Chinese
包括词例等，以及。正直。共同的胜者的胜者，五身自然成就的自性，胜者金刚萨埵等诸尊显现为身相，如同如意宝珠一般，无论何时何地，都是因为一切功德圆满具足，所以利益和不利益的分别念不存在，满足所化众生的愿望。因此，功德没有穷尽和增长，于证悟而言没有来去，于慈悲而言没有亲疏。༈。定义。正直。修持本尊身相为一印时，有时显现，有时不显现，有时从过失中解脱，有时不解脱，这些说法完全不存在。为什么这是定论呢？因为所显现的一切都是自性大智慧。于证悟而言没有偏袒，于行为而言没有取舍。修持本尊身相时，不要陷入掉举和沉没的状态，保持平等的状态，于证悟而言安住于等持的境界中。这是词义或定义。༈。第五，不相顺的过失有二。计数。共同的细微过失，以及。正直。与等持自性不相顺的过失，安住于一印瑜伽时，对这些过失进行辨识：首先，从修习文字开始，直到圆满修习本尊身相为止，出现忘失所缘、掉举和沉没等共同的过失，但在这里粗大的过失不会出现，只会出现细微的过失。最后是细微的，因为以一印的这种方式，通过细致的觉知进行防护，所以是唯一的。༈。分别的过失是真实存在的。正直。这种一印的特殊过失是：在获得轻安的阶段，本尊身相如海市蜃楼般模糊不清；在习惯稳固的阶段，本尊显现，但像烟雾中的物品一样朦胧不清；显现逐渐消失，如同影子般昏暗。八种变化的过失是：本尊的量度随着瑜伽士观想的自身身体的大小而变化，这是大小的变化。一是寂静和忿怒的九种姿态，或者九种舞蹈，或者站立和坐卧的姿态发生变化。二是数量。数量增多或减少的变化。三是寂静和忿怒。
English
Including examples and so on, and. Straightforward. The victor of victors, the five kayas spontaneously accomplished, the essence of the Victor Vajrasattva and others, manifesting as the body, is like a wish-fulfilling jewel, at all times and places. Because all qualities are fully complete, there is no thought of benefit or harm, fulfilling the wishes of those to be tamed. Therefore, qualities do not diminish or increase, there is no coming or going in realization, and there is no near or far in compassion. ༈. Definition. Straightforward. When meditating on the deity's form as a single mudra, sometimes it appears clearly, sometimes it does not, sometimes it is liberated from faults, sometimes it is not. These statements are completely non-existent. Why is this a definitive statement? Because whatever appears is the great wisdom of self-nature. In realization, there is no partiality, and in action, there is no acceptance or rejection. When meditating on the deity's form, do not fall under the influence of excitement or dullness, but remain in a balanced state, abiding in the state of samadhi in realization. This is the meaning of the words or the definition. ༈. Fifth, there are two kinds of faults that are not in accordance. Counting. Common subtle faults, and. Straightforward. Faults that are not in accordance with the nature of samadhi, when abiding in the yoga of one mudra, identifying these faults: First, from the beginning of training the mind on letters, up to the complete meditation on the deity's form, common faults such as forgetting the object of focus, excitement, and dullness occur, but here, gross faults do not occur, only subtle faults occur. Finally, it is subtle, because in this way of one mudra, it is cut off by the vigilance of meticulous awareness, so it is unique. ༈. The specific faults are actually grasped. Straightforward. The specific faults of this very one mudra are: In the stage of gaining pliancy, the deity's form is like a mirage, barely visible; in the stage of habituation and stability, the deity appears, but is hazy like an object in the midst of smoke; the clarity gradually diminishes, like a shadow, with a dark and indistinct appearance. The eight faults of change are: The measure of the deity changes according to the size of the yogi's own body that is visualized, this is the change of size. One is the nine forms of peaceful and wrathful, or the nine dances, or the change of standing and sitting postures. Two is number. The change of increasing or decreasing in number. Three is peaceful and wrathful.
Chinese
四、服饰变成尸林装束，珍宝饰品发生变化；五、身体颜色变成白色、黄色等；六、寂静和忿怒的形象发生变化；七、只有颜色，除了身语意之外什么也看不见，身体没有形状；八、如果观想头顶的顶髻，脚下的座垫逐渐消失不见，或者从头顶的顶髻开始逐渐消失，变得柔和不清晰。这是第八种情况。 第六，对治方法有三种： 首先，是共同的过失对治方法。 其次，应该觉察到发生变化的过失。对于被共同的过失所控制的情况，要用正念的警戒来对治，不要让分别念的妄念之风来利用。 其次，是特殊的过失对治方法。 其次，对于前面所说的这种特殊的过失，瑜伽士一旦发现了这些过失，就要用以下的方法来对治：对于这种特殊的不清晰的三个过失，是因为前两个阶段的道路不稳定的过失，所以要安住在一切显现为慈悲幻化的空性之中，长时间地安住。在习惯之后，对于自然而然地获得的手印合一的本尊三摩地，不要持续太长时间，只要安住到不厌烦的时间，然后进行观修。 对治八种变化的过失的方法是：从量到虚空之间的六种变化的过失，要将身体观想成如山一般巨大，具有实体和自主性。第七种，对于只有颜色而没有形状的情况，要稳定颜色，然后将身体的形状和颜色混合起来进行观修。 第八种，对于逐渐消失的过失，即使身体的整体形象不清晰，也要将注意力集中在局部清晰的地方，比如脸、手，或者从手指到手臂等清晰的地方。 行为的过失对治方法。 其次，在这种手印合一的时候，应该舍弃一切不应该做的事情，比如写字、供养等。要认识到舍弃四种行为没有达到纯熟的过失，然后放下并舍弃。 第七，关于验相有两种： 首先，是显示像以前一样增长的验相。 其次，虽然在空性之中，智慧和幻化两者都稳定地具备了五种验相，但是要习惯这种手印合一的三摩地。
English
Four, the attire changes into charnel ground ornaments, and precious jewelry changes; five, the body color changes into white, yellow, etc.; six, the peaceful and wrathful forms change; seven, there is only color, and nothing is visible besides body, speech, and mind, the body has no shape; eight, if meditating on the crown of the head, the seat cushion under the feet gradually disappears, or it gradually disappears from the crown of the head, becoming soft and unclear. This is the eighth situation. Sixth, there are three methods of remedy: First, is the common method of remedying faults. Second, one should be aware of the faults that occur due to changes. For situations controlled by common faults, one should use the vigilance of mindfulness to remedy them, and not allow the winds of conceptual thoughts to take advantage. Second, is the special method of remedying faults. Second, for the special faults mentioned above, once the yogi has identified these faults, they should use the following methods to remedy them: For the three special faults of unclearness, because they are faults of instability in the previous two stages of the path, one should abide in the emptiness of all appearances as compassion and illusion, and abide for a long time. After becoming accustomed to this, one should not continue the spontaneously obtained samadhi of the deity of union with the one mudra for too long, but abide only until one is not bored, and then meditate. The method of remedying the eight faults of change is: For the six faults of change from measure to space, one should visualize the body as large as a mountain, with substance and autonomy. Seventh, for the situation where there is only color and no shape, one should stabilize the color, and then mix the shape and color of the body together and meditate. Eighth, for the fault of gradual disappearance, even if the overall image of the body is not clear, one should focus one's attention on the clear parts, such as the face, hands, or from the fingers to the arms, etc. The method of remedying faults in conduct. Second, during this time of union with the one mudra, one should abandon all things that should not be done, such as writing and making offerings. One should recognize the faults of not achieving purity in abandoning the four conducts, and then let go and abandon them. Seventh, there are two types of experiences: First, is showing the experience growing as before. Second, although in emptiness, both wisdom and illusion stably possess the five experiences, one should become accustomed to this samadhi of union with the one mudra.
Chinese
因此，关于五种体验次第渐增的道理，也应如前述将道分为寂止和胜观二者那样理解。将体验的显现与衡量相结合，正直。五种体验与征相相结合进行解说：在动摇的体验阶段，如海市蜃楼般，本尊并不真切显现，只是觉得念头在境上摇摆不定。在获得的阶段，如烟雾般，时有时无，时明时暗。在熟悉的阶段，如萤火虫般，短暂显现。在稳定的阶段，如油灯般，若无风动等过患，则能明亮。在究竟的阶段，如旭日东升般，本尊的显现达到究竟。因此，应将五种体验与这些征相的形态相结合来理解。通过这些，在各个阶段，有勤作的舍，无勤作的舍，以及半时舍的次第，以及有勤作，无勤作，半时精进，这三种精进的次第。在动摇和获得阶段，应取有勤作的舍和精进二者。在熟悉和稳定阶段，应取无勤作二者。在究竟阶段，应取半时二者。其余应舍弃。也就是说，应根据自己五种体验所处的阶段，来区分在特定情况下应取何者，以及之后应舍何者。第八，关于行持，有二：自利和利他。第一，有五：计数，设限，以及成办大自在的供养之法。有二：计数，设限，以及成办大自在的供养之法。正直。在颈、心、口、脐四处，以四字“吽”（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）生起阎魔敌、大威力、马头明王、橛。应恒时设限。对此有外、内、密三种解说。外设限是以十忿怒尊斩断敌魔或十种不善业。内设限是：在自身观为本尊的四处，由字的点缀生起四门，修持禅定不被障碍所阻。详细内容可参考红疏。秘密设限是：不让心随分别念而动。经中说：于无界限者设限，此乃
English
Therefore, the way to show the five stages of experience increasing from above should also be understood as the previous path showing the two, Ting and Kun. Combine the appearance of experience with measurement, and be upright. The five experiences are combined with signs. The explanation is that during the time of fluctuating experience, like a mirage, the deity is not clearly visible, and it is only thought that the mind is shaking in the realm. In the time of attainment, it is like smoke. Sometimes it comes and sometimes it doesn't. It is clear and unclear. In the time of familiarity, the firefly is clear for a moment. In the time of stability, it is clear like a butter lamp if there is no fault such as the movement of the wind. In the final stage, the deity is completely clear like the rising sun. Therefore, the five experiences should be understood in conjunction with these characteristics. With these, at the time, there is equanimity with effort, equanimity without effort, and the order of half-time equanimity, and with effort, without effort, and half-time diligence, the three levels of diligence, high, medium, and low. In the fluctuating acquisition, the equanimity and diligence with effort are taken. In the familiar foundation, the two without effort are taken. In the final stage, the two are taken at half-time. Others should be abandoned. That is, in the state of the moment, what should be taken? The distinctions of what should be abandoned behind should be known by combining them from wherever the boundary of one's five experiences has gone. Eighth, there are two practices: self-interest and the interest of others. First, there are five: counting, setting boundaries, and the method of offering the great self. There are two: counting, setting boundaries, and the method of offering the great self. Be upright. In the four places of the head, neck, heart, mouth, and navel, the four syllables Hūṃ (Tibetan: ཧཱུྃ, Devanagari: हुं, Romanized Sanskrit: hūṃ, Literal meaning: Hūṃ) generate Yamāntaka, Mahābala, Hayagrīva, and Kilaya. Boundaries should always be set. There are three explanations for this: outer, inner, and secret. The outer boundary is the cutting off of enemies, obstacles, or the ten non-virtuous deeds by the ten wrathful deities. The inner boundary is: in the four places where one is clear as the deity, the four doors are generated from the scattering of syllables, and meditation is practiced so that the obstacles of samādhi are not hindered. See the Red Commentary for details. The secret boundary is: not letting the mind be controlled by conceptual thoughts. The sutra says: Setting boundaries for the unbounded. This is the real
Chinese
行持之业。 于所知内之法性， 于义平等安住故， 内外秘密之表相， 断绝来往转变诸事。 如是说，于等持无有间断，能为间断者乃是分别念，故当驱逐之。诸法皆于自生智慧中，以自身明观为天之坛城，无有能作会供、所作会供及作者。以觉性大自在之受用，作会供之供养，于法性中享受法之乐味。内之火供亦当如受用食物之会供般受用之。色声香味触法等六境，若如无相般，则无有戏论，于明点法性中，享受法性之乐味。若如具相般，则显现为六欲天女，于天中享受天融入天之乐味。四根、四识共为八，八菩萨与四境，以及四时与八明妃，当知为天父天母之结合。又，依本尊之寂静或忿怒，手印相同者，于菩萨及明妃，当转变为凯乌日、辛哈等之相。彼之利益：正直。大自在供养之利益：如上，显有之诸法皆是心性之大自在，故无有能供及所供之二元对立。了知过去、现在、未来之三世诸佛与三界有情二者无别，以此供养之功德，则圆满一切诸佛之坛城，与自性之自明智慧无有差别，故令欢喜，且诸佛欢喜之加持力，能令三有，即欲界、色界、无色界三界。彼等所摄之六道有情，彼等生起之种子，阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）、让（藏文：ར，梵文天城体：र，梵文罗马拟音：ra，汉语字面意思：让）、纳（藏文：ནྲི，梵文天城体：ण्रि，梵文罗马拟音：ṇri，汉语字面意思：纳让）、苏木（藏文：སུཾ，梵文天城体：सुं，梵文罗马拟音：suṃ，汉语字面意思：苏木）、德（藏文：ཏྲི，梵文天城体：त्रि，梵文罗马拟音：tri，汉语字面意思：德）、贝（藏文：པྲེ，梵文天城体：प्रे，梵文罗马拟音：pre，汉语字面意思：贝），于一切处皆充满菩提之乐味大喜，而得满足。༈于一切行住坐卧中，不离本尊之手印，正直。瑜伽士互相之间，于行走、睡眠、坐卧之时，以及受用饮食之时，以及生起烦恼、贪嗔等，以及身体之疾病，以及心中之痛苦生起之时，亦不舍弃大乘密咒之本尊天身手印之观修，如前一般观修本尊，且于根境时