English
Through this (method), the yogi can accomplish completely the three siddhis, superior, middling, and inferior, and the four types of activities. One can transcend the common fruits, the four Vidyadharas. One can obtain the supreme fruit, the perfectly complete enlightenment, the omniscience itself. Fourth is the concluding activity, including the dissolution of the mandala and the daily conduct. First, regarding the dissolution of the mandala: Thereafter, all the mandalas, should be gathered into one's own heart. By uttering the sound "Hum Hum," one should enjoy the gathered things as one pleases. It is said, after completing the offering, praise, and recitation to the wisdom mandala, next one must dissolve all the commitment mandalas, that is, from one's own heart, light radiates from the letter "Hum" (Tibetan: ཧཱུྃ, Devanagari: हुं, Romanized Sanskrit: hūṃ, Literal meaning: Hum), transforming everything, including the deity and the palace, into light, and then the light merges into the light of the palace and the light of the deity, the light of the deities gradually dissolves into one's own heart, and then oneself also transforms into light, becoming invisible. If one does not dissolve, the siddhi will dissipate, so one must dissolve. Thereafter, one should visualize the wisdom mandala as light. Initially, it also arose from the letter "Hum" (Tibetan: ཧཱུྃ, Devanagari: हुं, Romanized Sanskrit: hūṃ, Literal meaning: Hum), so in the end, one must also recite "Hum" (Tibetan: ཧཱུྃ, Devanagari: हुं, Romanized Sanskrit: hūṃ, Literal meaning: Hum) to dissolve into the letter "Hum" (Tibetan: ཧཱུྃ, Devanagari: हुं, Romanized Sanskrit: hūṃ, Literal meaning: Hum). Thus, from that invisible state, instantly arise the body of the deity, and then from the letter "Kam" (Tibetan: ཀཾ, Devanagari: कं, Romanized Sanskrit: kaṃ, Literal meaning: Kam) arise the vajra armor, putting on the vajra armor for the body. From the letter "Hang" (Tibetan: ཧཾ, Devanagari: हं, Romanized Sanskrit: haṃ, Literal meaning: Hang) arise the vajra chains to bind, from the letter "A" (Tibetan: ཨ, Devanagari: अ, Romanized Sanskrit: a, Literal meaning: A) arise the jewel and from the letter "Hum" (Tibetan: ཧཱུྃ, Devanagari: हुं, Romanized Sanskrit: hūṃ, Literal meaning: Hum) arise the vajra rope, the two appear on the fingers and are bound. "Ratna male a bi shi ñca" bind with a jewel garland. "Sa ta laṃ" visualize a white silk banner fluttering to the right. "A bhi shi ñca laṃ" visualize a red silk banner fluttering to the left. In order to eliminate the extreme of permanence of the gathered things, in order to eliminate the extreme of nihilism in emptiness, enjoy as you please. Second, regarding the daily conduct: Thereafter, even after the mandala has been dissolved, the great yogi, will not lose all the rules of conduct, one should constantly contemplate oneself as the deity. This is to say, after instructing the dissolution of the mandala, even after the commitment mandala has been dissolved into oneself, and the wisdom mandala has gone to Akanishta, one must also instruct the rules of conduct. This is also because, for true wisdom, practicing as the deity's body, the yogi's body, speech, and mind are equal to the Buddha, so it is great.
Chinese
那么这如何做到呢？不是像丢弃东西那样，而是在行走、睡觉、坐着、吃饭的一切行为中，都不离开本尊的禅定，而是恒常地将自己观想为本尊的禅定。如何行走呢？在脚底观想金刚杵而行走，这样就不会转生到饥饿众生的恶劣境地。如何睡觉呢？观想“阿”（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：无）字为空性而睡，心中想着梦境如幻，这样就能了知显现如梦。如何坐着呢？外观是宫殿，内观是本尊的身相而坐，这样就能清净转变妄念。如何吃饭呢？享受供品，做食物的瑜伽。无论做什么都要观想本尊，因此说要恒常观想为本尊。第二，开显清净、平等、真谛无别、自性任运成就的坛城，分为三部分：开显世俗清净的自性；以四种理证开显胜义平等和大平等无别；开显如此证悟清净、平等、无别的果。第一部分是：五蕴即是忿怒主，五大即是自在母，诸蕴处界无量众，皆是悲猛坛城聚。意思是说，五蕴即是，色蕴是佛陀黑汝嘎，识蕴是金刚黑汝嘎，受蕴是宝生黑汝嘎，想蕴是莲花黑汝嘎，行蕴是羯磨黑汝嘎，是五位忿怒主尊。五大即是五位自在母，也就是地大是金刚卓迪夏瓦热玛，是识的自性所行境之母。空大是佛陀卓迪，是虚空的自性。水大是宝生卓迪，是受的母亲。想蕴是火大的母亲莲花卓迪。行蕴是风的自性所行境，所以是羯磨卓迪夏瓦热玛。因此，五蕴是父，五大是自在母的自性。十二处是八位处母，以及诸蕴处界无量众，每位两位，眼识是郭里玛，耳识是卓里玛，鼻识是扎摩哈玛，舌识是贝达里玛，眼
English
How is that done? It's not like abandoning something, but in all activities of walking, sleeping, sitting, and eating, one should not deviate from the deity's samadhi, but constantly meditate on oneself as the deity's samadhi. How to walk? By meditating on a vajra at the soles of the feet while walking, one will not be reborn in a lower realm as a hungry ghost. How to sleep? By sleeping in emptiness with the syllable "Ah" (藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：无), and keeping the mind on dreams as mere illusions, one will understand appearances as mere dreams. How to sit? By sitting with the outer environment as a celestial palace and the inner essence as the deity's form, one purifies and transforms thoughts. How to eat? By enjoying the offerings and practicing the yoga of food. Whatever one does, one must meditate on the deity, therefore it is said to constantly meditate as the deity. Second, to reveal the mandala of pure, equal, inseparable truth, spontaneously accomplished, there are three parts: revealing the nature of great purity in relative truth; revealing that very nature as inseparable from the great equality of ultimate truth through four logical arguments; and revealing the result of realizing purity, equality, and inseparability in that way. The first part is: The five aggregates are the chief wrathful kings, the five great elements are the powerful mothers, all the sense bases and elements, are a collection of fierce compassionate mandalas. That is, the five aggregates are: the aggregate of form is Buddha Heruka, the aggregate of consciousness is Vajra Heruka, the aggregate of feeling is Ratna Heruka, the aggregate of perception is Padma Heruka, the aggregate of volition is Karma Heruka, these are the five chief wrathful kings. The five great elements are the mothers, that is, the element of earth is Vajra Krodheshvari Ma, the object of practice of the nature of consciousness, the mother. The element of space is Buddha Kroti, the nature of space. The element of water is Ratna Kroti, the mother of feeling. The element of fire, of perception, is Padma Kroti. The element of volition, the nature of wind, becomes the object of practice, therefore it is Karma Krodheshvari Ma. Therefore, the five aggregates are the fathers, and the five elements are the nature of the five powerful mothers. The twelve sense bases are the eight place-mothers, and all the many elements, each counted twice, the eye consciousness is Kauri, the ear consciousness is Tsauri, the nose consciousness is Pramoha, the tongue consciousness is Petali, the eye
Chinese
眼的官能是布施迦，耳的官能是迦湿弥，鼻的官能是斯玛夏尼，舌的官能是旃陀利。因此，四种形相和四种官能各自在自己的位置上活动，所以有八个位置的母神。这些被称为八处。界是，眼的对境是色的界，即僧哈玛，耳的对境是声的界，即迦智玛，鼻的对境是香的界，即斯里拉玛，舌的对境是味的界，即施瓦纳玛，眼的官能所用的已逝去，即格智达玛，耳的现在，即冈嘎玛，鼻的未到来，即喀喀玛，舌的不确定出现，即呼鲁玛。身体的四种官能是四个门。如此，佛的慈悲，愤怒而威猛的金刚黑鲁嘎，以及众多的眷属，都是原本自然成就的。第二是：本体一与字句相，加持与现量，以四种彻底觉悟，一切现证大圆满。也就是说，四种觉悟有四种意义，即与见解相结合的四种觉悟，与生起次第相结合，与圆满次第相结合，与宗义相结合。与见解相结合的四种觉悟，每一个都有三种意义。其中，认识到本体一的衡量标准是安立于轮回与涅槃的执着显现，四者皆相同。所产生的理解或觉悟是，认识到轮回与涅槃在心性上是本体一。所解脱的执着是，解脱了对轮回与涅槃是不同的执着。认识到字句相的理解或觉悟是，通过三个字句的门，认识到身语意三者是身语意。执着是，解脱了认为果是从其他地方获得，而从其他地方寻找的执着。通过加持来认识的觉悟是，认识到本体一和字句相，认识到身语意三者的力量，并与之相应。从不相应的执着中解脱出来，而相应。以现量来认识是，认识到力量，认识到不相应而相应，这不仅仅是声音，而是深入理解到心中。所解脱的执着是，从像声音一样执着的执着中解脱出来。如果与生起次第相结合，认识到本体一就是如来藏的
English
The sense faculty of the eye is Pushka, the sense faculty of the ear is Kashmari, the sense faculty of the nose is Smashani, the sense faculty of the tongue is Chandali. Therefore, because the four aspects and four faculties operate in their respective places, there are eight mothers of places. These are called the eight sources. The realms are: the object of the eye is the realm of form, which is Singham, the object of the ear is the realm of sound, which is Jatima, the object of the nose is the realm of smell, which is Srila, the object of the tongue is the realm of taste, which is Shvanama, the past object of the eye's faculty is Kritama, the present of the ear is Kangama, the future of the nose is Khakhama, the uncertain arising of the tongue is Huluma. The four faculties of the body are the four doors. Thus, the compassion of the Buddha, the wrathful and fierce Vajra Heruka, and the many assemblies of attendants are spontaneously accomplished from the beginning. Secondly: the single essence and the form of letters, blessing and direct perception, through four kinds of complete realization, all manifest perfect great king. That is to say, the four kinds of realization have four meanings, namely, the four realizations combined with the view, combined with the generation stage, combined with the completion stage, and combined with the tenets. The four realizations combined with the view each have three meanings. Among them, the measure of realizing the single essence is to place it on the clinging appearances of samsara and nirvana, and all four are in agreement. The understanding or realization that arises is the realization that samsara and nirvana are of a single essence in the nature of mind. The clinging that is liberated is the liberation from the clinging that samsara and nirvana are different. The understanding or realization that arises from realizing the form of letters is the realization that the three doors of the three letters, body, speech, and mind, are the three kayas, speech, and mind. The clinging is the liberation from the clinging of thinking that the fruit is obtained from elsewhere and seeking it from elsewhere. The realization that arises from realizing through blessing is the realization of the power of realizing the three kayas, speech, and mind through the single essence and the form of letters, and being in accordance with it. Liberation from the clinging of not being in accordance, and being in accordance. Realizing through direct perception is understanding deeply in the mind that realizing the power, realizing not being in accordance and being in accordance, is not just a sound. The clinging that is liberated is liberation from the clinging of clinging like a sound. If combined with the generation stage, realizing the single essence is the Thusness of
Chinese
是等持。加持是普现的等持。字形是因的等持。现证是生起本尊身。认为本尊明晰就是极证。若与圆满次第结合，因相同，即顶轮大乐轮，一切菩提心在脑中因相同。字是喉咙受用轮，生起六十支分语调，十六个元音。加持是自证加持于如来意，位于心间法轮。现证是脐间化身轮，火风摇动，降下菩提心时，显现现前的安乐。若与宗派结合，每一个都有四法，即所量、理、量的方式和宗派。其中，因相同的所量是轮回和涅槃的一切法，即内外之事物。理是因无生而证悟空性。量的方式是，大慧者顿悟，小者次第衡量而证悟。宗派是证悟无生之义。以字形之方式所量是上述之胜义谛本身。理是字母阿、沃、昂等使之证悟如幻。量的方式是，以世俗幻相，慧力大小次第或顿悟。宗派是证悟世俗谛和胜义谛，即普现的等持。以加持所量是上述之胜义谛和世俗谛二者本身。理是证悟二谛无别。量的方式是，证悟二谛无别的方式有大小。宗派是证悟二谛无别本身。以现证所量是上述之二谛无别本身。理是如虚空般，显现而无自性。量的方式是，不将一切区分成对境，其中有慧力大小。宗派是无别离于行境。如此，此处主要意指生起次第，即生起次第和圆满次第二者。