English
Being freed from imprisonment, escaping from the executioner, being separated from malicious beings, recovering from poisoning, bonds being untied, and dreaming of being cut off are signs of being free from the fears of samsara. Dreaming of climbing high platforms like small beds or four-legged stools, climbing trees, ladders, etc., walking upwards, climbing mountain peaks and stupas, and erecting ladders in the sky to climb, are signs of constantly rising in status and gaining land. Sitting on a high throne, riding elephants, lions, garudas, and other types of birds, reaching the top of stupas and mountain peaks, sitting in the expanse of the high sky, clouds emerging from the body, and dreaming of sitting on the sun and moon are signs of suppressing the land and dwelling on the land, obtaining the king's decree, becoming a witness to cut off the tongues of others, becoming an official who governs others, dividing the world, i.e., dividing regions and land, bringing territories under rule, winning wars, becoming a king, and dreaming of flowers growing on the head are signs of becoming a son of the Buddha. Finding scriptures, writing, contemplating meanings, showing and explaining to others, observing and drinking from mirrors and water bottles filled with water, drinking the flowing water of jewels, a wheel falling into one's hand, grasping the sun and moon with one's hand, Mount Meru rotating from the sky, the sound of Dharma emanating from the body filling the three thousand worlds, all things appearing as letters, seeing the three thousand worlds, traversing the four continents and subcontinents, reaching the top of Mount Meru and seeing the continents, entering the depths of the ocean, holding a lamp in hand and illuminating the world, examining all appearances and existences in detail, and dreaming of looking at the essence of the sun are signs of seeing the truth. Furthermore, there are three types of heat: the external heat of union, the internal heat of signs, and the secret heat of nature. These actually occur, and during meditation, particles, verbal letters, mind-hand gestures, subtle bodies, etc., appear.
Chinese
粗略地看到修行之处，以及看到火和水等五种颜色的生起。第二，内相之暖，是修本尊者不觉知气息内外运行，不觉知身体存在，如木棉般宽广，不为饥渴等所害，没有衰老和衰败。第三，秘密自性之暖，是修本尊如幻化，智慧自明，慈悲生于平等性中，修行之处生于智慧中。征兆是外征兆出现光芒，本尊面露微笑，出现巨大的声音，出现芬芳的气味，灯火燃烧，班扎（藏文，梵文天城体：वज्र，梵文罗马拟音：vajra，汉语字面意思：金刚）腾空而起，身体舒适，没有疲劳。内征兆是比以前更加慈悲，嗔恨减少，没有偏袒，誓言清净，比以前更加关怀上师和金刚兄弟，对轮回没有希望和恐惧，不畏惧魔障等。总之，如法修行，暖相出现是规律，因此要舍弃欢喜和傲慢，对这一切不执着地修行，因为暂时的利益是修本尊能清净一切分别念的垢染，能净除业和烦恼的生处之障碍，能迅速圆满二资粮。这些的必要是，为了成为禅定修行的利益的忆念之因才宣说的。现在，特殊的果实是，像这样习惯于对治凡庸不清净的显现执着的方便生起次第，通过超越道位等决定转变为自宗的法，超越因果的十三地，与无学五身任运成就金刚持的果位结合。稍微写下它的方式。也就是通过五道和十地的超越而到达无学地。在续部《密集意》的开示之际，如此宣说续部，密集之眷属，安住于意乐作意，开显大种性，发出大气息，获得大教言，圆满大事业之道。因此，首先在资粮道意乐作意的瑜伽中，对于圆满次第三轮的智慧，真正地生起理解，并且如前所示地修学生起次第。
English
Roughly seeing the place of practice, and seeing the arising of the five colors such as fire and water. Second, the inner sign of heat is that the deity meditator does not perceive the movement of breath in and out, does not perceive the existence of the body, is as wide as cotton, is not harmed by hunger and thirst, etc., and has no aging or decay. Third, the secret nature of heat is that by meditating on the deity as an illusion, wisdom is self-illuminating, compassion arises in equality, and the place of practice arises in wisdom. The signs are that external signs appear as light, the deity's face smiles, a great sound appears, a fragrant smell appears, lamps burn, the vajra (藏文，梵文天城体：वज्र，梵文罗马拟音：vajra，汉语字面意思：diamond scepter) rises into the sky, the body is comfortable, and there is no fatigue. The inner signs are that compassion is greater than before, hatred is less, there is no partiality, vows are pure, there is more concern for the lama and vajra brothers than before, there is no hope or fear for samsara, and there is no fear of demons, etc. In short, if you practice properly, the sign of heat will appear as a rule, so you should abandon joy and pride, and practice without attachment to all of this, because the temporary benefit is that meditating on the deity can purify the defilements of all conceptual thoughts, can purify the obstacles of the place of birth of karma and afflictions, and can quickly perfect the two accumulations. The necessity of these is that they are spoken of as the cause of mindfulness of the benefits of meditation. Now, the special fruit is that, like this, by becoming accustomed to the method of the arising stage that counteracts the clinging to impure appearances, by transcending the stages of the path, etc., which are determined to be transformed into the dharma of one's own school, by transcending the thirteen grounds of cause and effect, one is united with the state of non-learning, the five bodies spontaneously accomplished Vajradhara. I will write down its method slightly. That is, by transcending the five paths and ten grounds, one goes to the ground of non-learning. At the time of the discourse of the tantra, the Compendium of Intentions, the tantra was thus proclaimed, and the retinue of the Compendium dwelt on the path of aspiration and intention, revealing the great lineage, emitting a great breath, obtaining great teachings, and perfecting great deeds. Therefore, first, in the yoga of aspiration and intention of the path of accumulation, a true understanding arises for the wisdom of the three mandalas of the completion stage, and the arising stage is practiced as shown above.
Chinese
通过观修确定和圆满的道，首先是不确定的变化，其次是依靠二地所摄集的资粮道，欲乐和心念，从最初的瑜伽中可以成就共同的成就，如修持起尸，炼金术的药和宝剑的成就，飞行药，以及快速行走等。在此续中，可以成就金刚寿命和六根的现量，以及四大事业。之后，观修具有口诀的圆满次第，以及它的支分，观修增上生道和方便道，声闻、缘觉、菩萨的道等。在加行道中，开启大种姓非常重要，是修习之地，是学习相续之地，是福德所依之地三者所摄集的开启大种姓的瑜伽，是有漏道之顶的加行道获得之后。续中说：“如年或月之数，以具足方便和仪轨的行为，安住于无漏显现之道，成为无生无死的身，自在无量劫的寿命，面见真谛无有恐惧。”如是，依靠成簇的会供修持的近取因，而与殊胜的成就相结合。此外，以五圆满为基础，以念诵和修持四支来端正主干，将成果与持明成就的时间相结合的方式，如幻化网的念诵仪轨中所说的那样，必须确定。此外，在最后的夜晚，为了从敌人那里获得成就，必须具备三种圆满：以勾召居住于世间界十方刹土的任何敌对障碍的等持，真实地勾召之后，以手印进行摄持、勾招、束缚、禁锢和迷醉，放置于坛城的东北角。本尊化现为供养主、度母、金刚橛和金刚金刚罗的形象，以明亮锋利的文殊宝剑剖开其腹部，以宝剑的光芒净化其相续中的无明和业烦恼的垢染。左右手的十指上，观想五部的种子字，以及完全转变而成的五部父母，执持所修本尊的心要，以五部的光芒，净化其于六道中受生的种子和习气，将心要置于颅器之中，献于金刚上师的手中。
English
Through meditating on the path of certainty and completion, first is the uncertain change, and second is the accumulation path gathered by the two grounds of reliance, desire and mind. From the initial yoga, one can accomplish common achievements such as practicing raising the dead, the achievement of alchemy medicine and swords, flying medicine, and fast walking. In this tantra, one can achieve the Vajra life and the direct perception of the six senses, as well as the four great activities. After that, meditate on the completion stage with oral instructions, and as its branches, meditate on the path of higher realms and the path of skillful means, the paths of Sravakas, Pratyekabuddhas, and Bodhisattvas. In the path of preparation, it is very important to open the great lineage, which is the ground for practice, the ground for continuous learning, and the ground for the basis of merit. The yoga of opening the great lineage, gathered by these three, is the peak of the contaminated path. After attaining the path of preparation, the tantra says: "According to the number of years or months, by practicing with skillful means and rituals, one abides in the path of stainless appearance, becomes a body without birth or death, has power over countless eons of life, and sees the face of truth without fear." Thus, relying on the proximate cause of the accumulation of gatherings, one is united with the supreme accomplishment. Furthermore, the ways of basing on the five perfections, straightening the trunk with the four branches of recitation and practice, and combining the result with the time of Vidyadhara accomplishment, as explained in the recitation manual of the Magical Net, must be determined. Moreover, in the last night, in order to obtain accomplishment from the enemy, one must possess three kinds of fullness: with the samadhi of summoning any hostile obstacles residing in the ten directions of the world realm, after truly summoning them, one holds, summons, binds, imprisons, and intoxicates them with mudras, and places them in the northeast corner of the mandala. The deity manifests as the offering lord, Tara, Vajrakila, and Vajrakinkara, and with the bright and sharp Manjushri sword, cuts open their abdomen, and with the light of the sword, purifies the ignorance and the stains of karma and afflictions in their continuum. On the ten fingers of the left and right hands, visualize the seed syllables of the five families, and the five families of fathers and mothers that have completely transformed from them, holding the essence of the deity to be practiced. With the light of the five families, purify the seeds and imprints of their birth in the six realms, place the essence in the skull cup, and offer it to the hands of the Vajra master.
Chinese
安放之后，他的识之自性，具足五色的吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字。从上师的鼻孔中，与长吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）之气一同牵引，投向顶轮大乐轮处所依之佛心间，使所诛者以处所盈满。他的寿命与福德余留之阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）那（藏文：ནྲྀ，梵文天城体：नृ，梵文罗马拟音：nṛ，汉语字面意思：那）哩（藏文：ཨཱཿ，梵文天城体：ई，梵文罗马拟音：ī，汉语字面意思：哩）以红白之相融入上师自身，使能度者以寿命余留盈满。血肉等加持为智慧甘露，布施于诸佛与誓言者众，使誓言者以血肉盈满，即以三盈满从仇敌处取悉地。于中午，从自生本尊之心间放出红色光芒，击中对生本尊之心间，催动誓言之续流。从对生本尊之心间放出光芒，催动十方三世诸佛菩萨与持明众之心意。悉地之光融入对生本尊。从对生本尊之心间放出代表殊胜悉地之蓝色光芒，融入自身，心想获得殊胜悉地，如以下所明，于主尊根本咒上加持悉地之尾音，念诵后从本尊处取悉地。于黎明光明之时，从明妃处取悉地，于明点上降之际，现证事物俱生之喜，不离于觉受之执着的譬喻光明。于明点下住之际，所谓自性俱生智，现证远离觉受、显现、增益三者之如实智慧之意义光明。于彼中起身时，本尊身如幻化。现在自己所修之本尊，起身时，其身色、手印、饰物、装束皆圆满，于显现意义光明之后，舍弃根本无明与因缘无明二者之粗分，细分诸分于修道中舍弃。此经中说持明者于寿命自在，于彼身即能成佛，其原因在于此经自身之自性禅修之后三者，能自在风与明点，故能自在心间与命勤二者之风，且究竟依处吉祥长寿修法。