English
Joy, pride, arrogance, attachment, hatred, stinginess, jealousy, etc., whatever arises, guarding them as they are will lead to self-enlightenment. Furthermore, after the fatigue of traveling, carrying heavy burdens, reciting, reading scriptures, giving teachings, and other diligent activities, as well as after calculation, contemplation, and diligent observation, the strong activities of the previous body, speech, and mind have weakened the power of conceptual thoughts. At that time, by merely recognizing awareness slightly and abiding in a state of unwavering mind, awareness will manifest as clear emptiness, without beginning or end. Furthermore, when encountering pleasant sights, sounds, smells, tastes, and tactile sensations, joy will arise. When encountering unpleasant or harmful sights, etc., pain will arise. For all of these, focus the mind on whatever arises, and as before, guard the unwavering body, speech, and mind. Furthermore, reading scriptures, reciting mantras, prostrations, circumambulations, compassion, renunciation, etc., the virtuous deeds of body, speech, and mind, and in all activities such as walking, standing, sleeping, and sitting, immediately accomplish them with intention. Guard whatever arises in a natural, unfabricated way, and you will grasp the key to self-liberation. These are very important, but there are no fixed numbers of practice sessions, so do them as you please. For example, visualization, circumambulation, reciting three times, etc. Second, concerning the system that includes the grounds, paths, and fruits: Thus, first tame your mind-stream through the preliminaries. By using the gathering mudra, the central channel is slightly opened, and you gain freedom in abiding in the mind, so that obstacles of conceptual thought do not arise. First, accomplish the ten signs of luminosity. Through meditation, the path of the central channel is greatly tamed, and you understand that your own mind, emptiness-form, karmic appearances, etc., are all inseparable in nature, free from elaboration. The ten signs are stable and even more extraordinary than before. A person who has gained stability in the generation stage, if they perfect these limbs, will reach the first stage of the heat of the path of joining. If the generation stage is not stable, and you cultivate these and reach perfection, then it is merely the great accumulation path of mantra. Then, through the limb of life-force exertion, the ten winds dissolve into the central channel, the conceptual thoughts that grasp at the duality of grasper and grasped cease to manifest, and you gain control over the outer and inner elements as appropriate.
Chinese
并且神通和，以及显识等等能力也稍微获得，而且拙火稍微燃烧，因此乐空的觉受清晰地显现，之前生起次第稳固也好不稳固也好，对于体温小、中等以下的人来说，通过这个支分能够获得。通过摄持的支分，所有风融入中脉的明点中，因此拙火自然燃烧不会间断，能力和功德比之前增长十倍乃至百倍，大体温的智慧在相续中产生，从而能够与顶端相结合。通过忆念获得智慧的小身，并且拙火燃烧变得更加强盛，因此能完整地引导融乐无漏的四喜，舍弃粗大的显现烦恼，直到顶端圆满为止。等持是忍位和，胜法位，是业风停止并且明点稳固等等，实际舍弃轮回的身语意三的道路，密处的轮涅一半被不变的菩提心充满，是初地，后一半充满，是二地，等等，对于其他五轮也同样适用，顶轮的后一半充满，顶轮也完全稳固，是十二地。在那之后的第二个刹那，成就无二智慧身，也就是说，在等持的十二地的最后一个刹那，真实圣者的见道在相续中产生，已经舍弃了轮回的身语意和执着分别。在那之后的刹那无二，也就是双运的自性，身语意，<轮回的身语意清净的身语意金刚，以及心烦恼的分别念和漏乐停止，是智慧金刚。> 显现智慧金刚。从那之后获得普光<十二地是，普光地和，甘露光，虚空光，金刚光，珍宝光，莲花光，佛的事业地，无譬喻地，一切譬喻地，智慧光地，一切智地，各自体性觉悟地。>等等的十二地。或者从处开始或者极喜地<第一，极喜地，离垢地，发光地，焰慧地，极难胜地，现前地。>
English
And also supernatural powers, and abilities such as clairvoyance are slightly obtained, and the heat slightly blazes, so the experience of bliss and emptiness clearly appears. Whether the previous generation stage is stable or not, for people with small or medium body temperature, this branch can be obtained. Through the branch of holding, all the winds are integrated into the bindus of the central channel, so the natural blazing of the heat does not stop, and the ability and merit increase tenfold to a hundredfold compared to before. The wisdom of great warmth is generated in the continuum, so that it can be combined with the top. Through remembrance, the small body of wisdom is obtained, and the blazing of the heat becomes even stronger, so that the four joys of melting bliss without leakage can be fully guided, and the coarse manifest afflictions are abandoned, until the top is complete. Samadhi is forbearance and, the supreme Dharma, is the path of actually abandoning the three doors of body, speech, and mind of samsara, such as the cessation of karma wind and the stability of bindus. Half of the wheel of the secret place is filled with unchanging bodhicitta, which is the first bhumi, and the latter half is filled, which is the second bhumi, and so on, which also applies to the other five wheels. The latter half of the crown wheel is filled, and the crown wheel is also completely stable, which is the twelfth bhumi. In the second moment after that, the non-dual wisdom body is accomplished, that is, in the last moment of the twelfth bhumi of samadhi, the vision of the true noble one arises in the continuum, and the body, speech, and mind of samsara and clinging thoughts have been abandoned. In the moment after that, there is no duality, that is, the nature of union, body, speech, and mind, <the pure body, speech, and mind vajra of the body, speech, and mind of samsara, and the discriminating thoughts of the mind's afflictions and the cessation of leaking bliss, are the wisdom vajra.> manifest the wisdom vajra. From then on, obtain the twelve bhumis of universal light <the twelve bhumis are, the bhumi of universal light and, the light of nectar, the light of space, the light of vajra, the light of jewels, the light of lotus, the bhumi of the Buddha's activities, the incomparable bhumi, the bhumi of all metaphors, the bhumi of wisdom light, the bhumi of omniscience, the bhumi of individual self-awareness.> and so on. Or from the place or the most joyful place <first, the most joyful place, the stainless place, the illuminating place, the flaming wisdom place, the most difficult to overcome place, the manifest place.>
Chinese
转变，长久，不动摇，殊胜的智慧，法之云，普光明，金刚持之地。>等十二地或十一地次第行进，最终之果为圆满佛陀四身之自性。<微尘之精华从顶髻至宝珠之间，以十二分之智慧之体性而坚固，故为十二种真谛；菩提心之精华从宝珠至梵穴之间，以十六喜之次第而坚固，故彼十六现前。>十二种真谛，与彼十六种之双运体性。功德与，智慧如海不可穷尽，事业如虚空般之自性，获得永不断绝，若具福缘且精进者，勤奋于此无谬之殊胜道，则此生即可现证遍主金刚萨埵时轮之果位。此等将于他处广说。第三，使瑜伽不衰退且增长之支分是，遣除道之障碍及增益，与瑜伽之相续不衰退且守护二者。初者当于他处了知，二者有，以四种封印之因所建立之支分，舍弃障碍之支分，守护誓言之支分，修持行持之支分四者。初者是，于非法器者保密之教诫，当以封印印持者有四，即前行之教诫，正行之教诫，自己之经验，上师如何指示等四者，或教诫如何给予，经验如何生起，体性如何指示，遣除障碍及增益如何行持等四者，亦有某些如此宣说，然因归于同一意义，故二者皆不相违。于此当以封印印持。二者有，舍弃夺取善道之盗贼，舍弃舍弃善道之狡诈导师，当了知阻碍善道之魔，教诫守护及隐藏深道等四者。初者，出自《无垢光经》：此善妙珍贵之道，若给予放逸之，其他有情众生，则于自己家中，寺庙中
English
Transformation, long-lasting, unwavering, excellent wisdom, cloud of Dharma, all-illuminating, the ground of Vajradhara. >The twelve or eleven bhumis, such as these, are traversed in sequence, and the ultimate result is the nature of the four kayas of the complete Buddha. <The essence of particles, from the crown of the head to the jewel, is stabilized as the nature of wisdom in twelve parts, hence the twelve truths; the essence of Bodhicitta, from the jewel to the crown aperture, is stabilized by the sequence of the sixteen joys, hence these sixteen manifest.> The nature of the union of the twelve truths and the sixteen aspects. Qualities and, wisdom like an inexhaustible ocean, the nature of activity equal to space, will be obtained without interruption. If one is fortunate and diligent, and strives on this supreme, unerring path, then in this very life one will realize the state of the Lord of All, Vajrasattva Kalachakra. These will be explained in detail elsewhere. The third branch, which causes the yoga not to decline and to increase, is: removing obstacles and enhancing the path, and maintaining and protecting the continuity of yoga. The former should be understood elsewhere, and the latter has: the branch established by the cause of the four seals, the branch of abandoning obstacles, the branch of guarding vows, and the branch of cultivating conduct. The first is: the instruction to keep secret from those who are not vessels, and there are four things to be sealed: the preliminary instructions, the main instructions, one's own experience, and how the lama has pointed them out. Or, how the instructions are given, how the experience arises, how the nature is pointed out, and how to remove obstacles and enhance them. Some also say that there are four, but since they fall into the same meaning, both are not contradictory. Here, it should be sealed with a seal. The second has: abandoning the thieves who steal the good path, abandoning the deceitful teachers who abandon the good path, recognizing the maras who obstruct the good path, and instructing to protect and hide the profound path. The first is from the Vimalaprabha: This excellent and precious path, if given to the negligent, other sentient beings, then in one's own home, in temples,
Chinese
安住之后，恶劣的盗贼们会抢夺。疑惑后悔以及睡眠和，懒惰掉举的盗贼们也，深入亲友稠密之中，总是抢夺珍宝。如是说。甚多的饮食和，诸多的享受的那些盗贼们，即使具有精进也放逸，抢夺昏厥之人。如是说。执着自己的家乡和自己的家，以及敌友的贪嗔，以及睡眠等五盖所控制，以及被各种享受所迷惑，以及对五境贪恋的腹中生疮者们，最初不会生起良好的三摩地，即使生起一次也会退失，因此不要被那些所控制。第二是，自己不是完全的辨别者，为了知道是否会变成巨大的价值，给狡猾的其他人看却说不会，以他的话语舍弃珍宝。哪些是懂得良好珍宝的人们，让他们完全辨别巨大的珍宝。以那些人们的清净话语，从而辨别自己的珍宝。如是说。除了生起此道之修证特别的瑜伽士之外，对其他人要极度保密自己的修证，并且不询问疑难解答。第三是，圆满正等觉和菩萨，以及父亲和母亲以及女儿姐妹和，儿子和兄弟贪恋的妻子之，形象们乃是魔众制造障碍。如是说。认识障碍之后，不要被其所控制。第四是，因此殊胜上师的恩赐之，良好珍宝之道乃是弟子，完全舍弃盗贼根本之后，努力极好地隐藏。如是说。第三，誓言和律仪的支分是，守护十四条根本堕罪，安住于金刚萨埵的二十五种行仪，秘密依止享用的誓言，修持生起次第和圆满次第，舍弃经验中不顺的方面，成办顺缘，誓言的分类，根据情况详细或简略地宣说。第四，修持行为的
English
Having settled down, the evil thieves will plunder. Doubts, regrets, sleep, and also, the thieves of laziness and agitation also, deeply enter into the dense midst of relatives and friends, and always plunder the jewels. Thus it is said. The thieves of very much food and drink of various kinds, and many enjoyments, even if they have diligence, they are still careless, and plunder those who have fainted. Thus it is said. Attachment to one's own country and one's own home, and the attachment and aversion to enemies and friends, and being controlled by the five obscurations such as sleep, and being distracted by various enjoyments, and those with tumors in their bellies who crave the five objects, will not initially generate good samadhi, and even if it arises once, it will degenerate, so do not be controlled by those. The second is, since one is not a complete discriminator, in order to know whether it will become a great value, showing it to cunning others, they say it will not, and with their words, one abandons the jewel. Those who know good jewels, let them fully discern the great jewel. With the pure words of those people, one should discern one's own jewel. Thus it is said. Except for the yogi who has generated special experiences and realizations on this path, one should keep one's own experiences and realizations extremely secret from others, and not ask for clarifications of doubts. The third is, the complete perfect Buddha and Bodhisattvas, and father and mother, and daughters and sisters, and sons and brothers, the forms of desired wives, are the demons who create obstacles. Thus it is said. Having recognized the obstacles, do not be controlled by them. The fourth is, therefore, the excellent jewel path of the blessings of the noble Guru, the disciple, having completely abandoned the root of thieves, should strive to hide it very well. Thus it is said. The third, the branches of vows and precepts are, protecting the fourteen root downfalls, abiding in the twenty-five practices of Vajrasattva, secretly relying on the vows of eating, meditating on the generation stage and completion stage, abandoning the unfavorable aspects of experience, accomplishing favorable conditions, the classification of vows, explained in detail or briefly as appropriate. Fourth, cultivating the practice of