English
Through truly realizing the great meaning of the inseparability of samsara and nirvana, the awareness that the two graspers of self-appearance are non-existent. Thus, meditating on the illusory samadhi of timeless wisdom, its merits are immeasurable and equal to the extent of space. The field of activity is the Buddha himself, and the essence of illusory wisdom is one. May the two accumulations be perfected and combined with the Great Seal. In truth, the practice of illusory wisdom is a great accumulation of merit, and although the name and meaning are clear, it is not attached, so it is endowed with a great accumulation of wisdom. This yoga of illusory wisdom, when the mind flows, the mind can be easily controlled, and there is no need to look for other yoga Mahamudra, it will naturally appear. Fourteenth, the Dharmadhatu and wisdom are inseparable. In truth, the analogy of the transfer of consciousness is like the sun not moving and light appearing in the world; the analogy of the transfer of the body is like the seed not moving and the sprout growing; the analogy of the transfer of speech is like the millstone not moving and water gushing onto the stone surface; like the rock not moving and making a loud sound. All dharmata is self-born wisdom, and there is no coming and going in the three times. Although there is no other transfer, like the above analogy, the appearance of transfer and change appears on the face of illusion, so at the time of death, in the samadhi of illusory wisdom, if one can abide in a stable state and pass away, then one can cut off all the streams of karma, and like the analogy, obtain the fruit of gods and humans. Through the connection of past good deeds, one will meet the true path of the secret mantra vehicle again, and will not be confused, and one will be liberated after meeting. This transfer is the rule of the illusory wisdom self-sect, and if according to the vehicle of reason, then transfer in the spare time of practicing ultimate bodhicitta and conventional bodhicitta, then it should be like this. The oral instruction of the Great Vehicle transfer is the five powers and the practice. So it is said. If a person who has practiced this Dharma is afflicted with a fatal disease, the first is the practice of the white seed, offering all wealth to the guru and the Three Jewels, etc., doing as much as possible to perform great merit, and not being attached to them. He also said, in his own mind, think that this is the greatest merit, and practice it like this. After that, it is the power of aspiration, offering the seven-branch offering to the guru and the Three Jewels, and praying that in the bardo and all future lives, the two bodhicittas will arise and be blessed
Chinese
祈请加持。祈请加持能与宣讲此法的上师相见。如此猛烈祈请，也如此发愿。之后，遣除的威力是：对自我的珍爱执着之分别念，以前也让我陷入痛苦。如果仍然不与此分别念分离，它不会给予安乐。现在也因为我执着于此自我而感到痛苦。如果观察，放弃对身体的珍爱执着之分别念后，心中似乎没有需要执着的自我。因此，对身心任何一方都放下我执而安住。之后，增长的威力是：一定要在中有时也修持两种菩提心，要反复生起强烈的意愿。之后，串习的威力是：要忆念之前两种菩提心的修持方式。行为方面，临终时将右胁置于下方，右手支撑脸颊，用小指堵住右鼻孔，让气息从左边运行。之后，将慈悲为先导的气息，通过出入息进行修持，修习送和取两种方法。之后，轮回涅槃、生死等一切都是心之显现。在心性中，任何事物都未成立的状况下，不以分别念执着任何事物而安住。如此，这两种菩提心，要在增长和修持的过程中死去。临终口诀中说：这个窍诀力量极大，没有比这更稀奇的了。通过任何一种菩提心的方式进行迁识，都是迁识中的殊胜者。远离所迁和能迁，是迁识中的殊胜者。胜过爱自己的爱他迁识也是殊胜的。母女二人被水冲走，母亲心想如果女儿不死，女儿心想如果母亲不死，生起这样的想法，据说两人都将往生到梵天之处。༈ 第十五，果分为三。数：暂时的果是获得持明果位。正：因为智慧广大，来世不会因为智慧狭小而在其他次数中轮回，必定能自在掌控寿命。༈ 如法修持究竟的果。正：在那智慧幻化的道上，一切顺缘圆满，次第修持，共同和不共同的三十二种妙相和八十种随好。
English
Please bless me. Please bless me to meet the lama who teaches this Dharma. Pray earnestly in this way, and also make aspirations in this way. Then, the power of refutation is: This thought of cherishing the self has caused suffering before. If I still do not separate from this, it seems that it will not give happiness. Even now, because I cherish this self, I am suffering. If I examine it, having abandoned the thought of cherishing the body, it seems that there is nothing to hold onto as self in the mind. Therefore, abandon self-grasping in both body and mind and abide. Then, the power of increase is: Certainly, even in the bardo, I must cultivate the two bodhicittas, and I must repeatedly generate a strong intention. Then, the power of familiarity is: Remember the way of practicing the two bodhicittas from before. As for conduct, at the time of death, place the right side down, support the cheek with the right hand, cover the right nostril with the little finger, and let the air flow from the left. Then, the air preceded by loving-kindness and compassion, practice the two methods of sending and taking by applying it to the outgoing and incoming breaths. After that, all phenomena such as samsara and nirvana, birth and death, are mind appearances. In the state of mind itself, without anything being established, abide without grasping anything with the mind. Thus, these two bodhicittas, one should die in the process of increasing and meditating on them. In the instructions for the time of death, it is said: This is very powerful, there is nothing more wonderful than this. Transferring consciousness through either of the two bodhicittas is the best of transfers. Being free from what is transferred and the one who transfers is the best of transfers. The transfer of cherishing others more than oneself is also excellent. When a mother and daughter were swept away by the water, the mother thought, 'If only this daughter would not die,' and the daughter thought, 'If only this mother would not die.' Because such thoughts arose, it is said that both will be born in the realm of Brahma. ༈ Fifteenth, the result has three parts. Enumeration: The temporary result is the attainment of the state of vidyadhara. Correct: Because of great intelligence, in future lives, one will not be reborn in samsara for other times due to small intelligence, but will certainly be of the kind who can control life. ༈ By accomplishing according to the scriptures, the ultimate result. Correct: On that path of wisdom illusion, all favorable conditions are complete, and by practicing in sequence, the thirty-two major marks and eighty minor marks, both common and uncommon, are all...
Chinese
也具有。大自在者于报身之位，现前菩提无有疑惑。如是显示获得果位报身，乃是将因的法类比于果，即如第三品所说：果位本身即是道，并非讲述顺同之次第。与此相符，第四品中，果为：顺同之果报身，暂时之果天人具相，近取之果为一印。༈ 未领悟而懈怠之过患。直说。未领悟智慧幻化的意义，由于低劣而产生懈怠懒惰，自他或无上菩提之果未能成就，再次堕入三恶道。因此，以精进一心修持禅定，是暗中的教诲。品名。直说。以能断除并界定无二之境的大悲智慧幻化瑜伽所阐述之经文词义之义，称为品，意为次第第四。第五品，一印，分三部分。计数。顶礼并誓言宣说。直说。以心性显空不二，于智慧幻化之性中串习之禅定顶礼后，将宣说显空无别如实之寂怒一印瑜伽。经文内容分二。计数。显示与前身相同。直说。已串习悲心幻化之瑜伽士，欲修持一印者，应观想自身为身金刚、语语金刚、意心金刚三者合一。彼定大空性，及如前之总定，以前世之身而知，共有十五义。༈ 详细阐述支分，共有十五义，第一为前行。直说。于积资道、加行道四瑜伽之共同前行，获得业力，具备殊胜五种资具等，先前于彼定之时圆满，尤其修持此一印瑜伽之前行，应串习圆满之智慧幻化。之后，观想所缘之境，如佛像等
English
also possesses. The great sovereign, in the state of the Sambhogakaya, will undoubtedly attain manifest enlightenment. Thus, showing the attainment of the Sambhogakaya as the fruit is to apply the causal dharma to the fruit, as stated in the third chapter: 'The fruit itself is the path, not a description of similar sequences.' In accordance with this, in the fourth chapter, the fruit is: the Sambhogakaya as the fruit of similarity, the fruit of the temporary state as gods and humans with complete marks, and the fruit of close attainment as the one seal. ༈ The fault of not understanding and being lazy. Direct statement. Not understanding the meaning of wisdom's illusion, due to inferiority, laziness and idleness arise, and the fruit of oneself and others, or unsurpassable enlightenment, is not accomplished, and one will fall into the three lower realms again. Therefore, diligently practicing meditation with one mind is the implicit instruction. The title of the chapter. Direct statement. By the meaning of cutting off and defining the words and meanings of the scriptures that explain the yoga of great compassion and wisdom illusion, in which the object and subject are non-dual, it is called a chapter, meaning the fourth in order. The fifth chapter, the One Seal, has three parts. Counting. Paying homage and vowing to explain. Direct statement. Having paid homage with the samadhi of familiarizing oneself with the nature of wisdom illusion, in which the nature of mind is non-dual in appearance and emptiness, I shall explain the yoga of the peaceful and wrathful One Seal, which is the inseparability of appearance and emptiness as it is. The content of the text has two parts. Counting. Showing similarity to the previous body. Direct statement. The yogi who has become familiar with the illusion of compassion, the person who wishes to practice the One Seal, should contemplate themselves as the union of the three vajras: body vajra, speech vajra, and mind vajra. That is the great emptiness of that samadhi, and the general samadhi as before, known by the body of the previous life, there are fifteen meanings. ༈ Explaining the limbs in detail, there are fifteen meanings, the first is the preliminary. Direct statement. The common preliminary for the accumulation path, the path of application, and the four yogas, having obtained the karmic power to perform, possessing the five excellent requisites, etc., having perfected the preliminary at the time of that samadhi, especially as a preliminary to practicing this One Seal yoga, one should become familiar with the perfected wisdom illusion. Then, contemplate the object of focus, such as a golden Buddha image, etc.
Chinese
或者倒入模子里，或者在木头上雕刻出来，或者写在布或纸上，或者在泥土上捏制成立体形状等等，将本尊神的名号形象，具有加持的法器放置于面前，像之前在入定的章节中讲的那样，献上八支供。第二，目的和用途没有区别。正直。因为无别的果是自性，为了使其圆满，通过修习和开展手印，以这唯一的手印作为因来获得，并且为了使慈悲幻化一切显现和空性如是的证悟不执着，成为无别，以及为了使证悟的五蕴、五大等清净于本位，并且为了使其他所化众生得以成熟，修习寂怒手印合一之相，是极其珍贵的。第三，放置的方法有两种：简略地说明和详细地解说。第一，简略地说明：进入唯一手印三摩地的方法有两种。哪两种呢？在修习本尊之前，瑜伽士的心力要先在文字上练习，由此生起，然后宣说生起寂怒本尊并修习的方法。༈。详细解说分为两种：在文字上修心和生起本尊。前者又分为两种：简略地说明和详细地解说。第一，简略地说明：其中简略说明的前面也是，对于修心，根器差的通过口诀的力量来修心，根器好的通过自己的智慧的力量来修心。像这样，进入两种修心的基础根本因的文字就是阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）或者吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）本身。༈。详细解说分为两种：计数。在阿上修心。正直。对此，在《解释·火花》中说：“阿就是阿，白色就是菩提心。”因此，从空性中，观修自己觉性的自性，白色字母阿，具足明、稳的八种程度。也就是具足四种极稳固的程度。哪四种呢？不动的，不变的，不显现改变的，无论如何都能转变的。觉性阿显现的本身，在证悟的究竟不动的，不被因缘所改变的，不因因缘而显现改变的，成为噶、喀等四十二个字母。