Chinese
以生起等方式，在梦中会出现关于精进修道的预言。指示将此分为七个部分。正直。预言的征兆也需要区分魔障和禅定道相两种。为什么呢？因为恶魔会化现为自己的上师来加持，并且像预言一样显现。魔障的显现，是因为作恶多端的恶魔会化现为上师等。因此，务必谨慎区分魔障和禅定的征兆。此外，外在的魔障，如对事物持有实体观念、将梦境视为真实，以及过于期望和担忧等，也会导致魔障的产生。那么，为什么魔障不会降临在其他人身上，而会降临在善良的修行者身上呢？因为那些没有进入修行道，不如理作意的人，魔会视为自己的眷属，反而会加以守护。而对于修行者来说，虽然没有特别的需求，但欲界的主宰欢喜自在稍微看一眼，就会像释迦牟尼佛一样引来许多人，担心自己失去眷属，因此努力制造障碍。例如，敌人的孩子虽然现在不会造成伤害，但担心将来会造成伤害，所以会产生恶意的想法和行为。此外，经中说：魔从何处生？常从精进处生。不精进处无魔生。何故不精进，彼即是魔。为了消除这些障碍，需要请教上师。正直。为了消除这些魔障，如果对上师保密以上所有的征兆，就能迅速获得成就。因此，要向自己的根本上师请教，不要向其他人询问和谈论，要保密。༈ 第十三，利益有六。计数。不被善恶业所染的利益。正直。以如实观照法性，通过禅定的修习，善恶的习气和非善，都能在无二的状态中自然解脱。对于苦乐等任何事物，都不会执着于分别念的相状。因为已经证悟并习惯于一切法自性本然，从一开始就是心性光明，所以能行善。
English
Through means such as arising, predictions of diligently practicing the path will appear in dreams. It is taught to divide this into seven parts. Straight. The signs of predictions also need to be distinguished between demonic obstacles and signs of meditative paths. Why? Because evil demons will manifest as their own teachers to bless, and also appear like predictions. The appearance of demonic obstacles is because evil demons who commit misdeeds will manifest as teachers, etc. Therefore, it is essential to carefully distinguish between demonic obstacles and signs of meditation. Furthermore, external demonic obstacles, such as holding onto substantial views of things, taking dreams as real, and having excessive expectations and worries, can also cause demonic obstacles to arise. So, why do demonic obstacles not befall others, but befall good practitioners? Because those who have not entered the path of practice and do not properly apply their minds are seen by demons as their own retinue, and they will protect them instead. For practitioners, although there is no special need, the lord of the desire realm, Joyful Empowerment, by merely glancing, will attract many others like Shakyamuni Buddha, fearing that they will lose their retinue, and therefore strive to create obstacles. For example, the enemy's young child, although not causing harm now, fears that harm will occur in the future, so they will generate malicious thoughts and actions. Furthermore, it is said in the sutras: From where do demons arise? They always arise from diligence. Demons do not arise where there is no diligence. Why is there no diligence? That itself is the demon. To eliminate these obstacles, one needs to consult the lama. Straight. In order to eliminate these demonic obstacles, if all the above signs are kept secret from the lama, accomplishments will be swiftly attained. Therefore, one should consult one's own root lama, and not ask or speak to others; it should be kept secret. ༈ Thirteenth, benefits have six. Counting. The benefit of not being stained by good and evil karma. Straight. By seeing the nature of reality as it is, and through the practice of meditation, the habitual tendencies of good and evil, and non-virtue, can be naturally liberated in a state of non-duality. For anything such as pleasure and pain, one will not cling to the characteristics of conceptual thoughts. Because one has realized and become accustomed to the fact that all phenomena are naturally, from the beginning, the luminosity of mind itself, one can do good.
Chinese
没有罪恶的成熟，实在是太快乐了。 获得解脱于苦乐二元的利益。 正。 因此，由于没有快乐和不快乐的二元对立，自生智慧没有对苦乐二取执着，完全清净。 一切诸法无别，是自生智慧的意义，心性也未被偏执的污垢所染，清澈而快乐。 获得清净与不净二元的利益。 正。 对于所有五妙欲的享受， 不要执着于清净和不净的念头。 那原因是什么呢？因为一切法性一味， 没有清净与不净的二元对立，非常快乐。 获得不舍轮回，于自性解脱的利益。 正。 如果智慧小的人渐修，智慧大的人顿悟，以明与不明或稳与不稳的见、修、行等，如经续论典般如实地证悟和修持，则不舍轮回而于自性解脱，痛苦自然消除，证悟轮涅不二，心满意足，证悟无生之义，故名为阿拉布快乐。 获得亲见法性的利益。 正。 轮涅一切诸法，无余皆是法性，于如是本性中一体，因此，实际上没有能观的对境和能观的主体。 证悟的智慧，是遣除无明黑暗的明灯，持续不断地照亮， 不用看十方一切刹土，以智慧之眼见到法性真实的意义。 获得不越地而镇压的利益。 正。 此生和来世，即前后二者，于如是本性的体性中无二，因此没有去和来的必要。 未越过四肢的强大力量，觉性无边无际，无二地镇压十方一切界。 在此功德的章节中，请如六地标所示般确定意义。 这里没有用文字来扩展意义。 十四阿达嘎玛拉二。 数。 无相的转变。 正。 修持此如是本性的禅定时，所行境转变，若见死亡，则消除一切有相的散乱，即内外喧嚣，以及亲友的哀嚎等。
English
The absence of sinful ripening is extremely blissful. Benefit of being liberated from the duality of happiness and suffering. Right. Therefore, since there is no duality of happiness and unhappiness, the self-born wisdom is completely pure without attachment to the dualistic grasping of happiness and suffering. All dharmas are inseparable, which is the meaning of self-born wisdom, and the nature of mind is also not stained by the impurity of bias, clear and blissful. Benefit of having no duality of clean and unclean. Right. For all the enjoyment of the five desirable objects, do not hold the thought of clean and unclean. What is the reason for that? Because all dharmas are of one taste of dharmata, there is no duality of clean and unclean, which is very blissful. Benefit of not abandoning samsara and being liberated in its own place. Right. If a person with little wisdom gradually practices, and a person with great wisdom realizes it suddenly, if one realizes and practices the view, meditation, and conduct, etc., of clarity and non-clarity or stability and instability, etc., without error, according to the tantras and shastras, then without abandoning samsara, one is liberated in its own place, suffering is naturally eliminated, one realizes the non-duality of samsara and nirvana, one is satisfied, and one realizes the meaning of no birth, therefore it is called Arab bliss. Benefit of seeing dharmata directly. Right. All dharmas of samsara and nirvana, without exception, are all dharmata, and are one in such a nature, therefore, in reality, there is neither an object to be seen nor a subject to see. The wisdom of realization is a lamp that dispels the darkness of ignorance, constantly illuminating, without looking at all the realms of the ten directions, with the eye of wisdom, one sees the true meaning of dharmata. Benefit of suppressing the earth without crossing it. Right. This life and the next life, that is, the former and the latter, are non-dual in the nature of suchness, therefore there is no need to go and come. Without crossing the great power of the four limbs, awareness is boundless, and the entire realm of the ten directions is suppressed without duality. In this chapter of merit, please ascertain the meaning as shown in the six earth marks. Here, the meaning has not been expanded with words. Fourteen Adaga Mala two. Count. The transition of no characteristic. Right. When meditating on this samadhi of suchness, the object of practice changes, and if one sees death, then eliminate all distractions of characteristics, that is, the noise of inside and outside, and the lamentations of relatives, etc.
Chinese
我长久积累，那ra ra 消失后，融入上师的心中。上师如彩虹消散于虚空般离去，安住于离戏的空性之中。风的聚散是光明的本性。如是说。对于这些迁识，迁往何处是地方的关键，谁迁识是认识的关键，迁识之理与意义结合之理有三点，从上师处得知。对于初学者来说，这个迁识非常重要，如果已经做了不善业，风和意识一起向上迁识，据说暂时可以获得天人的果位。༈ 。第十五，关于果，有二。数。果是获得法身，正。意义、显现、空性无别，习惯于大空性的瑜伽之终结。以空性的禅定所显现的果，与胜义谛相比，结合于更殊胜的法身。༈ 对此，已断除诤论的过失。正。与上文殊胜的法身结合。说这个是意指传承。不是真实结合。如果这里获得法身，大悲心以上，将变得无意义，最终与道没有差别。从争论的孔中取出，以通常的取舍来安立，因为果本身就是道。如是说。一般来说，密宗的宗义是将果作为道，特别是光明如是的禅定，因为是作为法身的道，所以是意指传承的果，不是真实获得，所以没有过失。那么，通过传承获得三身或五身，为何只说获得法身呢？因为是随顺的表达次第。因为那个禅定是胜义谛无生修习，以及无生显现的法身二者，仅仅在无生上随顺，所以说获得法身。不说与其他身结合，没有限制。章节的名称。正。以一切相圆满的大空性瑜伽的禅定，断定并界定所显示的经文的词义，因此称为章节，存在于第三个增数意义中。༈ 。。在大空性瑜伽的场合，是先证悟见解再修习吗？
English
I accumulate for a long time, and after that nara ra disappears, it merges into the heart of the Lama. The Lama disappears like a rainbow dissolving into the sky, abiding in the emptiness free from elaborations. The gathering and dispersing of wind is the nature of light. So it is said. Regarding these transferences of consciousness, where to transfer is the key of the place, who transfers is the key of knowledge, and there are three keys to the method of transference and the way to combine it with meaning, which are learned from the Lama. For beginners, this transference is very important. If one has already done non-virtuous deeds, if wind and consciousness go together upwards in transference, it is said that one can temporarily obtain the state of gods and humans. ༈. Fifteenth, regarding the result, there are two. Enumeration. The result is obtaining the Dharmakaya, and Correct. The end of being accustomed to the yoga of great emptiness, where meaning, appearance, and emptiness are inseparable. The result manifested by the samadhi of emptiness is combined with the Dharmakaya that is superior to the Madhyamaka. ༈ In that, the fault of dispute is eliminated. Correct. Combine with the superior Dharmakaya mentioned above. Saying this refers to the lineage. It is not a real combination. If the Dharmakaya is obtained here, then great compassion and beyond will become meaningless, and in the end, there will be no difference from the path. Taking it out from the hole of argument, and establishing it with ordinary acceptance and rejection, because the result itself is the path. So it is said. In general, the doctrine of Tantra is to make the result the path, especially the samadhi of clear light suchness, because it is the path of Dharmakaya, so it refers to the result of the lineage, not the real attainment, so there is no fault. Then, if one obtains the three bodies or all five bodies through lineage, why only mention obtaining the Dharmakaya? Because it is the order of consistent expression. Because that samadhi is the practice of ultimate truth of no-birth, and the Dharmakaya of no-birth manifestation, they are consistent only in no-birth, so it is said to obtain the Dharmakaya. It is not combined with other bodies, there is no limitation. The name of the chapter. Correct. With the samadhi of the yoga of great emptiness complete with all aspects, the meaning of cutting off and defining the words and meanings of the scriptures shown, therefore it is called a chapter, and it exists in the meaning of the third increase. ༈. In the occasion of the yoga of great emptiness, is it practicing after realizing the view?
Chinese
再者，道路变得越来越糟。通达见地真三无别之后，因此需要在此分开。如果通达见地后不修习，那么就不可能修习具足一切殊胜的空性。因为没有通达见地。这些的边见排除已经在前面说过了。第十五，这个果是否与法身结合？如果不是，则与经文本身相违。如果是，那么大悲瑜伽等等其他道就没有利益众生的作用了。因为之前已经获得了果法身。这个边见排除也在前面说过了。这个修行达到极致，是空性如是的禅定达到极致吗？如果不是，则与经文本身相违，因为舍弃了品尝味道，它就达到了极致。如是所说。如果道路达到极致，那么就应该获得空性的果法身。如果获得了它，那么宣说其他道就没有意义了。大空性瑜伽，大悲瑜伽结合的界限从哪里开始需要知道。如果详细解释这个，八识的界限在哪里，在哪里确定清净，大空性瑜伽的修行达到极致的程度是什么，以及以上过失的边见排除等等，需要很多解释，所以没有写在纸上，在解释的时候请好好记住。第四品，普遍显现的禅定智慧幻化的瑜伽有三。计数。顶礼并承诺宣说，端正。顶礼证悟并习惯了胜义大空性禅定法身的状态，虽然证悟了它，一切法无实且空性，但必须消除空执的垢染。为了将所化众生安置于佛地。这个慈悲有缘于所缘的慈悲，缘于法的慈悲，无缘的慈悲三种。这里因为是无缘的慈悲，所以将要宣说大智慧幻化瑜伽。或者，如果区分慈悲，则有四种：片面的慈悲，具有造作的慈悲，具有所缘的慈悲，具有形象的慈悲。第一种是世间的慈悲，即使是秃鹫、狼和邪恶的人，看到子女的痛苦也会产生慈