English
Possessing a great assembly. Since illusion also lacks inherent existence, it is merely a name, and not clinging to it, knowing it to be without inherent nature, one possesses a great assembly of wisdom. Thus, if one becomes accustomed to this yoga of great compassion and illusion, then the subsequent yoga, the Great Seal, will be accomplished without effort, being the temporary fruit of proximity. Fourteenth, transference is without distinction; if one does not reach the end of the path and dies during meditation, the example of mind transference is like the sun not moving yet emitting rays. Like awareness not moving yet future thoughts arising; the example of body transference is like a seed not moving yet transforming into a sprout; the example of speech transference is like an Emblica fruit not moving yet producing a sour taste, or a rock not moving yet producing the sound of rock, similarly, speech, without moving, transfers and transforms into future speech. Thus, the three doors of body, speech, and mind, and awareness, not moving from illusion, although there is no transference, on the face of the path, transfer to future appearances, and present appearances change, so at the time of appearing to die, if one has previously firmly established oneself in the wisdom illusion that is not stolen by external circumstances, then in the Alaya consciousness, one will cut off all the streams of habitual tendencies of engaging in evil deeds from previous lives. Having obtained a good body of gods and humans, due to the connection of past virtuous actions, this secret mantra Mahā path will not be obstructed by time, place, etc., and meeting it, one will be liberated. Fifteenth, the result has three aspects. First, obtaining the temporary result. If one is of great intellect, after practicing the subsequent single elaboration assembly, one will obtain the Vidyādhara fruit through thorough transcendence and exhaustion; if one is of small intellect, then in other rebirths, as before, through thorough transcendence and exhaustion, one will definitely obtain the fruit of irreversibility and the ability to freely control life, or one will obtain the Vipāka Vidyādhara fruit. Second, the ultimate result of practicing according to the scriptures is that in this path of practicing compassion and illusion, having completely practiced the above-mentioned favorable conditions, one will undoubtedly manifest directly through the Akaniṣṭha heaven, the abode of the body of the great and powerful Enjoyment Body, possessing all thirty-two major marks and eighty minor marks. Third, the fault of not realizing and being lazy, the meaning of the wisdom illusion.
Chinese
如果因为不理解而懒于修习禅定，或者因为行为不端而懒惰，那么今生暂时和究竟的利益都无法成就，来世将会堕入三恶道。因此，经文暗示要精进修习禅定。第三个是章节的名称。由于这部经论阐述了远离对境、无二的伟大的慈悲、智慧幻化的瑜伽，并且断除了词句的意义，设立了界限，所以称为章节，即阐述了第四个增长的意义。第五章，关于一印，分为三部分。第一部分是顶礼并承诺宣说。顶礼以空性和慈悲无二的智慧幻化状态中熟练的禅定，为了通达身、语、意、显现和心识三者无别的修习方法，以及寂静和忿怒相一印的本尊显现空性无别的修习瑜伽，我将宣说。第二部分，正文分为两部分。第一部分是与前文一致的简要说明。如果慈悲幻化的瑜伽士想要修习一印，那么什么是应该修习的呢？也就是修习身金刚、语金刚、意金刚三者合一。在前文中已经阐述了，在禅定之时，之前所说的必要方法和体性等，通过阐述十五个意义的身之门来了解。第二部分是分支的详细解释，分为十五个意义：前行、修习的必要、修习的方法、修习的体性、不顺品的过患、对治的方法、修习的体验、行为、誓言、暖相、征相、梦兆、功德、临终的口诀、果。第一，前行是：在资粮道四瑜伽和加行道总体的之前，应该做的事情，或者事业。获得灌顶，并且具备额外的五种资具等七种，以及如前文禅定时所说的那样圆满。特别是，为了圆满这个一印瑜伽，要显现究竟的智慧幻化，并且将所缘的本尊身像，用金银等铸造，或者在木头上雕刻，或者在布或纸上绘画，或者在泥土上塑造等，将具有手印和加持的本尊像安放在面前，像以前的大空性一样供养八支供。第二，必要是：
English
If one is lazy in meditating on Samadhi due to lack of understanding, or lazy due to misconduct, then the temporary and ultimate benefits of this life will not be achieved, and in the next life, one will fall into the three lower realms. Therefore, the text implicitly advises to diligently practice meditation. The third is the name of the chapter. Because this treatise elucidates the yoga of great compassion, wisdom, and illusion, which is free from objects and non-dual, and it cuts off the meaning of words and establishes boundaries, it is called a chapter, which elucidates the meaning of the fourth increase. Chapter Five, on the One Seal, is divided into three parts. The first part is to prostrate and vow to explain. Having prostrated with the Samadhi that is familiar in the state of wisdom and illusion, which is non-dual with emptiness and compassion, in order to understand the method of practicing the inseparability of body, speech, mind, appearance, and consciousness, and the yoga of meditating on the deity appearance of the peaceful and wrathful one seal, which is inseparable from emptiness, I shall explain. The second part, the main text, is divided into two parts. The first part is a brief explanation consistent with the previous text. If the yogi of compassion and illusion wants to practice the one seal, then what should be practiced? That is, practicing the body Vajra, speech Vajra, and mind Vajra as a unity. It has been explained in the previous text, at the time of Samadhi, the necessary methods and nature mentioned earlier, should be understood through the door of the body, which elucidates fifteen meanings. The second part is a detailed explanation of the branches, divided into fifteen meanings: preliminary actions, the necessity of practice, the method of practice, the nature of practice, the faults of unfavorable conditions, the method of remedy, the experience of practice, conduct, vows, warmth, signs, dream omens, merits, the final instructions, and the result. First, the preliminary actions are: before the four yogas of the accumulation path and the general application path, the things that should be done, or the activities. Obtaining empowerment and possessing the additional five requisites, etc., seven things, and completing them as explained in the previous Samadhi text. In particular, in order to perfect this one seal yoga, the ultimate wisdom illusion should be manifested, and the image of the chosen deity, cast in gold, silver, etc., or carved on wood, or painted on cloth or paper, or sculpted on clay, etc., the image of the deity with hand gestures and consecration should be placed in front, and the eight-limbed offering should be made as before, like the great emptiness. Second, the necessity is:
Chinese
。观想所依宫殿，观想所依本尊。初分二：初，于阿字修心并观想坐垫，即如此从观修方法下开示，应如是修习本尊之禅定。于生起宫殿及观想本尊之前，于彼禅定中，于任何皆不缘之无生，及于周遍显现之慈悲观修之自性中，自明白色阿字，语字之印炽燃发光，颜色极明，光明闪耀，于禅定中明观，且观想一切器情为义菩提心，象征智慧阿字转成阿札尼。于彼义如实无二之自性中，令心习惯且熟稔之后，如一灯分二之喻，从因之白色阿字中，阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）斯ྥ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）啰（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）拏（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）啪（藏文，梵文天城体，梵文罗马拟音，汉语字面意思） 吒（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）！如是红色玛字之坛城，由无数散发，以阿、玛二字充满十方，于禅定中明观，令心堪能。桑（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）哈（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）啰（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）拏（藏文，梵文天城体，梵文罗马拟音，汉语字面意思） 吽（藏文：ཧཱུྃ，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽）以收摄，于光中融化后，观想日月如满月般相连。所谓苏（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）拉（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）匝（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）曼（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）达（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）拉（藏文，梵文天城体，梵文罗马拟音，汉语字面意思），观想玛为太阳，阿为月亮之坛城重叠。于其下，观想明亮红色舍（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）赫利（藏文，梵文天城体，梵文罗马拟音，汉语字面意思），于光中融化，莲花未被淤泥所染，无有贪执，观想各种颜色。二、观想含坐垫之宫殿。义为五种智慧之象征，从勃隆字中，观想由五种珍宝光芒炽燃之坐垫之光中，生出寂静之宫殿如帐篷。观想日月莲花珍宝之坐垫及珍宝之宫殿，以及包含所有窗饰等庄严，本体清晰明亮。二、观想所依本尊分二：以根本本尊仪轨之三支观想，及观想支分之九本尊。初分三：初、语字，观想于宫殿内坐垫之中央，安住语之字吽（藏文：ཧཱུྃ，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽）字。观想彼字为蓝色，光芒闪耀且明亮，从彼吽（藏文：ཧཱུྃ，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽）字放出光芒照耀十方。由彼放出之光芒，成办圣者供养及有情之利益，桑（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）哈（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）啰（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）拏（藏文，梵文天城体，梵文罗马拟音，汉语字面意思） 吽（藏文：ཧཱུྃ，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽）字再次收摄于法界，融化于光中。二、心及手印，所谓班杂，观想极细微之五股金刚杵，蓝色如麻子大小。从金刚杵放出光芒
English
. Meditating on the support, the palace; meditating on the supported deity. The first has two parts: First, training the mind on the A and meditating on the seat. As it is taught from the meditation method below, one should become familiar with the deity's samadhi in this way. Before generating the palace and meditating on the deity, in that samadhi, without focusing on anything, in the unborn state, and from the very nature of meditating on all-appearing compassion, the self-aware white A, the mudra of the speech syllable blazing with light, its color extremely clear and its rays shimmering, meditate clearly in samadhi, and meditate that all containers and contents are the meaning of bodhicitta. Meditate that the symbol of wisdom, the A Ja Ni, has transformed. Having become accustomed to and familiar with the mind in that meaning, just as one lamp splits into two, from the white A, the seed syllable of the cause, A（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：A） Spha（藏文，梵文天城体，梵文罗马拟音，汉语字面意思） Ra（藏文，梵文天城体，梵文罗马拟音，汉语字面意思） Na（藏文，梵文天城体，梵文罗马拟音，汉语字面意思） Phat（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）! Countless mandalas of red Ma emanate, filling all ten directions with A and Ma, clearly meditate in samadhi, making the mind capable. Sam（藏文，梵文天城体，梵文罗马拟音，汉语字面意思） Ha（藏文，梵文天城体，梵文罗马拟音，汉语字面意思） Ra（藏文，梵文天城体，梵文罗马拟音，汉语字面意思） Na（藏文，梵文天城体，梵文罗马拟音，汉语字面意思） Hum（藏文：ཧཱུྃ，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：Hum） is gathered, dissolving into light, and meditate on the sun and moon joined together like a full moon. It is called Surla Tsanza Mandala. Meditate on Ma as the sun and A as the moon's mandala stacked on top of each other. Below that, meditate on a clear red Hrih, dissolving into light, a lotus unstained by mud, without attachment, of various colors. Second, meditating on the palace together with the seat. The meaning is the symbol of the five wisdoms, from the Bhruṃ, from the light of the seat blazing with five kinds of precious light, meditate on the peaceful palace like a tent. Meditate on the seat of sun, moon, lotus, and jewel, and the palace of jewel, and meditate clearly on the essence, which is subtle and clear, with all the decorations such as window lattices gathered and complete. Second, meditating on the supported deity has two parts: Meditating on the root deity with the three branches of the ritual, and meditating on the nine branch deities. The first has three parts: First, the speech syllable is to meditate that the speech syllable Hum（藏文：ཧཱུྃ，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：Hum） resides in the center of the seat inside the palace. Meditate that that very Hum（藏文：ཧཱུྃ，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：Hum） is blue in color, shimmering with light and clear, and that rays of light emanate from that Hum（藏文：ཧཱུྃ，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：Hum） in the ten directions. The rays of light emanating from it accomplish the benefit of the noble ones' offerings and sentient beings. Sam（藏文，梵文天城体，梵文罗马拟音，汉语字面意思） Ha（藏文，梵文天城体，梵文罗马拟音，汉语字面意思） Ra（藏文，梵文天城体，梵文罗马拟音，汉语字面意思） Na（藏文，梵文天城体，梵文罗马拟音，汉语字面意思） Hum（藏文：ཧཱུྃ，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：Hum） is again gathered into the sphere and dissolves into light. Second, the heart and hand symbol. Vajra means to meditate on a very fine blue five-pointed vajra, the size of a sesame seed. Light radiates from the vajra.