Chinese
二十五种奇妙的功德事业，以及十八种魔境的体验征象等等，虽然种种显现于瑜伽士的体验中，但要知道，法性本然如是，不会有其他的体验和改变。第三，对治魔境过患之方法。正直而言，行广大瑜伽的瑜伽士，即使定力的力量和功德全部圆满，也因为了知人我和法我二者皆空性，所以不会有我慢和傲慢。在魔境中，无论见到任何征象和表相的差别，都要了知那并非他物，而是心性自生之智慧的显现，并将其融入定力之相续中，不要有希望和恐惧等造作。第七，体验有三种。计数。第一，简略指示，正直而言，区分分别念的显现和天尊的显现，是使广大手印的体验越来越增上的次第。如同前面所说的学习所知之次第，先熟悉前一个再学习后一个一样，体验的次第也是如此增上。虽然在同一个手印中，先依靠五种体验并最终圆满，但对于这广大手印，现在才开始学习。因为之前不熟悉区分显现的广大，所以会生起动摇、获得、熟悉、稳固、圆满这五种体验。第二，详细阐述五种体验依次生起的方式，正直而言，在第三和第五种姓或种族的天尊显现时，因为稍微受到分别念的影响而动摇，在定力中产生分别念的间隙，这就是五种体验中的第一个，动摇的体验。在天尊显现的程度中，一天一夜分为四份，其中一份左右受到过患的影响，而大约有三份能够清楚地了知天尊的定力，不摇动，这就是第二个获得的体验。如果没有因缘，就不会有分别念，能够专注于一个时段，这就是第三个熟悉的体验。能够专注于一个时段，并且不受分别念因缘的影响，天尊显现，这就是第四个稳固的体验。从那之后，一天一夜或者半天的时间里，安住于定力之中，即使受到分别念的因缘也无法动摇，这就是第五个体验，也就是圆满的体验。
English
Twenty-five kinds of wonderful virtuous activities, and eighteen kinds of signs of experience in the realm of demons, etc., although various things appear in the experience of a yogi, one should know that the nature of reality is such, and there will be no other experience or change. Third, the method of correcting the faults of the realm of demons. Speaking directly, a yogi who practices vast yoga, even if the power and qualities of samadhi are completely perfected, will not have pride and arrogance because he knows that both the self of person and the self of phenomena are empty. In the realm of demons, whatever differences in signs and characteristics are seen, one should know that it is not something else, but the appearance of the self-born wisdom of mind itself, and by applying it to the continuum of samadhi, one should not make efforts such as hope and fear. Seventh, there are three kinds of experiences. Counting. First, a brief indication, speaking directly, distinguishing the appearance of conceptual thought from the appearance of deities is the order of increasing the experience of the vast mudra from above. Just as in the order of learning what is to be known as described above, one becomes familiar with the former and then learns the latter, so too the order of experience increases. Although in the same mudra, one relies on the five experiences first and then completes them, but for this vast mudra, one is only now beginning to learn. Because one is not familiar with the vastness of distinguishing appearances before, the five kinds of experiences of wavering, attainment, familiarity, stability, and completion will arise. Second, elaborating on how the five experiences arise in order, speaking directly, when the deities of the third and fifth families or groups appear, they waver slightly under the influence of conceptual thought, and a gap of conceptual thought arises in the samadhi, which is the first of the five experiences, the experience of wavering. In the degree of clarity of the deity, about one part of a day and night divided into four parts is influenced by faults, and about three parts are able to clearly realize the samadhi of the deity, without wavering, which is the second experience of attainment. If there is no condition, there will be no conceptual thought, and one can focus on a single session, which is the third experience of familiarity. Being able to focus on a single session, and not being influenced by the conditions of conceptual thought, the deity appears clearly, which is the fourth experience of stability. After that, for a day and night or half a day, one abides in samadhi, and even if influenced by the conditions of conceptual thought, it cannot be disturbed, which is the fifth experience, which is the experience of completion.
Chinese
通过将种种名相与修持相结合来避免争论的过失。 正确的。 如果将空性和两万四千等种种名相，与这五个次第的修持相结合，就会有陷入无漏见修究竟三道的持明之过失。 因此，重要的是要掌握将根本的寂怒尊众和坛城与五种次第的修持相结合的尺度。 第八，关于行持，有三种： 见解证悟法性的行持， 奇妙方便的行持， 以及特殊的会供行持。 第一种有三种： 计数。 第一，以无所畏惧的见解证悟来行持，并附带比喻。 正确的。 不离大手印见解的行持方式是： 即使在欲望存在的情况下如何行持，也要通过见解了知其无自性。 例如，就像大鹏鸟在天空中翱翔一样，不会陷入深渊； 就像大鱼在水中畅游一样，无所畏惧； 就像大风在天空中飘荡一样，没有阻碍、执着和偏颇。 同样，大手印瑜伽士的行持见解也像这三个比喻一样，不陷入深渊，不感到畏惧，没有阻碍地观察和行持。 第二，不离见解之义，无论如何行持，都要圆满二资粮。 正确的。 大手印瑜伽士身语意三门的行持是： 通过没有任何阻碍和执着的见解来把握一切行持，对一切显现声音的法，一切所行持的对境，都以无有能行所行之别的方式来行持。 这样，显现不灭，就会体验到大乐的殊胜滋味，对此，任何瑜伽士都不会执着和贪恋。 这样，在对所行持的对境不灭地行持的同时，不对其产生执着和抓取，就会转化为智慧资粮。 通过行持体验到殊胜的大乐，这本身就是不灭的福德资粮。 这样，圆满二资粮，就在这样的状态中对一切所行持的对境进行行持。 这就是同时圆满二资粮的伟大行持。 第三，关于见修行之间的关联的教导。 正确的。 见解和行持不要分离，持咒瑜伽士们应该始终将见修行结合起来进行修持。 第二，奇妙的方
English
Avoiding the Fault of Arguing by Combining Various Numerical Elaborations. Correct. If one combines numerical elaborations such as emptiness and twenty-four thousand, etc., with these five stages of practice, there is the fault of falling into the three vidyādharas of the uncontaminated path of seeing, meditation, and ultimate path. Therefore, it is important to grasp the measure of combining the five stages of practice with the root numerical peaceful and wrathful deities and maṇḍalas. Eighth, there are three aspects to conduct: The conduct of the view, realization, and dharmatā; the conduct of wondrous means; and the special conduct of gaṇacakra. First, there are three aspects to the first: Enumeration. First, practicing the view and realization without fear, with examples. Correct. The way to practice without straying from the view of Mahāmudrā is: However one engages in desire, one knows through the view that it is without inherent existence. For example, just as a great garuḍa bird soars in the sky, it does not fall into the abyss; just as a great fish swims in the water, it is without fear; just as a great wind blows in the sky, it is without obstruction, attachment, or bias. Similarly, the view of conduct of a Mahāmudrā yogi is like these three examples: not falling into the abyss, not being afraid, and viewing and acting without obstruction. Second, without straying from the meaning of the view, whatever one does, one practices to perfect the two accumulations. Correct. The conduct of body, speech, and mind of a Mahāmudrā yogi is: Having grasped all conduct with a view that is without any obstruction or attachment, one engages in all phenomena of appearance and sound, all objects of practice, without differentiating between the object of practice and the practitioner. Thus, appearance is unceasing, and one will experience the supreme taste of great bliss, to which no yogi will be attached or cling. In this way, while engaging unceasingly in the object of practice, one does not become attached to it or grasp it, and it is transformed into the accumulation of wisdom. Experiencing the supreme taste of bliss through practice itself becomes the unceasing accumulation of merit. Thus, perfecting the two accumulations, one engages in all objects of practice in such a state. This is the great conduct of perfecting the two accumulations simultaneously. Third, the instruction on the connection between view and conduct. Correct. View and conduct should not be separated; mantra practitioners should always practice by combining view and conduct. Second, wondrous mean
Chinese
以地的行持等。正直。应行持之事五种。不舍弃五种，接受五种。欲妙五种，此四组五事，是下乘所应舍弃和呵责的一切行持，瑜伽士为了自己和他人的利益，毫无保留地混杂行持。对于五四等任何事物都不加以阻碍地行持，并且对于行持者和所行持的事物没有傲慢心或执着，无碍地行持，无分别地行持，从而转为二资粮。犹如莲花从污泥中生出，却不被污泥所染，同样，对于以上所行持的任何行持，都不被罪过的过失所染污，这样的行持就是善巧方便的行持。第三，特殊的集合行持有三种：在行持的对境——本尊坛城中行持；将欲妙显现观想为本尊后行持；以及对于空性界限的智慧母和欲妙，以上中下三种方式行持的方法。第一种有两种：行持的等持和行持的方式。第一种有两种：念诵。第一，观想行持者为智慧或父亲。正直。五根和五境以及八识聚，全部都了知为自明自显。这些显现并非随意而为，如果从无相的角度来看，就以字母嗡（藏文：ༀ，梵文天城体：ॐ，梵文罗马拟音：oṃ，汉语字面意思：嗡）来象征，观想为五种智慧来了解。如果从有相的角度来看，就观想为寂静圆满的父亲坛城。如果将寂静分开，就观想为忿怒的坛城。第二，观想所行持的为法界或母亲。正直。同样，对于色、声、香、味、触等对境的分别念，这些显现并非随意而为，如果从无相的角度来看，就以字母穆（藏文：མཱུཾ，梵文天城体：मूं，梵文罗马拟音：mūṃ，汉语字面意思：穆）来象征，了知为平等性的法界。如果从有相的角度来看，就观想为寂静的母亲坛城。如果将寂静分开，就观想为忿怒母的坛城。第二，结合的方式。正直。简而言之，对于行持的对境，如此显现的一切都明观为本尊和本尊母，这是本尊与本尊，智慧与智慧，法性与法性的嬉戏。第二，对于欲妙的行持方法有两种：念诵。第一，如实了知欲妙显现后进行观想，以及。正直。色声香味
English
With the conduct of the earth, etc. Straightforward. Five things to be practiced. Five things not to be abandoned and five things to be accepted. Five objects of desire, these four sets of five are: all the conduct that is to be abandoned and condemned by the lower vehicles. The yogi, for the sake of himself and the benefit of others, engages in them without reservation. He practices without obstructing anything such as the five fours, and without arrogance or attachment to the practitioner and the things practiced. By practicing without obstruction and without differentiation, it transforms into the two accumulations. Just as a lotus grows from mud but is not stained by the mud, similarly, whatever conduct is practiced above, it is practiced without being stained by the faults of wrongdoing. Such conduct is skillful means. Third, there are three types of special assembly practices: practicing in the mandala of the deity, the object of practice; practicing by contemplating the appearance of desire as a deity; and the method of practicing the wisdom mother of the empty realm and the objects of desire in the three ways of superior, intermediate, and inferior. The first has two aspects: the samadhi of practice and the manner of practice. The first has two aspects: recitation. First, contemplating the practitioner as wisdom or father. Straightforward. By knowing that all the five roots, five objects, and eight consciousness aggregates are self-aware and self-manifesting, these appearances are not random. If viewed from the aspect of no characteristics, it is symbolized by the letter Om (藏文：ༀ，梵文天城体：ॐ，梵文罗马拟音：oṃ，汉语字面意思：嗡), and understood by viewing it as the five wisdoms. Here, if viewed from the aspect of characteristics, contemplate it as the mandala of the peaceful and complete father. If the peaceful is separated, then contemplate it as the wrathful mandala. Second, contemplating the object of practice as the sphere or mother. Straightforward. Similarly, all the conceptualizations of objects such as form, sound, smell, taste, and touch, these appearances are not random. If viewed from the aspect of no characteristics, it is symbolized by the letter Mūṃ (藏文：མཱུཾ，梵文天城体：मूं，梵文罗马拟音：mūṃ，汉语字面意思：穆), and understood as the sphere of equality. Here, if viewed from the aspect of characteristics, contemplate it as the mandala of the peaceful mother. If the peaceful is separated, then contemplate it as the mandala of the wrathful mother. Second, the method of union. Straightforward. In short, for the object of practice, all that appears in this way is clearly visualized as deities and consorts, this is the play of deity with deity, wisdom with wisdom, and dharmata with dharmata. Second, there are two methods of practicing with objects of desire: recitation. First, truly knowing the appearance of desire and then contemplating it, and. Straightforward. Form, sound, smell