English
The activity of conduct. In the nature of phenomena within what is knowable, Because of equally abiding in meaning, The signs of outer, inner, and secret, Cutting off all going, coming, and changes. Thus, it is said that what interrupts the uninterrupted samadhi is conceptual thought, so it must be dispelled. Since all phenomena are clear as the deity's mandala in the self-arisen wisdom, there is no offering assembly, no offering, and no offerer. One should make offerings of the enjoyment assembly of the great self of awareness, and enjoy the taste of dharma in the nature of phenomena. The inner fire offering should also be taken like a food assembly. If the six objects such as form, sound, smell, taste, touch, and dharma are without characteristics, there is no elaboration, and one enjoys the nature of phenomena in the bindu nature. If they are with characteristics, they arise as the six goddesses of desire, and one enjoys the deity merging into the deity. The four faculties, the four consciousnesses, are eight. The eight bodhisattvas and the four objects, as well as the four times and the eight consorts, should be known as the union of the father and mother deities. Also, depending on whether the yidam deity is peaceful or wrathful, with the same mudra, the bodhisattvas and consorts should be transformed into forms such as Keuri and Singha. The benefit of that is: direct. The benefit of offering to the great self is: As above, all phenomena of existence are the great self of mind, so there is no duality of offering and offerer. Having understood that the Buddhas of the three times and the sentient beings of the three realms are not different, by offering this offering, the entire mandala of the Buddhas is not different from the self-aware wisdom of oneself, so they are pleased, and by the blessing of the pleased Buddhas, the three realms, namely the desire realm, the form realm, and the formless realm. The seeds that generate those sentient beings of the six realms included by them, A (Tibetan: ཨ, Devanagari: अ, Romanized Sanskrit: a, literal meaning: A), Ra (Tibetan: ར, Devanagari: र, Romanized Sanskrit: ra, literal meaning: Ra), Nri (Tibetan: ནྲི, Devanagari: ण्रि, Romanized Sanskrit: ṇri, literal meaning: Nri), Sum (Tibetan: སུཾ, Devanagari: सुं, Romanized Sanskrit: suṃ, literal meaning: Sum), Tri (Tibetan: ཏྲི, Devanagari: त्रि, Romanized Sanskrit: tri, literal meaning: Tri), Pre (Tibetan: པྲེ, Devanagari: प्रे, Romanized Sanskrit: pre, literal meaning: Pre), are filled with the great joy of the taste of bliss of enlightenment everywhere and become satisfied. ༈ In all activities, do not deviate from the mudra of the deity, and direct. When yogis go, sleep, sit, and stay with each other, and when enjoying food, and when afflictions, attachment, anger, etc. arise, and when physical illness and mental suffering arise, do not abandon the meditation on the body and mudra of the yidam deity of the great vehicle of secret mantra. Meditate on the deity as before, and at the time of the sense objects
Chinese
通过修习，能迅速成就本尊。༈。在三摩地的行持中，不退失，正直。那三摩地是所有三摩地的因，果是开展和积聚资粮。将这两者结合起来，就是手印一体和三。这些在所有间隙中，都要放弃不是禅修的写字、供养等九种法行的开展。即使知道且具备传承，也不应接受，那是因为什么呢？因为那是名相的散乱。瑜伽士观修身语意三为本尊的身语意三金刚，不应向他人顶礼和绕转等。如果必须顶礼，就在上师和本尊面前观修。如果不是这样，顶礼就会变成障碍。一般来说，有四种沉重：禅修者顶礼沉重，有见解的禅修者，三门显现为本尊的顶礼，不是上师所不应接受。智者的傲慢沉重，通晓众多法脉传承的人。高种姓的大人物，如果走到不懂佛法的人前面，罪过非常大，不聪明的人不在聪明人之上。经中说：他的身体只是空壳而已。修行者食物沉重，他的所有食物都供养为荟供，所以他的食物不能随便吃。密咒师的财物沉重，如果黑咒师的财物没有被玷污，财物比鬼还厉害，因为会自我毁灭。手印一体瑜伽行持，具有见解和三摩地的意义，持守誓言并清净行持后，精进修持，就能迅速成就果位。通过荟供行持，能圆满二资粮，正直。在所有行为中，以本尊来嬉戏本尊，就能圆满福德资粮，像这样不执着于行持且无二，就是圆满智慧资粮。༈。在为自己利益的行持中，成就生起的方式。正直。为了自己的利益，共同的成就和殊胜的成就，依靠这手印一体，毫无疑问能与成就相结合。༈。为了他人利益的行持。正直。为了利益他人，要圆满生起和圆满次第，或者为了调伏其他所化众生，进入等持。
English
Through practice, one can quickly attain the deity. ༈. In the practice of Samadhi, without degeneration, upright. That Samadhi is the cause of all Samadhis, and the result is the unfolding and accumulation of merit. Combining these two is the one mudra and three. In all these intervals, one should abandon the elaboration of the nine Dharma practices such as writing and offering that are not meditation. Even if one knows and possesses the lineage, one should not accept it, why is that? Because it is the distraction of characteristics. The yogi who meditates on the three doors of body, speech, and mind as the three vajras of the deity's body, speech, and mind should not prostrate or circumambulate others. If it is necessary to prostrate, meditate in front of the guru and the deity. If it is not like this, prostration will become an obstacle. In general, there are four heavy things: the meditator's prostration is heavy, the prostration of those with great views who visualize the three doors as deities is not acceptable unless it is to the guru. The arrogance of the wise is heavy, those who know many Dharma lineages. If a great person of high lineage goes before someone who does not know the Dharma, the sin is very great, an unwise person is not above a wise person. It is said in the scriptures: His body is just an empty shell. The food of the meditator is heavy, all his food is offered as a feast, so his food cannot be eaten casually. The wealth of the mantra practitioner is heavy, if the wealth of the black mantra practitioner is not defiled, wealth is more powerful than a ghost, because it will self-destruct. The practice of the one mudra yoga, possessing the meaning of view and Samadhi, maintaining vows and purifying conduct, diligently practicing, one can quickly attain the fruit. Through the practice of the feast, one can perfect the two accumulations, upright. In all actions, playing the deity with the deity, one can perfect the accumulation of merit, like this, not being attached to practice and being non-dual, is the perfection of the accumulation of wisdom. ༈. In the practice for one's own benefit, the way in which accomplishments arise. Upright. For one's own benefit, common and supreme accomplishments, relying on this one mudra, there is no doubt that one can combine with accomplishments. ༈. The practice for the benefit of others. Upright. In order to benefit others, one must perfect the generation and completion stages, or in order to tame other beings to be tamed, enter into equipoise.
Chinese
从事业中起身，通过念诵的光芒的放射和收摄的次第，圆满自己和他人的利益。对于所化有情，即使遇到违缘，也不会因慈悲而舍弃。即使不是修习戏论的时候，为了利益他人，也通过信解修习的方式多次进行，并根据所化有情的情况，圆满他们的利益。第九，誓言没有差别。正直。在唯一手印的这个阶段，即使没有具备所有相同基础的誓言，但特别要学习语的寂静真言三者和手印四者。在大手印瑜伽中，在所有行为中，都不要超越本尊的慢心，以此来约束自己。第十，暖乐没有差别。正直。外身的暖乐、内语的暖乐和秘密心的暖乐这三者，在这里比以前更加增长。在这里，没有获得暖乐的获得暖乐，获得暖乐的在稳固的基础上增长。或者说，在得定和俱生定中获得，并在这里成为依靠的基础。这样说也可以。外在的暖乐对五种欲妙的执着非常微弱，比以前更小。根识在对境显现时，习惯于将一切都视为本尊的禅定。内在的暖乐，气息在内外流动时中断。秘密的暖乐，禅定与四座等时限分离。如上所示，内外密三种暖乐的差别，全部与明清稳固同在。第十一，相有四种。计数。真实的相。正直。在唯一手印的伟大相习练稳固并最终完成时，真实地见到如幻影、烟雾、萤火虫、灯火、太阳般的五种征相。见到本尊身语意三金刚的语文字母、意手印、身的生处等，这些是成就本尊的相的征兆。据说获得成就的最初会显现这些相。在上述生处的章节中，也有在穷尽时压制字的情况。在上述五种风相的征兆中，心和风是无二的所依和能依，因此，心存在时，风也会被抓住。风有地、水、火、风、空五种风。对于此，有左右二脉，五二得十
English
Rising from the activity, through the stages of radiating and gathering the light of mantra recitation, one perfects the benefit of oneself and others. Even when disciples encounter obstacles, one does not abandon them out of compassion. Even when it is not the time to practice elaboration, for the sake of benefiting others, one repeatedly engages through the means of faith and practice, and according to the circumstances of the disciples, one perfects their benefit. Ninth, there is no difference in vows. Direct. In this stage of the single mudra, even if one does not possess all the vows with the same basis, one should especially train in the three peaceful mantras of speech and the four mudras. In the yoga of the Great Seal, in all activities, one should not deviate from the pride of the deity, and thereby restrain oneself. Tenth, there is no difference in warmth. Direct. The warmth of the outer body, the inner speech, and the secret mind, all three, increase greatly here compared to before. Here, those who have not obtained warmth obtain warmth, and those who have obtained warmth increase on a stable basis. Alternatively, one may say that one obtains it in the 'de ting' and 'kun ting' and it becomes the basis of reliance here. The attachment to the five objects of desire, the outer warmth, is very subtle, smaller than before. When sense consciousnesses appear in objects, one becomes accustomed to regarding everything as the deity's samadhi. The inner warmth, the breath, is interrupted when it flows in and out. The secret warmth, the samadhi, is separated from the limits of four sessions and so on. As shown above, all the distinctions of the three warmths, outer, inner, and secret, are fully and clearly present. Eleventh, there are four signs. Enumeration. The actual signs. Direct. When the great signs of the single mudra are practiced, stabilized, and finally completed, one actually sees the five signs like mirages, smoke, fireflies, lamps, and the sun. Seeing the speech syllables, the mind hand seals, and the body's birthplaces of the three vajras of the yidam deity, these are the signs of the signs of deity accomplishment. It is said that the first signs appear when one obtains accomplishment. In the above chapter on birthplaces, there is also the suppression of syllables at the point of exhaustion. In the above signs of the five wind signs, mind and wind are non-dual, the support and the supported, therefore, when the mind exists, the wind is also grasped. The wind has five winds of earth, water, fire, wind, and space. For this, there are two channels, left and right, five times two is ten.
Chinese
作为那原因在内实现的征象，瑜伽士的显现中，出现如烟般颜色不定，或白或黄，以及如阳焰等水的种类，萤火虫和火星等火的种类，如燃烧的酥油灯般由一而多地燃烧，如无云的虚空般无有大小，白红黄光闪耀，如无有显现的漆黑，太阳和月亮，有光和无光，一半等，虚空中充满如箭雨般灰蒙蒙的，以及光之明点，任何五种颜色上伸展光芒之绳索，以及能识别任何五光的形象，见到这些，还有风的五种征象：如烟般摇曳，如阳焰般弯曲，如萤火虫般闪耀红色，如酥油灯般红色明亮，显现如空中日出。如是说。神通和，正直。具有广大所缘境的，大手印的神通也，比之前的两种三摩地数量更多，有二十五种等，并且境比之前更广大，两种道的之前的神通更加殊胜，因此称为无上。此外，五根的每一个都能断除五个境，因此这二十五种神通，在大手印的这个阶段仅仅是稍微获得，毫无疑问。神变和，身体的神变之神变，语是述说一切表征的神变，心是显示表征之后的神变，威力是加持的神变等，是四种神变的方式。那些也只是稍微获得。༈ 。比之前的征象更加清晰和稳固地显现的方式。正直。那些验相，此外，之前第二个三摩地清晰度大且体性稳固，是因为什么原因产生呢？是因为之前的两个三摩地是分开真实而修习的，而这里是因为大手印瑜伽殊胜无别修习的力量而获得的。༈ 。第十二，征象和梦两种。简略地显示和，广说。第一，简略地显示是：睡眠时，以睡眠的行为在梦中，对于修道有益的