Chinese
如是，如彼一般，修习法性无分别之如是性三摩地，一切分别皆转为法性。修习智慧幻化三摩地，于一切处皆普现，能除遣一边之黑暗。修习身与智慧无别之手印因三摩地，能转变蕴、界、处之体性。如是，以三摩地为主，故当于彼三摩地等之上，由上而下次第修习。如是总而言之，即是依五句偈颂所示，何为所修之主，如何转变其力，以何为譬喻，有何必要，以及以何种理路来确立。第二，如是性之三摩地： 事物于自性，实无事物性，分别言思皆超绝。 如是性即法界智，是故事物非事物。 如是说。首先，如是性之三摩地有六：所净化者，乃是已死且无分别念者。能净化者，乃是如是性之三摩地。体性乃是大空性。种类有：无谬之如是性，无造作之如是性，无事物之如是性，非他之如是性。修习之方法是空性远离八边。果是获得法身。彼等之外内情器世间所显现之种种事物，并非他者，乃是觉性菩提心之自显现。菩提心自显现之时，自性未曾成立任何事物，故于显现事物中无有事物。譬如朱砂红则汁液亦红一般，因事物之分别念未成立，故无有事物执着之言说思惟，其义即是心性远离一切分别与名言，是超越所执着之境。无谬之如是性，因无事物故是法界。因无造作故是智慧，彼智慧周遍一切处，故无有边与中，是为法界。因此，显现为事物者即是非事物。第三，普现之三摩地： 如是性虽无戏论，然因自性普现故，于一切有情生慈
English
Similarly, like that example, by meditating on the Suchness Samadhi, which is non-conceptualizing the nature of reality, all concepts transform into the nature of reality. By meditating on the illusory wisdom Samadhi, which appears universally in all places, it dispels the darkness of one-sidedness. By meditating on the Mudra cause Samadhi, where form and wisdom are inseparable, the aggregates, elements, and sense bases transform their state. Thus, since Samadhi is the main thing, one should meditate on that Samadhi and the higher ones above it, gradually from top to bottom. In short, the five verses show what is the main thing to accomplish, how to transform power, what example to represent, what is the need, and how to establish it with logic, in order. Second, the Samadhi of Suchness: Things in themselves are without thingness, Beyond the realm of conceptual speech and thought. Suchness is the wisdom of the Dharmadhatu, Therefore, things are non-things. So it is said. First, the Samadhi of Suchness has six aspects: What is to be purified is the absence of conceptual thought in death. What purifies is the Samadhi of Suchness. The essence is great emptiness. The categories are: unerring Suchness, unconditioned Suchness, thingless Suchness, and non-other Suchness. The method of meditation is emptiness free from the eight extremes. The result is the attainment of the Dharmakaya. Furthermore, all these various phenomena of the outer and inner world are not other than the self-appearance of awareness, the mind of enlightenment. At the very moment when the mind of enlightenment appears, its own essence is not established as anything, so it does not exist as an appearing thing. For example, just as red cinnabar has red juice, since the concept of things is not established, there is no speech or thought of grasping at things, and the meaning is that the mind itself is naturally free from all concepts and terms, and is beyond the object of grasping. Unmistaken Suchness, because it is without things, is the Dharmadhatu. Because it is unconditioned, it is wisdom, and that wisdom dwells pervasively in all places, so there is no end or middle, it is the Dharmadhatu. Therefore, what appears as a thing is itself non-thing. Third, the Samadhi of Universal Appearance: Although Suchness is without elaboration, Because its nature appears universally, With compassion for all sentient beings,
Chinese
因此，于虚空中观修虚空。如是说。关于普现之等持，有六种，所断为中阴之显现，能断为普现，本体为智慧幻化，种类名为普现，名为智慧幻化，名为大结合之等持。观修之方法为观修玛哈瑜伽法性智慧幻化，阿努瑜伽者于自己眉间观想红色光芒充满，光芒照耀，世界一切充满光明。此处观修法性智慧幻化。果为获得圆满报身。其中，如是之自性，因无戏论而遍及一切，然因自性普现之故，为法界。如是不了知此义之众生，生起无有偏袒之大慈悲心，因此法界如虚空般遍及一切，亦如是观修大悲心如虚空。第四，因之等持，有四种，即立誓、于字母阿修心、于其他名相修心、修心之功德。第一，无有根基之心性，为诸法一切之根本，心性为字母之自性，当修持殊胜之字母。如是说。因之等持，有六种，所断为入胎，能断为因之等持，本体为字母阿（ཨ，A，a，阿），种类从吽（ཧཱུྃ，HŪṂ，hūṃ，吽）和阿（ཨ，A，a，阿）中，此处为阿（ཨ，A，a，阿）。观修之方法为白色阿（ཨ，A，a，阿）字如无数星星中升起。果为获得化身。其中，因之等持的本体是什么呢？即无有住处之根基，无有依赖之根本的本体，仅以象征而言称为心，此即法性。法性是远离依赖和住处的名言。以此作何事呢？即此包含有无二者之诸法一切之根本，即觉性菩提心是远离根基之自性。自性为何呢？即觉性心性远离根基之自性，安住之智慧自显现即是字母之自性，白色阿（ཨ，A，a，阿）字本身。阿（ཨ，A，a，阿）之声即是法
English
Therefore, meditate on the sky in the sky. Thus it is said. Regarding the Samadhi of Universal Appearance, there are six aspects: what is to be purified is the appearance of the Bardo; what purifies is Universal Appearance; the essence is Wisdom Illusion; the categories are called Universal Appearance, called Wisdom Illusion, and called the Samadhi of Great Union. The method of meditation is to meditate on the Dharma-nature Wisdom Illusion of Maha Yoga. The Anu Yoga practitioner visualizes a red-purple light emanating from the space between their eyebrows, filling the entire world with light. Here, meditate on the Dharma-nature Wisdom Illusion. The result is the attainment of the Sambhogakaya. In this, suchness, being without elaboration, pervades everything, yet because of the nature of Universal Appearance, it is the Dharmadhatu. For all sentient beings who do not understand such meaning, great compassion arises without partiality. Therefore, the Dharmadhatu, like the sky, pervades everything, and likewise, meditate on great compassion as the sky. Fourth, the Samadhi of the Cause has four aspects: taking vows, training the mind in the letter A, training the mind in other collections of names, and the qualities of training the mind. First: The mind-essence without basis Is the root of all phenomena. The mind-essence is the nature of letters; The supreme letter should be meditated upon. Thus it is said. The Samadhi of the Cause has six aspects: what is to be purified is entering the womb; what purifies is the Samadhi of the Cause; the essence is the letter A (ཨ，A，a，阿); the categories, from HŪṂ (ཧཱུྃ，HŪṂ，hūṃ，吽) and A (ཨ，A，a，阿), here it is A (ཨ，A，a，阿). The method of meditation is like a white A (ཨ，A，a，阿) rising in a multitude of stars. The result is the attainment of the Nirmanakaya. Among these, what is the essence of the Samadhi of the Cause? It is the essence without a basis for abiding, without a root for reliance. It is merely symbolically called mind, and this is the Dharma-nature. The Dharma-nature is free from the terms of reliance and abiding. What does it do? It is the root of all phenomena, encompassing both existence and non-existence. The awareness, the Bodhicitta, is the very nature of being free from a basis. What is its nature? The awareness, the mind-essence, free from a basis, the self-appearance of the wisdom of abiding, is the very nature of the letter, the white A (ཨ，A，a，阿). The sound of A (ཨ，A，a，阿) is Dharma.
Chinese
思维自身无生的意义。如何思维呢？因为一切字母都从阿的法界中产生，所以阿是至上的字母，专注于此，一心不乱，就叫做思维。第二是：阿在光芒中稳固变化，从白色的阿中，散发出极其微细的阿。显现充满十方，即使收摄也稳定而不增不减。根本字母阿的开展和收摄，被解释为是：作为因的定，白色的阿不随因缘而动摇，稳固并发光，阿是法性的自性，觉性菩提心。变得非常稳固，是因为一心专注而变得清晰。从基础的白色阿中，许多极其微细的阿向外散发和放射。开展和收摄支分字母，即元音和辅音，被解释为：字母阿向十方开展，观想十方被阿充满，字母阿变得清晰，然后进行光的开展和收摄。光芒将所有显现的事物焚烧净化，将一切法转化为胜义谛，然后向内汇聚，融入阿的根本。这样做了之后，即使向外开展，阿也不会变小，即使向内收摄，也不会变大，所以即使收摄也稳定而不增不减。第三是：从中，所有清晰闪耀的名相集合，开展和收摄也是如此。从那个阿中，名相的字母集合，如：ཀ་ཁ་ག་གྷ་ང་等，以及ཨ་ཨཱ་ཨི་ཨཱི་等，在心中清晰，并观想颜色和光芒闪耀。那是世俗谛的字母。从那些字母中开展和收摄，也像之前从阿中放射出具有形状和光芒的字母，净化了器情世界，阿没有变小，收摄时也没有变大一样。这也是法性，所以远离增减。第四是：这乃金刚成就之，稳固生起智慧之因。如是说，这个字母是意义上无生的字母，标志是字母阿，果实是身语意三金刚的一切成就生起之处。从稳固的定中生起，是身和一切智慧生起的因或产生的缘也是字母。第三，观想真实坛城分为二：
English
Meditate on the meaning of self-arising without birth. How to meditate? Since all letters arise from the sphere of A, A is the supreme letter, and focusing on it with one-pointed concentration is called meditation. Second: A becomes stable in radiance, from the white A, emanate extremely subtle As. Manifesting and filling the ten directions, even when contracted, it remains stable without increase or decrease. The expansion and contraction of the root letter A is explained as: the white A, which is the cause of samadhi, does not waver due to conditions, but remains stable and radiates light, A is the nature of Dharma, the nature of awareness, Bodhicitta. Becoming extremely stable is due to becoming clear through one-pointed focus. From the basic white A, many extremely subtle As emanate and radiate outwards. The expansion and contraction of branch letters, i.e., vowels and consonants, is explained as: the letter A expands to the ten directions, visualizing the ten directions filled with A, the letter A becomes clear, and then the expansion and contraction of light is performed. The light burns and purifies all manifested phenomena, transforming all dharmas into the ultimate truth, and then converges inwards, dissolving into the root of A. Having done this, even if expanding outwards, the A does not become smaller, and even if contracting inwards, it does not become larger, so even when contracted, it remains stable without increase or decrease. Third: From that, all clear and radiant collections of names, expansion and contraction are also the same. From that A, the collection of letters of names, such as ཀ་ཁ་ག་གྷ་ང་, and ཨ་ཨཱ་ཨི་ཨཱི་, etc., are clear in the mind, and visualize the colors and light shining. That is the letter of conventional truth. From those letters, expansion and contraction are also like before, when letters with shapes and light radiated from A, purifying the vessel and essence world, A did not become smaller, and did not become larger when contracted. This is also the nature of Dharma, so it is free from increase and decrease. Fourth: This is the cause of the Vajra accomplishment, the stable arising of wisdom. It is said that this letter is the letter of meaning without birth, the sign is the letter A, the fruit is the place where all the accomplishments of the three Vajras of body, speech, and mind arise. Arising from stable samadhi is the cause of the arising of body and all wisdom, or the condition that produces it is also the letter. Third, visualizing the actual mandala is divided into two:
Chinese
上方有从种子字བྷྲཱུྃ་（藏文，梵文天城体：भ्रूं，梵文罗马拟音：bhrūṃ，汉语字面意思： भ्रूं）中生出的，由各种珍宝组成的宫殿，从外面看里面清晰，从里面看外面清晰，具有任何事物都无法遮蔽的自性。二是，智慧的四方和中央进行观察，坛城不可思议，自然成就，大圆满顿悟的瑜伽士，行持普生坛城大乐。如是说。所要证悟的是，象征是四辐轮和中央第五。所象征的是五种智慧，即中央法界体性智，东方如镜智，南方平等性智，西方妙观察智，北方成所作智，对这些智慧进行四方和中央的观察，这通过方位一致、数量一致、意义一致和象征一致来实现。如何证悟呢？中央是金刚萨埵，被四十眷属围绕，所化众生的心识虽然不可思议，但对于大智慧者来说，自然成就地安住，这就是自然成就的坛城。由谁来证悟呢？由作为所依的补特伽罗，即具有殊胜智慧的修行者来证悟。他从本初以来，未经道路和对治所改造，在自性中证悟为身和智慧的诸法，通达续部的意义，即大圆满的意义的瑜伽士。证悟的意义是什么呢？四十二尊佛从一开始就在自身中自然成就，因此从明觉中生出一切佛，就像从大海中升起星辰一样，因为同时圆满地观修，所以说行持大坛城。三是次第生起，有三：坛城的特征、庄严和座。第一是，轮有四辐和外环，具有殊胜智慧的肉瘤，以四个角隅装饰，有中间走廊，周围是四方形，具有门环。如是说。一般而言，宫殿有三种：法性自性的坛城、对境形象和意念三摩地。自性有两种：自性坛城和自性果究竟的坛城。形象有两种：形象和殊胜形象。三摩地坛城有两种：三摩地坛城和