Chinese
在充满大地之时，功德无尽且由未造作而增长，为了所化众生的利益，前去和返回，对于慈悲没有远近的分别，像这样成办利益，追随者也同样这样了知而修习。第三，修习的词义。修习本尊身相大手印之时，因为存在而从过失中解脱，仅仅是不修习，因为不存在而从过失中解脱，没有解脱与未解脱的执着，那一切都是觉性大本体，因此见解上没有偏袒，行持上对于本尊没有可取之处，对于分别念没有可舍之处，修习本尊时没有沉没和掉举过重的过失，只是在那均等的状态中，安住于等持的平等中，或者称为修习，是这样说的词义或者词源。第五，不顺品的过失有二。第一，细微地显示共同的过失。与等持自性不相顺品的过失差别等。独自一人安住于瑜伽时，这些过失被确定为目标和对境是：首先从于字上修心开始，直到修习圆满身相之间，遗忘对境和沉没掉举等等共同的过失普遍产生，这里粗大的不会产生，只是产生细微的。最后，修习这个细微过失的独一法时产生的，要以正知守护，珍爱像守卫边境一样。第二，显示十一种特殊的过失。这个独一印的特殊的过失有二，第一，于字修心的三种过失。如阳焰般在意识境中阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）吽（藏文：ཧཱུྃ，梵文天城体： हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽）只是稍微模糊不清，不能守护，虽然显现字，但是像烟雾的空壳物质一样不清晰，昏暗不明地存在着，字清晰地显现，但是逐渐消失，像影子一样被黑暗遮蔽。第二，修习本尊时转变的八种过失是：修习本尊自身任何大小的量度时，大小的量度改变，或者寂静和忿怒的九种姿态，或者九种舞蹈，或者站立和安坐的姿态改变，或者数量多少改变，或者寂静和忿怒的装束珍宝的严饰和尸林改变，或者身色白色等等改变，或者寂静和忿怒的形状改变，或者颜色即
English
During the time of filling the earth, virtues are inexhaustible and increase through non-fabrication. For the benefit of those to be tamed, going forth and returning, without any notion of near or far in compassion, accomplishing the benefit of beings in this way, the followers should also understand and practice in the same way. Third, the etymology of meditation. When meditating on the great mudra of the deity's form, because it exists, one is liberated from faults, and merely not meditating, because it does not exist, one is liberated from faults. Without clinging to liberation and non-liberation, all of that is the great essence of awareness. Therefore, in view there is no partiality, and in conduct, there is nothing to be taken from the deity and nothing to be discarded from thoughts. When meditating on the deity, there is no fault of being overwhelmed by sinking or agitation. Just in that state of equanimity, abiding in the equality of samadhi, or it is said to be meditation, that is the meaning of the word or the etymology. Fifth, there are two faults of disagreement. First, showing the subtle common faults. The specific faults that disagree with the nature of samadhi, etc. When one dwells in solitary yoga, identifying these faults as objects and targets is: First, from training the mind on the letter, up to meditating on the fully complete form, forgetting the object and sinking, agitation, etc., common faults occur universally. Here, gross ones do not occur, only subtle ones occur. Finally, it is important to guard the boundary like a watchman with mindfulness, from what arises when meditating on this solitary practice of subtle faults. Second, showing eleven special faults. There are two special faults of this solitary mudra itself. First, three faults of training the mind on the letter. Like a mirage, in the realm of consciousness, A (Tibetan: ཨ, Devanagari: अ, Romanized Sanskrit: a, Literal meaning: A) Hūṃ (Tibetan: ཧཱུྃ, Devanagari: हूँ, Romanized Sanskrit: hūṃ, Literal meaning: Hūṃ) is only slightly blurred and cannot be protected. Although the letter appears, it is not clear like the hollow substance of smoke, existing dimly. The letter appears clearly, but gradually disappears, being obscured by darkness like a shadow. Second, the eight faults that change during deity meditation are: When meditating on the measure of the deity's own body, the measure of size changes, or the nine aspects of peaceful and wrathful, or the nine dances, or the aspects of standing and sitting change, or the number of many or few changes, or the peaceful and wrathful attire, precious ornaments, and charnel ground change, or the body color white, etc., changes, or the shape of peaceful and wrathful changes, or the color, that is
Chinese
第七，仅仅显现颜色而不显现身形，第七种过失是身形不显现。从头顶的顶髻开始逐渐消失，变得不明显。第六，对治方法有三种。第一，总的指出对治过失的方法。像这样，一旦被过失所控制，就要通过正念的观察来察觉。如果认为是因为名相的作意所产生的分别念之风而产生过失，就不要扰动三摩地。第二，分别的对治特殊过失的方法。如上所示，已经认识到过失的瑜伽士，对治所有这些过失的方法是这样的：在这里，对于特殊的过失，无论是模糊、昏暗还是阴影这三种，都要在慈悲生起、如幻和空性中，在如幻的智慧状态中长久安住。在习惯之后，就能获得观修微细字体的能力，不要长时间地安住，只要在不厌烦的时间内安住并观修即可。对于八种过失中的前六种，身形像山一样巨大且有实体，即使体积很小也能显现。注：要在自己的相续中观修。对于第七种，颜色清晰但没有形状，要依靠颜色，将身形和颜色混合起来观修。对于第八种逐渐消失的过失，即使总体的形象不清晰，也要将心安住在清晰的局部，如面部、手、手指等。第三，行为上的过失对治方法是：对于不适合身口意三门的行为，与三摩地不相应的行为，书写文字、供养等都要舍弃。行走、睡眠、坐卧四种行为中，没有进入状态的过失都要舍弃和放下。第七，关于验相有三种。第一，验相如前一样增长。之前在昆定和根定两种三摩地中，五种验相已经生起并稳定，但在一个手印的三摩地中，通过习惯，五种验相逐渐增长的方式，也是之前的道路。要像之前所说的那样，了解昆定和根定两种三摩地。第二，将五种验相与名相联系起来解释。在动摇的验相中，就像海市蜃楼虽然不是水，但看起来像水一样，文字和本尊虽然不显现，但在意念中是存在的。在获得的验相中，就像小火星蔓延到干燥的重物上，产生浓烟一样，文字和本尊刚一清晰就消失了。在习惯的验相中，就像萤火虫在夜晚有光，树木等被照亮一样。
English
7th, only the color appears, but the form does not, the 7th fault is that the form does not appear. From the crown of the head, it gradually disappears and becomes unclear. Sixth, there are three ways to remedy it. First, generally point out the method of remedying faults. In this way, once controlled by faults, one must be aware of it through mindful observation. If you think that the fault is caused by the wind of conceptualization arising from the activity of signs, then do not disturb the samadhi. Second, the method of remedying special faults in particular. As mentioned above, the yogi who has recognized the faults, the method of remedying all these faults is as follows: Here, for special faults, whether it is blurry, dim, or shadowy, one should abide for a long time in the state of compassion, illusion, and emptiness, in the state of illusory wisdom. After becoming accustomed to it, one can obtain the ability to meditate on subtle letters, and one should not abide for a long time, but only abide and meditate for a time that is not annoying. For the first six of the eight faults, the body is as large as a mountain and has substance, and even if the volume is small, it can appear. Note: One should meditate in one's own continuum. For the seventh, the color is clear but there is no shape, one should rely on the color and mix the shape and color to meditate. For the eighth fault of gradual disappearance, even if the overall image is not clear, one should fix the mind on the clear parts, such as the face, hands, fingers, etc. Third, the method of remedying faults in behavior is: For actions that are not suitable for the three doors of body, speech, and mind, actions that are not in accordance with samadhi, writing letters, offerings, etc. should be abandoned. The faults of not entering the state of the four behaviors of walking, sleeping, sitting, and lying down should be abandoned and let go. Seventh, there are three types of experiences. First, the experiences increase as before. Previously, in the two samadhis of Kuntin and Gentin, the five experiences have arisen and stabilized, but in the samadhi of one mudra, through habit, the way the five experiences gradually increase is also the previous path. One should understand the two samadhis of Kuntin and Gentin as mentioned before. Second, explain the five experiences in connection with the signs. In the experience of shaking, just as a mirage is not water, but looks like water, letters and deities do not appear, but exist in the mind. In the experience of attainment, just as a small spark spreads to dry heavy objects and produces thick smoke, the letters and deities disappear as soon as they become clear. In the experience of habituation, just as fireflies have light at night, trees, etc. are illuminated.
Chinese
就像之前的显现一样，本尊的显现从长久清晰变得不再清晰。在稳固的阶段，就像蜡烛不被风吹动一样。在座间，本尊清晰且没有分别念。在最终完成的阶段，就像晴空中升起太阳一样。在座间或昼夜平分时，觉性如本尊般清晰。因此，应结合这五种体验的征兆来理解。第三，将努力的大小与自己的体验相结合。包含努力的舍，没有努力的退步（旁注）。以及持续的舍和三者的次第。以欢喜心通过三门进行努力，总之，这些应根据情况取舍，从体验中得知。第八，行为有三种：为自己利益的行为，为他人利益的行为，以及禅定稳固的功德。第一种有六个方面：第一，将四种行为与寂静或忿怒的情况相结合。在自己的顶、喉、心、脐四个部位，以四个种子字“吽”（ཧཱུྃ，Hum，हूं，摧破）化为四尊忿怒尊，并时常设界限守护。将一切法视为自生智慧，以觉性大自在的受用轮作供养，即是内在的火供，应如接受食物的施舍般欣然接受。将色、声、香、味、触、法等六境显现为无散漫的明点或六欲天女，在天尊融入天尊中嬉戏。了知根、识、八识心王，以及内外境的心母，皆与本尊结合。此外，应根据本尊是寂静还是忿怒，将心识勇士和心识母，转化为卡日和悉达等。第二，大自在的功德。如前所述，知晓一切法皆在大自在觉性中，佛与众生无二无别，因此以供养自己来使诸佛坛城完全与自明智慧无别而感到欢喜。由于觉性清明，使三界六道众生以及产生它们的种子字阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：无）、让（藏文：ནྲྀ，梵文天城体：नृ，梵文罗马拟音：nri，汉语字面意思：引导）、苏（藏文：སུ，梵文天城体：सु，梵文罗马拟音：su，汉语字面意思：善）、扎（藏文：ཏྲི，梵文天城体：त्रि，梵文罗马拟音：tri，汉语字面意思：三）、贝（藏文：པྲེ，梵文天城体：प्रे，梵文罗马拟音：pre，汉语字面意思：爱）、度（藏文：དུ，梵文天城体：दु，梵文罗马拟音：du，汉语字面意思：二）充满菩提心的安乐之味，从而感到满足。第三，在一切时间和情况下修行的功德。瑜伽士在彼此行走、睡觉、坐着、停留、享用食物时，
English
Just like the previous appearances, the deity's appearance goes from being clear for a long time to becoming unclear again. In the stable phase, it's like a candle not being moved by the wind. In between sessions, the deity is clear and there is no conceptual thought. In the final completion phase, it's like the sun rising in a clear sky. During the session or at the division of day and night, awareness is clear like a deity. Therefore, one should understand by combining these five signs of experience. Third, combining the magnitude of effort with one's own experience: equanimity with effort, decline without effort (annotation), and the sequence of sustained equanimity and the three. Making effort through the three doors with joyful mind; in short, these should be adopted or abandoned according to the situation, and known from experience. Eighth, there are three types of conduct: conduct for one's own benefit, conduct for the benefit of others, and the merit of stable samadhi. The first has six aspects: First, combining the four activities with the situation of whether it is peaceful or wrathful. In one's own crown, throat, heart, and navel, transform the four seed syllables "Hum" (ཧཱུྃ，Hum，हूं，Destroyer) into four wrathful deities, and always set boundaries to protect them. Considering all dharmas as self-arisen wisdom, making offerings with the enjoyment wheel of awareness as the great self, which is also the inner fire offering, should be accepted willingly like receiving alms of food. Manifesting the six objects of sense—form, sound, smell, taste, touch, and dharmas—as non-scattered bindus or six desire goddesses, reveling in the deity merging into the deity. Know that the faculties, consciousnesses, the eight consciousness kings, and the inner and outer mind mothers are united with the deity as father and mother. Furthermore, depending on whether the yidam deity is peaceful or wrathful, transform the mind heroes and mind mothers into Kari and Siddha, etc. Second, the qualities of the great self. As mentioned above, knowing that all dharmas are in the state of awareness as the great self, and that Buddhas and sentient beings are non-dual, therefore, by offering to oneself, the entire mandala of Buddhas is pleased because it is inseparable from self-aware wisdom. Because awareness is clear, the six types of sentient beings in the three realms and the seed syllables that generate them, A (藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：Without), Ran (藏文：ནྲྀ，梵文天城体：नृ，梵文罗马拟音：nri，汉语字面意思：Guide), Su (藏文：སུ，梵文天城体：सु，梵文罗马拟音：su，汉语字面意思：Good), Tra (藏文：ཏྲི，梵文天城体：त्रि，梵文罗马拟音：tri，汉语字面意思：Three), Pre (藏文：པྲེ，梵文天城体：प्रे，梵文罗马拟音：pre，汉语字面意思：Love), Du (藏文：དུ，梵文天城体：दु，梵文罗马拟音：du，汉语字面意思：Two), are filled with the taste of bliss of bodhicitta, resulting in great joy and satisfaction. Third, the merit of meditating at all times and in all situations. When yogis are walking, sleeping, sitting, staying, and enjoying food with each other,