Chinese
五种根识聚集是十五。现在是心的四种道，道、障碍、障碍的消除和道的功德圆满。道有两种，有勤作和无勤作大手印。其中，生起菩提心，对上师的虔诚，观想身体为本尊，以四种有勤作的方式修持：时间的要点，在气从dhuti脉运行的时候，身体的要点调整为五种或六种姿势，地点的要点在肚脐下四指寻找的位置，意识的要点专注于拙火a thung燃烧。四种气相结合，通过控制寂静和猛烈的气，拙火燃烧，菩提心的明点使脉轮增长。由此，心生起乐空或无分别念，从而使心进入道。第二种是无勤作大手印，心不是显现和空性二者，所以是“手印”，不超越它，所以是“大”，在它之上没有其他，所以是“大”。此外，不造作的心就是大手印。大婆罗门也说：“用绳索束缚的这颗心，如果放松，毫无疑问会解脱。就像婆罗门纺线一样，瑜伽士放松并安住于心性。”如果什么都不造作，那就是不造作的心。心是法身，如果修持其他，那就是造作。如果不造作心，它就是清晰的。如果水不浑浊，它就是清澈的。因此，不造作地安住的方法是：不要人为地做作，放松地安住。不要观看或搜寻，让它自然。不要在心中思考，不要执着。体验和证悟融为一体。这样修持，体验和证悟就会生起，从而使心进入道。如果出现障碍，有内外障碍、垢染和遮蔽三种。外在的障碍是人和非人干扰禅定，内在的障碍是烦恼和分别念使心无法安住于禅定。垢染就像黑色的陶器，就像靠近的东西会被染污一样，不守誓言、戒律破损、重大罪行的垢染、鬼附之人、病人、麻风病人、尸体和不洁之物的垢染会干扰禅定，其他所有遮蔽功德的障碍也是。遮蔽有两种，烦恼障和所知障。烦恼障
English
The gathering of the five sense consciousnesses is fifteen. Now, there are four paths of the mind: the path, obstacles, the removal of obstacles, and the perfection of the qualities of the path. There are two paths: with effort and without effort, the Great Seal. Among these, generating bodhicitta, devotion to the guru, and meditating on the body as the deity, practicing with four types of effort: the key point of time, when the wind flows from the dhuti channel, the key point of the body is to adjust to five or six postures, the key point of the place is to find the location four fingers below the navel, the key point of awareness is to focus on the blazing fire of tummo a thung. The four combinations of winds, by holding the winds of both peace and force, the fire of tummo blazes, and the bindu of bodhicitta increases the root places. From this, the mind arises as bliss-emptiness or non-conceptuality, thereby leading the mind onto the path. The second is the Great Seal without effort: the mind is not two, appearance and emptiness, therefore it is the "Seal"; it does not go beyond that, therefore it is "Great"; there is nothing else above it, therefore it is "Great." Moreover, the uncorrected mind is the Great Seal. The great Brahmin also said: "This mind bound by ropes, if loosened, there is no doubt it will be liberated. Just as a Brahmin spins thread, the yogi loosens and abides in the nature of mind." If nothing is corrected, then the mind is uncorrected. Since the mind is the Dharmakaya, if one meditates on something else, it is corrected. If the mind is not corrected, it is clear. If the water is not turbid, it is clear. Therefore, the way to abide without correction is: do not artificially fabricate, abide loosely. Do not watch or search, let it be natural. Do not think in the mind, do not fixate. Experience and realization are one. Meditating in this way, experience and realization will arise, thereby leading the mind onto the path. If obstacles arise, there are three types: outer and inner obstacles, stains, and obscurations. Outer obstacles: humans and non-humans interrupt samadhi. Inner obstacles: afflictions and conceptual thoughts do not allow the mind to settle in samadhi. Stains are like a black pottery, just as whatever is close becomes stained, breaking vows, broken samaya, stains of great sins, possessed people, sick people, lepers, corpses, and stains of impure things interrupt samadhi, and all other obstacles that obscure qualities as well. There are two obscurations: afflictive obscurations and cognitive obscurations. Afflictive obscurations
Chinese
遮障是：烦恼本身没有被认识，因此，自己遮蔽自己；烦恼所造成的遮障，是自无始以来积累的业的成熟，它遮蔽了道和道的果实。所知障是：执着于对治，以及三轮的分别念，它们遮蔽了道和果实。第三，对治的方法是：对于外在的障碍，修慈爱和悲心，菩提心。特别是，修持保护人与非人的轮。内在的分别念是心。心是大手印，因此分别念在自身解脱，即是心。对于烦恼，修持对治，或者认识到烦恼即是智慧，从而消除它。对于有鬼的人等等有遮障的人：从肚脐燃起拙火之火，在身体的内部全部显现。从所有的毛孔和所有的感官之门燃烧，这是保护。如同用水清洗污垢一样，观想本尊吉祥金刚萨埵在头顶，降下智慧的甘露，清洗身体的内部，从而消除遮障。烦恼的遮障是：认识到烦恼本身就是智慧，由于遮蔽者不存在，从而消除它。烦恼的遮障是：认识到显现是自心，并且积累福德资粮，从而消除它。所知障是：认识到自心是法身，并且积累智慧资粮，从而消除它。心无二元，积累二资粮双运，从而消除所有遮蔽道和果实的障碍。如果心生起为道，那么道的功德是：在世间道的时候，生起暖相。在出世间道的时候，所有验相的功德都会出现，并且所有功德都会圆满。心的果实是显现清净之身。所谓的心的要点是：心有三种，即心，取着显现，不取着显现。心有四种：有漏的对显现之境执着为实有的障碍，有漏的粗重之物，有漏的意之识，无漏的心，以及智慧的心，这四种。其中，有漏的心是：由于对显现之境的执着，而具有能取和所取的粗重之物。而且，在临终时，显现逐渐消融，是具有分离之性的。有漏是指不将显现执着为自心，而是境和境
English
The obscurations are: Because the afflictions themselves are not realized, one obscures oneself. The obscurations caused by afflictions are the maturation of karma accumulated since beginningless time in cyclic existence, which obscures the path and the fruit of the path. The obscuration of knowledge is: attachment to antidotes and the conceptualization of the three spheres, which obscure the path and the fruit. Third, the method of remedy is: For external obstacles, cultivate loving-kindness and compassion, the mind of enlightenment. In particular, meditate on the protective wheel for humans and non-humans. Internal conceptualization is mind. Mind is the Great Seal, so conceptualization dissolves in its own place, which is mind. For afflictions, meditate on the antidote, or realize that afflictions are wisdom, thereby eliminating them. For those with ghostly influences, etc., those with obscurations: From the navel, the fire of fierce heat blazes, appearing throughout the inside of the body. Blazing from all pores and all sense gates is protection. Just as water washes away dirt, visualize the Bhagavan Glorious Vajrasattva on the crown of the head, and by emanating the nectar of wisdom, wash the entire inside of the body, thereby eliminating obscurations. The obscuration of afflictions is: By realizing that afflictions themselves are wisdom, since the obscurer does not exist, it is eliminated. The obscuration of afflictions is eliminated by realizing that appearances are one's own mind and accumulating merit. The obscuration of knowledge is eliminated by realizing one's own mind as the Dharmakaya and accumulating wisdom. When the mind is non-dual, accumulating the two accumulations in union eliminates all obscurations of the path and the fruit. If the mind arises as the path, then the qualities of the path are: In the case of the worldly path, warmth arises. In the supramundane path, all the qualities of signs arise, and all qualities are perfected. The fruit of the mind is to manifest the pure body. The so-called key point of the mind is: There are three aspects of mind: mind, taking appearances, and not taking appearances. There are four aspects of mind: the obstacle of attachment to phenomena as real in the realm of appearances with outflows, the coarse matter with outflows, the mind of mind with outflows, the mind without outflows, and the mind of wisdom, these four. Among these, the mind with outflows is: Because of attachment to the realm of appearances, it is coarse matter with grasping. Moreover, at the time of death, appearances gradually dissolve and are of a separable nature. Outflows refer to not grasping appearances as one's own mind, but as objects and object
Tibetan
་ཅན་དུ་འཛིན་པའོ། །ཟག་པ་དང་བཅས་པའི་སེམས་ནི། རང་གིས་རང་ཉིད་ལ་ངའི་སེམས་སྙམ་དུ་འཛིན་པའོ། །ཤི་ནས་བར་དོར་འཁྱམས་པའི་དུས་སུ་ཡང་ངའི་སེམས་སྙམ་དུ་བར་དོའི་ལུས་བྱས་པ་ཡིན་པས་སོ། །ཟག་པ་ནི་ངའི་སེམས་སྙམ་དུ་རང་གིས་རང་ལ་ཞེན་ཅིང་ཆགས་པའོ། །ཟག་པ་མེད་པ་ནི་ཟག་བཅས་གཉིས་ཀྱིས་གང་དུ་ཡང་མི་དམིགས་པས་ཞེན་པ་དང་འཛིན་པ་མེད་པའོ། །ཡེ་ཤེས་ཀྱི་སེམས་ལ་གཉིས། ལམ་གྱི་དུས་སུ་ཏིང་ངེ་འཛིན་དང་ལྡན་པའི་སེམས་དང༌། འབྲས་བུའི་དུས་སུ་མྱ་ངན་ལས་འདས་པའི་སྐུར་སྣང་བའོ། །ཏིང་ངེ་འཛིན་གྱི་ཕྱི་རོལ་དུ་མུ་སྟེགས་བྱེད་ཀྱི་ཆད་པར་ལྟ་བ་ལ་ལམ་མེད། ཆད་པར་ལྟ་བ་ལ་རྡུལ་མུན་པ་སྙིང་སྟོབས་གསུམ་དུ་འདུ། ཉན་ཐོས་དང་རང་སངས་རྒྱས་ཀྱིས་གང་ཟག་གི་བདག་མེད། སེམས་ཙམ་པ་དང༌། དབུ་མ་བ། སྒྱུ་མ། ཕ་རོལ་ཏུ་ཕྱིན་པས་གཉིས་མེད། གསང་སྔགས་སམ་གཟུགས་སམ་སོ་སོའི་ཏིང་ངེ་འཛིན་དུ་བསྒོམས་པའོ། །འབྲས་བུའི་དུས་སུ་རྣམ་དག་གི་སྐུ་མངོན་དུ་བྱེད་དོ། །གཉིས་པ་སྣང་ལ་ལེན་པ་ནི། རང་ལ་སེམས་ཡོད་པས་བརྣབ་སེམས། གནོད་སེམས། ལོག་པར་ལྟ་བ་གསུམ་གྱིས་ཡུལ་སེམས་ཅན་ཐམས་ཅད་ཀྱིས་མི་དགེ་བ་གསུམ་གྱི་ལས་བྱས་པས་ངན་སོང་གསུམ་དང༌། འཁོར་བའི་སྡུག་བསྔལ་ལེན་པའོ། །སེམས་ཀྱིས་མི་དགེ་བ་སྤངས། དགེ་བའི་ལས་བྱས་པས་དགེ་བའི་འབྲས་བུ་ལེན་པའོ། །སྣང་ལ་མི་ལེན་པ་ནི། ཡུལ་སེམས་ཅན་ལ་སེམས་ཀྱི་ལས་མ་བྱས་པས་གནས་སྐབས་ཉོན་མོངས་པ་མི་སྐྱེ་ལ། མཐར་ཐུག་འབྲས་བུ་མི་ལེན་པའོ། །གནད་བཞི་ནི་ལམ་གྱི་སྐབས་སུ་བཤད་ཟིན་ཏོ། །དེས་སེམས་ཀྱི་བཀའ་བཞི་བསྟན་ཟིན་ཏོ། །དེ་གསུམ་མ་འདྲེས་གཅིག་པ་སོ་སོའི་གནད། །ཅེས་པ་ནི། དེ་གསུམ་ནི་ལུས་ངག་ཡིད་གསུམ་མོ། མ་འདྲེས་པ་ནི་ལས་སོ་སོར་བྱེད་པའོ། །གཅིག་པ་ནི་ལུས་ལ་ལུས་ངག་ཡིད་གསུམ་དབྱེར་མེད་པར་གནས་པའོ། །སོ་སོའི་གནད་ནི་ལམ་ཡིན་ཏེ། ལུས་ལ་ཡང་གནད་བཞི། སེམས་ལ་ཡང་གནད་བཞི། རྟེན་འབྲེལ་བསྒྲིགས་བསྒྲིགས་པ་ཉམས་སུ་ལེན་པའོ། །བཀའ་བབས་བཞི་ཡི་གདམས་ངག་འདི། །ཞེས་པ་ནི། བཀའ་ལ་བཞི་ཡིན་ཏེ། བདེ་བར་གཤེགས་པ། བླ་མ་ཡི་དམ། མཁའ་འགྲོ་བཞི་ཡིན་ནོ། །དེ་ནི་བཀའ་བཞི་ཡིན་པ་ལ། བབས་པ་གདམས་ངག་ཆུ་བོ་དང་འདྲའོ། །བཀའ་བཞི་ཡུལ་གྱི་བྱིན་རླབས་དང༌། ཞེས་པ་ནི། ཚིགས་སུ་བཅད་པ་ཕྱེད་དང་གསུམ་གྱིས་སྨོན་ལམ་སྟོན་པ་ནི། བཀའ་བཞི་ཡུལ་གྱི་བྱིན་རླབས་དང༌། མཁའ་འགྲོ་མ་ཡི་བྱིན་རླབས་ཀྱིས། །ཞེས་པ་ནི། དེ་དག་གི་བྱིན་རླབས་
Chinese
认为是具有的。有漏的心是，自己认为自己是“我的心”。死后漂泊于中阴时，也因为认为是“我的心”而成为中阴身。有漏是自己执着和贪恋自己是“我的心”。无漏是对有漏和无漏二者都不执着，没有执着和抓住。智慧的心有两种：道路时期的具有三摩地的心，以及果位时期的显现为涅槃之身。三摩地之外，外道没有断见的道路。断见包括尘、黑暗、勇气三种。声闻和缘觉没有补特伽罗我。唯识宗和中观宗、幻师、般若波罗蜜多是无二。秘密真言或形象或各自的三摩地中修习。果位时期，显现清净之身。第二，对显现而取着是：因为自己有心，所以贪心、害心、邪见三种，对所有众生做了三种不善业，因此取着三恶道和轮回的痛苦。心舍弃不善，行善业，因此取着善的果报。对显现不取着是：因为没有对众生做心的业，所以暂时不生起烦恼，最终不取着果报。四个要点已经在道路的章节中讲述完毕。因此，已经展示了心的四个教言。这三者不混合，一体，各自的要点。所谓“这三者不混合，一体，各自的要点”是：这三者是身、语、意三者。不混合是各自做业。一体是身、语、意三者无分别地存在于身上。各自的要点是道路，即身上也有四个要点，心上也有四个要点，有条理地修习缘起。这个四种传承的口诀是：所谓“这个四种传承的口诀”是：传承有四种，即善逝、上师本尊、空行。这是四种传承，降临的口诀如同河流。四传承的处所加持，所谓“四传承的处所加持”是：用三又二分之一颂来展示祈愿是：四传承的处所加持，空行母的加持。所谓“是那些的加持”
English
It is to hold as having. The mind with outflows is: one's own mind thinks of itself as "my mind." Even when wandering in the bardo after death, it is because one thinks of it as "my mind" that one takes the bardo body. Outflow is clinging and attachment to oneself as "my mind." The absence of outflow is the absence of clinging and grasping because one does not fixate on either with outflow or without outflow. There are two types of wisdom mind: the mind with samadhi during the path, and the appearance as the nirmanakaya during the fruition. Outside of samadhi, there is no path for the nihilistic views of the tirthikas. Nihilistic views include the three: dust, darkness, and courage. Shravakas and pratyekabuddhas have no pudgala-atman. The Chittamatrins, Madhyamikas, illusionists, and Prajnaparamita are non-dual. Secret mantra or form or individual samadhis are meditated upon. During the fruition, the completely pure kaya is manifested. Second, taking to appearances is: because one has a mind, the three: covetousness, malice, and wrong views, cause all sentient beings to perform the three non-virtuous actions, thus taking the three lower realms and the suffering of samsara. The mind abandons non-virtue and performs virtuous actions, thus taking the virtuous result. Not taking to appearances is: because one does not perform the actions of the mind towards sentient beings, temporary afflictions do not arise, and ultimately one does not take the result. The four key points have already been explained in the chapter on the path. Thus, the four instructions of the mind have been shown. These three are unmixed, one, and the key points of each. "These three are unmixed, one, and the key points of each" means: these three are body, speech, and mind. Unmixed means performing actions separately. One means that body, speech, and mind exist inseparably in the body. The key points of each are the path, that is, there are four key points for the body, and four key points for the mind, and practicing dependent origination in an orderly manner. This instruction of the four transmissions is: "This instruction of the four transmissions" means: there are four transmissions, namely: the Sugata, the guru-deva, and the dakini. These are the four transmissions, the descending instruction is like a river. The blessings of the places of the four transmissions, "The blessings of the places of the four transmissions" means: showing the aspiration with three and a half verses is: the blessings of the places of the four transmissions, the blessings of the dakinis. "Is the blessing of those"