English
The path that corresponds to the clear light of death is great emptiness, the path that corresponds to the bardo is great compassion, and the path that corresponds to the three stages of existence is the single seal, as well as the elaborate seal, and the gathering assembly, totaling five. Among these, there are two ways to purify: the coarse stage is the generation stage, and the subtle stage is the completion stage. First, when sentient beings transfer at the time of death, at the end of the completion of the inner and outer dissolutions, the clear light of the Dharmakaya of the death bardo will appear. In order to recognize this as the path, all phenomena contained in appearance and sound are meditated upon as the Dharmakaya, the samadhi of suchness, free from elaboration. If the clear light is not recognized, in order to purify the habitual tendencies of the illusory state of the bardo mind body, one meditates on the nature of the all-illuminating samadhi without an object of focus, which is great compassion, pervading space. From that basis, before liberation in the bardo, from taking birth in the mother's womb to birth, in order to purify the habitual tendencies, the single seal has two aspects, coarse and subtle. Because of the arising of craving for the place where one will be born, in order to purify the state of existence until one enters that place, one trains in the subtle nature of the samadhi of cause, which is the eight measures of clear visualization of syllables. After that, from entering between the sperm and egg of the parents to the awakening of the external senses, in order to purify these habitual tendencies, one trains in the coarse deity form, which is the generation stage that corresponds to the four modes of birth, through the four manifest enlightenments and the three rituals, etc. In order to purify the habitual tendencies from birth to adulthood, there are also four aspects to training in the elaborate seal. As stated in the Lamrim, "Wheel, assembly, number, face, hand." That is, unfolding the mandala, unfolding the assembly, unfolding the number, and unfolding the face and hand. These four are, in order, the mandalas of peaceful and wrathful deities, with extensive, medium, and concise forms. The assemblies have single, three, and five forms. In terms of numbers, the peaceful deities have thousands, twenty-four thousand, and spontaneous accomplishment, etc. The wrathful deities also have four hundred and fifty, seventy-six thousand eight hundred and fifty, and spontaneous accomplishment, etc. The faces and hands also have extensive, medium, and concise forms. In order to purify the habitual tendencies from adulthood to old age,
Chinese
在能成熟之轮的修法中，以五种圆满作为修持的基础，以四种亲近修持支分来端正主体，以及宣示证得持明果位之时，这三者之间的联系会导致支分的区分变得无限。因此，这五种有漏道与未轮回和完全相似，从而净化和清净了它们各自的习气。向上，滋养了佛陀三身及其事业之种类的力量，从而使果位圆满。中间，较低的道为修习较高的道奠定了基础，因此成为成熟之方便。第二，以微细圆满次第来净化的方式也是如此。与此相似，在禅定中，身体保持在不会产生荆棘的状态，使觉性不加修饰地保持在原始状态，这被称为觉性总摄。忆念听闻和思维的见解，并保持在这种状态中，这被称为安住于见解之后。修习这两种安住方法中的任何一种，进入无分别的禅定，进行白天的瑜伽。夜晚，将深度睡眠的光明与白天相结合，修习日夜结合，从而修习五种体验达到圆满，这是第一种。在空性光明的状态中，当心停止时，从这种状态中显现出空色之相，以及夜晚所显现的光明景象，都以无执着的方式进行扩展，这是第二种。对于无分别的景象，以大悲心的力量，通过禅定来融化，并以与之相应的本尊身相，以一个手印来扩展所显现的景象，这是第三种。从本尊的显现中，景象更加扩展，所有景象都成为双运本尊身相，主尊和眷属以及轮坛完全圆满而不混杂，习惯于此，这是第四种。依赖于任何一个轮坛，与有相生起次第相一致，或者依赖于无相瑜伽士男女主尊父母的集合，以及极其无相的父不变大乐和母一切殊胜之空性相结合，观修双运，这是第五种。在这些时候的行为也是如此。有两种行为：方便道苦行之行为和解脱道谨慎之行为。前者如常，后者包括：具有信心的精进行为，以及与智慧相应的慈悲。
English
In the practice of the maturing wheel, the basis of practice is established by the five perfections, the main body is straightened by the four branches of approach and accomplishment, and the time of attaining the fruition of the Knowledge Holder is shown, and the division of branches becomes infinite in the connection of these three. Thus, these five contaminated paths are similar to non-cyclic existence, and purify and cleanse their respective imprints. Upwards, the power of the Buddha's three bodies and the activities of their lineages are nourished, thereby perfecting the fruition. In between, the lower path lays the foundation for the higher path to be cultivated, thus becoming a means of maturation. Secondly, the way of purifying through the subtle Completion Stage is also similar. In meditation, the body is in a state where thorns do not arise, and awareness is left uncorrected in its natural state, which is called the general outpouring of awareness. Remembering the view of listening and contemplation, and remaining in that state, is called remaining after seeing. Practicing non-conceptual samadhi with either of these two methods of remaining is daytime yoga. At night, combining the clear light of deep sleep with the day, practicing the union of day and night, and thus practicing the perfection of the five experiences is the first. In the state of emptiness and clear light, when the mind stops, the appearance of emptiness and form arises from that state, and whatever appearance of clear light arises at night is expanded without attachment, which is the second. For the appearance of non-discrimination, the force of great compassion melts with samadhi, and the appearance of whatever arises is expanded with a deity's form that is in accordance with it, with a single mudra, which is the third. From that deity appearance, the appearance greatly increases, and all appearances become the deity's form of union, the main deity and retinue, and the mandala are completely perfected without being mixed, becoming accustomed to this is the fourth. Relying on any mandala, in accordance with the generation stage with elaboration, or relying on the union of the male and female principal deities, father and mother, of the non-elaborate yogi, and the extremely non-elaborate father's unchanging great bliss and the mother's emptiness endowed with all supreme aspects, meditating on the union of the two, is the fifth. The conduct at these times is also like that. There are two kinds of conduct: the conduct of the path of means, asceticism, and the conduct of the path of liberation, mindfulness. The former is as usual, and the latter includes: the conduct of diligence with faith, and compassion in accordance with wisdom.
Chinese
一致。单一的。有为的。集合的。神变的。同时的行持分八种讲述。他们以智慧上中下三种差别，以六个月，一年零两个月，一年零四个月来修持无漏的见道。道次第中说：三十六个昼夜，或者十二、十四、十六个昼夜，成就自在种姓的圣者。第三是道之果位持明，如此修习能现前以无漏的见修道所摄的四种持明。见道上以智慧能力的大小，地未将异熟之身转为清净之身是异熟持明，已转为清净之身是圆满了殊胜道的寿命自在持明两种。剩余的九地摄于修道大印持明中。其中，从二地到五地之间是金刚持明，六地和七地是轮持明，八地是宝生持明，九地是莲花持明，十地是宝剑持明，从事业的角度可以这样区分。十地的解脱道都摄于大手印中。十地的差别道或究竟道任运成就持明是如六续之王位，持有五身任运成就金刚持的装束的秘密主。也就是说，因乘的圣者们和，此大瑜伽的持明者们，地的尺度虽然相同，然见解上有很大差别。因乘的初地和异熟持明二者见解相同。因乘的八地和寿命自在持明，十地和大手印持明，无学地普光和任运成就持明二者见解相同。小道中说：初地与初地，与具同缘分的二地者，和八地的菩萨有同等缘分，三地和十地相同。见解行持以如海之广大而超胜。如是宣说。将其修持于更高的道上，最终获得法身，报身，化身，金刚身，现证菩提之身，即五身，以及无生
English
consistent with. Singular. Conditioned. Of the assembly. Of magical power. Simultaneous conduct is explained in eight divisions. Through these, with the distinctions of superior, middling, and inferior intellect, one practices the path of seeing without outflows for six months, one year and two months, and one year and four months. In the Stages of the Path, it is said: "In thirty-six days, or twelve, fourteen, or sixteen days, one accomplishes the noble one of the sovereign lineage." The third is the Knowledge Holder as the result of the path, which is that by meditating in this way, one actualizes the four Knowledge Holders included in the path of seeing and meditation without outflows. On the path of seeing, depending on the magnitude of the power of intelligence, the ground where the body of complete maturation has not been transformed into a body of clarity is the Knowledge Holder of Complete Maturation, and the two where the body of clarity has been transformed is the Knowledge Holder of Life Empowerment, which completely perfects the supreme path. The remaining nine grounds are included in the Knowledge Holder of the Great Seal of the Path of Meditation. Among these, from the second to the fifth ground is the Vajra Knowledge Holder, the sixth and seventh are the Wheel Knowledge Holder, the eighth is the Jewel Knowledge Holder, the ninth is the Lotus Knowledge Holder, and the tenth is the Sword Knowledge Holder, which can be distinguished from the perspective of activity. The liberation path of the ten grounds is included in the Great Seal. The distinction of the ten grounds, the path, or ultimately the spontaneously accomplished Knowledge Holder of the path, is like the Lord of Secrets who holds the attire of the spontaneously accomplished Vajradhara of the five bodies, acting as the regent of the sixth. That is to say, the noble ones of the causal vehicle and the Knowledge Holders of this Great Yoga, although the measure of the grounds is the same, there is a great difference in their view. The view of the first ground of the causal vehicle and the Knowledge Holder of Complete Maturation are the same. The eighth ground of the causal vehicle and the Knowledge Holder of Life Empowerment, the tenth ground and the Knowledge Holder of the Great Seal, and the two non-learning grounds, the All-Illuminating and the Spontaneously Accomplished Knowledge Holder, have the same view. In the Small Path, it is said: "The first and the first, and those of the second lineage with equal fortune, and the eighth Bodhisattva have equal fortune. The third and the tenth are equal. View and conduct are superior by the ocean of greatness." As it is explained. By applying it to the higher path, one ultimately obtains the Dharmakaya, Sambhogakaya, Nirmanakaya, Vajra Body, Manifest Enlightenment Body, which are the five bodies, and the unborn.
Chinese
意义之语，意旨表述之语，言词之语，无别金刚之语，觉性加持之语，此为五语。法界，平等性，成所作，妙观察，大圆镜智，此为五智。完全清净之刹土，无边无际之宫殿，明澈清净之光芒，尤为殊胜之座床，随心所欲受用之受用，此为五功德。痛苦及其因寂灭，善聚增长，调伏所化，以猛烈手段制裁难调之众，无勤任运成就，此为五事业。如是，证得二十五果法之大主宰之果位。彼等之教示，在于经藏中，有续部和修部二者。初者，金刚萨埵幻化网等幻化八部。二者，文殊身，莲花语，真实意，甘露功德，橛金刚事业，母续诅咒，世间供赞，恶咒猛咒，此为修部八部总别，以及其他集合部，和阎魔敌红黑怖畏三者等，以及月密明点等父续，胜乐和时轮等母续等，亦应收摄于此。二者，圆满阿努瑜伽，阿努瑜伽意为随瑜伽，即生起次第大瑜伽和圆满次第极瑜伽之衔接。此之所证之见解，为界与智慧双运之自性，三类坛城无别之根本，乃菩提心之坛城，一切法本初即是佛。总集经《意集经》云：一切自性于彼一，本初成佛大乐性，无生无灭之精要，无作无为三坛城，本初成就任运成。如是。其中三类坛城为，轮回涅槃一切法皆摄于心之自性，心性本自不生，远离一切戏论边，乃法界母普贤王母之虚空，完全清净，是为本来如是。