English
Ma! It should be translated into forms such as Kouri and Simhala. Second, the merits of the great self. As mentioned above, all dharmas appear in the state of awareness, the great self, in which Buddha and sentient beings are inseparable. The merit of offering to oneself is that all mandalas of the Buddhas are inseparable from the self-awareness wisdom of one's own nature, and therefore they are pleased. Since thoughts appear as self-awareness, all six types of sentient beings in the three realms of existence, as well as the seeds that generate them, Ani Sutra Pre Duh (Tibetan, Devanagari, Roman transliteration, literal Chinese meaning), are pervaded by the great joy of the bliss of bodhicitta and are satisfied. Third, the merit of meditating at all times and places. Yogis, when walking, sleeping, sitting, and dwelling with each other, when enjoying food and drink, and when afflictions such as attachment and aversion arise, when physical illnesses and mental suffering arise, yogis who practice the secret great vehicle, the secret mantra, the body and mudra of the yidam deity, do not abandon samadhi, and at all times do not separate from the pride of the deity. As before, by uniting all sense objects and times with the deity as the father and mother, the siddhi of the deity is quickly attained. Fourth, the practice of one taste by abandoning activities. The cause, that samadhi, and the result, that mudra, are one. By connecting these two, in all appearances and between the three, not only meditating at all times, but abandoning the elaboration of the nine practices of Dharma. However, it is not a permanent abandonment, so even if it is present in the continuum, it should not be accepted at this time of meditation. Why? Because all of them are the distraction of signs among the six distractions. Fifth, the merit of pure conduct and diligence. Yogis who meditate on the three aspects of body, speech, and mind as the three vajras of the deity's body, speech, and mind should not prostrate or circumambulate those who are inferior to themselves. If they do, it is said that the guru and yidam deity should be meditated upon on the crown of the head. Thus, Nagarjuna said: The prostration of a great meditator is heavy, the status of a wise person is heavy, the food of a practitioner is heavy, and the wealth of a mantra practitioner is heavy. The samadhi of the deity yoga of the one mudra of peaceful and wrathful deities should be combined and practiced, in non-duality.
Chinese
以证悟的见解之义为伴，且不违越誓言、真言和手印，行为清净。于本尊之修诵，以身语意三门精进修持，则迅速能成就本尊之果位。第六，圆满二资粮之功德。正直。一切行为中，于本是天众者，不间断地显现为天众之嬉戏，是为福德资粮。于此受用之时，知其无自性，即是心性，由此不执著且无所取，是为智慧资粮，二者无别而圆满。第二，利益他者之行。正直。为利他有情众生，以念诵之光芒，次第放射和收摄，成办自他之利益。不舍弃手印有戏论之事，与对境之因缘相合。于此唯一手印之时，虽非修习戏论之时，然为利他有情众生，为作灌顶等事，故此手印有戏论之三摩地，亦应修持并示现。因此，随顺所化有情，宣说相应之调伏法，即是圆满他者之利益。第三，三摩地稳固之功德。正直。又，瑜伽士为成办自身之利益，若能于此唯一手印获得稳固，则成办共同与殊胜之悉地，亦无任何怀疑。第九，誓言。正直。安住于此唯一手印之时，虽具足如道路之基础，如大地般根本和支分之所有誓言，然尤为注重语之誓言之根本，即不间断真言和手印。于本尊身之大手印瑜伽中，于明观之状态中，一切行境亦不离于明观为本尊和明妃之坛城之三摩地而摄持。第十，暖相。正直。外身、内语和秘密意之三种暖相，于此亦较前者更为增盛。于前行道中，于二者暖相生起和获得之方式，于此较前者，于串习和稳固方面更为增盛。如何增盛耶？外之暖相，于欲乐之受用
English
Accompanied by the meaning of realized view, and without transgressing vows, mantras, and mudras, one's conduct is pure. If one cultivates the meditation and recitation of the Yidam deity with great diligence in the three gates, then one will quickly attain the fruit of the Yidam deity. Sixth, the merit of perfecting the two accumulations. Straightforward. In all conduct, the uninterrupted display of being a deity to those who are deities is the accumulation of merit. While engaging in this, knowing that it is without inherent existence, that it is the nature of mind, thereby being without attachment and without grasping, is the accumulation of wisdom, the two being non-dual and perfected. Second, the conduct of benefiting others. Straightforward. For the sake of taming other sentient beings, the radiating and gathering of the light rays of recitation, in sequence, accomplishes the benefit of oneself and others. One does not abandon the matter of mudras with elaboration, meeting with the conditions of the object. Although this is not the time to meditate on elaboration in the context of this single mudra, nevertheless, for the sake of benefiting other sentient beings, for the purpose of bestowing empowerments and so forth, one should also practice and demonstrate this samadhi of mudras with elaboration. Therefore, showing the appropriate methods of taming to whatever sentient beings are to be tamed, one perfects the benefit of others. Third, the merit of stable samadhi. Straightforward. Furthermore, for the yogi to accomplish his own benefit, if he gains stability in this single mudra, then there will be no doubt whatsoever in accomplishing both common and supreme siddhis. Ninth, vows. Straightforward. While abiding in this single mudra, although one possesses all the root and branch vows that are like the foundation of the path, like the earth, one should especially focus on the root of the vow of speech, which is to not interrupt the mantra and mudra. In the yoga of the great mudra of the Yidam deity's form, in the state of clarity, one should restrain all objects of experience from straying from the samadhi of clarity as the mandala of deities and consorts. Tenth, heat. Straightforward. The three heats of the outer body, inner speech, and secret mind also increase greatly here compared to before. In the previous path, in the manner of generating and obtaining heat in the two, here it increases more than before in terms of familiarity and stability. How does it increase? The outer heat, in the enjoyment of desirable pleasures
Chinese
因为没有对行为的执着而比以前更小，根识对境、时、显现的一切都习惯于本尊的禅定，内部的暖气出入停止，秘密的暖与禅定的间断分离，以上所说的内外秘密暖的差别全部都与明亮稳固相合。第十一，以征相为基础，计数。第一，真实征相，即，大手印的伟大征相是，当禅定熟练并达到究竟时，如烟雾、阳焰、萤火虫、灯火、太阳般的五种相会真实显现，并且，五种风的征相也如是：如烟雾般的袅袅升腾，如阳焰般的摇曳不定，如萤火般的红色闪耀，如灯火般的红色干燥明亮，如旭日东升般显现在空中。如此等等。本尊的身语意三金刚的语字、意手印，身圆满的生处真实显现等，是成就本尊或征相或相，因为是成就果的征相的开始，所以称为最初的征相。第二，神通，即，以彼禅定和总持禅定二者，所缘广大的一大手印的神通也，比之前的两种禅定，此处数量更多，如二十五等，并且境广大，是二者的无上者。此外，五根的每一个都能断除五境，因此二十五种神通等，在此大手印之时，无疑仅仅是略微获得而已。第三，神变，即，身体的征相是幻化的神变，语的征相是普遍宣说的神变，心的征相是随顺指示的神变，威力的征相是加持等，也是四种神变的方式，那些也仅仅是略微获得而已。第四，征相出现得比以前更清晰稳固的方式。即，除了那些暖相之外，内外的征相和，力量显现和，魔的行境等等，一切先前已经经历过的，通过第二个慈悲禅定，在此大手印之时，获得本体清晰稳固的显现，那么，这是什么原因造成的呢？是因为前两个禅定将真谛分开后
English
Because there is no attachment to actions, it is smaller than before, and the root consciousness is accustomed to the deity's samadhi in all aspects of objects, times, and appearances. The internal heat and breath cease to flow in and out, and the secret heat is separated from the intervals of samadhi. All the differences of the external, internal, and secret heat mentioned above are completely united with clarity and stability. Eleventh, based on signs, count. First, the real sign, that is, the great sign of the Great Seal is that when the samadhi is skilled and reaches its culmination, the five signs such as mirages, smoke, fireflies, lamps, and the sun will actually appear, and also, the five signs of the winds are also like this: like smoke rising, like a mirage swaying, like a firefly flashing red, like a lamp red, dry and clear, like the rising sun appearing in the sky. And so on. The speech syllable, the mind mudra of the body, speech, and mind three vajras of the Yidam deity, and the actual appearance of the birth place of the complete body, etc., are the accomplishment of the deity or signs or characteristics, because it is the beginning of the sign of accomplishing the fruit, so it is called the first sign. Second, clairvoyance, that is, with the two samadhis of that samadhi and the total retention samadhi, the clairvoyance of the Great Seal with a vast object of focus is also more numerous here than the previous two samadhis, such as twenty-five, etc., and the realm is vast, and it is the supreme of the two. In addition, each of the five senses can cut off the five objects, so the twenty-five kinds of clairvoyance, etc., at the time of this Great Seal, there is no doubt that they are only slightly obtained. Third, miracles, that is, the sign of the body is the miraculous transformation, the sign of speech is the universally proclaimed transformation, the sign of mind is the transformation that follows the instructions, and the sign of power is the blessings, etc., are also the way of the four kinds of miracles, and those are only slightly obtained. Fourth, the way in which the signs appear clearer and more stable than before. That is, in addition to those heat signs, the internal and external signs, the manifestation of power, and the realm of demons, etc., everything that has been experienced before, through the second compassion samadhi, at the time of this Great Seal, the appearance of obtaining a clear and stable essence occurs, so what is the reason for this? It is because the first two samadhis separated the truth
Chinese
这是禅修。在此，修习手印合一的瑜伽，真谛无别，这是通过串习殊胜三摩地的力量而获得的。第十二，梦的征相有两种。计数。第一，好坏清晰稳定地显现。正直。在四种行为中，睡眠时在梦中修道，一切显现善的功德和恶的过患的差别。比起前两种道，在此更加清晰地显现，并且比以前更加稳定地显现。第二，通过成就的征兆，出现十四种梦兆。正直。无论是寂静还是忿怒，安住于本尊的禅定三摩地，并精勤于咒语，通过念诵。修行者将见到这十四种成就的梦兆作为征兆。如何见到呢？第一，瑜伽士自身见到与圆满正等觉佛陀的力量相同和相等。第二，圆满正等觉佛陀享用圆满报身，以相好庄严，瑜伽士自身与佛陀无别，心想不久即可获得。第三，大菩萨们，以及帝释天等居住于三界者，瑜伽士见到在自己的梦中，他们对自身做了供养。第四，见到与无二智慧大光明相似的色身显现的佛陀和菩萨，以色等五种欲妙，恒时对自己做供养。第五，在睡眠的梦中，瑜伽士自己见到金刚萨埵的大身形，以及著名的大力金刚手菩萨的殊胜身形。第六，著名的大力金刚手秘密主，以及手持法轮的菩萨断除一切障碍，还有伟大的佛陀毗卢遮那佛等，他们对自己顶礼膜拜。修行者见到这样的梦，这是从修习身本尊、语、意三摩地的力量中产生的。第七，以珍宝和丝绸等十三种装饰品完全庄严。
English
This is meditation. Here, the practice of yoga with unified mudra, the indivisibility of truth, is attained through the power of habituating to superior samadhi. Twelfth, there are two signs of dreams. Counting. First, good and bad appear clearly and stably. Straight. Among the four activities, practicing the path in dreams during sleep, all the distinctions of the merits of goodness and the faults of evil appear. Compared to the previous two paths, it appears more clearly here and appears even more stable than before. Second, through the signs of accomplishment, fourteen dream omens appear. Straight. Whether peaceful or wrathful, abiding in the deity's meditative samadhi and diligently reciting mantras. The practitioner will see these fourteen dream omens of accomplishment as signs. How does one see them? First, the yogi himself sees himself as equal and similar to the power of the perfectly complete Buddha. Second, the perfectly complete Buddha enjoys the complete enjoyment body, adorned with marks and signs, and the yogi himself is non-different from the Buddha, thinking that he will attain it soon. Third, great Bodhisattvas, and Indra and others residing in the three realms, the yogi sees in his own dream that they have made offerings to himself. Fourth, seeing the Buddha and Bodhisattvas appearing in a form body similar to the great light of non-dual wisdom, constantly making offerings to oneself with the five desirable qualities such as form. Fifth, in the dreams of sleep, the yogi himself sees the great form of Vajrasattva, and the excellent form of the famous powerful Vajrapani. Sixth, the famous powerful Vajrapani, the lord of secrets, and the Bodhisattva holding the wheel, who removes all obscurations, and the great Buddha Vairochana and others, bowing down to oneself. The practitioner sees such dreams, which arise from the power of meditating on the samadhi of the body deity, speech, and mind. Seventh, completely adorned with all thirteen ornaments of jewels and silk.