English
Abandoning bad friends and dwelling alone in solitude is like the snow mountain lion, who dwells and wanders alone fearlessly, thereby accomplishing his purpose. The lion has three qualities. What are they? Dwelling alone, being free from fear, and subduing others. Similarly, when a yogi meditates, he dwells alone, is free from the fear of obstacles, and subdues inferior views and afflictions. For a beginner in meditation, the mind must be made workable. If one associates with friends, attachment and aversion will increase. Therefore, one must wander alone like a lion. As it is said in the six Dharmas of Meditation:\ "Many constantly fight,\ Even two become rivals,\ Like bracelets on a maiden's arm,\ One should wander diligently alone."\ As it is said, many bracelets on the hand are discordant, like becoming mottled. If there are many meditators in a valley, they will become rivals, and there will be the fault of increasing attachment and aversion, so it is not necessary. Again, it says in the same text:\ "The best is like a snow mountain lion,\ Only the sound is heard, but not seen,\ The middling is like a musk deer in the rocks,\ Seen, but not to be met,\ The lowest is like a rabbit in a flock of sheep,\ Dwelling alone not far from the village."\ As it is said, the best is like a great snow mountain lion, in a place where the sounds of people and dogs are not heard, one should strive to meditate alone. The middling is like a musk deer in the crevices of rocks, even if one sees fellow monks, one should not engage in conversation, but meditate alone. The lowest is like a rabbit behind the village, although one must go to the village for alms, one should then return to meditate under the snow-covered rocks and trees. Furthermore, before entering into samadhi, one must contemplate and request the complete eighteen empowerments of the outer, inner, and secret mandalas of the Lhagpa image, in accordance with the proper order. One must perfect the five additional objects and be upright. As explained in chapter seven, one should offer the three kinds of pleasing offerings to the vajra master, who possesses the eight qualities of a teacher, with the three doors of reverence, and purify one's being with the three doors of diligence. As in chapter two, one should realize the meaning of the inseparability of the three truths of view, clarify the three kinds of samadhi of intention, and others.
Chinese
殊胜的五种资粮是：不违背共同和特殊的根本支分誓言；禅定清晰；智慧敏锐；胜义菩提心远离相的戏论；世俗菩提心具有 желать一切众生脱离痛苦的大悲心。如是这五者，是胜过世间资粮的成就菩提的资粮，应首先圆满这五者。此时，如果已经证悟了三真谛无别的见解，并且已经圆满了殊胜的五种资粮，那么为什么还需要修习大空性的瑜伽呢？这就像从科判中显示的那样，必须明白这是共同道的前行。发誓为利他而修，正直。聚集了上述资粮之后，就像不偏袒地慈爱和关爱独子一样，具有利益他人的心，发誓要将安住于三有轮回中的六道一切众生安置于解脱涅槃之地。༈ 具有无量，因此建造处所并铺设坐垫，正直。由于先前已经具备了能使转生到梵天等处的四无量心，瑜伽士要考察并选择 местности宜人、没有方位之敌等过患的处所，并且要如《曼陀罗金刚次第》中所说的那样，详细进行 очищение土地等仪轨次第。处所大小适中，进行清扫、涂灰、粉刷等，并具备金水、胶水等， это защитит от毒蛇等的怖畏。应具备柔软舒适且内衬完备的丝棉坐垫。༈ 积累资粮并建立联系，正直。为了遣除内外障碍并圆满道之支分，要转绕会供轮，进行百种火供等事业，念诵《般若十万颂》等，以及进行擦擦、泥像、 очищение道路、布施水食、顶礼和绕转等，努力积聚善妙的军队。因为经中说：『加持成就一切之障碍，乃是二障之故。』这就是所说的意义。所谓建立内外联系，就是
English
The five excellent requisites are: not violating the root and branch vows of the common and the particular; clear samadhi; sharp wisdom; the ultimate bodhicitta being free from the elaborations of signs; and the relative bodhicitta possessing great compassion that desires all sentient beings to be free from suffering. Thus, these five are the requisites for accomplishing enlightenment that are superior to worldly requisites, and one should first perfect these five. At this time, if one has already realized the view of the indivisibility of the three truths, and has already perfected the five excellent requisites, then why is it necessary to practice the yoga of great emptiness? This, as shown in the outline, must be understood as the preliminary practice of the common path. Vowing to meditate for the benefit of others, being upright. Having gathered the above requisites, just as one impartially cherishes and loves an only child, possessing a mind that benefits others, vowing to place all sentient beings of the six realms abiding in the three realms of samsara in the state of liberation and nirvana. ༈ Possessing immeasurable qualities, therefore building a place and laying out a seat, being upright. Because one has previously possessed the four immeasurable minds that cause rebirth in places such as Brahma's realm, the yogi should examine and choose a pleasant place free from faults such as enemies in the directions, and should perform the ritual sequence of очищение the ground, etc., in detail as described in the *Vajra Sequence of Mandalas*. The place should be of suitable size, and should be cleaned, plastered, and painted, and possess gold water, glue, etc., which will protect from the fears of poisonous snakes, etc. One should have a soft and comfortable silk cotton cushion with complete lining. ༈ Accumulating merit and establishing connections, being upright. In order to dispel inner and outer obstacles and perfect the limbs of the path, one should turn the feast wheel, perform hundreds of fire offerings, recite the *Perfection of Wisdom in One Hundred Thousand Verses*, and perform activities such as making tsatsas, clay images, очищение paths, giving water offerings, prostrations, and circumambulations, striving to accumulate a host of virtuous deeds. For it is said in the scriptures: 'The obstacles to all blessings and accomplishments are the two obscurations.' This is the meaning of what is said. Establishing inner and outer connections means
Chinese
与他人的债务、亲戚朋友的关系，以及内部的宗派，其他的散乱，上师和道友等等的债务和牵连都要断除，因为一切都与禅定相违背，会使心散乱。要像坟地的狐狸一样胆小，对债务和牵连心怀畏惧，谨慎小心，舍弃一切心的戏论，努力修持禅定。༈。聚集顺缘，依止善友。正直。聚集与自身体性相合的药物、食物，以及能生起禅定的助缘、具德的上师和窍诀等等。事先圆满做好守护障碍等防止违缘的措施。秘密享用明妃时，也要依止具相的明妃。如果这样，就与前面所说的像狮子一样独行的行为相违背。答：不相违背。狮子的比喻是指舍弃使心散乱的恶友。这里说如果见解和行为一致，就不要舍弃。因此，明妃是道友，能收摄散乱的禅定，使昏沉清醒，生起安乐，是修行的助缘，所以不相违背。还要将遣除怨敌、邪魔和疾病三者的侵害作为近圆。特别的是，这个修法的前行是：像这样，在共同的、普遍的前行完成之后，这个特别的前行是：为了供养，将能迅速获得成就的本尊的佛像，无论是铸造的、彩绘的、泥塑的，任何一种经过开光的圣物，都安放在自己的面前，顶礼，供养，忏悔罪业，随喜善根，转法轮，祈请不入涅槃，回向善根，受持八关斋戒，完全接受这些供养的方式。完成之后，将资粮田的本尊众神都化为光，完全融入自身，从自己的头顶融入，由此焚烧自身语意的障碍，之后自身也化为光，安住在无分别的境界中。第二，关于必要，有三点。计数。为了获得无上菩提的必要。正直。为了获得清净、真实、具足三相的财富，修持并熟悉自明觉性的国王——禅定。无上。
English
Debts to others, relationships with relatives and friends, as well as internal sectarianism, other distractions, debts and entanglements with teachers and Dharma friends, etc., must all be severed, because everything is contrary to samadhi and will cause the mind to wander. One should be as timid as a fox in a graveyard, be wary of debts and entanglements, be cautious, abandon all mental fabrications, and strive to cultivate samadhi. ༈. Gather conducive conditions and rely on virtuous friends. Be upright. Gather medicines and foods that are compatible with one's constitution, as well as conducive conditions for generating samadhi, qualified teachers, and pith instructions, etc. Having first fully accomplished the measures to protect against obstacles and prevent adverse conditions, one should also rely on a qualified consort for secret enjoyment. If so, it contradicts the previous statement of acting like a lion. Answer: It is not contradictory. The lion's metaphor refers to abandoning bad friends who cause the mind to wander. Here it says that if views and conduct are consistent, one should not abandon them. Therefore, the consort is a Dharma friend, who can gather scattered samadhi, awaken dullness, and generate bliss, and is a conducive condition for practice, so it is not contradictory. One should also establish the warding off of harm from enemies, demons, and diseases as a near accomplishment. In particular, the preliminary practice for this is: Having completed the common, general preliminary practices, this particular preliminary practice is: For the purpose of making offerings, place an image of the yidam deity, which can quickly attain accomplishment, whether it is cast, painted, or sculpted, any consecrated object, in front of oneself. Prostrate, make offerings, confess misdeeds, rejoice in virtues, turn the wheel of Dharma, pray not to enter nirvana, dedicate the roots of virtue, uphold the eight precepts, and fully accept these methods of offering. After completing that, all the deities of the merit field transform into light and completely dissolve into oneself, merging from the crown of one's head downwards, thereby burning away the obscurations of one's body, speech, and mind. Afterwards, one's own self also transforms into light, and one should abide in a state of non-conceptualization. Second, regarding the necessity, there are three points. Counting. The necessity of attaining unsurpassed enlightenment. Be upright. In order to obtain the wealth of purity, truth, and the three aspects, cultivate and familiarize oneself with the king of self-awareness—samadhi. Unsurpassed.
Chinese
因此，将获得具有殊胜菩提形态的法身。为了确定道路的次第，以及为了上述的理由，应当修习见解之后的如实之禅定。如实之禅定被认为是生起大悲周遍显现之禅定的基础或原因。通过习惯于慈悲，以及习惯于一印之后，它将成为产生戏论的基础。因此，次第的产生也同样是确定的。在此大空性瑜伽之际，是否在如实证悟三真谛无别的见解之后进行修习？如果如此，那么在此之下，“那些福分稍逊者”，是按照次第的观点。三真谛无别的见解落入了班智达的思辨禅修中，因此，在意义的传承上，不会产生胜义空性。如果未证悟，那么是否与“清净三种无错谬”相违背？此处的意图是，不错谬地证悟了道路的总相，但并未在自相上证悟三真谛无别。这是针对班智达的思辨禅修而言的。一般来说，这种顿悟的见解是殊胜的见解。在基础上，三真谛的安住方式是，在道路上，顿悟三真谛为一体，并一体地修习。智慧低下者，按照次第的补特伽罗，即使知道三真谛无别，但在证悟的方式上，按照三真谛的次第来证悟，并按照次第来修习。因此，产生资粮道等四种瑜伽的原因是：首先，修习空性胜义无生，即大空性瑜伽；修习无碍世俗慈悲，即大悲瑜伽；修习无别，即一印瑜伽；修习远离所缘，即戏论瑜伽。因此，在密宗大瑜伽的见解中，无生、无灭、无别、远离所缘，胜义谛殊胜的法身，通过次第的智慧，在此戏论之际，能够显现地生起。如第六品所说：“知入获得瑜伽，到达双运之生起边际，果为道智。”
English
Therefore, one will obtain the Dharmakaya with the supreme form of Bodhi. For the purpose of ascertaining the order of the path, and for the aforementioned reason, one should meditate on the Samadhi of Suchness after the view. The Samadhi of Suchness is said to be the basis or cause for the arising of the Samadhi of Great Compassion, which is universally manifest. By becoming accustomed to compassion, and after becoming accustomed to the One Seal, it will become the basis for the arising of elaboration. Therefore, the arising of the order is also certain in that way. In this context of the Great Emptiness Yoga, is one meditating after realizing the view of the indivisibility of the Three Truths as it is? If so, then under this, "Those who have slightly less merit," are from the perspective of gradualism. The view of the indivisibility of the Three Truths falls into the speculative meditation of the Pandit, therefore, in the lineage of meaning, the ultimate emptiness is not born. If one has not realized it, then is it contradictory to "Purity of the Three without error"? The intention here is that one has realized the general characteristics of the path without error, but one has not realized the indivisibility of the Three Truths in its own characteristics. This is in reference to the speculative meditation of the Pandit. In general, this view of suddenness is a supreme view. In the ground, the way the Three Truths abide is that, on the path, one suddenly realizes the Three Truths as one, and meditates as one. Those of lesser intelligence, the individuals of gradualism, even if they know that the Three Truths are indivisible, in the way of realization, they realize according to the order of the Three Truths, and meditate according to the order. Therefore, the reason for the arising of the four yogas of the path of accumulation is: first, practicing emptiness, the ultimate unborn, is the Great Emptiness Yoga; practicing unobstructed conventional compassion is the Great Compassion Yoga; practicing indivisibility is the One Seal Yoga; practicing being free from objects is the Elaboration Yoga. Therefore, in the view of the Secret Mantra Mahayoga, the ultimate Dharmakaya, which is unborn, unceasing, indivisible, and free from objects, can be manifestly aroused at this time of elaboration by the wisdom of gradualism. As it is said in the sixth chapter: "Knowing entry obtains yoga, reaches the limit of the arising of union, the fruit is the knowledge of the path."