Chinese
见修二者。第一，小道中说：依赖手印一亦迁，如鹏狮子之姿态，若于繁聚时，何须赘言。此（书）第八（品）中说：一与多之瑜伽士，稳固安住于自性。又，从手印一至见修二者顿超者，此（书）中说：于熟解无有疑。第二，从繁至彼二者之结合者，此（书）中说：断绝恶业道执着，于中或后取二结合。与命自在结合亦可仅略作识别，于根本论中说：学习四十二与千等，习惯后于命之持明，结合后显现成佛之相。如是说。第二，从无漏生起分二，第一，从命自在生起之顿超之小者，从修道中阴结合至果道，此（书）中说：如弃石一齐终解脱。大者，修道与果道二者皆舍弃而结合至佛地，小道中说：有者从自在转轮种姓，十六续之五身圆满。第二，从大手印舍弃果道而结合至佛地，彼（书）中说：有者从大手印结合至普贤王如来。第二，理解者，从道中舍弃，从数量之下结合至意义之上者。第三，生起之理由，自性智慧大与一，从道中舍弃可取舍而行者二，显空无别能修者三，若于一基聚集则生，除此之外不生。彼之理由者，彼定与此定二者，虽有上道手印一繁二聚积修持与三舍弃，然非显空无别修持之道故。聚积修持智慧最大者，与任运成就持明二者自性智慧大，虽能修显空无别，然因道中不可舍弃故不生。熟解持明者，虽能修显空无别，且道中可舍弃修道果道二者，然因自性智慧小
English
The two, seeing and meditation. Firstly, from the Lesser Path: "Relying on the one mudra, also transfer, like a garuda and a lion. What need is there to mention the occasion of manifold gatherings?" And this very one, in the eighth chapter, says: "The yogi of one and many, having stabilized, abides in self." Furthermore, the sudden leap from the one mudra to the two, seeing and meditation, is in this very one: "There is no doubt in the ripened awareness." Secondly, the joining of the manifold to those two is in this very one: "Having cut off the continuity of bad karma and attachment to the path, in the intermediate or later, grasp the joining of the two." Joining to Tshewang (Life Empowerment) is also possible to identify just as existence, as it says in the root text: "Learn forty-two and thousands, etc., having become accustomed, to the life of the vidyadhara, having joined, the manner of manifestly becoming enlightened." So it is said. Secondly, from the uncontaminated arising, in two parts. Firstly, the small sudden leap arising from Tshewang (Life Empowerment), from the intermediate state of the meditation path, joins to the final path, as this very one says: "Like throwing a stone, all at once, final liberation." The great one is that both the meditation path and the final path are abandoned, and joined to the state of Buddhahood, as the Lesser Path says: "Some, from the lineage of the empowered, complete the five bodies of the sixteen continuities." Secondly, from the Great Seal, abandoning the final path and joining to the state of Buddhahood, as it says in that very one: "Some, from the Great Seal, join to the Lama Samantabhadra." Secondly, the understanding is that from the path, it is abandoned, and from the lower of numbers, it is joined to the higher of meaning. Thirdly, the reason for arising is that innate wisdom is great and one. Secondly, from the path, it is abandoned, and it is possible to proceed to take and leave. Thirdly, the ability to meditate on the inseparability of appearance and emptiness. If these three gather on one basis, it arises. It does not arise otherwise. The reason for that is that those two, Deting and Kunting, although there is the upper path, the one mudra, the two elaborations, the gathering of accomplishment, and the three abandonments, they are not the path of meditating on the inseparability of appearance and emptiness. The gathering of accomplishment, the greatest wisdom, and the two, spontaneous accomplishment and vidyadhara, have great innate wisdom, and although they can meditate on the inseparability of appearance and emptiness, they do not arise because it is not possible to abandon from the path. The ripened awareness vidyadhara is able to meditate on the inseparability of appearance and emptiness, and from the path, it is possible to abandon both the meditation path and the final path, but because the innate wisdom is small,
Chinese
不再退转。第二，获得究竟的果位成佛，瑜伽士能够胜任禅定者，本尊身之大印，以自明觉而显现圆满，身语意之坛城，获得不被外境所夺的稳固，无有疑虑地修持，最终的果位是，成就胜者身语意坛城的大加持，炽燃的文字轮大集会之地。第三，即使没有获得，也不会堕入恶趣和下乘。如果这样修习和实修这一个手印，即使果位没有在此生和中阴显现，在所有的生世或转世中，都会获得清净的天人和人身，根 पूर्ण且清晰，获得圆满的相好，消除自他的痛苦，善逝化身出现于世间，不被处所和时间所限制而相遇，即使相遇也不会进入低劣的宗义乘，而是进入殊胜的无上密咒菩提的不退转陀罗尼。因为具有这样的功德，所以应当在任何时候都修持这一个手印的道。第三，章节的名称，意义是真谛无别之象征，本尊身之一个手印的禅定，是显示修习的经文之词义，分界和区分，是作为分界和持守之意义的章节，其有九个分类，这是第五个分类的意义。 第六品，有相瑜伽分为二：首先是顶礼并发誓宣说，以禅定无分别地顶礼自己的本尊寂怒一个手印，以一个本尊显现多种的方式进行观修，这是有相手印瑜伽禅定的次第，将要宣说，如下所示：第二，正文内容分为二：首先是简要地阐述与前文的身体相同，有相手印的观修基础是身体。
English
Will not regress. Second, attaining the ultimate fruit of Buddhahood, yogis who are capable of samadhi, the great mudra of the deity's body, will be manifestly and completely clear through self-awareness. Having gained stability in the mandala of body, speech, and mind, which is not stolen by objects, and having practiced without doubt or hesitation, the ultimate fruit is the great blessing of the mandala of the Victorious One's body, speech, and mind, the blazing ground of the great assembly of the wheel of letters will be accomplished. Third, even if not attained, one will not fall into the lower realms or the lesser vehicle. If one meditates and practices this single mudra in this way, even if the fruit does not manifest in this life or in the bardo, in all lifetimes or rebirths, one will obtain a pure body of gods and humans, with complete and clear faculties. Having obtained complete marks and signs, one will eliminate the suffering of oneself and others, and the Nirmāṇakāya of the Sugata will appear in the world, not being restricted by place or time, and will meet. Even after meeting, one will not enter into an inferior vehicle of characteristics, but will enter into the irreversible dhāraṇī of the supreme, unsurpassed secret mantra of enlightenment. Because it has such qualities, one should always apply this path of the single mudra. Third, the title of the chapter, the meaning is the symbol of the inseparability of truth, the samadhi of the single mudra of the deity's body, is the meaning of the words of the text that shows the practice, dividing and distinguishing, is the chapter that serves as the meaning of dividing and holding, which has nine categories, this is the meaning of the fifth category. Chapter Six, Yoga with Elaborations, divided into two: First, vowing to prostrate and explain, prostrating without distinction with samadhi to one's own peaceful and wrathful deity, the single mudra, meditating in the manner of one deity manifesting as many, this is the order of yoga samadhi with elaborated mudras, which will be explained as follows: Second, the content of the text is divided into two: First, briefly stating that the body is the same as the previous one, the basis for meditating on the mudra with elaborations is the body.
Chinese
总而言之，就像之前在寂止的时候讲了十五个要点一样，这里也安立了十五个要点，为了彻底解脱，所以要详细阐述这些支分。第二，详细阐述支分有十五个方面：前行、修习的必要、修习的方法、修习的体性、不顺品的过患、纠正过患的方法、修习的验相、行持、誓言、暖相、证相、梦兆的征象、功德、迁识法的口诀和果。第一，前行有三个方面：念诵。第一，建造先前所修道路的所依，并进行开光。陈设。在寂止、总持手印合一的瑜伽和三种手印展开之前，要圆满完成。在土地、金银、铜、木头等上面，做本尊身的手印，或者在布、纸张、木板、唐卡上用颜料绘制四种材料的画像，或者在铜、木头、骨头上雕刻，或者在宝石上铸造，或者用泥土制作的坛城。像这样，作为事业和行为的增上所依的坛城，要作为实修的房间，并对其进行开光，从而依靠智慧尊的加持。第二，陈设供品，收集资具。陈设。陈设摩诃巴陵达大食子，阿姆利塔（藏文：བདུད་རྩི་，梵文天城体：अमृत，梵文罗马拟音：amṛta，汉语字面意思：甘露），大红肉（藏文：རཀྟ་，梵文天城体：रक्त，梵文罗马拟音：rakta，汉语字面意思：血），外五供和内三供。以及音乐供等供养的资具。此外，还要按照仪轨收集所有适合的供养物品。第三，展示前行事业的次第。陈设。首先，用忿怒十尊的保护轮来束缚方位和边际。然后，从八支开始，积累资粮，受持誓言，直到降临加持为止，圆满完成这些次第。然后，以自身作为事业本尊甘露旋或者任何本尊的瑜伽，以三摩地如法加持内外供品。首先用甘露水清扫，用金刚橛（藏文：བཛྲ་ཡཀྵས་，梵文天城体：वज्र，梵文罗马拟音：vajra，汉语字面意思：金刚）驱逐魔障，然后加持供品，坐在垫子上。第二，必要
English
In short, just as fifteen points were explained during the practice of Śamatha, fifteen points are also established here. In order to completely liberate, these branches will be explained in detail. Second, the detailed explanation of the branches has fifteen aspects: preliminary actions, the necessity of meditation, the method of meditation, the nature of meditation, the faults of the unfavorable conditions, the method of correcting the faults, the experiences of meditation, conduct, vows, warmth, signs, omens in dreams, qualities, the oral instructions of transference of consciousness, and the result. First, the preliminary actions have three aspects: Recitation. First, build the support for familiarizing oneself with the previous path and consecrate it. Arrangement. Before the yoga of the union of Śamatha, Samadhi, and Mudra, and the unfolding of the three Mudras, it must be completed. On the ground, gold, silver, copper, wood, etc., make the Mudra of the deity's body, or draw images of the four materials on cloth, paper, wooden boards, or Thangkas with pigments, or carve on copper, wood, or bones, or cast in gemstones, or make a mandala made of clay. In this way, the mandala, which is the support for the increase of activities and actions, should be used as a practice room, and by consecrating it, one should rely on the blessings of the wisdom deity. Second, arrange the offerings and collect the necessary materials. Arrangement. Arrange the Mahabalingata great food offering, Amrita (Tibetan: བདུད་རྩི་, Sanskrit Devanagari: अमृत, Sanskrit Romanization: amṛta, Literal meaning: nectar), great red meat (Tibetan: རཀྟ་, Sanskrit Devanagari: रक्त, Sanskrit Romanization: rakta, Literal meaning: blood), the outer five offerings, and the inner three offerings. And the materials for offerings such as music offerings. In addition, collect all suitable offering items according to the scriptures. Third, show the order of the preliminary actions. Arrangement. First, bind the directions and boundaries with the protective wheel of the ten wrathful deities. Then, starting from the eight branches, accumulate merit, take vows, and complete these steps until the descent of blessings. Then, with oneself as the activity deity Amrita Whirlwind or the yoga of any Yidam, bless the inner and outer offerings according to the Dharma with Samadhi. First, cleanse with Amrita water, dispel obstacles with Vajrakila (Tibetan: བཛྲ་ཡཀྵས་, Sanskrit Devanagari: वज्र, Sanskrit Romanization: vajra, Literal meaning: vajra), then bless the offerings and sit on the cushion. Second, necessity
Chinese
目的有两个：一是为自己，有四个目的。二是，显现为众多天神之身，从而圆满了福德资粮；将内外受用蕴、界、处都加持为天神的坛城；要从果的文字轮大集地中最终取出；为了圆满完成荟供积累的修持，所以要修持。二是为他人，有八个目的。二是，怀业是勾招怨敌、魔障和附体等；诛业是将怨敌、魔障送到其他世界；怀业是束缚五大元素；解除他人所施的诅咒；息业是医治邪魔、庄稼、病人等；猛业是诛杀怨敌、魔障；使他人一方失败；增业是使我方胜利，为了以手印开展的等持来成就这些，以及所有能以开展调伏的所化，都为了以修持手印开展的事业，将他们安置于清净之地。或者，上面的勾招、遣送的八种事业可归纳为四种：解除和医治是息业，遣送和胜利是增业，勾招和束缚是怀业，失败和诛杀是猛业，这是乐丹（Lce ston）所说。三是修持方法有三种：生起誓言坛城，迎请并融入智慧坛城，以及供养和事业次第。第一种又分为两个方面：一是略说，二是，在获得稳固的单手印瑜伽之后，修持手印开展的瑜伽也有寂静和忿怒两种。哪两种呢？与单手印相符的寂静开展和忿怒开展。寂静和忿怒这两种，无论哪一种，都以次第和同时的方式，根据所化大小根器的次第，而显示适合次第或同时的修持。二是广说，分为寂静和忿怒的修学。寂静又分为两个方面：一是略说，二是，略说之前