English
Thus it is taught. Furthermore, all the aggregates of understanding the five skandhas, etc., appear as the leisure of the deities, the wisdom deity of self-arisen awareness. Just as the images of the sun and moon appear in the ocean, all the objects of inner and outer dharmas appear as the deity of self-awareness. It is neither one nor many, but the deities appear unceasingly as a collection of various elaborations, thus it is free from the extreme of one. At the very moment of appearance, it does not move from the self-arisen wisdom awareness, thus it is free from the extreme of many. The aggregates of understanding appear in the leisure of the deities, thus it is higher seeing. Since there is no object and subject and it remains unmoving, this quiescence is said by the Victorious Ones to be the nature of the yogi's samadhi. ༈. The definition of meditating with elaboration. Furthermore, since the nature is fundamentally elaborated into the three truths, the yoga samadhi that practices it is also elaborated into many deities. That deity is also elaborated into the trainable beings and the nature of taming, namely wrathful and peaceful, and those two are also elaborated into wheels, that is, the elaboration of leisure, and mudras, that is, the elaboration of names, and aggregates, and the elaboration of faces and hands. Thus, since there is elaboration from all aspects of the ground and path. The result of manifesting the ground is the ground of the great assembly of letter wheels, which is also elaborated into the mandala of many deities. Thus, since it is elaborated, it appears in equipoise, thus the meaning or definition of mudra yoga is accomplished. ༈. The fifth, four faults. Counting, the faults of laziness and signs. Furthermore, when abiding in the yoga of elaboration, there are two types of laziness: inferior laziness and dullness laziness. And if the five limits of signs such as smoke actually appear and one grasps them as true, then it becomes a fault. ༈. Eighteen realms of activity of demons. Furthermore, if one holds firmly to these realms of activity that will be explained by the yogi of mudra elaboration, then the eighteen realms of activity of demons will naturally appear. What are the eighteen? Seeing countless emanations of Buddhas scattered in the world is one. Seeing that one's own vows exist within oneself and others is two. Saying that oneself is the vow of all Buddhas and Bodhisattvas is three. Seeing that all the dharmas spoken by the Victorious Ones are manifestly clear is four. The three times of
Chinese
五、于一刹那间清晰地知晓并见到一切法。六、见到六因之道与一切处所。七、由此生起强烈的慈悲心。八、日夜无间清晰地见到一切器情世界。九、能毫无阻碍地穿行于山岩等任何事物中。十、能如鸟般在空中行走和安住。十一、诸佛伸出手来摩顶并作授记。十二、以一切众生的语言说法。十三、视内外一切器情世界之主为应恭敬和供养之处。十四、以三摩地的力量，将三千世界平整如手掌。十五、清晰地显现那自性心性。十六、心想能毫无阻碍地运用任何适宜的三摩地行为。十七、诸佛菩萨告诫说：进入解脱的殊胜道吧！十八、世间之主，天龙八部等前来供养。若能于自性心性中证悟自显现，则是圣者的标志。若不能如此了知，心生喜忧，偏执一方，则是魔。无论何时何地，都无法识别魔的行境。这十八种是道的功德和标志。༈ 傲慢自大的过失，以及，正直。希求获得世间的利益和名声，以致心不由自主地被夺走。世间之人称我为殊胜士夫，获得赞誉后，因贪恋世间的享乐而心生散乱。对获得果位有所期望，又稍有未能获得的疑虑。自认为“我”或“像我一样”是独一无二的，从而增长了傲慢。那么，这与之前的道次第有何区别呢？在于细微地指出了共同的过失，以及，正直。在此大手印开阔之际，即使是普通的共同过失，也比以前数量少，本质也更加微细。在此要了解流转分别的能取所取之差别。第六，对治之法有三。计数。对治懈怠之过失的方法，以及，正直。大手印开阔
English
5. Clearly knowing and seeing all dharmas in a single instant. 6. Seeing the path of the six causes and all places. 7. Compassion arising powerfully from that. 8. Clearly seeing all container and contents worlds without day or night. 9. Being able to go without obstruction through anything, such as mountains and rocks. 10. Being able to go and stay in the sky like a bird. 11. The Buddhas extending their hands and touching the crown of my head, giving prophecies. 12. Speaking the Dharma in the language of all beings. 13. Seeing the lords of all outer and inner container and contents as places of respect and service. 14. With the power of samadhi, arranging the three thousand worlds as flat as the palm of a hand. 15. Clearly appearing as that very nature of mind, self-nature. 16. Thinking that one can engage in any suitable samadhi activity without any obstruction. 17. The Buddhas and Bodhisattvas advising: Enter the supreme path of liberation! 18. The lords of the world, the eight classes of gods and demons, etc., offering worship. If one realizes self-appearance as the nature of mind, that is a sign of a holy being. If one does not know it in that way, and the mind becomes happy or sad, clinging to one side, that is a demon. At all times and in all ways, it is impossible to identify the realm of activity of a demon. These eighteen are the qualities and signs of the path. ༈ The fault of arrogance and conceit, and, honesty. Desiring to obtain worldly gain and fame, so that the mind is involuntarily stolen away. Worldly people praising me as a supreme person, and after receiving praise, the mind is distracted by the signs of worldly pleasures. There is some hope of obtaining the result and some doubt of not obtaining it. Thinking that "I" or "like me" is unique, thereby increasing arrogance. So, what is the difference between this and the previous stages of the path? It lies in subtly pointing out the common faults, and, honesty. In this expanse of Mahamudra, even ordinary common faults are fewer in number and more subtle in nature than before. Here, understand the distinctions of the apprehended and apprehender of wandering thoughts. Sixth, there are three methods of cure. Counting. Methods for curing the fault of laziness, and, honesty. The expanse of Mahamudra.
Chinese
在此期间，必须断除两种懈怠。从认识原因的角度来看，有四种：不生不灭，无分别，无所缘。从进入因缘的角度来看，在禅定中，通过智慧逐渐断除四圣谛的意义，四道瑜伽。因此，观修二者都获得了成就，因此观修二者相结合，修行之资粮道四者圆满。那时，四圣谛的自性就是四身的密意，因此，果在道中被认识。为了依靠这样的禅定，采取了没有两种懈怠之事的精进。༈。自相和十八种魔境的对治方法。正直。五种相等等，自证的幻化显现，是因为心性是自显现的缘故。在见到相的时候，不需要对功德有所期望，也不需要对过失有所需求。例如，在晴朗天空的自性中，日月星辰闪电和彩虹云彩的变幻，虽然发生变动，但天空的界限不会改变和减损。法界是不可思议的，无论身语意功德事业等出现多么奇妙的景象和魔境的各种相，法性都不会减损和改变。这是对治我慢傲慢之过失的方法。正直。证悟无我，没有我慢，这是戏论瑜伽士禅定的力量，一切功德都将圆满，因此了知和证悟一切人法皆无二我，就没有我慢。总之，无论见到何种魔境和各种相，都要证悟并结合自己的智慧。༈。第七，关于体验有三点。计数。简要地指示。正直。使显现戏论的体验越来越增长的次第，也如前所说的学习知识的次第一样，先熟悉前面的，再学习后面的，就像那样，体验的次第也增长。三种禅定的一切，在手印上，五种体验先前已经稳固和圆满，但是，对于这个戏论手印，现在才开始学习，因为以前不熟悉显现的缘故。
English
During this time, both types of laziness must be abandoned. From the perspective of understanding the cause, there are four: unborn and unceasing, undifferentiated, and devoid of objects of experience. From the perspective of entering conditions, in meditative concentration (samadhi), through wisdom, gradually sever the meaning of the Four Noble Truths, the four yogas of the path. Therefore, both view and meditation are attained, and thus, the accumulation of merit and the four paths of practice are perfected through the union of view and meditation. At that time, the essence of the Four Noble Truths is the intent of the Four Kayas, therefore, the result is known in the path. In order to rely on such meditative concentration, diligence without the activities of the two types of laziness is undertaken. ༈. The self-nature and the methods for counteracting the eighteen realms of demons. Straightforward. The manifestations of self-awareness arising from the five signs, etc., are due to the self-manifestation of mind itself. When seeing signs, there is no need to hope for virtues or to need faults. For example, in the nature of a clear sky, the sun, moon, stars, lightning, and the transformations of rainbows and clouds may occur, but the expanse of the sky does not change or diminish. The realm of Dharma is inconceivable, and no matter how wonderful signs and various manifestations of demonic realms arise in body, speech, mind, qualities, and activities, the nature of Dharma does not diminish or change. This is the method for counteracting the fault of pride and arrogance. Straightforward. Realizing selflessness, without pride, is the power of the meditative concentration of a yogi of elaboration, and all qualities will be completely perfected. Therefore, knowing and realizing that all persons and phenomena are without the two selves, there is no pride. In short, whatever demonic realms and various signs are seen, one should realize and unite them with one's own wisdom. ༈. Seventh, regarding experience, there are three points. Enumeration. Briefly indicating. Straightforward. The order of increasing the experience of manifestation and elaboration is also like the order of learning knowledge mentioned above, first becoming familiar with the previous and then learning the latter. Likewise, the order of experience also increases. In all three meditative concentrations, in the single mudra, the five experiences have previously been stabilized and perfected, but for this mudra of elaboration, one is only now beginning to learn, because one was not previously familiar with manifestation.
Chinese
因此，生起五种逐渐达到究竟的体验。 详细而言，五种体验是为了使智慧达到究竟。 首先，在第三个和第五个阶段，当本尊显现时，由于轻微的分别念的影响而动摇，对三摩地产生分别念的障碍，这是五种体验中的第一个，即动摇。 获得的体验是，本尊的显现，在一昼夜分为四份的时间里，只有一份时间出现瑕疵，而大约三份的时间里，本尊的三摩地显现且不摇动，这是第二种体验。 习惯的体验是，如果没有外缘，就不会有证悟，能够单独修行一个座次，这是第三种习惯的体验。 稳定的体验是，能够单独修行一个座次，并且不受不一致的分别念的瑕疵外缘的影响，本尊显现，这是第四种稳定的体验。 第五种究竟的体验是，从那以后，在一昼夜的特定时间里，安住于本尊瑜伽，非常清晰，并且不会被外缘夺走，这是第五种究竟的体验。 驳斥争论。 此外，空性和两万四千等是广大的。 二十一面等面容和手是广大的，如果在数量上将体验与实际结合起来，最终会变成一条道路。 因此，掌握好缓慢和阶段的广大，以及名相的广大等体验的尺度非常重要。 能够修持第五个阶段及以下。 第八，关于行为有三种。 计数。 关于见解、意图和法性的行为有三种。 计数。 不失去见解和意图而行持，附带比喻。 此外，大手印广大的瑜伽士的见解和行为方式是，无论如何享用欲妙，在享用之时，都是无自性的。 例如，就像大鹏鸟在天空中飞翔一样，不会陷入深渊。 就像大鱼在水中游泳一样，没有恐惧。 就像大风在天空中吹动一样，没有冰雹和偏袒，如此广大的瑜伽士的行为的见解，就像这三个比喻一样，不陷入深渊，没有恐惧和名相，如此观察并行持。 不违背见解的意义，无论做什么，都能圆满二资粮。 此外，大手印广大的瑜伽士通过三门的行为是，对于任何行为都没有执着，以见解来控制。