English
As a sign of that cause being realized within, in the yogi's vision, appearances like smoke, with uncertain colors of white and yellow, and types of water like mirages, and types of fire like fireflies and sparks, and like a burning butter lamp, burning from one to many, and like a cloudless sky, without large or small, and white, red, and yellow lights flashing, and like a darkness without appearance, and the sun and moon, with and without light, and halves, and the space filled with grayness like a rain of arrows, and light bindus, with rays of light stretched out on any of the five colors, and seeing the appearance of the five lights, and also the five signs of wind: like smoke, wavering; like a mirage, crooked; like a firefly, flashing red; like a butter lamp, clearly red; appearing like the sun rising in the sky. Thus it is said. Clairvoyance and, straight. The single-seal clairvoyance, which possesses a vast object of focus, also has more numerous samadhis than the previous two, such as twenty-five, and because the object is vaster than before, it is superior to the clairvoyance of the previous two paths, and is therefore called unsurpassed. Furthermore, since each of the five sense faculties can cut off five objects, there is no doubt that these twenty-five clairvoyances also arise as mere attainments in this single-seal state. Miraculous powers and, the miraculous powers of the body's magical powers, speech is the miraculous power of expressing all signs, mind is the miraculous power of showing the signs that follow, power is also the miraculous power of blessings, are the four types of miraculous powers. Those also arise as mere attainments. ༈. The way in which the signs appear more clearly and stably than before. Straight. Those signs of heat, moreover, the previous second samadhi had great clarity and stable essence, from what cause did they arise? It is because the previous two samadhis were practiced by separating the truth, but here it is attained by the power of practicing the single-seal yoga as superior and inseparable. ༈. Twelfth, the two signs of dreams. Briefly shown and, extensively explained. First, the brief explanation is: When sleeping, the activity of sleep itself is the dream. For the practice of the path, it is beneficial
Chinese
而且，过失和缺点产生的差别，比以前的道路更加清楚，而且比以前更加稳固。无论本尊是寂静还是忿怒，精进地修习禅定，念诵咒语，修行者会在梦中看到特殊的征兆。简略的解释分为两部分：讲述十四种吉祥功德的梦兆。第一，瑜伽士将自己视为与圆满正等觉的佛陀具有相同的力量和相等；第二，圆满正等觉的佛陀，具有圆满受用身的相好庄严，瑜伽士认为自己与佛陀无二无别，似乎很快就能获得成就；第三，伟大的菩萨们、梵天和帝释天等三界众生，在瑜伽士的梦中，看到他们正在向瑜伽士自己供养；第四，看到无二智慧的伟大佛陀和菩萨，显现为光芒般的身相，以及色等五种令人愉悦的感官享受，他们总是供养我；第五，金刚萨埵的伟大形象，以及著名的持金刚，最殊胜的形象，在睡眠的梦中，瑜伽士看到自己变成了那些本尊；第六，在佛土中，著名的金刚秘密自然成就的珍宝，以及十地菩萨消除一切障碍等等，他们转动法轮，伟大的佛陀毗卢遮那佛等等向我顶礼膜拜，修行者如果看到这样的梦，这是因为修习身坛城、语音声、意和智慧的禅定力量或加持所产生的；第七，如果看到天女、令人愉悦的人类男女，以珍宝头饰等各种圆满的装饰品庄严，以五种感官享受供养我，那么这个征兆预示着很快就能获得成就；第八，十方诸佛都安住在各自的佛土中，我确信自己能看到他们；
English
Moreover, the distinctions of faults and defects that arise will become clearer than in the previous path, and they will occur even more firmly than before. Whether the yidam deity is peaceful or wrathful, through diligent effort in meditation and mantra recitation, the practitioner will see special signs in dreams. Briefly, the explanation is divided into two parts: recounting fourteen auspicious dream signs of good qualities. First, the yogi sees himself as having the same power and equality as the perfectly complete Buddha; second, the perfectly complete Buddha, adorned with the marks and signs of the complete enjoyment body, and the yogi thinks that he and the Buddha are non-dual, and it seems that he will quickly attain accomplishment; third, great bodhisattvas, Brahma, Indra, and other beings of the three realms, in the yogi's dream, see that they are making offerings to the yogi himself; fourth, seeing the great Buddha and bodhisattvas of non-dual wisdom, appearing as radiant body forms, and the five desirable sensory pleasures such as form, they always make offerings to me; fifth, the great form of Vajrasattva, and the famous Vajrapani, the most excellent form, in the dreams of sleep, the yogi sees himself transformed into those deities; sixth, in the Buddha-field, the famous Vajra Secret spontaneously accomplished jewel, and the ten-bhumi bodhisattvas who eliminate all obscurations, etc., they turn the wheel of Dharma, and the great Buddha Vairochana, etc., bow down to me, if the practitioner sees such a dream, it is born from the power or blessing of meditating on the samadhi of the body mandala, speech sound, mind, and wisdom; seventh, if one sees goddesses, pleasing human men and women, adorned with complete ornaments such as jeweled headdresses, offering me the five sensory pleasures, then that sign indicates that one will quickly attain accomplishment; eighth, all the Buddhas of the ten directions reside in their respective Buddha-fields, and I am certain that I can see them;
Chinese
那些对我心怀慈悲，并说“行法吧”等等，以及见到显示令人愉悦之语等。第九：以诸佛转法轮之威力，一切有情亦能圆满转法轮，瑜伽士以不违越安住于身语意三金刚中，与天尊禅定无别之誓言，通过结合而得见。第十：见到以花园等令人愉悦之各种庄严，以及三世诸佛之加持力所显现之禅定、三摩地和具誓者。第十一：诸佛和菩萨见到对我进行灌顶。第十二：四位持明者和四大天王对我进行供养，瑜伽士将会见到。第十三：身语意三者观想为天尊之身语意金刚三者，由此生出各种功德，若见到梦境真实清明且无垢染，则能成就从观修本尊天尊之身语意金刚三者所生之无上果位——佛果。第十四：见到一切法，文字和天尊身形手印二者之生处皆清晰显现，亦是如此。这也是能成就意义的十四种。不祥之梦兆。下贱之人与狗交合等。这四句偈颂，有说为功德，有说为过失两种说法。若说为功德，金刚持者若在梦中见到吃狗肉等，则是领悟无取舍之义的征兆。若说为过失，则如红字批注所说。这是考察经文本身，以及至尊善逝小径之意趣，以及其他一些注释中说为功德。见到生处亦是如此。这两句偈颂放在见到耗尽之生处上，认为不包括在十四种梦兆之中，这是可以见到的。在此手印相同的情况下，这个不祥的梦兆，若考察意义和经文两者，则没有。
English
Those who are compassionate to me and say, "Practice the Dharma," and seeing the manifestation of pleasant words, etc. Ninth: By the power of the Buddhas turning the wheel of Dharma, all sentient beings also fully turn the wheel of Dharma. The yogi sees this through the union of not transgressing the samaya of abiding indivisibly in the three vajras of body, speech, and mind, and the divine contemplation. Tenth: Seeing the contemplation, samadhi, and samaya-holder manifested by the blessings of all the Buddhas of the three times, with various delightful adornments such as gardens, and the lords of all, the sons and daughters of the gods, etc. Eleventh: Buddhas and Bodhisattvas see me being manifestly empowered. Twelfth: The four Vidyadharas and the four Great Kings make offerings to me; the yogi will see this. Thirteenth: From meditating on the three vajras of the deity's body, speech, and mind as the three vajras of body, speech, and mind, various qualities arise. If one sees dreams that are truly clear and without the stain of faults, then one will achieve the supreme fruit born from meditating on the three vajras of the body, speech, and mind of the yidam deity—the state of Buddhahood. Fourteenth: Seeing all dharmas, letters, and the origin of both the deity's form and mudras, clearly manifested, is also the same. These are also the fourteen that will accomplish meaning. Inauspicious dream omens. A lowly person copulating with a dog, etc. These four verses have two interpretations: one as merit and one as fault. If interpreted as merit, if a Vajra-holder sees in a dream eating dog meat, etc., it is a sign of realizing the meaning of non-acceptance and non-rejection. If interpreted as a fault, it is as stated in the red annotations. This is based on examining the text itself, the intention of the Supreme Sugata's Short Path, and some other commentaries that explain it as merit. Seeing the origin is also the same. These two verses are placed on seeing the origin of exhaustion, and it is seen that they are not included among the fourteen dream omens. In this case of the same mudra, this inauspicious dream omen, if one examines both the meaning and the text, is not present.
Chinese
理解。 第十三，关于利益有三点：观修本尊的实际利益，从不观修的过患方面策励，以及面见本尊、信奉和修持的利益。 第一点有三方面：叙述，圆满二资粮的功德；讲述，瑜伽士观修本尊身相清晰而不间断，则成为圆满广大福德资粮之因。如果了知本尊如水中月般显现而无自性，则成为圆满智慧资粮之果。 如果修持微小的功德也能成就的功德；讲述，瑜伽士将自身的三门与本尊的身语意无二无别地结合，因此，除此之外的其他共同功德，即使听闻甚少，也能获得殊胜的共同成就，对此毫无疑问。因此，劝导观修本尊：所谓本尊，并非从他处成就，而是从原始以来，本尊与自身二者本体无别，故而结合于平等性中。无论哪位本尊，都应恒时修持。 观修一位本尊能获得一切果位的功德。讲述，观修一位本尊，即与一切善逝结合，从而与一切近部坛城结合。因为与一切近部坛城结合之故，果位是五身、五语、五智慧，即五意，以及其他五功德和五事业皆圆满成就。对于这些，必须理解观修一位本尊能成就一切功德的原因，如成就者裁缝师、觉沃仁波切、译师仁钦桑二者的故事。 从不观修的过患方面策励有二点：叙述，不观修的过患；讲述，本尊的体性是什么呢？乃是十方四时一切如来的身语意金刚之主。因此，舍弃本尊，无论修持何种善行，都将徒劳无果，譬如身患重病却拒绝医治。 劝导策励有三点：叙述，劝导策励；讲述，根本和支分
English
Understood. Thirteenth, there are three points regarding benefits: the actual benefits of meditating on the deity, encouragement from the perspective of the faults of not meditating, and the benefits of seeing the face of the deity, having faith, and practicing. The first point has three aspects: narration, the merit of perfecting the two accumulations; explanation, if a yogi meditates on the body of the yidam deity clearly and without interruption, it becomes the cause of perfecting the great accumulation of merit. If one understands that the deity appears like the moon in water and is without inherent existence, it becomes the fruit of perfecting the great accumulation of wisdom. The merit of achieving even if one practices small merits; explanation, the yogi unites his own three doors with the body, speech, and mind of the yidam deity without difference, therefore, other common merits besides that, even if little is heard, one will achieve the supreme common accomplishment without doubt. Therefore, the advice to meditate on the deity: the so-called deity is not achieved from elsewhere, but from the beginning, the essence of the deity and oneself are inseparable, therefore, uniting in equality. Whichever yidam deity it is, one should always meditate on it. The merit of obtaining all fruits by meditating on one deity. Explanation, meditating on one deity, one unites with all Sugatas, thereby uniting with all nearby mandalas. Because of uniting with all nearby mandalas, the fruit is the five bodies, five speeches, and five wisdoms of the Buddhas, that is, the five minds, as well as other five merits and five activities are all perfected and accomplished. For these, one must understand the reason why meditating on one deity accomplishes all merits, like the stories of the accomplished tailor, Jowo Rinpoche, and the translator Rinchen Sang. From the perspective of the faults of not meditating, there are two points to encourage: narration, the faults of not meditating; explanation, what is the nature of the yidam deity? It is the vajra master of the body, speech, and mind of all the Tathagatas of the ten directions and four times. Therefore, abandoning the yidam deity, no matter what virtuous deeds one practices, it will be fruitless, like refusing to be treated by a doctor when suffering from a serious illness. There are three points to encourage diligence: narration, encouraging diligence; explanation, root and branch