English
For the sake of taking hold, all the phenomena encompassed by appearance and sound, practicing the samadhi of the Dharmakaya, the suchness free from elaboration, and without recognizing the very nature of clear light, in order to purify the habitual tendencies of the illusory state of the intermediate state mind-body, practicing the essence of the all-illuminating samadhi without object, great compassion pervading the sky. Starting from that basis, before liberation from the bardo, from taking birth in the mother's womb until birth, to purify the intermediate formation, there are two types of mudras, subtle and coarse. Due to the arising of craving for the place where one will be born, until one enters there, to purify the state of existence, the subtle one is the essence of the causal samadhi, the letters are: Sa Le (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning), Sang Le (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning), Lhag Ge (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning), Lhang Ge (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning), Lhang Nge (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning), which are the four degrees of clarity. Unwavering, unchanging, not obviously changing, able to be transformed at will, which are the four degrees of stability, learning to possess the eight degrees of clarity and stability. After that, from entering between the sperm and egg of the parents until awakening to external sense objects, to purify the coarse state, learning the deity form, the four manifest enlightenments, and generating with the three rituals, etc., learning to conform to the manner of the four types of birth places. From birth until adulthood, to purify habitual tendencies, learning the mudra with elaboration also has four types. As stated in the Stages of the Path: "Wheel, cluster, number, face and hands." As such, it is taught, which are the four: mandala elaboration, cluster elaboration, number elaboration, face and hands elaboration. Respectively, the peaceful and wrathful mandalas are extensive, medium, and concise, clusters of one, three, and five, and numbers as well. For the peaceful, there are thousand and twenty-four thousand and spontaneous accomplishment, etc., and for the wrathful as well, there are one thousand four hundred fifty and seventy-six thousand eight hundred fifty and spontaneous accomplishment, etc., learning these. The faces and hands are also in the manner of extensive, medium, and concise three types. From adulthood until old age, to purify habitual tendencies, the practice of the assembly of clusters, the place where one practices, the time when one practices, the resources upon which one relies to practice, the teacher and retinue by whom one practices, the method of how one practices, taking the five perfections as the basis for practice, while practicing, upholding the treatises of the four branches of approach and accomplishment, the path
Chinese
仪轨中说：一个月半修近依，本尊明观光蕴合。十五未半修习时，光蕴交替勤修持。时日圆满证验生，正行念诵大修持。如是条件具足方开始修持，刚开始是近修，进入后半个月以上是近依，这二者以白色光蕴交替使相续清净。除了最后一天，前半个月以下是修习，以红色光蕴摄集正行，最后一天晚上摄集蓝色光芒等，配合傍晚、半夜、黎明三个时辰的关键，从天神、忿怒尊和明妃三者处获得成就，这是大修持，这是以一个月为例。如是修持的果实，证得持明的时间是：道次第中说：三十六日或十二、十四、十六日，成就自在部之圣尊。如是所说，六个月加上赎修等，与根器的差别相应，成就欲色持明，然后次第修习更高的道。如是具有染污的五种道，向下与轮回相同，因此清净其习气。向上增益佛陀三身及其事业的功德力，因此使果圆满。中间以下面的道为上面的道奠定可修的基础，因此成为成熟之方便。二是细微圆满次第的行持，也与此相同，具有禅定的行持，因此将觉性如实安住于未作的状态，这是觉性普照，忆念先前闻思的见解，安住于此状态，这是随见而住，以任何一种安住方法，将心安住于远离分别的胜义谛三摩地中，这是白天的瑜伽，晚上结合执持深沉睡眠光明之窍诀，通过日夜双运的方式，使五种体验达到究竟，这是大空性之学。于大空性光明的状态中，心识止息，因此生起如烟、阳焰、萤火虫、灯火等空性的景象。
English
It says in the ritual: "One and a half months of close retreat, the deity is clear, light aggregates are suitable as vessels. Fifteen not half, it is practice, light aggregates alternate to practice. When the number of days is complete and signs appear, actual practice is recitation, great practice." Thus, when the conditions are met, starting to practice is the close retreat. After entering, half a month or more is the close proximity. In these two, the white light aggregates alternate to purify the continuum. Except for the last day, less than half a month is practice, with the red light aggregates gathering the actual practice. On the last night, gathering the blue light rays, etc., in accordance with the key points of the three times of evening, midnight, and dawn, obtaining accomplishment from the three of the deity, wrathful deity, and consort, this is the great practice, this is an example of one month. Thus, the fruit of practice, the time to achieve vidyadhara, is shown as: In the Lamrim it says: "Thirty-six days or twelve, fourteen, sixteen days, the supreme of the powerful family is achieved." As it is said, six months plus redemption, etc., in accordance with the difference of faculties, achieving the vidyadhara of desire and form, and then gradually practicing the higher path. Thus, these five paths with defilements are similar to samsara downwards, therefore purifying their habitual tendencies. Upwards, they increase the power of the three bodies of the Buddha and the qualities of their activities, thus perfecting the fruit. In between, the lower path lays the foundation for the higher path to be cultivated, thus becoming a means of maturation. Secondly, the practice of the subtle completion stage is also similar to this, possessing the conduct of meditation, therefore placing awareness as it is in an uncorrected state, this is the all-encompassing awareness, remembering the views of previous hearing and thinking, and abiding in that state, this is abiding following the view. With any of the two methods of abiding, placing the mind in the samadhi of the ultimate truth free from conceptualization, this is the yoga of the day. At night, combining the two instructions of holding the clear light of deep sleep, through the method of uniting day and night, perfecting the five experiences, this is the great learning of emptiness. In the state of great emptiness and clear light, the mind ceases, therefore appearances of emptiness such as smoke, mirage, fireflies, and lamps arise.
Chinese
并且习惯于将白天醒觉的瑜伽体验和夜晚梦境的所有体验都视为如幻如水的幻象，从中生起无有执着的广大喜乐的慈悲，这被称为幻化慈悲。从无有分别的显现中，由于大悲的牵引和禅定的因缘，如同清水中显现倒影一般，与此相应而生起本尊身，以一个手印对所有显现进行印证，这被称为一个手印。比之前的本尊显现更加增上，从而将所有显现都显现为双运本尊主眷和坛城的形象，清晰而完整地显现，并对此进行习惯，这被称为有戏论手印。通过一个、三个或五个坛城中的任何一个，与有戏论生起次第相一致地进行修持，或者依靠无戏论瑜伽的男女本尊主尊双运，或者极其无戏论则是以不变的喜乐之父和具足一切殊胜相的空性之母进行结合来修持，这被称为坛城会供修持。无论如何，根据上、中、下三种根器的不同，分别通过六个月或一年零两个月，一年零四个月来实际进行无漏的结合。第三个是道之果位持明，像这样修习，通过无漏之道，在见道和修道结束时，显现由三道所摄的四种持明。在见道时，根据智慧能力的大小，如果尚未将转生之身转化为清净之身，则称为转生持明，如果已经转化为清净之身，则称为道之殊胜圆满的寿命自在持明。如《小道》中所说：“是否获得能力，分为两种见道。”其中，转生是指身体尚未脱离由血肉组成的转生之身，而意已经成熟为光明本尊身。一旦随心所欲地脱离肉身束缚，就必定会与大手印持明相结合，这被称为具足三种法。行为方面，为了自身利益，通过坛城事业来圆满二资粮，并通过四种事业来圆满利他。具有无漏本尊清净天眼等功德，仅仅在四大部洲的世界中行持身之事业
English
And to become accustomed to seeing all the experiences of waking yoga during the day and all the experiences of dreams at night as illusory like illusions and water moons, from which arises unceasing compassion of great bliss without attachment, this is called illusory compassion. From the unbiased appearance, due to the attraction of great compassion and the cause of samadhi, just as an image appears in clear water, the deity body that arises in accordance with this, sealing all appearances with one mudra, this is called one mudra. Because the previous deity appearance is greatly increased, all appearances are manifested as the principal deities and retinues of union and the form of mandalas, clearly and completely, and becoming accustomed to this is called the mudra with elaboration. Through any one of the one, three, or five mandalas, practice in accordance with the generation stage with elaboration, or rely on the union of the male and female principal deities of the yoga without elaboration, or the extremely non-elaborate is to practice by combining the unchanging bliss of the father and the emptiness of the mother who possesses all the supreme aspects, this is called the mandala assembly practice. In any case, according to the distinction of the three faculties of superior, medium, and inferior, actually engage in the uncontaminated union for six months or one year and two months, one year and four months. The third is the vidyadhara as the fruit of the path, by meditating in this way, through the uncontaminated path, at the end of the seeing path and the meditation path, the four vidyadharas included in the three paths are manifested. On the seeing path, depending on the magnitude of the power of the mind, if the body of maturation has not been transformed into a pure body, it is called the maturation vidyadhara, and if it has been transformed into a pure body, it is called the supreme and complete life empowerment vidyadhara of the path. As it is said in the Small Path: "Whether or not the ability is obtained, it is divided into two seeing paths." Among them, maturation means that the body has not yet separated from the body of maturation composed of flesh and blood, and the mind has matured into the clear light deity body. As soon as one is free from the bondage of the physical body as one wishes, one will surely be united with the mahamudra vidyadhara, which is said to possess three dharmas. In terms of conduct, for one's own benefit, the two accumulations are perfected through the activities of the mandala, and for the benefit of others, it is perfected through the four activities. Possessing the qualities of the uncontaminated deity's pure divine eye, etc., one performs the activities of the body only in the world of the four continents
Chinese
示现化身之方式与长寿自在相似而行利益。长寿自在是，心光明之天身成熟，并具有纤细轻盈等虹身之殊胜功德的金刚身。总的来说，长寿自在有四种，即依靠药物之精要摄取，依靠明点降伏等，依靠度母风，以及圆满道之殊胜长寿自在，此乃后者，因如实亲见无漏见道之智慧。行持是，为自利而清净一切行之垢染，为他利而行四种神变和四种事业等之利益。仪容有时示现为人和欲天之主尊的装束，但较其他天人更为殊胜。证知的境界和意义也是，以二十五种自在识于同一时间利益四大洲百俱胝。剩余的九地被观道大手印之持明所摄持，对此有两种说法。道次第中说：“具有智慧身之仪容，从生起金刚身中解脱。”意思是说，以前自己所修的，其余五部佛是何者的仪容就执持何者。或者说：“金刚轮宝莲花剑，转为持明。”意思是说，从二地到五地之间称为金刚持明，因为以证悟之智慧如金刚般摧毁自地的障碍。六地主要行持般若波罗蜜多，并转法轮，七地也因善巧方便如轮般，因此这两者是轮之持明。八地因自在不分别之智慧，是珍宝持明。九地因无有执着而清净刹土，并行利益，是莲花持明。十地因事业圆满，为利益无量众生而成为宝剑持明。仪容是具有双运之天身，圆满具足相好，为自利而清净俱生之障碍，为他利而示现为猎人和妓女等任何应调伏之化身。证知的境界和意义也是，二十五种自在识之功德虽与长寿自在相同，但在此