English
Having realized that it is equal to the sky, when one's own death is about to occur, do not think of suffering, think of relatives and friends; do not think of enemies, do not think of harm; do not abandon the will, abide in the meaning. Thus. Abandoning noise and distraction, without letting consciousness be controlled by disease and suffering, from the beginning, all dharmas should be viewed as the illusion of awareness and wisdom, in the meaning of no place, self-illumination, and great non-thought, abide in the clarity that is not taken away by external conditions. If you pass away having remembered it in this way, then you will cut off all the continuities of the habits of bad karma from previous lives in the Alaya Consciousness. As it says in "Bardo Self-Appearance": "When the wisdom of death is strong, all the habits of years and kalpas are eliminated, and one moment of wisdom can purify them." In this way, after obtaining the body of gods and humans, due to the karmic connection of previous practice, it will not be used by the path of Secret Mantra Mahayoga, time, place, etc., and will be liberated upon encounter. Fifteenth, the fruit has three parts: Enumeration. First, obtaining the temporary fruit. Secondly, if the faculties are great, then in the next life, through the practice of Mahamudra One Seat, and through the door of Togal Tunchö, one will obtain the fruit of Vidyadhara; if the faculties are small, then in many future lives, through the practice of Mahamudra One Seat, and through the door of Togal Tunchö, one will obtain the fruit of non-retrogression in samsara, freely controlling the lifespan, or one will obtain the fruit of Vipaka Vidyadhara. Second, the ultimate fruit obtained by practicing according to the scriptures. Secondly, when practicing the path of compassion and illusion, by completely practicing the samadhi of this path and the conditions of the upper path, possessing all the common and uncommon thirty-two major marks and eighty minor marks, without clinging to both samsara and nirvana, and enjoying them, there is no doubt that it will manifest directly through the Akanishta Heaven, the place of the Great Blissful Sambhogakaya. So, if the fruit of Sambhogakaya is obtained here, wouldn't the other upper paths become meaningless? Answer: The upper fruit itself is the path, and there is no difference in consistent speech. In this way, the two bodies of Kun Ting Wisdom Illusion and Sambhogakaya Wisdom Illusion are consistent with each other as mere Wisdom Illusion, and are expressed in words, and are actually obtained.
Chinese
这不是断章取义。这是指将色身的自性，智慧幻化作为道。或者，这里的意义是：显现的智慧幻化是因，是福德资粮的主要部分。因此，获得果，即色身报身，这是在说明因果相符。如《宝性论》中所说：佛陀的色身，是从福德资粮中产生的；佛陀的法身，是从智慧资粮中产生的。暂时的近取果是手印合一，共同的果是获得天人的圆满名称。第三个是未领悟而懈怠的过失。如果未领悟智慧幻化的意义，就修禅定而懈怠，行为不端正而懈怠，那么此生就不能成就自他的暂时和究竟的利益，来世会堕入三恶道。因此，要以精进修持禅定，这是暗示的教诲。第三个是章节的名称。因为断除和界定了远离对境、无二大悲智慧幻化瑜伽的教义，所以是章节，即第四品的内容。第五品是手印合一，分为两部分。首先是顶礼并承诺讲述。顶礼安住于悲和空性无二的智慧幻化之中的禅定，讲述使身、显现、心三者无别的修持方法，以及寂静和忿怒手印合一的本尊显现空性无别地修持的禅定瑜伽。第二部分是正文，分为两部分。首先是与前文一致的概括性阐述。如果想修持悲幻化瑜伽的瑜伽士修持手印合一，那么应该修持身金刚、语金刚、意金刚三者合一。前文已经阐述了，如在“彼禅定之时，之前所需之方便和体性”等十五个方面，要从之前所说的身体方面去了解。第二部分是详细阐述支分，有十五个方面：前行，修持的必要，修持的方法，
English
This is not a digression. It refers to taking the essence of the Sambhogakaya, the illusion of wisdom, as the path. Alternatively, the meaning here is: the illusion of wisdom that arises is the cause, the main part of the accumulation of merit. Therefore, obtaining the result, which is the Rupakaya Sambhogakaya, is explaining that cause and effect are in accordance. As it is said in the Uttaratantra: "The Rupakaya of the Buddha arises from the accumulation of merit; the Dharmakaya of the Buddha arises from the accumulation of wisdom." The temporary proximate result is the one mudra, and the common result is obtaining the complete name of gods and humans. The third is the fault of not understanding and being lazy. If one does not understand the meaning of the illusion of wisdom and meditates with laziness, and acts improperly with laziness, then in this life one will not achieve the temporary and ultimate benefit of oneself and others, and in the next life one will fall into the three lower realms. Therefore, one should practice meditation with diligence, this is an implied instruction. The third is the title of the chapter. Because it cuts off and defines the teachings of the yoga of great compassion and wisdom illusion, which is free from objects and non-dual, it is a chapter, that is, the content of the fourth section. The fifth chapter is the one mudra, which is divided into two parts. First, to prostrate and promise to explain. Having prostrated to the Samadhi that dwells in the illusion of wisdom, which is inseparable from compassion and emptiness, I will explain the method of practicing the inseparability of body, appearance, and mind, and the yoga of Samadhi that practices the deity appearance of the one mudra of peaceful and wrathful deities as inseparable from emptiness. The second part is the text, which is divided into two parts. First, a summary explanation consistent with the previous text. If those yogis who wish to practice the yoga of compassion and illusion practice the one mudra, then they should practice the union of body Vajra, speech Vajra, and mind Vajra. The previous text has already explained, such as in the fifteen aspects of "at the time of that Samadhi, the previous necessary means and essence," etc., one should understand from the aspect of the body mentioned earlier. The second part is to explain the limbs in detail, which has fifteen aspects: preliminary practices, the necessity of practice, the method of practice,
Chinese
母续的体性，相违的过患，改正过患的方法，修行的体验，行持，誓言，暖相，征兆，梦兆的征象，功德，迁识法的口诀，以及果。第一，前行和，引导。总集道四瑜伽和加行道总的前行中，获得灌顶且具备殊胜五种资具等七种，以及如前行寂静中所说般圆满。特别是，此一独勇金刚瑜伽之前，先要圆满耶谢幻化定的修持。所缘的所依，诸佛的身像，用金银等铸造，或者在木头上雕刻，或者在布或纸上绘画，或者在泥土上捏制等等，将本尊的形相身像，具有加持的，安放在面前，对其供养八支供，如前行寂静中所说般行持。第二，必要和，引导。为了使果位身语意不尽庄严轮圆满，必须修持寂怒独勇金刚。而金刚的开展，是为了从因独勇金刚之上获得之必要。以及，为了将执着于空性一边的分别念转为本尊的自在，或者将对悲心幻化的显现执着，以及对如是空性的空执，这二者无别自在地运用，必须修持独勇金刚。并且，为了使分别念的支分五蕴、十二处和十八界等安住于本尊的坛城之中，并且在获得独勇金刚定的稳固之后，能够圆满成熟其他所化有情之必要。因此，因为有如是五种必要，所以，修持本尊独勇金刚瑜伽，极其重要。第三，安立法分为二，计数。第一，总说和，引导。其中，进入独勇金刚定的方法有两种。是哪两种呢？在修持本尊之前，瑜伽士的心力先要修习于文字，并且，从中生起，将寂怒本尊生起并修持之方法，如是宣说。第二，广说，其中又分为二
English
The nature of the Mother Tantra, the faults of disagreement, the method of correcting faults, the experience of practice, conduct, vows, warmth, signs, omens of dreams, qualities, the oral instructions of transference, and the result. First, preliminaries and, guidance. Among the preliminaries of the four yogas of the accumulation path and the general preliminaries of the joining path, there are seven things, such as obtaining empowerment and possessing the five excellent implements, and completing them as explained in the preliminary peace. In particular, before this solitary hero Vajra Yoga, one must first complete the Samadhi of Wisdom Illusion. The support of the object of focus, the body of the Buddhas, cast in gold and silver, or carved in wood, or painted on cloth or paper, or molded in clay, etc., the symbolic body of the deity of the Yidam, with blessings, is placed in front, and the eight-limbed offering is made to it, as described in the preliminary peace. Second, necessity and, guidance. In order to perfect the inexhaustible wheel of adornment of the body, speech, and mind of the result, it is necessary to practice this peaceful and wrathful solitary hero Vajra. And the unfolding of the Vajra is necessary to obtain it from the cause, the solitary hero Vajra. And, in order to transform the conceptualization that clings to one side of emptiness into the freedom of the deity, or to cling to the appearance of compassion and illusion, and to freely use the emptiness that clings to such emptiness, it is necessary to practice the solitary hero Vajra. Furthermore, in order to transform the branches of conceptualization, the five aggregates, the twelve sources, and the eighteen realms, etc., into dwelling in the mandala of the deity, and after gaining stability in the Samadhi of the solitary hero Vajra, it is necessary to fully mature other disciples. Therefore, because there are these five necessities, the practice of the deity's solitary hero Vajra Yoga is extremely important. Third, the method of establishing is divided into two, enumeration. First, the general statement and, guidance. Among them, there are two ways to enter the Samadhi of the solitary hero Vajra. What are the two? Before practicing the deity, the yogi's mental strength must first be trained in letters, and from that, the method of generating and practicing the peaceful and wrathful deity is taught. Second, the detailed explanation, which is divided into two
Chinese
修习于文字，以及生起为本尊。前者有二：一、总说修习之方法；二、略说。初者，修习于文字，对于小慧者，以口诀之力；对于大慧者，以智慧之力，进入本尊观修之基础或根本，即为种子字阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）或吽（藏文：ཧཱུྃ，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽）。其意义在于对此专注、修习或调伏心。其中，初者极为重要。经中云：譬如漂洗者，如其所示漂洗布，于彼事业之初，先漂洗极为重要。如是，如金炼后放光，修心亦极为重要。如是。二者，广说，此有二：一、于阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）修心；二、阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）乃观修之文字。其色为白色而闪耀。意义为自之觉性，远离能取所取之垢染，故观修白色阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）字。如《量度经》云：阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）即是阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿），白色乃菩提心之故。如是。其观修之处所，于生起次第观于心间，于圆满次第观于脐间。如《量度经》云：生起次第必于心间，圆满次第则于脐间。如是说。此处以观修生起次第为主，于自之心间，觉性即是白色阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）字。观修之方式为，观修具足明稳之八种量度。其中，具足极稳固之四种量度。何为四？不动摇，即觉性于阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）中显现，于了悟其义之究竟而不动摇。不变，即不为因缘所变。不显现变，即不为因缘所显现之变。能随意转变，即能显现为喀等四十二字母，故观修能随意转变。若问：彼为何成为稳固之量度？能随意转变，乃获得极稳固之量度。譬如人驯服马或游泳。如是，自之觉性显现为阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿），彼远离能取所取，且未被过失之垢染所染污，故为白色。具足明晰之四种量度。何为四？澄澈，即心性于阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）中显现，彼远离分别之扰