English
Then, secondly, there are eight faults that occur during deity visualization: When visualizing the deity, the size of the deity's own body that is focused on will change in size; the nine peaceful and wrathful postures, or the nine dance postures, or the standing and sitting postures will change; the number will change to be more or less; the peaceful and wrathful attire, the charnel ground and precious ornaments will change; the body color, such as white, etc., will change; the peaceful and wrathful shapes will change; the color, only the body color appears, but there is no shape of the body; from the crown of the head, it gradually disappears and becomes unclear. Sixth, there are three remedies: First, generally point out the method of remedying faults; thus, with the mindfulness guard noticing the influence of faults and changes occurring, thinking that it is the fault of the wind of conceptualization of sign-taking, do not disturb the samadhi. Second, specifically point out the method of remedying special faults; thus, as mentioned above, the yogi who has recognized the faults, the method of remedying all these faults is as follows: Here, for special faults, there are also faults of unclear writing, for the three of blurriness, dimness, and shadow, thinking that it is the fault of the wind of conceptualization of sign-taking, because this is the fault of the samadhi not relying on the previous path. Abide for a long time in the state of compassionate transformation, illusory emptiness wisdom, and illusion, after that, after getting used to it, the visualization of the samadhi of subtle letters will be obtained naturally, and that should not be continued for too long, abide until the time is not annoying, and practice visualization. Regarding the eight faults that occur during deity visualization: For the first six, the body should be visualized as large as a mountain, and visualized as a substantial self; seventh, only the color is clear, but there is no shape, one should rely on the color, and visualize the shape and color of the body mixed together; eighth, for the fault of gradually disappearing, even if there is no overall image, one should settle the mind on the clear parts, such as the face and hands, or from the knuckles of the fingers to the arms, etc., wherever it is clear. Third, is the method of remedying the faults of behavior. Thus, for the actions of body, speech, and mind, whatever is not suitable, and does not conform to samadhi, everything such as writing and offering should be abandoned, because this is the time of entering into samadhi.
Chinese
地神说：其行住坐卧等四种行为不如法的过失全部都要舍弃。第七是验相，分三：计数。第一，验相如前一样增长。计数。之前的那定，总定二者有五种验相进入而依止，但对于这手印相同的定来说，由于串习，五种验相次第由上而上增长之理，也应如之前道路在那定，总定二者中显示那样理解。第二，五种验相也与征相相合而解说。说：在动摇的验相之时，海市蜃楼虽然不是真实的水，但却显现为有水波荡漾的样子，同样，文字和本尊虽然不是真实地清晰显现，但在意念中却有波荡漾的样子。在获得之时，如同一小点火星，与一小块干硬的粪便在一起，吹一下，就会冒出蓝色的烟，然后立即消失一样，瞬间文字和本尊清晰显现，显现后立即消失。在串习之时，如同在南方门隅一带，有一种叫做萤火虫的动物，带着一寻左右的光芒，在夜晚飞来飞去，在箭程左右的地方，红色闪闪发光，然后进入树木等物的后面，消失不见一样，比之前清晰的本尊，长时间清晰显现，然后又不显现。在依止之时，如同蜡烛不被风吹动一样，在座间本尊清晰，没有分别念。在达到究竟之时，如同晴朗的天空中升起太阳一样，在座间或白天黑夜一半时，自性如本尊般清晰显现。因此，要将这五种验相与五种征相的道理相结合来理解。那么，这五种征相与五种验相相结合是什么意思呢？这些不是真实可见的，而是五种验相有清晰与不清晰，稳定与不稳定的差别所致。第一，在文字上修心的时侯，要如比喻的意义那样理解。第三，努力大小与自己的验相相结合。说：也就是在那些验相的时候，有带努力的舍，无努力的，以及间断的舍三种次第。精进是指以对定生起欢喜心的方式，进行身语意三门的努力。总之，那些取舍与验相的时
English
The earth goddess said: All the faults of the four kinds of conduct, such as walking, sleeping, sitting, and staying, that are not in accordance with the Dharma, should be completely abandoned. Seventh, there are three aspects to experience: Enumeration. First, experience increases as before. Enumeration. Previously, that Samadhi and the Total Samadhi both relied on the entry of the five experiences, but for this Samadhi of the same mudra, it is also taught that through familiarity, the five stages of experience increase from above to above. It should be understood as it was taught in the previous path of That Samadhi and the Total Samadhi. Second, the five experiences are also explained in conjunction with the signs. Saying: At the time of the experience of wavering, although the mirage is not real water, it appears as if there is water rippling. Similarly, although the letters and deities do not appear clearly, there is a rippling in the mind. At the time of attainment, like a small spark of fire, together with a small piece of dry dung, when blown, a blue smoke rises and disappears immediately, similarly, the letters and deities appear clearly for a moment and disappear immediately after appearing. At the time of familiarity, like a creature called a firefly in the southern Mon region, which flies around at night with a light of about a fathom, appearing red and shimmering at a distance of about an arrow's flight, and then disappearing behind trees and other objects, similarly, the deity, which is clearer than before, appears clearly for a long time and then disappears again. At the time of reliance, like a candle not moved by the wind, the deity is clear and there is no conceptual thought during the session. At the time of completion, like the sun rising in a clear sky, the nature of reality appears clearly as the deity during the session or half of the day and night. Therefore, these five experiences should be understood in conjunction with the nature of the five signs. So, what is the meaning of combining these five signs with the five experiences? These are not actually seen, but the five experiences have differences in clarity and non-clarity, stability and non-stability. First, when training the mind on letters, it should be understood as in the meaning of the example. Third, the amount of effort is combined with one's own experience. Saying: That is, at the time of those experiences, there are three stages of equanimity with effort, without effort, and intermittent equanimity. Diligence is the effort of body, speech, and mind, through the door of generating joy in the mind towards Samadhi. In short, the acceptance and rejection of those things depend on the occasion of experience.
Chinese
应当知晓，在动摇和获得的阶段，采取有勤奋的舍和有勤奋的精进，舍弃下面的两个。在习惯和稳固的阶段，采取无勤奋的舍和无勤奋的精进，舍弃上面和下面的两个。在最终完成的时候，采取分时的舍和分时的精进两个，舍弃上面的两个。又，在动摇和获得的阶段，采取精进，舍弃舍。在习惯和稳固以上，采取舍，舍弃精进，对于习惯，采取有勤奋的舍；对于稳固，采取无勤奋的舍；在最终完成的时候，接受分时的舍，舍弃勤奋。第八，行为有三种：为自利的行为，为他利的行为，以及证悟三摩地的功德。第一种有六个：计数。第一，将四种行为与寂静和忿怒的情况相结合。第二，正直。在自己的顶门、喉咙、心间、肚脐四个位置，从四个字“吽”中生起四个忿怒尊，始终以调伏来划定界限并守护，即：在肚脐处，从吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字生起阎魔敌，深蓝色，一面二臂，右手持金刚橛，以人头为标志，左手持敌；在心间，从吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字生起大威力，烟色，持金刚杵和木槌；在喉咙处，从吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字生起马头明王，红黑色，持钺刀和绳索；在顶门处，从吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字生起甘露漩，蓝黑色，持宝剑和十字金刚杵。一切法皆从自生智慧的体性中，自身显现为本尊的坛城，无有能供所供，了知自性大圆满的受用，即是荟供。内部的火供也应如食用、会供、朵玛仪轨一样接受。对于色、声、香、味、触、法等六境，如果视其无相，则应知其为无戏论的明点，不可思议；在法性中，法性自娱，如果视其有相，则显现为六种妙欲天女，于天女中融入天女而自娱。应知八识、根识，内外境的心母，即是父母双运。此外，无论是本尊的寂静尊还是忿怒尊，都应知其与手印相同的本尊的心和心
English
It should be known that in the stage of agitation and attainment, take equanimity with effort and diligence with effort, and abandon the lower two. In the stage of habituation and stability, take equanimity without effort and diligence without effort, and abandon the upper and lower two. At the time of final completion, take the equanimity of dividing time and the diligence of dividing time, and abandon the upper two. Also, in the stage of agitation and attainment, take diligence and abandon equanimity. Above habituation and stability, take equanimity and abandon diligence. For habituation, take equanimity with effort; for stability, take equanimity without effort. At the time of final completion, accept the equanimity of dividing time and abandon effort. Eighth, conduct has three aspects: conduct for one's own benefit, conduct for the benefit of others, and the qualities of demonstrating samadhi. The first has six aspects: counting. First, combining the four conducts with the situation of whether it is peaceful or wrathful. Second, uprightness. In the four places of one's own crown, throat, heart, and navel, generate four wrathful deities from the four syllables "Hum" and constantly protect them by setting boundaries with subjugation. That is: at the navel, from Hum (Tibetan: ཧཱུྃ, Devanagari: हुं, Romanized Sanskrit: hūṃ, literal meaning: Hum) arises Yamantaka, dark blue-black, with one face and two arms, the right hand holding a vajra kīla marked with a human head, the left hand holding an enemy; at the heart, from Hum (Tibetan: ཧཱུྃ, Devanagari: हुं, Romanized Sanskrit: hūṃ, literal meaning: Hum) arises Mahabala, smoky color, holding a vajra and a mallet; at the throat, from Hum (Tibetan: ཧཱུྃ, Devanagari: हुं, Romanized Sanskrit: hūṃ, literal meaning: Hum) arises Hayagriva, red-black, holding a kartrika and a lasso; at the crown, from Hum (Tibetan: ཧཱུྃ, Devanagari: हुं, Romanized Sanskrit: hūṃ, literal meaning: Hum) arises Amrita Kundalin, blue-green, holding a sword and a crossed vajra. All dharmas arise from the nature of self-born wisdom, and one's own body appears as the mandala of the deity. There is no giver or receiver of offerings. Knowing the enjoyment of the great perfection of self-nature is the tsok offering. The inner fire puja should also be accepted like the food, tsok, and torma rituals. For the six objects of form, sound, smell, taste, touch, and dharma, if they are seen as without characteristics, then they should be known as non-elaborate bindus, inconceivable. In dharmata, dharmata enjoys itself. If they are seen as with characteristics, then they appear as six goddesses of desirable qualities, and the deity merges into the deity and enjoys itself. The eight consciousnesses and sense consciousnesses, the mind mothers of inner and outer objects and times, should be known as the union of father and mother. Furthermore, whether it is the peaceful or wrathful deity of the yidam, one should know that the mind and mind of the deity are the same as the mudra.
Chinese
玛！应将其翻译成寇日和僧伽罗等形式。第二，大自在的功德。如上所述，一切法皆于觉性大自在之境，于佛与有情无二无别中显现，自身供养之功德为：所有佛之坛城皆与自性之自明智慧无别，故而欢喜；念头显现为自明，故三有之六道众生，以及生彼等之种子阿尼苏札普热杜（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）皆为菩提心之乐味大喜所遍布而满足。第三，于一切时处修习之功德。瑜伽士于互相行走、睡眠、坐卧、受用饮食之时，以及烦恼生起贪嗔等之时，身体疾病和内心痛苦生起之时，秘密大乘密咒本尊之身手印修习之瑜伽士，不舍三摩地，于一切时中不离本尊慢，如前将一切根境时皆与本尊父母双运，故迅速成就本尊之悉地。第四，舍弃诸事之一味行。原因彼定与结果手印一者，以二者连接，于一切显现与三者之间，非仅于一切时中修习，而舍弃九种法行之戏论，然非永舍，故虽具于相续，然于此修习之时，不应受持，何以故？以彼等一切皆为六散乱中之相散乱故。第五，行为清净且具精进之功德。身语意三修习为本尊身语意金刚三之瑜伽士，不应对他人及低于自己者行顶礼和绕转。若行之，则言应于头顶修习上师本尊。如是，龙树云：大修行者之顶礼重，智者之地位重，修行者之食物重，咒师之财物重。应将寂怒手印一之本尊瑜伽之三摩地结合并修持，于无二