English
Therefore, with metaphors and methods, when five phenomena such as illusions appear, they manifest as the magical displays of self-awareness. In order to know that these are the nature of mind, when seeing these phenomena, do not expect to obtain fruits, nor have doubts about not obtaining them, know them. For example, in the nature of space, sun, moon, stars, lightning, rainbows appear, and many clouds disturb each other, yet the nature or limit of space does not change or diminish, like this metaphor. The essential point is that the inconceivable nature of mind, the nature of reality itself, for the minds of those to be tamed, will manifest twenty-five wonderful and amazing phenomena of past body, speech, mind, qualities, and activities, as well as signs of experience, eighteen kinds of demonic realms, and so on. Although these may appear in the experience of yogis, one should know that the nature of reality itself does not diminish or change. Third, the method of correcting the faults of demonic realms. Even if a vast yogi fully possesses the power and qualities of samadhi, because they know that both the self of person and the self of phenomena are empty, they will not have arrogance or conceit. Whatever differences in signs and phenomena are seen in the demonic realm, one should know that they are the self-manifestation of the self-arisen wisdom of the nature of mind, and by applying samadhi to the mindstream, one should not have hope or doubt. Seventh, there are three kinds of experiences. First, a brief explanation. Transforming the appearance of conceptual thoughts into the appearance of deities, expanding the mudras, is also the order of increasing experience more and more. As mentioned above, the order of learning is to first become familiar with the previous and then learn the later, and experience will also increase. Although the five experiences of one mudra have previously been stable and complete, now one is just beginning to learn this expanded mudra. Because one was not previously familiar with the distinction and expansion of appearances, five kinds of experiences will arise. Second, a detailed explanation of how the five experiences arise in order. When the deities of the third and fifth lineages or families manifest, due to the disturbance of conceptual thoughts, samadhi will be disturbed by conceptual thoughts, which is the first of the five experiences, the experience of wavering. The degree of deity manifestation, in a whole day, if one session is divided into four parts, only one part is affected by faults, while in three parts the deity manifests and is not disturbed by conceptual thoughts, this is the second, the experience of attainment.
Chinese
如果没有任何干扰，能够禅修一个完整的座次而没有妄念，这是第三个阶段，习惯的体验。能够禅修一个完整的座次，不受妄念的干扰，并且清晰地显现为本尊，这是第四个阶段，稳固的体验。之后，无论在一天或半天的时间里，安住于禅定之中，完全不被妄念所扰，这是第五个阶段，即达到圆满的体验。第三，通过与多种事物结合来消除争论的过失：如果将这五种体验与空性、两万颂等多种事物结合起来，就会有陷入无漏见道、修道和究竟道这三条道路的持明者的过失。因此，重要的是要掌握将五种体验与根本的分类、寂静与忿怒的坛城以及坛城结合起来的程度。第八，关于行持，有三种：见解、意图和法性的行持；奇妙方便的行持；以及特殊的聚集的行持。第一种有三种：第一，以无畏的见解和意图来行持，并带有例子。不超越广大瑜伽士的见地的行持方式是：无论如何享用欲妙，都要通过见解来了解其无自性。例如，就像大鹏鸟在天空中翱翔一样，不会陷入深渊。就像大鱼在水中游动一样，没有恐惧。就像大风在天空中飘动一样，没有阻碍和执着。同样，广大的瑜伽士也应该像这三个例子一样看待见解：不陷入深渊，没有恐惧，没有阻碍地观看和行持。第二，不脱离见解的意义，无论做什么，都要圆满积累两种资粮。广大瑜伽士的身、语、意三种行持是：通过见解来把握的法，对所有应该行持的对境，以无有能行、所行之别的方式来行持，显现不会停止，将会体验到极大的安乐妙味。对此，任何瑜伽士都不会执着和贪恋。在行持应该行持的对境而不停止的同时，不执着和不抓住它，这就会转变为智慧的资粮。行持时体验到的安乐妙味不会停止，这会转变为福德的资粮。像这样，圆满两种资粮，在这种见解的状态中，对所有应该行持的对境进行行持，这就能同时圆满两种资粮。
English
If there are no distractions, being able to meditate on a single session without thoughts is the third experience, the experience of habituation. Being able to meditate on a single session without being subject to the influence of thoughts and clearly appearing as the deity is the fourth experience, the experience of stability. Then, whatever remains in samadhi for a day or half a day, without being disturbed by thoughts, is the fifth experience, the ultimate experience. Third, avoiding the fault of arguing by applying it to the proliferation of
Chinese
这是伟大的行为。第三，关于将见地与行为联系起来的建议。不要让见地和行为分离，将见地与行为联系起来。持咒瑜伽士应当时常修行。第二，非凡方便的行为。五种应行，五种不舍，五种应取，五种欲妙，这四组五种是下乘应舍弃和贬低的所有行为。瑜伽士为了自己和他人的利益，毫无保留地混杂修行。不阻碍地修行五种和四种等，不执着，无碍。通过无分别地修行，转化为二资粮。如同莲花从泥中生出，却不被泥的过失所染，同样，上述行为不被过失所染，这是善于方便的修行。第三，特殊会供的行为有三种：在修行处本尊坛城中修行，将欲妙显现观想为本尊后修行，以及以胜、中、劣三种方式对空界有边际的智慧母和欲妙进行修行的方法。第一种分为两种：修行的禅定和修行的方式。第一种又分为两种：首先，观想修行者为智慧或父尊。通过了解五蕴、五根和八识聚都是自知自显，它们并非各自独立。如果无相，则以嗡（藏文：ༀ，梵文天城体：ॐ，梵文罗马拟音：oṃ，汉语字面意思：嗡）为代表，通过观想五种智慧的意义来了解。如果是有相，则观想为寂静圆满的父尊坛城。或者，如果与寂静分离，则观想为忿怒尊的坛城。第二，观想所修行为法界或母尊。同样，色、声、香、味、触等所有对境的觉知，并非各自独立。如果无相，则以字母穆（藏文：མཱུཾ，梵文天城体：मूं，梵文罗马拟音：mūṃ，汉语字面意思：穆）为代表，了解为平等性的法界。在这里，如果是有相的邪见，则观想为寂静母尊的坛城，或者，如果与寂静分离，则观想为忿怒母尊的坛城。第二，修行的方式。简而言之，所有显现为修行道境的事物都清晰地显现为本尊和本尊母，这是本尊与本尊，智慧与智慧，法性与法性的嬉戏。第二，有两种修行欲妙的方法：首先，将欲妙显现观想为本尊的真实修行。色、声、香、味、触等
English
This is a great conduct. Third, advice on connecting view and conduct. Without separating view and conduct, connect view and conduct. Mantra-holding yogis should always practice. Second, the extraordinary method of conduct. Five to be practiced, five not to be abandoned, five to be adopted, and five desirable qualities; these four sets of five are what the lower vehicles should abandon and denigrate all the practices. Yogis, for the sake of themselves and others, practice without any restrictions. Without obstructing the practice of the five and four, etc., without attachment, without hindrance. By practicing without separation, it transforms into two accumulations. Just as a lotus grows from mud but is not stained by the faults of the mud, similarly, the above conduct is not stained by faults; this is skillful practice in means. Third, the special assembly conduct has three aspects: practicing in the mandala of deities in the place of practice, practicing by contemplating desirable qualities as deities, and the way of practicing the wisdom mother of the empty realm of existence and desirable qualities in superior, intermediate, and inferior ways. The first has two aspects: the samadhi of practice and the way of practice. The first has two aspects: first, contemplating the practitioner as wisdom or the father deity. By knowing that all five aggregates, five senses, and eight consciousnesses are self-aware and self-manifesting, they are not independent. If without characteristics, then represented by Oṃ (Tibetan: ༀ, Devanagari: ॐ, Romanized Sanskrit: oṃ, literal meaning: Om), it is understood by contemplating the meaning of the five wisdoms. If with characteristics, then contemplate as the mandala of the peaceful complete father deity. Or, if separated from peace, then contemplate as the mandala of the wrathful deity. Second, contemplating the object of practice as the realm or the mother deity. Similarly, all perceptions of objects such as form, sound, smell, taste, and touch are not independent. If without characteristics, then represented by the letter Mūṃ (Tibetan: མཱུཾ, Devanagari: मूं, Romanized Sanskrit: mūṃ, literal meaning: Mum), it is understood as the realm of equality. Here, if there is a wrong view with characteristics, then contemplate as the mandala of the peaceful mother deity, or if separated from peace, then contemplate as the mandala of the wrathful mother deity. Second, the way of practice. In short, all things that appear as the object of the path of practice are clearly manifested as deities and deity mothers, which is the play of deity with deity, wisdom with wisdom, and dharmata with dharmata. Second, there are two methods of practicing desirable qualities: first, the actual practice of knowing and contemplating desirable qualities as deities. Form, sound, smell, taste, touch, etc.
Chinese
所有五种妙欲，以及其他显现的各种圆满，都是果，即如来藏性五部坛城，以及美丽的天女等妙欲之天和天女。第二，以妙欲为受用之想，一切清净为天之行境，皆清净为普贤。一切念头皆为清净天之行境，是普贤之自性。因此，对于所有五种妙欲，不应有任何阻碍、执着和贪恋，应无碍地受用。仅仅如此，便可视为积累了巨大的福德资粮。或者，不仅如此，还应将五种妙欲视为五部如来，并加以了解。第三，空界有边际之智慧母与受用妙欲之方式。除了这个行境之外，三千世界中所有存在的智慧法界之母和所有五种妙欲，对于一切好坏、上中下，都应无取舍地受用。第九，三昧耶分为二：守护三昧耶之方法，以及因有漏洞而未守护之过患。第一又分为二：为自利而守护，以及为利他而随顺守护。第一又分为二：次第和同时之三昧耶。第一又分为二：首先是不舍弃和接受之三昧耶，接受五种三昧耶物，不舍弃五种烦恼。有为之瑜伽士应恒时受用。受用时，不应有贪恋和执着。无论生起何种功德，都会出现殊胜共同成就和不可思议之奇妙现象。这是简略宣说的五条根本三昧耶，广说见于第三部分，以及二十七条支分三昧耶中。第二，在一切行为中，都应守护不违背有为之瑜伽。在根识之行境中，对于一切所见所闻，以及行住坐卧等一切时，观修寂静和忿怒二坛城，不从有为之瑜伽中退失，安住于彼定之境界中，具足通达智慧之殊胜根识者，应恒时受用。第二，同时之三昧耶。相对于次第之三昧耶，或者同时之三昧耶如下所述，应如是了知。
English
All five objects of desire, and all the various perfections that appear, are the fruit, the mandala of the five families of the Tathagatagarbha nature, and the gods and goddesses of desire, such as beautiful goddesses. Second, the thought of enjoying the objects of desire, all pure realms of experience as deities, are pure as Samantabhadra. All thoughts are pure realms of experience as deities, which is the nature of Samantabhadra. Therefore, for all five objects of desire, there should be no obstruction, clinging, or attachment, and they should be enjoyed without hindrance. By that alone, it is considered to accumulate a great collection of merit. Or, not only that, but the five objects of desire should also be regarded as the five families of Tathagatas and understood. Third, the wisdom mother of the empty realm's extent and the way to enjoy the objects of desire. Other than this realm of experience, the wisdom sphere mother and all five objects of desire that exist in all the three thousand worlds, for all good, bad, superior, medium, and inferior, should be enjoyed without acceptance or rejection. Ninth, Samaya is divided into two: the method of guarding Samaya, and the fault of not guarding it due to having leaks. The first is further divided into two: guarding for one's own benefit, and guarding accordingly for the benefit of others. The first is further divided into two: gradual and simultaneous Samaya. The first is further divided into two: first, the Samaya of not abandoning and accepting, accepting the five Samaya substances, and not abandoning the five afflictions. The yogi with elaboration should always enjoy them. When enjoying, there should be no attachment or clinging. Whatever qualities arise, supreme and common siddhis and inconceivable wonderful phenomena will occur. These are the five root Samayas briefly explained, which are explained in detail in the third part, and in the twenty-seven branch Samayas. Second, in all activities, one should guard against not deviating from the yoga with elaboration. In the realm of sensory experience, for all that is seen and heard, and at all times of walking, sitting, and sleeping, etc., meditating on the two mandalas of peaceful and wrathful, without falling away from the yoga with elaboration, abiding in the sphere of that samadhi, those who possess the supreme sensory faculty of path wisdom should always practice. Second, simultaneous Samaya. Compared to gradual Samaya, or the simultaneous Samaya described below, should be understood as such.