Chinese
正如幼小的云不可能遮蔽天空一样，瑜伽士所修的心，如果不能将分别念认知为智慧，就会被分别念遮蔽；如果能将分别念认知为智慧，就不会被分别念遮蔽。在无二中自然解脱，应如上述比喻一样看待。第三，不加改造地安住，果自然显现之理。直言：对于证悟的意义，不改造心，无勤任运地安住，如其本然的状态中安住，因果无二，本自任运成就的坛城，究竟的果位自然显现。第三，如实显现之果，成佛之理。直言：于如实之法性安住于三摩地，并修习，则功德是轮回之因的烦恼和果的痛苦都不会产生，时时安住于无漏之乐中，果为自利大菩提法身获得，为利他，于所化众生前，显现共同和不共同的三十二相，以及八十随好圆满具足的色身二者，成办利益，如同文字法轮大会的场地。因此，获得果位二身。第二，次第而行分二，计数。第一，略说，直言：譬如有些有情众生，次第从胎中出生，身体成熟一样，缘起进入的特征是三摩地修习的支分，即彼定、总定、手印唯一生起、积资和五种身安住的方式。任何道路，内外之事物，所知之法，一切皆是自之觉性菩提心之故，五座秘密的城市，如同施舍时觉性昏厥一样，六识于对境显现的分别念止息，与内在执着的分别念二者分离，是为修习胜义谛，彼定如同大空性一样，故以比喻说明。是为所学或应学。之后，此生与后世之间的中间，即是中有，现在的身体与粗重分离，与幻身相伴，一切根识皆明，于任何事物无碍
English
Just as young clouds cannot cover the sky, so too, the mind cultivated by a yogi. If one does not recognize conceptual thought as wisdom, it will be obscured by conceptual thought. If one recognizes conceptual thought as wisdom, it will not be obscured by conceptual thought. In non-duality, one is naturally liberated, and should be viewed as in the above analogy. Third, the way the fruit naturally arises by leaving it unadulterated. Straightforward: Regarding the meaning of realization, without altering the mind, effortlessly and spontaneously abiding, remaining in the state of suchness, cause and effect are non-dual, and the ultimate fruit of the mandala that is spontaneously accomplished from the beginning naturally manifests. Third, the fruit of manifesting as it is, the way of becoming a Buddha. Straightforward: If one establishes the mind in the state of samadhi on the nature of reality and meditates, then the qualities, which are the cause of cyclic existence, the afflictions, and the result, suffering, will not arise. One will always abide in the uncontaminated bliss, and the fruit will be the attainment of the Dharmakaya, the great enlightenment for oneself. For the sake of others, in front of those to be tamed, one manifests the common and uncommon thirty-two major marks and the eighty minor marks, complete with the two Rupakayas, accomplishing benefit, like the site of the great gathering of the Wheel of Letters. Therefore, one obtains the two Kayas of the fruit. Second, the gradual path has two parts: enumeration. First, a brief statement, straightforward: For example, just as some sentient beings of existence are born sequentially from the womb and their bodies mature, the characteristic of entering into conditions is the limb of samadhi practice, namely, that samadhi, total samadhi, the arising of a single mudra, accumulation, and the way of abiding in the five bodies. Whatever path, internal and external phenomena, all knowable dharmas, are all one's own awareness, the mind of enlightenment. Therefore, the five secret cities, like the fainting of awareness at the time of giving, the conceptual thoughts of the six consciousnesses appearing on objects cease, and one is separated from the two conceptual thoughts of internal clinging. This is the practice of ultimate truth. That samadhi is like great emptiness, hence the analogy. It is what is to be learned or should be learned. Then, the intermediate state between this life and the next, that is, the Bardo of Existence, is separated from the coarse body of the present, accompanied by the illusory body, all senses are clear, and one can go anywhere without obstruction.
Chinese
十四个口诀。通过那定，自身之果与十五，将圆满大空性之瑜伽。第二，广说有十五个要点：修习之前的准备工作，修习的必要性，修习的方法，修习的本质，不顺的过失，纠正过失的方法，修习的体验，行为，誓言，修习的暖相，征兆，梦境，修习的功德，难以逾越的口诀，以及获得自身果位的方式。第一部分有两个方面：共同的一般性前行，以及特殊的前行。第一部分有七个方面：计数。第一，说明首先必须获得灌顶。正。任何具有密咒种姓的士夫，例如独自居住的狮子，远离恐惧，如同被其他众生压制一样，舍弃恶友而独自一人，远离障碍等恐惧，处于被低劣见解和烦恼压制的状态，独自游荡。因此，在《三昧耶法六法》中说：‘众多恒时争斗，二者也成竞争敌，如少女之恶犬，应独自精进游荡。’如是。在进入真如之三摩地之前，应次第圆满接受殊胜本尊坛城的内外密三种灌顶。第二，圆满五种殊胜资具。正。不颠倒地宣说续部、教言和口诀之义的金刚上师的八种自性是：在本论第七品中说：‘导师具藏如河流，具亲眷精通续与业，持有口诀暖相具八支。’如是。对于这样的上师，以三门恭敬的方式，以三种令其欢喜的方式供养，并通过精勤完全调伏自身相续的方式，使证悟的见解真谛无别显现并清晰。共同和特殊，或者根本和支分的誓言，以及修习的三摩地都清晰明了，并且具有了知共同和自身特征的智慧见解的把握，以及世俗和胜义菩提心的生起和大悲心。
English
Fourteen instructions. Through that meditation, one's own fruit and fifteen, the yoga of great emptiness will be completely perfected. Second, the detailed explanation has fifteen points: the preliminaries to meditation, the necessity of meditation, the method of meditation, the essence of meditation, unfavorable faults, the method of correcting faults, the experience of meditation, conduct, vows, the heat of meditation, signs, omens in dreams, the benefits of meditation, the instructions of the insurmountable, and the way to obtain one's own fruit. The first part has two aspects: the common general preliminaries, and the special preliminaries. The first part has seven aspects: counting. First, it is explained that one must first receive empowerment. Correct. Any individual with the lineage of secret mantra, for example, a lion living alone, free from fear, just as if being suppressed by others, abandoning bad friends and being alone, free from fears such as obstacles, abiding in a state of being suppressed by inferior views and afflictions, and wandering alone. Therefore, in the Six Dharmas of Samadhi, it says: 'Many constantly fight, even two become rivals, like a young girl's vicious dog, one should diligently wander alone.' Thus it is. Before entering the samadhi of Suchness, one should fully receive the outer, inner, and secret empowerments of the mandala of the supreme deity's image in sequence. Second, to perfect the five excellent implements. Correct. The eight natures of the Vajra Master who teaches the meaning of the tantras, agamas, and instructions without inversion are: In the seventh chapter of this very text, it says: 'The teacher possesses a treasury like a complete river, possesses relatives and is skilled in tantra and action, holds the instructions and possesses eight branches of warmth.' Thus it is. To such a lama, offer with the three doors of respect, with the three ways of pleasing him, and through diligence, by completely subduing one's own continuum, make the view of realization, the indivisible truth, manifest and clear. The common and special, or the root and branch vows, and the samadhis of meditation are clear, and one has the confidence of the wisdom view of knowing the common and one's own characteristics, and the arising of relative and ultimate bodhicitta and great compassion.
Chinese
以及第五，将超越世俗之物的，成就菩提的五种资具在相续中圆满。第三，五种资具中，特别发为利他之心而修行的誓愿。如是，上述五种资具圆满后，以如同不慈爱独子的心，发誓将安住于三界轮回中的六道一切有情安置于解脱涅槃之地而发心。第四，以无量之行先导而选择处所。如是，为了不退失菩提心，以能转生于梵天等处之四无量心为先导，瑜伽士寻找如意且无地敌等恶劣过患之地而选择处所，并广行处所之仪轨。第五，建造住所并铺设坐垫。如是，建造大小适宜且隐蔽的住所，并以石灰进行粉刷。以珍宝防护土地之过患，以药物防护疾病之过患，以芥子防护恶毒鬼魅之过患。并具备产于于阗或斯斯尔达的丝绸坐垫。第六，积聚资粮并断绝关系。如是，为了消除成就菩提之路内外违缘的一切障碍，并圆满道路之顺缘二资粮，进行会供轮和百供火供等事，念诵《五部经》等，制作擦擦像，清除道路障碍，布施水食，绕塔等，努力积聚善法之力量。对于外在亲友的关系，以及内在师长和道友等的债务和牵连，除了昆提（梵文：Kunti）三摩地之外，其余一切皆为障碍，故以如同坟墓盗贼或胆小狐狸般的心态，舍弃上述一切因缘。第七，收集顺缘并寻找同伴。如是，收集滋养身体的药物食物等顺缘，以及生起三摩地的顺缘上师甚深口诀之典籍，以及具有经验的道友等所需之顺缘。为了消除道路的障碍和鬼魅，以及内在守护之顺缘或仪轨等，事先圆满，此外，对于外在五种欲妙之受用，或秘密之受用明妃也应观察。
English
And fifth, one should perfect in one's being the five requisites for achieving enlightenment that are superior to worldly possessions. Third, among the five requisites, especially make a vow to meditate after generating the mind for the sake of others. Thus, after perfecting the above five requisites, with a mind like that of a mother who does not cherish her only child, vow to place all sentient beings of the six realms dwelling in the three realms of samsara in the state of liberation and nirvana, and generate the mind of enlightenment. Fourth, select a place by preceding it with immeasurable deeds. Thus, in order not to lose the mind of enlightenment, precede it with the four immeasurables that cause rebirth in places such as Brahma's realm. The yogi should search for a pleasant place free from evil faults such as earth enemies, select a place, and perform the place ritual extensively. Fifth, build a dwelling and prepare a seat. Thus, build a dwelling of suitable size and seclusion, and have it plastered with lime. Protect against the faults of the earth with precious stones, against the faults of disease with medicine, and against the faults of venomous spirits with mustard seeds. And have a complete set of silk cushions from Khotan or Sirdar. Sixth, accumulate merit and sever ties. Thus, in order to eliminate all obstacles, both internal and external, to the path of achieving enlightenment, and to perfect the two accumulations, which are the conditions for the path, perform activities such as tsokhor (feast gatherings) and homa offerings, recite the Five Books of Sutras, make tsa-tsas, clear road obstacles, offer water torma, circumambulate, and strive to accumulate virtuous forces. Sever all ties with external relatives and internal debts and attachments to teachers and fellow practitioners, because everything other than Kunti Samadhi is an obstacle. Therefore, with a mind like that of a grave robber or a cowardly fox, abandon all the above-mentioned conditions. Seventh, gather the necessary conditions and seek companions. Thus, gather the necessary conditions such as medicine and food to nourish the body, and the books of profound instructions from the guru, which are the conditions for generating samadhi, and the necessary conditions such as experienced companions. In order to eliminate obstacles and demons on the path, and the internal protective conditions or rituals, first perfect them. Furthermore, one should also examine the enjoyment of the five external desirable objects or the secret enjoyment of a consort.
Chinese
如果依赖于具足（智慧）的（明妃），那么，有人会问：这是否与前面所说的“像狮子一样行走”相矛盾呢？ 并非如此。狮子是在禅定、昆定等时候，作为舍弃散乱和恶友的例子。而明妃是开展手印，在会供修法的时候，是生起共同和殊胜成就的友伴，因此没有矛盾。如《供赞忏悔文》中说：“修持之殊胜所依智慧明妃”等等。 遣除敌、魔、病三种损害的助缘：武器、金刚橛、白芥子、古古律香等也作为近圆来安放。 第二，特殊的预备事项。 如此，共同的一切共同预备事项都圆满后，特殊的，即在此禅定之前的预备事项是：作为供养的所依，成就临近的本尊，本尊的身像，经过开光加持的，在自己的面前安住，顶礼、皈依、供养、忏悔、随喜、发心、献身、回向这八支供养的方式完全受持，这些完成后，会供的本尊众全部化光，融入自己的顶轮，由此焚烧自己身语意的障碍后，自己也化为光，之后进入禅定。 第二，必要，有两个必要：次第修道而成就佛陀的必要，以及进入那个禅定本身的必要。 第一，有两个： 计数。 第一，以教证成立， 证悟器情众生皆为五部本尊父母，以及五种智慧清净的三种体性无有错谬，以禅定将自明之王转为自在，并修持那证悟本身。 果：将能获得无上菩提之殊胜法身。 第二，以其成就之意义。 因此，在见解生起之后，修持如是之真如禅定。 这被称为大悲周遍显现之禅定生起之基础或幻化。 道路上下之次第生起，前一禅定之后生起后一禅定，也同样确定。