Chinese
共有十五个要点：一是共同和特殊的预备工作，以及禅修的目的；二是依赖显现和印象，将禅修方法铭记于心；三是禅修的自性、分类和定义；四是识别与三摩地不相符的过失；五是纠正这些过失的方法；六是禅修体验的次第；七是行持；八是誓言；九是暖相；十是征兆；十一是梦兆的预兆；十二是三摩地的功德；十三是空行母的口诀；十四是那自性三摩地的果；十五是藉由这些，大空性的瑜伽将会圆满。第二，广说有十五个要点。其中第一个又分为二：共同的预备工作和特殊的预备工作。第一部分有七点：第一，说明首先必须获得灌顶。任何具有密咒种姓的士夫，例如独自居住的狮子，无有恐惧，像以威力压倒其他一样，舍弃恶友而独自游走，因此在进入如是之自性三摩地之前，必须次第圆满地接受殊胜本尊的形象坛城的内外密三种灌顶。第二，圆满五种殊胜的资具。金刚上师不谬地宣说续、经和口诀的意义。宣说者是宝藏圆满的河流，持有者精通续和事业，持有口诀，怀有暖相，持有八种功德。像这样具足八种功德者，以三门恭敬供养，并通过精勤完全调伏自相续，从而使证悟，即清净的见解，显现为伟大的平等。根本和支分的誓言，1.禅修三摩地，2.了解共同和自性特征的智慧，3.见解的把握，以及二谛菩提心4.生起，和伟大的慈悲5。这五者是超越世间资具的殊胜资具，应在相续中圆满上述五者。第三，在五种资具中，特别是为了他人的利益而发心并誓愿禅修。在圆满上述五种资具的基础上，就像母亲对独子的慈爱之心一样，为了将处于三界轮回中的六道一切有情安置于解脱涅槃之地，
English
There are fifteen points: One is the common and special preliminaries, and the purpose of meditation; two is relying on appearances and impressions, and keeping the meditation method in mind; three is the nature, classification, and definition of meditation; four is identifying the faults that are incompatible with samadhi; five is the method of correcting these faults; six is the order of meditation experiences; seven is conduct; eight is vows; nine is warmth; ten is signs; eleven is omens of dreams; twelve is the merits of samadhi; thirteen is the instructions of the Dakini; fourteen is the result of that self-nature samadhi; and fifteen is that through these, the yoga of great emptiness will be perfected. Second, the detailed explanation has fifteen points. The first of these is divided into two: common preliminaries and special preliminaries. The first part has seven points: First, it is explained that empowerment must be obtained first. Any individual with a mantra lineage, like a lion living alone, fearless, like overpowering others with power, abandoning bad friends and wandering alone, therefore, before entering such self-nature samadhi, one must completely receive the outer, inner, and secret empowerments of the supreme deity's image mandala in order. Second, the five supreme requisites must be perfected. The Vajra Master explains the meaning of the tantras, agamas, and instructions without error. The expounder is a river full of treasures, the holder is skilled in tantras and actions, holds the instructions, cherishes warmth, and holds eight qualities. Such a person with eight qualities is offered with respect through the three doors, and through diligence, one's own mind is completely subdued, so that realization, that is, pure view, is manifested as great equality. The root and branch vows, 1. meditation samadhi, 2. the wisdom of knowing the common and self-nature characteristics, 3. the grasp of view, and the two truths bodhicitta 4. arising, and great compassion 5. These five are the supreme requisites that transcend worldly requisites, and the above five should be perfected in the continuum. Third, among the five requisites, especially to generate the mind for the benefit of others and vow to meditate. Based on perfecting the above five requisites, just like a mother's loving heart for her only child, in order to place all sentient beings of the six realms who are in the three realms of samsara in the state of liberation and nirvana,
Chinese
这是誓言。 第四，以四无量心为先导来平整土地。为了不退失菩提心，以能转生到梵天等处的四无量心为先导。寻找自己喜欢且没有土地敌人等过患的土地，然后平整土地，举行土地仪式。 第五，建造房屋并铺设坐垫。建造大小适中且合适的房屋，进行粉刷和清洁。用珍宝和药物，如冰片等，来保护土地免受损害，以及疾病、毒蛇等的侵害。铺设比帕尔达的棉布坐垫，使其具有纯净的品质。 第六，积累资粮并切断联系。为了消除修持菩提的一切违缘和障碍，并圆满道之顺缘二资粮，进行会供轮和百次火供等活动。努力积累《经部》、《十万颂》、《擦擦》、泥像制作、清理道路、泼水、绕塔等善行。切断外在亲友的联系，以及内在与上师和道友之间的债务和牵绊。因为除了昆提禅定之外，其他一切都是障碍，所以要以像盗墓贼看到旧坟墓一样的心态，舍弃上述的过患。 第七，收集顺缘并寻找同伴。收集滋养身体的药物和食物等顺缘，以及生起禅定的顺缘，如上师甚深口诀的经书，和有经验的同伴等修行的顺缘。为了保护道路免受障碍、魔障和疾病的侵害，事先圆满仪轨。然后准备好外在令人向往的五种受用，或者秘密的受用明妃，也要具足法相。准备好遣除敌人、魔障和疾病三种损害的顺缘，如武器、金刚橛、白芥子、古古鲁香等。 第二，特殊的预备工作。像这样，在共同的、大家共同的预备工作都圆满之后，特别是在这个禅定之前的预备工作是，为了作为供养的所依，迎请成就迅速的本尊天神的圣像，安置在自己的面前。顶礼、皈依、供养、忏悔、随喜、发菩提心、献身、回向，以八支的方式完全进行。
English
This is the vow. Fourth, level the ground by preceding with the four immeasurables. In order not to lose Bodhicitta, precede with the four immeasurables that cause rebirth in places such as Brahma's realm. Find a land that you like and that is free from faults such as land enemies, and then level the ground and perform a ground ritual. Fifth, build a house and lay out a cushion. Build a house of moderate size and suitability, and clean it with whitewash. Protect the land from damage, disease, poisonous snakes, etc., with precious substances and medicines such as camphor. Lay out a cotton cushion from the land of Piparda, making it pure. Sixth, accumulate merit and sever ties. In order to eliminate all obstacles and hindrances to the practice of Bodhi, and to perfect the two accumulations that are conducive to the path, perform activities such as Tsog offerings and hundreds of fire offerings. Strive to accumulate virtuous forces by engaging in activities such as the Sutra Section, Hundred Thousand Verses, Tsa Tsa, making clay images, clearing roads, sprinkling water, and circumambulation. Sever external ties with relatives and internal ties with debts and attachments to teachers and fellow practitioners. Since everything other than Kunti Samadhi is an obstacle, abandon the above-mentioned faults with the mind of a gravedigger seeing an old tomb. Seventh, gather conditions and seek companions. Gather conditions that nourish the body, such as medicine and food, and conditions that give rise to Samadhi, such as books of profound instructions from the Guru, and conditions for practice, such as experienced companions. In order to protect the path from obstacles, hindrances, and diseases, complete the rituals in advance. Then prepare the five desirable objects of enjoyment, or the secret enjoyment of a consort who is endowed with qualities. Prepare conditions to avert the harm of enemies, hindrances, and diseases, such as weapons, phurba, white mustard seeds, and gugul incense. Second, special preliminary work. In this way, after the common preliminary work for everyone has been completed, the special preliminary work for this Samadhi is to invite the blessed image of the deity of quick accomplishment as a support for offering, and place it in front of oneself. Prostrate, take refuge, make offerings, confess, rejoice, generate Bodhicitta, offer the body, and dedicate the merit, fully performing the eight branches.
Chinese
抓住之后，全知法王说，空性的四种禅定，以及从那之中生起的大悲心的四无量心，合起来是八支。将积聚之物融化成光，完全转化，使其融入我的头顶，从而消除一切障碍。自身融化成光之后，应当进入禅定。第二，关于必要，有二：次第修习道而成就佛陀的必要，以及进入那禅定本身的必要。第一，有二：第一，经文的依据。不错误地证悟五部佛父佛母和五种智慧的三种相，通过禅定掌握自明的国王，通过同时习惯或修习，将获得无上菩提的殊胜法身。第二，由它成就的意义。为了上述的理由，在见到见解之后，修习如是的禅定。这被认为是生起大悲心和一切显现的禅定的基础或原因。上下道的次第生起也同样确定，即先前的禅定之后生起后来的禅定。第二，有二：真实的必要，以及没有此禅定的过患。第一，有二：第一，简略地指示。对于那些具有密咒的根器，但智慧稍逊的人，通过次第，因为有消除不顺品的必要，以及有成办顺品、追求法身的必要。第二，广说，那有二：第一，消除他者。进入禅定，也就是通常所说的先前的消除他者，也是为了自他二利而修习，即所要消除的是俱生和遍计的无明，颠倒错乱的显现难以解脱，沉溺于如同泥潭般的境界。为了消除它，在智慧的境界面前显现，如同灯的光芒般的箭矢，通过禅定射出，通过它的功德，完全消除自己相续中存在的愚痴的黑暗，从而使真实自性光明，没有烦恼的痛苦，成为安乐之顶峰的境界显现出来。总而言之，如果简略地说，就是消除障碍的集合。
English
After grasping that, the Omniscient Dharma King said that the four meditations on emptiness and the four immeasurable minds of great compassion arising from that, together constitute eight branches. The accumulated things are dissolved into light, completely transformed, and made to dissolve into the crown of my head, thereby eliminating all obstacles. After oneself dissolves into light, one should enter into meditation. Second, regarding the necessity, there are two: the necessity of gradually practicing the path and attaining Buddhahood, and the necessity of entering that meditation itself. First, there are two: First, the scriptural basis. Without error, realizing the three aspects of the five Buddha families, father and mother, and the five wisdoms, mastering the king of self-awareness through meditation, through simultaneous habituation or practice, one will obtain the supreme Dharmakaya, the supreme enlightenment. Second, the meaning accomplished by it. For the aforementioned reason, after seeing the view, practice such meditation. This is considered the basis or cause for the arising of great compassion and the meditation of all appearances. The sequential arising of the upper and lower paths is also certain in the same way, that is, the later meditation arises after the previous meditation. Second, there are two: the actual necessity, and the faults of not having this meditation. First, there are two: First, a brief indication. For those who have the capacity for mantra but are slightly less intelligent, through gradual stages, because there is a necessity to eliminate unfavorable factors, and there is a necessity to accomplish favorable factors and pursue the Dharmakaya. Second, the extensive explanation, which has two parts: First, eliminating others. Entering into meditation, which is commonly referred to as the previous elimination of others, is also practicing for the benefit of oneself and others, that is, what is to be eliminated is the co-emergent and imputed ignorance, the inverted and confused appearances that are difficult to liberate from, being immersed in a state like a muddy swamp. In order to eliminate it, it appears in the realm of wisdom, like an arrow of light from a lamp, shot through meditation, and through its qualities, completely eliminating the darkness of delusion existing in one's own continuum, thereby making the true nature luminous, without the pain of afflictions, the state of being the pinnacle of bliss appear. In short, if briefly summarized, it is the elimination of the collection of obscurations.
Chinese
就像通过修习禅定，在黑暗中点燃明灯，进入光明的境界一样。第二，追求目标分两种。第一，追求法性。进入如虚空般的法性之界，由于中心方向没有边际，所以是广阔的。通过智慧领悟法性的心，迅速地趋向于法性。实际上，没有去往，也没有到来，不住于任何边，这种状态是觉悟之心，没有产生二元对立，没有痛苦，所以极其安乐。第二，追求成就的必要性。例如，太阳升起时，黑暗转化为光明；就像用剧毒哈拉毒来治疗毒病一样。不舍弃分别念的自性，而能自在地驾驭法性的禅定，是所有修行者所追求的殊胜和共同的成就。同样，这种如实之性的禅定，会成为获得成就的助缘。第二种情况是，如果没有这种空性大禅定的瑜伽，会有什么过失呢？例如，就像海洋深处的岩石，无法浮出水面，中间是干燥的一样。即使长久以来努力修行执着于实有的道，并寻求果实，如果没有如实之性的意义的滋润，那么无上菩提之心的幼苗就会枯萎，也就不会产生佛果。第三，修习的方法分两种。第一，身体的坐姿。为了修习禅定，为了使身体的各个部分保持平衡。身体舒适，心向往解脱，以身体具备七法的姿势来修习，就像至尊毗卢遮那佛一样。第二，心的安住方法分两种。第一，简略地说明。以不执着于身体和没有造作分别念的心来安住于禅定，对于智慧浅薄的人来说，要依靠上师的教导来平等地安住。对于智慧高超的人来说，要依靠自己智慧的力量，在领悟见地的状态中安住，从而习惯于禅定。第二，详细地说明，又分两种。第一，智慧浅薄的人依靠教导的力量来安住。在简略说明之前所说的，依靠教导的力量来安住的弟子，要住在远离尘嚣的