Chinese
的空性二者，以及彼性集合是与不是的空性二者，以及三界遍胜是与不是的空性二者，以及一切义成就的是与不是的空性二者，以及调伏有情是与不是的空性二者，以及完全清净一切恶趣是与不是的空性二者，以及幻化网是与不是的空性二者，以及毗卢遮那现证菩提是与不是的空性二者，以及黑汝嘎金刚是与不是的空性二者，以及胜乐轮是与不是的空性二者，以及密集金刚是与不是的空性二者，以及时轮金刚是与不是的空性二者，以及原始佛是与不是的空性二者，以及基佛是与不是的空性二者，以及诸佛皆胜过往昔诸佛是与不是的空性二者，以及本来解脱的如来是与不是的空性二者，以及金刚明点三角是与不是的空性二者，以及金刚ཨེ་ཝཾ་（藏文：ཨེ་ཝཾ，梵文天城体：एवं，梵文罗马拟音：evam，汉语字面意思：如是）是与不是的空性二者，以及金刚ཧཾ་ཀྵ（藏文：ཧཾ་ཀྵ，梵文天城体：हंक्ष，梵文罗马拟音：hamksha，汉语字面意思：ཧཾ་ཀྵ）是与不是的空性二者，以及金刚ཨ་ཧཾ་（藏文：ཨ་ཧཾ，梵文天城体：अहं，梵文罗马拟音：aham，汉语字面意思：我）是与不是的空性二者，以及轮回涅槃无别是与不是的空性二者，以及二谛无别是与不是的空性二者，以及四谛无别是与不是的空性二者，以及基果无别是与不是的空性二者，以及因果无别是与不是的空性二者，以及识与智慧无别是与不是的空性二者，以及境与有境无别是与不是的空性二者，以及所依与能依无别是与不是的空性二者，以及主尊与主母无别是与不是的空性二者，以及主与眷属无别是与不是的空性二者，以及父与母无别是与不是的空性二者，以及男与女无别是与不是的空性二者，以及三乘无别是与不是的空性二者，以及三宝无别是与不是的空性二者，以及三时无别是与不是的空性二者，以及三身无别是与不是的空性二者，以
English
the emptiness of the two, and the emptiness of whether that nature is assembled or not, and the emptiness of whether the three realms are completely victorious or not, and the emptiness of whether all meanings are accomplished or not, and the emptiness of whether beings are tamed or not, and the emptiness of whether all the bad destinies are completely purified or not, and the emptiness of whether the magic net is or is not, and the emptiness of whether Vairochana manifestly attains enlightenment or not, and the emptiness of whether Hevajra is or is not, and the emptiness of whether Chakrasamvara is or is not, and the emptiness of whether Guhyasamaja is or is not, and the emptiness of whether Kalachakra is or is not, and the emptiness of whether the primordial Buddha is or is not, and the emptiness of whether the basis Buddha is or is not, and the emptiness of whether all Buddhas are enlightened before all Buddhas or not, and the emptiness of whether the Tathagata who is liberated from the beginning is or is not, and the emptiness of whether the vajra bindu triangle is or is not, and the emptiness of whether the vajra E-VAM (Tibetan: ཨེ་ཝཾ, Sanskrit Devanagari: एवं, Sanskrit Romanization: evam, Chinese literal meaning: thus) is or is not, and the emptiness of whether the vajra HAM-KSHA (Tibetan: ཧཾ་ཀྵ, Sanskrit Devanagari: हंक्ष, Sanskrit Romanization: hamksha, Chinese literal meaning: HAM-KSHA) is or is not, and the emptiness of whether the vajra A-HAM (Tibetan: ཨ་ཧཾ, Sanskrit Devanagari: अहं, Sanskrit Romanization: aham, Chinese literal meaning: I) is or is not, and the emptiness of whether samsara and nirvana are inseparable or not, and the emptiness of whether the two truths are inseparable or not, and the emptiness of whether the four truths are inseparable or not, and the emptiness of whether the basis and result are inseparable or not, and the emptiness of whether cause and effect are inseparable or not, and the emptiness of whether consciousness and wisdom are inseparable or not, and the emptiness of whether object and subject are inseparable or not, and the emptiness of whether the support and the supported are inseparable or not, and the emptiness of whether the main deity and the consort are inseparable or not, and the emptiness of whether the main and retinue are inseparable or not, and the emptiness of whether father and mother are inseparable or not, and the emptiness of whether male and female are inseparable or not, and the emptiness of whether the three vehicles are inseparable or not, and the emptiness of whether the three refuges are inseparable or not, and the emptiness of whether the three times are inseparable or not, and the emptiness of whether the three kayas are inseparable or not, wit
Chinese
四身无别是有是无之空性二者，五身无别是有是无之空性二者，中观唯识无别是有是无之空性等，如是如实通达空性之差别广大无边后，依于专注等持之甚深口诀，以胜义他空甚深之行持，及后得分别之教言，修持世俗自空不甚深之行持，亦令他众广为如实开示。依于三杂染之邪法，具过失，自造作，不净者，舍弃以非为是之基道果见修行为劣者，善为了知并修持圆满法殊胜超胜者所说之基道果见修行清净圆满，亦令他众广为如实开示。亦以此愿诸佛及大菩萨皆大欢喜。证得佛一身体之加持，证得佛二身体之加持，证得佛三身体之加持，证得佛四身体之加持，证得佛五身体之加持，证得佛六身体之加持，证得佛七身体之加持，证得十八界之加持。以此愿此等祈愿如是成就。证得四智之加持，证得五智之加持，证得九智之加持，证得十四智之加持。以此愿此等祈愿如是成就。空性之善妙差别乃圆满次第之宗规。愿此亦利益教法及一切有情。我于一切生世中，愿能弘扬教法，若不能弘扬教法，亦愿能荷担教法之重任，若不能荷担重任，亦愿能为教法操心，并为教法衰败而担忧，哪怕仅仅是警戒。
English
May I, having realized the extensive and boundless distinctions of emptiness, such as the two emptinesses of whether the four bodies are inseparable or not, the two emptinesses of whether the five bodies are inseparable or not, and the two emptinesses of whether Madhyamaka and Cittamatra are inseparable or not, rely on the profound instructions of meditating in equipoise. May I practice the profound conduct of other-emptiness in ultimate truth and, relying on the instructions of discriminating in post-meditation, practice the not-so-profound conduct of self-emptiness in conventional truth, and may I also extensively and accurately reveal it to others. Having abandoned the inferior basis, path, and result, view, meditation, and conduct of clinging to what is not as such, based on the three-tainted, flawed, self-made, and impure dharmas, may I well understand and practice the pure and perfect basis, path, and result, view, meditation, and conduct spoken of in the supreme and excellent dharmas of the Completion Stage, and may I also extensively and accurately reveal it to others. Through this, may all the Buddhas and great Bodhisattvas be exceedingly pleased. By the blessings of attaining one Buddha body, by the blessings of attaining two Buddha bodies, by the blessings of attaining three Buddha bodies, by the blessings of attaining four Buddha bodies, by the blessings of attaining five Buddha bodies, by the blessings of attaining six Buddha bodies, by the blessings of attaining seven Buddha bodies, and by the blessings of attaining the eighteen realms, may these aspirations be accomplished as they are. By the blessings of attaining the four wisdoms, by the blessings of attaining the five wisdoms, by the blessings of attaining the nine wisdoms, and by the blessings of attaining the fourteen wisdoms, may these aspirations be accomplished as they are. The excellent distinctions of emptiness are arranged according to the system of the Completion Stage. May this also benefit the teachings and all sentient beings. In all my lifetimes, may I illuminate the teachings. Even if I cannot illuminate the teachings, may I bear the great burden of the teachings. Even if I cannot bear the great burden, may I be concerned for the teachings and be wary of the decline of the teachings, even if it is just a watchman.
Chinese
校订完毕。吉祥！
English
Revised and finalized. May there be auspiciousness! Here, all the noble ones of the three vehicles, including the Buddhas, Bodhisattvas, Pratyekabuddhas, and Shravakas who have appeared in the past, present, and future, have cultivated this very path and attained the supreme state of liberation and omniscience. This Dharma tradition is also called "The Stages of Entering the Teachings," "The Stages of the Path for the Three Types of Individuals," "The Stages of the Path to Enlightenment," and "The Entrance to the Great Chariot." To teach this Dharma, the root of all paths is to rely on a virtuous spiritual friend, the actual stages of the path are to train in the thoughts of the three types of individuals, and from this, to connect to the fruit of unsurpassed enlightenment—these are the three. Firstly, having understood the qualities of a virtuous spiritual friend and how to rely on them with respect, during the session of meditative equipoise, one should proceed as follows: Sit in the vajra posture, straighten the body, and so forth, making the gross conduct clean and clear. Visualize Buddhas and Bodhisattvas filling the sky. Prostrations and offerings, whether elaborate or concise, should be done separately from the seven branches, so begin by making prostrations and offerings first. Then, reciting the seven branches from the "Bhadra-caryā-praṇidhāna" three times, while remembering their meaning. After that, visualize in the sky in front, in the highest direction above, countless Buddhas and Bodhisattvas residing. In the sky directly in front, the root lama and the assembly of lineage lamas surrounded by all, residing densely. I beseech all the Buddhas and Bodhisattvas residing in the ten directions, and the truly perfect great virtuous spiritual friend, to consider me. I beseech you to bless me. I
Chinese
祈请息灭一切颠倒之垢染，祈请生起一切不颠倒之证悟，祈请息灭修持大乘佛法的一切障碍。如是猛烈祈请。最后亦供养以意幻化的供品，根本传承的上师们从自己的头顶进入，安住于心间光明的帐篷中。观想诸佛和菩萨们融入其中不现。愿我此善根，为利一切有情众生，获得圆满佛果。如是说，并以“以此功德愿一切众生，圆满福德智慧二资粮，福德智慧所生之，二种胜妙位愿成就”等回向善根。座间休息时，也不观察上师的过失，只忆念功德。我没有亲眼见到佛陀的福分，三世安住的诸佛之慈悲化现为善知识的形象，所以我的上师实际上就是佛陀。从恩德方面来说，比一切佛陀还要殊胜。无论想要人天福报、解脱、佛果三者中的哪一个，上师都不会隐瞒我需要的方法。我相续中生起一个功德，减少一个过失，也是上师的恩德。想到获得如此难得的甚深佛法，真是恩德浩大。此外，我的身体和受用一切都要为上师而舍弃。从身体方面来说，要成办一切与上师心意相符的恭敬承侍、服侍等事业。从语言方面来说，只说赞叹上师身语意的功德，以及成为侍奉之语。从行为方面来说，要常常想着做什么能让上师欢喜，说什么能让上师满意，并且要付诸实践。对此，此时祈请的意义是，五种颠倒之垢染，即：贪著此生的垢染，不相信业果的垢染，执轮回为安乐的垢染，珍爱自己利益的垢染，执著事物和相状为真实的
English
Please pacify all the defilements of inversion. Please generate all the realizations of non-inversion. Please eliminate all obstacles to practicing the Mahayana Dharma. Thus, pray intensely. Finally, offer a mentally emanated offering. May the root and lineage lamas enter from the crown of my head and reside in the tent of light in my heart. Visualize the Buddhas and Bodhisattvas dissolving into it, becoming invisible. May this root of my virtue, for the benefit of all sentient beings, attain the state of Buddhahood. Thus saying, and dedicating the merit with verses such as, "By this merit may all beings, complete the accumulations of merit and wisdom, and may the two supreme states, arising from merit and wisdom, be attained." During breaks, do not dwell on the lama's faults, but only remember their virtues. I do not have the fortune to see the Buddha directly. The compassion of all the Buddhas abiding in the three times manifests in the form of a virtuous friend. Therefore, my lama is actually the Buddha. In terms of kindness, they are even greater than all the Buddhas. Whatever I desire—worldly happiness, liberation, or Buddhahood—they have not hidden from me the necessary methods. The arising of a single virtue in my being, and the diminishing of a single fault, is also due to the kindness of the lama. Thinking of having received such rare and profound Dharma, I feel such great gratitude. Furthermore, I must offer my body and all my possessions for the sake of the lama. In terms of body, I must accomplish all the activities of respect, service, and immediate assistance that accord with the lama's wishes. In terms of speech, I must only speak words that praise the qualities of the lama's body, speech, and mind, and that serve as service. In terms of conduct, I must constantly think about what pleases the lama and what they say, and put it into practice. In this context, the meaning of the supplication is: the five defilements of inversion, namely: the defilement of attachment to this life, the defilement of disbelief in karma and its results, the defilement of clinging to samsara as happiness, the defilement of cherishing one's own benefit, and the defilement of grasping at things and characteristics as real.