Chinese
从杜巴和狗的交合等之中，瑜伽士金刚持见到猪和老虎等其他野兽的交合，即使见到恶劣的种姓，也应具备了知无取舍之心的智慧，成为金刚萨埵的自性。自心本然安住的自性，即能成就果位的金刚萨埵。第十四，见到语文字和心及身之手印二者的三种生处，也如前一样成就心的本性。第十三，利益有三：观修本尊的利益，从不观修的过患方面劝勉精进，以及因见尊颜而生信并修持的利益。第一有三：第一，圆满二资粮的功德。瑜伽士将本尊的身观修得清晰而不间断，就能圆满积累大福德资粮，从而获得色身。如果了知本尊如水中月般显现而无自性，就能圆满积累大智慧资粮，从而获得法身。第二，即使功德小，修持也能成就的功德。瑜伽士自身的三门与本尊的身语意无别地结合，如此，即使不具备其他五明等大学者的功德，也能毫无疑问地成就本尊。这是因为从原始以来，本尊与自身二者本体无别，故而结合为平等性。应当恒时观修本尊即是本尊。第三，观修一个本尊就能获得一切果位的功德。为了使诸佛从一异中解脱，与一切善逝结合，因此能获得与一切佛陀坛城结合的果位。之后，为了使自身与一切佛陀坛城结合，最终将圆满成就诸佛的身语意功德事业五种和五种智慧。第二，从不观修的过患方面劝勉精进有二：第一，不观修本尊的过患。本尊的特征
English
From the intercourse of Dolpa and dogs, etc., if a yogi, a Vajra Holder, sees the intercourse of pigs, tigers, and other wild animals, even if he sees an evil lineage, he should have the wisdom to understand that there is no acceptance or rejection, and become the nature of Vajrasattva. The nature of one's own mind, which has always been present, will accomplish the Vajrasattva of the result. Fourteenth, seeing the three sources of speech, letters, and the two mudras of mind and body, the nature of the mind is accomplished in the same way as before. Thirteenth, there are three benefits: the benefit of meditating on the deity, the exhortation to strive from the perspective of the faults of not meditating, and the benefit of believing and practicing by seeing the face. First, there are three: First, the merit of perfecting the two accumulations. If a yogi meditates on the body of the yidam deity clearly and without interruption, he will perfect the great accumulation of merit, and thus attain the Form Body. If one knows that the deity appears like the moon in water and has no self-nature, one will perfect the great accumulation of wisdom, and thus attain the Dharma Body. Second, the merit of accomplishing even if the merit is small. Since the three doors of the yogi himself are inseparably united with the body, speech, and mind of the yidam deity, even if he does not possess the merits of other scholars such as the five sciences, there is no doubt that he will accomplish the yidam deity. This is because from the very beginning, the essence of the deity and oneself are inseparable, and therefore they are united in equality. One should always meditate on the yidam deity as being the yidam deity itself. Third, the merit of attaining all fruits by meditating on one deity. In order to liberate all the Victorious Ones from oneness and otherness, by uniting with all the Sugatas, one will attain the fruit of uniting with all the mandalas of the Buddhas. Then, in order to unite oneself with all the mandalas of the Buddhas, one will ultimately perfect and accomplish the five qualities of body, speech, mind, qualities, and activities of the Victorious Ones, and the five wisdoms. Second, there are two aspects to exhorting diligence from the perspective of the faults of not meditating: First, the fault of not meditating on the deity. The characteristics of the yidam deity
Chinese
现在是什么呢？因为是十方四时一切如来的身语意金刚的主人。舍弃本尊，无论修持什么善行，都不会有想要的果报。比如被医生抛弃的病人一样。第二，关于劝勉要精进，分三点。第一，劝勉要精进。像根本和枝叶一样守护誓言，断除十过而念诵咒语，不断绝本尊的身像手印，以及从誓言中产生的法身大手印等四种。对于禅修，要以身语意三门精进，坚定信念而受持。如果瑜伽士对本尊的禅修念诵不够精进，会有什么过失呢？不会成就想要的果报，而且会堕入金刚地狱等处，危险非常大。第二，如果不努力的过失的例子是：比如在磨刀的时候，对刀刃要小心谨慎。如果没有从刀柄上好好握住，过失就是会砍断自己的手。同样，对于本尊禅修念诵不努力的密咒士们，今生会衰败，或者来世无法获得所修的无上菩提。第三，没有精进的过失。因为有这些过失，如果对本尊的禅修念诵产生障碍，并且没有精进，就像把被火烧焦的种子种下，却希望长出果实和苗芽一样。今生特意努力修持，也不会有殊胜共同的成就，来世会流转于无暇八难等轮回之中。第三，见到本尊而生起信心并修持的利益。任何一位密宗大瑜伽士，如果见到本尊的容颜并生起信心，通过亲近、恭敬和供养本尊的福德，能够清净十不善业、五无间罪等十五种罪业，以及近五罪、四重罪、八邪等所有恶业的障碍，从而与异熟或寿命自在持明之地相应。第十四，是死相：一个人无法确定。
English
Now, what is it? Because it is the master of the body, speech, and mind vajra of all Tathagatas of the ten directions and four times. Abandoning the yidam deity, no matter what virtuous deeds are practiced, there will be no desired result. It is like a patient abandoned by a doctor. Second, regarding the advice to strive diligently, there are three points. First, the advice to strive diligently. Like the root and branches, protect the vows, abandon the ten faults and recite mantras, do not interrupt the mudras of the yidam deity's body, and the four kayas such as the Dharmakaya Mahamudra arising from the vows. For meditation, one should be diligent with the three doors of body, speech, and mind, and hold it with firm conviction. If a yogi is not diligent enough in the meditation and recitation of the deity, what faults will there be? The desired result will not be achieved, and one will fall into the Vajra Hell and other places, which is very dangerous. Second, the example of the fault of not being diligent is: For example, when sharpening a knife, one must be careful and cautious with the blade. If one does not hold it properly from the handle, the fault is that one will cut off one's own hand. Similarly, for those mantra practitioners who are not diligent in the meditation and recitation of the deity, they will decline in this life, or they will not be able to obtain the unsurpassed enlightenment that they have cultivated in the next life. Third, the fault of not being diligent. Because of these faults, if there are obstacles to the meditation and recitation of the deity, and one is not diligent, it is like planting a seed that has been burned by fire, but hoping to grow fruit and sprouts. If one strives to cultivate diligently in this life, there will be no supreme common achievements, and in the next life, one will wander in samsara in the eight states of no leisure. Third, the benefits of seeing the deity, generating faith, and practicing. Any Maha Yoga practitioner of secret mantra, if they see the face of the yidam deity and generate faith, through the merit of approaching, honoring, and offering to the deity, they can purify all the obscurations of negative karma, such as the fifteen types of karma including the ten non-virtuous deeds and the five heinous crimes, as well as the five near crimes, the four heavy crimes, and the eight wrongdoings, thereby connecting with the state of maturation or the Vidyadhara of life empowerment. Fourteenth, it is the sign of death: one person cannot be certain.
Chinese
即使在看到死亡来临的时候，也要不忘本尊的形相，心中清楚地保持禅定。通过先前积累的恶业，为了不轮回于恶道等轮回之中，观想自己处于自己所希望的殊胜佛土中，在阿字（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：无）所生的月轮之上观想自己为本尊之身。从下面，观想用扬字（藏文：ཡཾ，梵文天城体：यं，梵文罗马拟音：yaṃ，汉语字面意思：风）所生的风轮的力量抬起。 念诵“ཨ་ཡཾ་སཾ་ཏི་ཛཿ ཨ་སྥ་ར་ཎ་ཕཊཿ （藏文，梵文天城体，梵文罗马拟音，汉语字面意思）”，然后把自己转移到东方现喜刹土，西方极乐世界等自己喜欢的地方。第十五，关于果，有三点。第一，关于暂时的果，与持明相结合。毫无疑问，最终会获得成熟为大圆满妥噶之力的持明果位。如果修行没有达到极致，而且心胸狭隘，即使今生没有成熟，也会根据修行的程度和智慧、精进的大小，在中有、来世或未来七世之内获得成熟持明果位。如果修行达到极致，并且智慧和精进都是上等，即使没有获得这个寿命自在的持明，也会在来世，或者通过仪轨和会供获得，或者在未来七世之内必定获得寿命自在。第二，关于究竟的果，获得佛果。对于那些能够运用禅定的瑜伽士来说，本尊的身相大手印会通过自证而完全显现，并且在身语意的坛城清晰显现的程度上，获得不被外境所夺的稳固，在没有疑虑和犹豫的情况下进行修持，最终会成就胜者的身语意坛城的伟大成就，即炽燃的文字轮大集会之地。第三，即使没有获得果位，也不会堕入恶道和下乘。如果像这样修习和实践这唯一的印契，即使果位没有在今生和中有显现，在所有的生世或转世中，都会获得清净的天人和人类之身，具足圆满的根，并且能够消除他人的痛苦，善逝化身会出现在世间，并且不会被时间和地点所限制，拥有无碍的
English
Even when seeing the time of death approaching, without losing the mudra of the form of the Yidam deity, clearly hold the samadhi in mind. Through the karma of previously accumulated non-virtuous deeds, in order not to revolve in samsara such as the lower realms, visualize yourself in a special Buddha-field that you desire. On top of the lunar mandala born from the letter A (Tibetan: ཨ, Sanskrit Devanagari: अ, Sanskrit Romanization: a, Literal Chinese meaning: None), visualize yourself as the body of your Yidam. From below, visualize being lifted by the power of the wind mandala born from the letter Yam (Tibetan: ཡཾ, Sanskrit Devanagari: यं, Sanskrit Romanization: yaṃ, Literal Chinese meaning: Wind). Saying "ཨ་ཡཾ་སཾ་ཏི་ཛཿ ཨ་སྥ་ར་ཎ་ཕཊཿ (Tibetan, Sanskrit Devanagari, Sanskrit Romanization, Literal Chinese meaning)", then transfer yourself to the place of your choice, such as the Eastern Manifest Joyful Pure Land, the Western Sukhavati, etc. Fifteenth, regarding the fruit, there are three points. First, regarding the temporary fruit, connecting with the Vidyadhara. There is no doubt that one will ultimately obtain the Vidyadhara fruit that matures into the power of the Great Perfection Tögal. If the practice has not reached the ultimate point and one is small-minded, even if it does not mature in this life, according to the level of practice and the degree of intelligence and diligence, that very maturation Vidyadhara will be obtained in the bardo, the next life, or within seven future lifetimes. If the practice has reached the ultimate point and the intelligence and diligence are excellent, even if this Vidyadhara who also has power over life is not obtained, it will be obtained in the next life, or through rituals and tsok offerings, or it is certain that life empowerment will be obtained within seven future lifetimes. Second, regarding the ultimate fruit, obtaining Buddhahood. For those yogis who are able to work with samadhi, the great mudra of the Yidam deity's form will be completely manifested through self-awareness, and to the extent that the mandala of body, speech, and mind is clearly manifested, having gained stability that is not stolen by objects, and having practiced without doubt or hesitation, ultimately the great accomplishment of the victorious ones' mandala of body, speech, and mind, the very place of the blazing assembly of the wheel of letters, will be accomplished. Third, even if the fruit is not obtained, one will not fall into the lower realms or the lesser vehicle. If one cultivates and practices this single mudra in this way, even if the fruit does not manifest in this life or in the bardo, in all lifetimes or rebirths, one will obtain a pure body of gods and humans, with complete and clear faculties, that is, having obtained complete marks, and being able to eliminate the suffering of others, the Sugata's emanation body will appear in the world, and will not be limited by place and time, possessing unobstructed
Chinese
即使遇到其他，也不会堕入特征的低劣乘，因为已进入不退转于殊胜秘密无上菩提之陀罗尼。 具有如此功德，因此任何时候都不要离开这唯一手印之道。 第三，章节的名称含义是，以真谛无别之象征，本尊身之唯一手印三摩地的修习，来显示经文的词义，通过对界限和类别进行划分和保持界限的意义，所以是章节。 其中有九种类别。 这是从上面数起的第五个意义。 第六章，有相瑜伽有三部分。 第一，顶礼并发誓宣说。 观察自己的本尊寂怒唯一手印，并寻求无别之三摩地手印，以本尊一化为多的方式修习的瑜伽，将按三摩地的次第宣说。 第二，正文内容分二。 第一，与前文一致的简要指示。 修习有相手印的基础，虽然简要指示了身体，但像之前在禅定中宣说的十五个要点一样，这里也设立了十五个要点，为了详细阐述它们，将详细解释分支。 第二，详细解释分支有十五个： 前行，修习的必要，修习的方法，修习的体性，不顺品的过患，改正过患的方法，修习的体验，行持，誓言，暖相，征兆，梦兆的特征，功德，迁识法的口诀，果。 第一，前行有三。 第一，通过习惯前行之路，建立所依并进行开光。 在一切唯一手印瑜伽和三种手印开展之前，圆满完成这些，然后在土地、金银、角、木等上面制作本尊身的手印。 在布、纸、木板、唐卡上用颜料绘制四种绘画材料，或者在角、木头上、骨头上雕刻，或者用宝石铸造，或者用泥土制作的坛城。 像这样，作为事业和行为的殊胜形象的坛城，应作为实修的房间，并对其进行开光，使其接近具有智慧尊的加持。