English
For the white and red seeds, the eight-petaled lotus and the great circle's seat. From becoming three letters, also contemplate the three seats outside. Meditate on Hūṃ (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Chinese literal meaning: Hūṃ) being extremely blazing. It means, after that, on the seat, showing that awareness Hūṃ (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Chinese literal meaning: Hūṃ) itself is contemplated as blue. This is the cause of the two subtle ones. After that, just as it is explained that the completely perfect body immediately gathers in the heart of the generation stage, contemplate the wisdom being. Also contemplate the eight gods of power and blessings there. After that, in order to learn with elaboration, the mantras of the forty-two deities were spoken. Recite three seed syllables or five seed syllables. It means, the subtle explanation is the additional eight gods. This is also repeating and contemplating. In other aspects, strive to generate the vibration of the three vajra mantras, and do the same for the five families individually. Just like with elaboration, not expanding into forty-two deities, also apply to the thousand deities and so on. In order to protect from obstacles, if sitting, delineate the boundaries with four seed syllables. Place four Hūṃs (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Chinese literal meaning: Hūṃ) at the navel, heart, mouth, and crown, and recite the mantras of the four wrathful deities to protect. Always do Ho (Tibetan: ཧོ, Sanskrit Devanagari: हो, Sanskrit Romanization: ho, Chinese literal meaning: Ho), meaning doing the Ho (Tibetan: ཧོ, Sanskrit Devanagari: हो, Sanskrit Romanization: ho, Chinese literal meaning: Ho) of enjoyment. The samadhi of food and drink, especially at this time. Offer the tsok and offerings, meaning that food and drink become two tsoks, and whatever of the four actions of offering is done, combine it with the main deity who is clearly manifested in the action mandala in the belly. Take various foods and drinks with two spoons on the left and right, and offer from the mouth of the fire god experiencer, also do it with the mantras of the four actions. Those things that are especially done like images are contradictory when learning this, but after getting used to it, it is not unwanted for the sake of two purposes. If asked whose field that is, it means, for the sake of not being able to do many things. It means, showing it for the sake of inferiority or for the sake of one mudra. If asked what mudra is the condition of not being able to do many things, there are seven mudras, the great mudra and the dharma mudra and the samaya mudra and the karma mudra. It means, the dharmakaya and the svabhavikakaya and the sambhogakaya and the nirmanakaya. The nature of reality and the thought of reality and the truth of reality and the recitation of dharma. Mother samaya and holding samaya and binding and thought sam
Chinese
是词语。 思维的业和约束的业和，聚集分散的业。 事实上，会变成三种瑜伽，聚集在一个身体上是很多人做不到的。广大的也会变成有为的瑜伽。 所有都融入方便和智慧的手印，就是观想具有四种要素的父母双运。 为了证悟的意义，从这之中自性大手印是： 外内器情所有一切， 安住于方便和智慧之中。 这样说的是基础。 三摩地手印，指的是在建塔品中，如是三摩地坛城， 将一切都摄入法界之后， 融入自己的心中， 说是真实法身大手印。 殊胜三摩地手印，指的是在手印誓言品中， 殊胜的大手印是： 内在的表征显于外， 简而言之是第六手印。 这样说的。这些是为了指示此处的四种，以及先前已经提到的，或者为了辨识，或者为了之后学习。 续部之王幻化网中，不能修持太多的品中说，依次进入，从每一个开始学习，以及手印相同的三摩地，这是指示品的名称。 第十五品的眼睛的详细解释。 为了指示修道次第，将要开始撰写第十六品的详细解释。 据说，这是迅速获得殊胜三摩地的成就的方法，坛城和手印共同在此生达到究竟，仅仅通过获得道路，就能获得大果位的两种大方法，所以是明确的教诲。 为了第一点，为了指示进入口诀次第，断定见道后进行修持，所谓圣义，解释为修道的需求和誓言。 为了指示修持两种道，从“安住于菩提眷属中”到“执持”，是诀窍，也就是如来藏和幻化是两种菩提心，不要从本质上无二的意义中散乱。 那是因为什么呢？因为是所有清净身和智慧的来源。对于无好无坏的圆满意义，次第修持，长
English
These are words. The karma of thought, the karma of vows, and the karma of gathering and dispersing. In reality, it transforms into three yogas, and being complete in one body is something many cannot do. The extensive also transforms into yoga with elaborations. The mudra that unites all with skillful means and wisdom is the meditation on the union of father and mother, which possesses four aspects. For the sake of realization, from this very thing, the great self-nature mudra is: All outer and inner contents, Abide in the state of skillful means and wisdom. This is said to be the basis. The Samadhi Mudra, as stated in the chapter on erecting stupas: "Likewise, with the Samadhi Mandala, Having gathered all into the sphere, Having absorbed it into one's own heart, It is said to be the great mudra of the true Dharmakaya." The Supreme Samadhi Mudra, as stated in the chapter on mudra vows: "The supreme great mudra is: The inner sign is outwardly manifest, In brief, the sixth mudra." These are shown to indicate the four here, and those that have gone before, or for recognition, or for later learning. In the Tantra King, the Net of Illusion, in the chapter on not being able to meditate on many, it says to learn one by one in sequence, and the Samadhi that is the same as the mudra, this is indicating the chapter title. The detailed explanation of the eyes of the fifteenth chapter. In order to show the stages of the path of meditation, we shall begin to compose the detailed explanation of the sixteenth chapter. It is said that this is the method for quickly obtaining the supreme accomplishment of Samadhi, the mandala and mudra together, reaching the end in this life, and merely by obtaining the path, one obtains the two great methods for obtaining great status, therefore it is a clear teaching. For the first point, in order to show entering the sequence of oral instructions, deciding the path of seeing and then meditating, the so-called holy meaning is explained as the need and vow of the path of meditation. In order to show meditating on the two paths, from "abiding in the assembly of enlightenment" to "holding," it is the key point, that is, the Tathagatagarbha and illusion are the two Bodhicittas, one should not be distracted from the meaning of being non-dual in essence. Why is that? Because it is the source of all pure bodies and wisdom. For the perfect meaning without good or bad, meditate in sequence, long
Chinese
为了不被五种禅定之过所控制而作出的选择。如果想知道如何安住于禅定，那就是：从无事中做无事，于不住处安住而修禅。这意味着以不舍弃的无事之精进修禅，这也是最初的修行之路。通过这种方式，两种菩提心仅仅作为名言安住于无边际的自性中。因为这本身就是觉性，所以知道它无法进入对境，因此自身不动的状态是殊胜的进入之法。然后，为了训练微细的智慧，从“莲花中央的林伽阿”开始，到“莲花中央光芒放射并融入”为止。在坛城的心脏金匣中，观想八瓣莲花的中心有一个短阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿），它是白色且闪耀的，自然显现。稳固之后，细微的阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）带着光芒放射，充满十方，当它聚集时，净化三种毒素、六种种子、四种知识和睡眠。然后，从那个身体的三个门中不作任何观想。然后，为了十方的自性觉悟，清晰地观想微尘。净化其他的业和所有的烦恼。再次融入这四者，从无增减的状态中，清晰地显现未生之本性。根本续中也说：“阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）在拉巴中变得稳固，从白色的阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）中”等等。然后，为了生起座，从“融入转变的法界中，手印燃烧”开始，到“嬉戏的手印不可思议”为止。从未生之状态中，自性觉悟本身显现为语的手印，白色和红色的阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）母，通过开展而成就二利，通过收摄而成为日月重叠的状态。太阳驱散无明，月亮照亮痛苦等等，其慈悲和事业是不可思议的。为了展示生起宫殿，从“宫殿光芒燃烧的房屋，莲花座和珍宝”开始。为了自性觉悟是五种智慧的自性，在座上化为光明的宫殿。为了自性觉悟不被污染，是功德的自性，千百万的花瓣堆叠成四层。为了在那里思考最初的仪轨，从“天空中有许多彩虹和云彩”开始，这两个例子是相似的，因为不习惯，所以可以将对境压缩成一个吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）。“一切智是不可思议的”等等，自性是一切智，显现的一切
English
Choosing not to be controlled by the five faults of samadhi. If you wonder how to settle into meditation, it is: From doing nothing, do nothing. Meditate by abiding in the non-abiding place. This means meditating with the diligence of non-abandonment, which is also the first path of practice. In this way, the two bodhicittas abide merely as terms in the nature of being free from extremes. Because this itself is awareness, knowing that it cannot enter an object, therefore, the state of not moving oneself is the supreme method of entering. Then, in order to train the mind in subtlety, from "Lingam A in the center of the bhaga" to "Light radiates and dissolves in the center of the bhaga." In the heart-gold casket of the mandala, meditate on a short A (Tibetan: ཨ, Sanskrit Devanagari: अ, Sanskrit Romanization: a, Literal meaning: A) in the center of the eight-petaled lotus, which is white and shimmering, naturally appearing. Once stabilized, the subtle A (Tibetan: ཨ, Sanskrit Devanagari: अ, Sanskrit Romanization: a, Literal meaning: A) with light radiates, filling the ten directions, and when it gathers, purify the three poisons, six seeds, four knowledges, and sleep. Then, from that body, do not focus on the three doors. Then, for the self-awareness of the ten directions, clearly visualize the minute particles. Purify other actions and all afflictions. Again, dissolve into these four, and from the state of no increase or decrease, clearly manifest the unborn essence. The root tantra also says, "A (Tibetan: ཨ, Sanskrit Devanagari: अ, Sanskrit Romanization: a, Literal meaning: A) becomes stable in Laba, from the white A (Tibetan: ཨ, Sanskrit Devanagari: अ, Sanskrit Romanization: a, Literal meaning: A)" etc. Then, in order to generate the seat, from "The hand seal blazes from the dissolving realm" to "The playful hand seal is inconceivable." From the state of unbornness, self-awareness itself manifests as the speech mudra, the white and red Mother A (Tibetan: ཨ, Sanskrit Devanagari: अ, Sanskrit Romanization: a, Literal meaning: A). By expanding, it accomplishes the two benefits; by contracting, it becomes a state of overlapping sun and moon. The sun dispels ignorance, and the moon illuminates suffering, etc., its compassion and activities are inconceivable. To show the generation of the palace, from "The palace, a house blazing with light, a lotus seat and jewels." Because self-awareness is the nature of the five wisdoms, on the seat it transforms into a palace of light. Because self-awareness is undefiled, it is the nature of qualities, with millions of petals stacked in four layers. In order to contemplate the first ritual there, from "Although there are many rainbows and clouds in the sky," these two examples are similar because, being unaccustomed, the object can be compressed into one Hum (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Literal meaning: Hum). "Omniscience is inconceivable," etc., the nature is omniscience, and all that appears
Chinese
无论显现为多少种能知与不能知的智慧身，由于自明本性，与离三边之真如无别，此乃是理证。所谓“一切化为吽字”，乃因事物圆满，菩提心自显为吽字，故无形相。何处显现？谓于座垫上，思维离边之智慧于常寂之中央。故云：吽字即是秘密心之中央。为示现舒卷之作用，如云：“以智慧眼观视”等，自明于吽字中，不以外境而显现，乃是五眼之殊胜者，与之串习，则于鼻根前，微细吽字稳固存在，此乃稳固之量。如是稳固且串习后，纵使将微细吽字舒展至十方，亦不损减根本，复又收摄，则根本增长，十方不减，无增无减，于不离一之觉性中显现，彼即化为光明，显现法性。为示现心之仪轨，如云：“融化于法界，抛掷于手印。”所谓“极其明晰”，谓从金刚铃杵化为寂然，从稳固之舒卷中，观修微细身，从舒卷圆满中，观修金刚萨埵父母双运，具光芒，一面或三面，如是观修。故云：“手印身自明观修”，共说了四种。为示现观修支分本尊，如云：“于一处及三处，于五处中观修”，谓于心间观修智慧萨埵，于喉间、颈间、心尖观修三尊幻化网续等之本尊，于顶轮五处观修五部权尊。何为于一处观修？如云：“于圆满之月亮坛城上，安住于心之中央”，谓于彼座垫之上，观修圆满之智慧萨埵。为于彼心间观修金刚日轮之上，如是云：“于日轮中央，坛城圆满”。于彼宝瓶上，以吽字之末端右旋念诵心咒之故。彼中央安住吽字，共说了两种。彼智慧萨埵，请闻、迎请、融入、安住，次第供养赞叹，金刚念诵，以及内外之念诵，及