different from the single seal, because it has not yet arisen like conceptual thought. Also (4), in this illusory yoga, do you meditate like conceptual thoughts or not? If it is like the first case, then it will become no different from one-pointedness, that is, "All the limbs of the vajra body are known as the five complete Buddhas." If it is like the second case, then it should not be the object of the superior conventional truth, the reason is accepted. If the pervasion is not established, then isn't the vow broken? It is true, but are you saying to meditate or not meditate as a common object, or are you saying to meditate or not meditate after generating distinctions? If it is like the first case, then meditate, that is, "The four stages of the path are complete, the great seal is clear without mixing." This will also not become no different from one-pointedness, because it has not been made manifest through the method of generation. If it is like the second case, then do not meditate, because it depends on the later samadhis. Even so, if it depends on being clear like before, then the later generation of distinctions will become meaningless, won't it? No, even if the gross conceptual thoughts are transformed in various ways, it is meaningful to purify the subtle habitual imprints of birth, such as the womb and substance, isn't it?
Chinese
心，要好好检验这笔钱。手印唯一有十法，第一，与何基础结合？与次第和同时身体成就且出生者结合，名为出生次第三者无二之义。特殊的必要是，为了遮止执着二谛为异体，做成无别，以及为了自他之利，如幻化般转变思绪，作为增益之因。果实完全圆满，由增益之因获得，成为空性执着的掌控，转变思绪的蕴等处所，为了成熟其他。行为的实践是，舍弃行为，行瑜伽士之行，应舍弃非行之业。所修之体性是，本尊之身显空无别，或方便与智慧无二，从吽（藏文，梵文天城体：हूं，梵文罗马拟音：hūṃ，汉语字面意思：吽）所生的智慧之身。若与相乘之道地结合，则与资粮道大之神变足四者，以及相等之占卜相同。定的差别有二，意义的手印唯一是，证悟真谛无别为自性。表相的手印唯一是，观修本尊之身手印唯一，寂静者饰唯一，忿怒者饰唯一。信心的来源是，虚空清净之界日月，观修智慧胜者之姿势。果实是经由文字轮获得化身，能作瑜伽者们，大手印圆满，明了且无二心，大坛城炽燃。遣除邪分别是，果实遣除邪分别与上相同，无有其他。断除诤论有三，第一是在手印唯一的场合，修不修其余九本尊？若如第二种说法，在脐喉心三处，修加持金刚三者，则相违。若如第一种说法，则不应是手印唯一，因为修习本尊九尊和十尊。回答是，修习支分本尊，则不应是手印唯一，因为修习众多本尊。说是修习众多根本本尊吗？还是修习众多支分本尊
English
The mind, one must carefully examine the money. Mudra-one has ten dharmas. First, with what basis does it combine? It combines with the body's accomplishment and birth through sequence and simultaneity, called the meaning of the three stages of birth being non-dual. The special necessity is to negate clinging to the two truths as separate entities, to make them inseparable, and for the benefit of oneself and others, to transform thoughts like illusions, to act as a cause for proliferation. The fruit is to be completely perfected, obtained through the cause of proliferation, to be in control of the clinging to emptiness, to transform the aggregates of thoughts and places, to mature others. The practice of action is to abandon action, to practice the conduct of a yogi, one should abandon all non-action deeds. The nature of what is to be meditated upon is the deity's body, appearance and emptiness inseparable, or the inseparability of skillful means and wisdom, the wisdom body born from Hūṃ (藏文，梵文天城体：हूं，梵文罗马拟音：hūṃ，汉语字面意思：吽). If combined with the paths and grounds of the characteristic vehicle, it is the same as the four miraculous legs of the great accumulation path and equal divination. The distinction of samadhi has two aspects: the mudra-one of meaning is the realization that the truth is inseparable as one's own characteristic. The mudra-one of sign is the meditation on the deity's body as mudra-one, the peaceful one adorned as one, and the wrathful one adorned as one. The source of faith is: in the pure realm of space, the sun and moon, meditate on the victorious wise one's posture. The fruit is to obtain the emanation body through the wheel of letters, those capable of yoga, the great mudra is perfected, clear and without doubt, and the great mandala blazes. Clarifying wrong thoughts is: dispelling wrong thoughts about the fruit is the same as above, there is no other. Refuting disputes has three aspects: the first is, in the context of mudra-one, should one meditate on the remaining nine deities or not? According to the second view, it contradicts the statement that one should meditate on the three blessings of vajra in the three places of navel, throat, and heart. According to the first view, it should not be mudra-one, because one meditates on nine and ten deities. The answer is, one meditates on the branch deities, so it should not be mudra-one, because one meditates on many deities. Is it said that one meditates on many root deities? Or does one meditate on many branch deities?
Chinese
说是为了这个缘故。如果按照第一种说法，那么理由不成立。如果按照第二种说法，即使不修习众多的支分神，只修习根本神，如果这样也算作一个手印，那么为什么不周遍呢？就像树的树干一样，这样说。又，如果了解一个法的真如，难道不是就了解了一切法的纲要和广说吗？如果不是，那么了解了色的真如，也会变成了解一切法的纲要和广说吗？又，这与“普遍地了解一切”相违背。如果是这样，通过一个手印，以知晓本尊身为空性和显现二者无别，那么其他的本尊知晓还是不知晓？如果不知晓，那么一个知晓就变成了一切知晓。如果知晓，那么修习有戏论就变得没有意义了。这样说。回答是：通过确定一个本尊的特征，以确定一切本尊特征的智慧来知晓。如果说修习戏论变得没有意义，因为知晓的缘故。那么，即使通过确定特征的智慧来知晓，也因为不习惯于量而不能周遍。如果通过确定实物的智慧来修习，那么为什么不周遍呢？如果说即使了解了特征，也因为不确定实物而不知晓，这是为什么呢？那么，这就是在总的方面进行概括和断定，以及在个别方面进行断定的差别，就像黄金的自性和工艺的差别一样。又，本尊的身是修习一个手印的显现，还是修习显现无自性呢？如果按照第一种说法，那么就会与世俗没有差别。如果按照第二种说法，那么就会与从原始以来就进入的当下顿入没有差别。如果说是为了修习显空二无别，那么，一些米娘巴人说：不周遍，因为修习的是当下顿入的无所依赖的无别。而这里修习的是有所依赖的无别。我的上师说：这里首先学习其他的等持，而普遍学习其他的当下顿入，差别很大。手印的戏论也有十种，首先与什么基础相结合呢？与身体增长，脚稳固，子孙枝叶繁茂相结合。凭借具缘的子等增长，使种姓等增长。是这样说的。特殊的必要是：解脱对一个本尊的执着，通过修习多个本尊来遣除个别的分别念，并且戏论本身达到究竟，因此成为积聚资粮的因，并且成就二种成就。
English
It is said for this reason. If according to the first statement, then the reason is not established. If according to the second statement, even if one does not meditate on many branch deities, but only meditates on the root deity, if this is also considered a single mudra, then why is it not pervasive? It is said to be like the trunk of a tree. Furthermore, if one understands the suchness of one dharma, doesn't one understand the essence and elaboration of all dharmas? If not, then understanding the suchness of form would also become understanding the essence and elaboration of all dharmas? Moreover, this contradicts "understanding everything universally." If so, through one mudra, knowing the deity's body as inseparable from appearance and emptiness, do other deities know or not know? If they do not know, then knowing one becomes knowing all. If they know, then meditating on elaborations becomes meaningless. So it is said. The answer is: through determining the characteristics of one deity, one knows with the wisdom of determining the characteristics of all deities. If it is said that meditating on elaborations becomes meaningless because of knowing, then, even if one knows through the wisdom of determining characteristics, it is not pervasive because one is not accustomed to the measure. If one meditates through the wisdom of determining the entity, then why is it not pervasive? If one says that even if one understands the characteristics, one does not know because one does not determine the entity, why is this? Then, this is the difference between generalizing and determining in general, and determining in particular, like the nature of gold and the difference in craftsmanship. Also, is the deity's body meditating on the appearance of one mudra, or meditating on the appearance being without inherent existence? If according to the first statement, then it would be no different from conventional truth. If according to the second statement, then it would be no different from the simultaneous entry that has been entering from the beginning. If it is said to be for the sake of meditating on the inseparability of appearance and emptiness, then some Minyak people say: it is not pervasive, because one meditates on the independent inseparability of simultaneous entry. But here, one meditates on the dependent inseparability. My lama said: here, one first learns other samadhis, and it is a great difference to universally learn other simultaneous entries. The elaboration of mudras also has ten aspects. First, with what basis does one combine? One combines with the body growing, the feet firm, and the offspring and branches flourishing. Through the growth of conditioned offspring, etc., one causes the lineage, etc., to grow. So it is said. The special necessity is: to liberate from attachment to one deity, and to reverse individual conceptualizations by meditating on multiple deities, and because the elaboration itself reaches completion, it becomes the cause for accumulating merit and achieves the two siddhis.
Chinese
这样做是为了圆满功德，加持行境，将法轮转到边地，以及为了按时成办荟供。行为的修行是进行有相的修行，对于行境所见所闻的一切，在行走、安住和睡眠时，两位坛城的瑜伽士，安住于不退转的法界中，以殊胜的智慧恒常观察。这就是（经文内容）。所修的体性是，观修显空不二的众多本尊，因此，二谛没有分别，外内情器本来清净。这就是（经文内容）。如果与特征乘的道相结合，资粮道的小者是暖位、顶位、忍位、胜法位，二者与女商相同。如果划分，则有三种：自性手印生起、道手印生起、果手印生起。第一种是，本来安住于觉悟众神之闲暇中。后者是，在色究竟天的处所，字母轮、大会的处所，安住着众多佛陀。中间的道手印生起有两种：寂静和忿怒。第一种有轮、聚、面、手四种，即坛城生起、聚生起、名相生起、面手生起。第一种有三种：略、中、广。第一种有五部怙主父母十尊，和门神父母八尊，共十八尊本尊。中间的有五部怙主父母十尊，菩萨父母十六尊，门神父母八尊，普贤父母二尊，能仁六尊，共四十二尊。广的，中央是金刚萨埵父母为主，小部是菩萨父母八尊围绕的十尊，东方以毗卢遮那佛为主的十尊，南方以宝生佛为主的十尊，西方以无量光佛为主的十尊，北方以不空成就佛为主的十尊，共五十尊，菩萨父母十六尊，门神父母八尊，能仁六尊，共八十尊，普贤父母二尊，共八十二尊。聚生起也有三种：一、三、五。第一种有十四尊本尊，金刚萨埵父母被小部的菩萨父母八尊围绕的十尊，门