Chinese
看見以珍寶莊嚴的美麗天女，以及俊美的男女對我供養五妙欲，這是迅速獲得成就的徵兆。第八，我必定看見十方一切諸佛安住在各自的淨土中。那些勝者對我極為歡喜，並向我顯現經函、書卷等悅意的言談。第九，看見如轉法輪之威力和化身能仁王一樣，被所有眷屬有情圍繞而說法。這是瑜伽士以不違越誓言的修持所見，他們的身體、語言和意念安住在不可分割的三金剛中。第十，我看見各種令人愉悅的處所，如以天女等莊嚴的園林，看見自己被一切諸佛加持。這是具有不違越本尊天瑜伽三摩地誓言者所見。第十一，看見十方諸佛和眾多菩薩親自為瑜伽士灌頂，因為瑜伽士修持本尊。第十二，大持明者之王，最終道路任運成就的持明者，瑜伽士看見他們對自己作供養。看見由觀修身體、語言和意念為天之身、語、意三金剛所產生的各種功德的夢境，清淨無垢，這是因為觀修本尊天之身、語、意金剛所產生的無上果位，即能成就佛果。第十三，瑜伽士金剛持看見惡劣種姓的旃陀羅以及行淫狗等，以及豬和老虎等其他野獸在交配。如果這樣看見，雖然看似惡劣種姓，但卻具備了無取捨的覺悟之心，是金剛薩埵的本質。自心之本性本來就存在，這將成就果位的金剛薩埵。
English
Seeing beautiful celestial maidens adorned with jewels, and handsome young men and women making offerings of the five desirable objects to me, this is a sign of swiftly attaining accomplishment. Eighth, I will surely see all the Buddhas of the ten directions residing in their respective pure lands. Those Victors become extremely pleased with me and reveal to me delightful teachings such as scriptures and books. Ninth, seeing the power of turning the wheel of Dharma and the emanation like the Sage, surrounded by all sentient beings, teaching the Dharma. This is seen by yogis who abide in the indivisibility of the three vajras of body, speech, and mind, through practices that do not transgress their vows. Tenth, I see all kinds of delightful places, such as gardens adorned with celestial maidens and so forth, and see myself being blessed by all the Buddhas. This is seen by those who have vows that do not transgress the samadhi of the deity yoga. Eleventh, seeing the Buddhas of the ten directions and many Bodhisattvas directly bestowing empowerment upon the yogi who meditates on the deity. Twelfth, the great king of vidyadharas, the vidyadhara of spontaneous accomplishment on the ultimate path, the yogi sees them making offerings to himself. Seeing the dream of various qualities arising from meditating on body, speech, and mind as the three vajras of the deity's body, speech, and mind, pure and without the stain of faults, is because the supreme fruit arising from meditating on the three vajras of the deity's body, speech, and mind, is the attainment of Buddhahood. Thirteenth, the yogi Vajradhara sees Chandala of bad lineage, and dogs engaging in sexual acts, and other wild animals such as pigs and tigers mating. If this is seen, although it appears to be a bad lineage, one possesses the mind of realization without acceptance or rejection, the essence of Vajrasattva. The nature of one's own mind, which is primordially present, will accomplish the Vajrasattva of the fruition.
Chinese
第十四，观见语文字、心和身之手印二者的三种生起，也是心的实相成就，如前述之理。第十三，利益分三：观修本尊之实际利益，从不观修之过患方面劝诫要精进，以及面见本尊而生信并修持之利益。第一分三：叙述。第一，圆满二资粮之功德。讲述：瑜伽士将本尊之身观想得清晰而不间断，则因圆满了作为因之大福德资粮，而能获得色身。若了知本尊如水中之月般显现而无自性，则圆满了作为果之大智慧资粮，从而获得法身。第二，功德虽小，若修持则能成就之功德。讲述：瑜伽士将自身之三门与本尊之身语意无别地结合，因此，即使不精通其他五明等学问，也能毫无疑问地成就本尊。此乃从原始以来，本尊与自身二者本体无别，故结合为平等性之故。应当恒时观修本尊即是本尊。第三，观修一尊而获得一切果位之功德。讲述：如是自身与本尊结合，由于一切胜者皆已解脱一与异，故将与一切善逝结合。因此，将获得与一切胜者坛城结合之果位。因此，自身为了与一切胜者坛城结合而最终圆满并成就胜者之身语意功德事业五者，以及五智。第二，从不观修之过患方面劝诫要精进分二：叙述。第一，不观修本尊之过患。讲述：何为本尊之体性？乃十方四时一切如来之身语意金刚之主。因此，舍弃本尊，纵然修持其他善法，亦无所欲求之果。
English
Fourteenth: Seeing the three origins of speech syllables and the two mudras of mind and body also occurs when the true nature of mind is accomplished, just like the previous manner. Thirteenth: The benefits are threefold: the actual benefit of meditating on the deity, being exhorted to exert effort from the perspective of the faults of not meditating, and the benefit of having faith and practicing by seeing the face [of the deity]. The first has three parts: Enumeration. First, the merit of perfecting the two accumulations. Explanation: If a yogi meditates on the body of the yidam deity clearly and without interruption, then by perfecting the great accumulation of merit as the cause, he will attain the Form Body. If he knows that the deity appears like a moon in water and is without inherent existence, then he will perfect the great accumulation of wisdom as the result and attain the Dharma Body. Second, the merit of accomplishing even if the qualities are small. Explanation: Since the yogi unites the three doors of himself inseparably with the body, speech, and mind of the yidam deity, therefore, even if he is not proficient in the five sciences and other fields of knowledge, he will undoubtedly 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. Explanation: Thus, since oneself is united with the yidam deity, because all the victorious ones are liberated from one and different, one will be united with all the Sugatas. Therefore, one will attain the fruit of uniting with all the mandalas of the victorious ones. Therefore, in order to unite oneself with all the mandalas of the victorious ones, one will ultimately perfect and accomplish the five qualities of body, speech, mind, qualities, and activities of the victorious ones, as well as the five wisdoms. Second, from the perspective of the faults of not meditating, there are two exhortations to exert effort: Enumeration. First, the fault of not meditating on the deity. Explanation: What is the characteristic of the yidam deity? It is the Vajra Holder 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, there is no desired result.
Chinese
就像一个例子，就像失去了一位医术精湛的医生，病人被一位不精通医术的人治疗一样。第二，劝诫要精进，有三点：计数。第一，劝诫要精进。正直。如法守护根本和支分的誓言，断除十种过失而念诵真言，以及本尊的身像手印不间断，从誓言中修持法身大手印等四者，要以三门精进，坚定信念而受持。如果瑜伽士在修持本尊念诵时不够精进，会有什么过失呢？所欲之果不会成就，而且还会堕入金刚地狱等处，过患极大。如根本续云：无信退失则会毁灭。第二，如果不努力的过失的例子和意义。正直。例子是什么呢？就像磨刀的时候，要小心谨慎地对待刀刃，如果没有握紧刀柄，过失就会是割断自己的手一样，同样，修持本尊并念诵真言，如果没有努力，从秘密真言中造作，今生会毁灭，或者来世无法获得无上菩提的成就。第三，没有精进的过失。正直。过失在于，由于对本尊的修持念诵造成障碍，并且没有精进。例如，就像用火烧焦的种子，却希望从中生出果实和嫩芽一样。今生特意努力修持所要获得的殊胜和共同的成就都不会有，来世则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。正直。任何一位秘密真言玛哈瑜伽的瑜伽士，如果见到了本尊的容颜并生起了信心，那么通过亲近、恭敬和供养，所获得的福德之地，可以清净十不善业、五无间罪等十五种罪业，以及五种近罪、四种重罪、八种颠倒罪等一切恶业和障碍，从而与异熟或寿命自在持明的果位相应。第十四，过去的行为和。正直。手印相同的人。
English
It is like an example, like a patient who has lost a skilled doctor being treated by someone who is not skilled in medicine. Second, there are three points to the exhortation to be diligent: counting. First, the exhortation to be diligent. Straight. Properly protect the root and branch vows, abandon the ten faults and recite mantras, and the body and hand gestures of the yidam deity are uninterrupted. From the vows, practice the Dharmakaya Mahamudra and the four others. One must be diligent in the three doors and hold on with firm conviction. If a yogi is not diligent in the practice of deity meditation and recitation, what are the faults? The desired result will not be achieved, and one will fall into the Vajra Hell and other places, which is a great fault. As the root tantra says: Without faith, one will be destroyed if one degenerates. Second, the example and meaning of the fault of not making an effort. Straight. What is the example? Just as when sharpening a knife, one must be careful and diligent with the blade, and if one does not hold the handle tightly, the fault will be cutting off one's own hand. Similarly, practicing deity meditation and reciting mantras, if one is not diligent, one will be ruined in this life or will not achieve unsurpassed enlightenment in the next life. Third, the fault of not being diligent. Straight. The fault lies in the fact that if there is an obstacle to the practice of deity meditation and recitation, and one is not diligent, it is like wanting to produce fruit and sprouts from seeds that have been burned by fire. The supreme and common accomplishments that one should strive to achieve in this life will not be achieved, and in the next life, one will wander in samsara, including the eight states of unfreedom. Third, the benefit of seeing the face of the deity, generating faith, and practicing. Straight. Any yogi of Secret Mantra Mahayoga who sees the face of the yidam deity and generates faith, by approaching, honoring, and making offerings to that deity, the land of merit obtained can purify the fifteen sins, such as the ten non-virtuous deeds and the five inexpiable sins, as well as the five near sins, the four heavy sins, and the eight inverted sins, and all evil deeds and obscurations, thereby corresponding to the state of fruition or the life-empowerment awareness holder. Fourteenth, past actions and. Straight. A person with the same hand seal.
Chinese
即使见到无常，寿命迁逝之时，也不要忘记本尊的身印，清晰地在心中保持三摩地。通过先前积累的非善业，为了不转生到恶趣等轮回中，在自己所希望的殊胜的佛刹中，观想阿字之上的月轮上自己的本尊身。从下面，由扬字的风轮的力量抬起，念诵：阿扬斯德匝（藏文：ཨ་ཡཾ་སི་ཏི་ཛཿ，梵文天城体：अयं सिति जः，梵文罗马拟音：ayam siti jah，汉语字面意思：阿，扬，稳固，生），阿斯帕拉纳啪特（藏文：ཨ་སྥ་ར་ཎ་ཕཊཿ，梵文天城体：स्फरण फट्，梵文罗马拟音：aspharana phat，汉语字面意思：阿，遍满，啪特）。将东方现喜刹土，西方极乐世界等自己所喜欢的处所策发出来。第十五，果有三种，说：第一是暂时的果，与持明相合。如果修持达到究竟，并且智慧广大，那么获得成熟的妥噶持明是毫无疑问的。如果修持没有达到究竟，并且智慧狭小，那么即使今生没有成熟，通过修持高低，智慧和精进大小的次第，成熟持明也会在中阴或来世，或者最多七世之内获得。如果修持达到究竟，并且智慧和精进都是最好的，那么获得寿命自在持明，或者在来世通过努力和积资获得，或者在最多七世之内必定获得寿命自在。也就是说，不错误地如法修持这同一个手印的果是：在顺同方面，获得两种色身，在共同方面，获得天人的殊胜身体只是大概而言，具体而言，接近获得是：智慧和精进广大，则在妥噶中获得成熟持明，智慧和精进狭小，则逐渐地，手印具足，无勤地显现。这样，妥噶和次第道的差别是什么呢？就像小孩爬楼梯一样，按照次第，一步一步地攀登五道，这叫做次第道。就像大力士爬楼梯一样，以跳跃或取舍的方式，有的放弃而前进，这叫做妥噶。而且，妥噶的成就理由有三种：妥噶生起的基础，理解和原因。第一，也有有漏手印，一个具足和两个不具足，以及无漏
English
Even when seeing impermanence, the time of the passing of life, do not forget the mudra of the deity's body, and clearly hold the samadhi in your mind. Through the non-virtuous deeds accumulated in the past, in order not to be reborn in the lower realms and other cycles of existence, in the special Buddha-field of your own choice, visualize your own deity's body on the moon disc above the letter A. From below, by the power of the wind mandala of the letter Yam, raise it up, and recite: A Yam Siti Jah (Tibetan: ཨ་ཡཾ་སི་ཏི་ཛཿ, Sanskrit Devanagari: अयं सिति जः, Sanskrit Romanization: ayam siti jah, Literal Chinese meaning: A, Yam, stable, born), A Spharana Phat (Tibetan: ཨ་སྥ་ར་ཎ་ཕཊཿ, Sanskrit Devanagari: स्फरण फट्, Sanskrit Romanization: aspharana phat, Literal Chinese meaning: A, pervading, Phat). Urge the eastern Abhirati, the western Sukhavati, and other places of your choice. Fifteenth, the result has three aspects: enumerate. First, the temporary result is to be united with the Vidyadhara. If practice reaches completion and wisdom is great, there is no doubt that the Vidyadhara of ripening through Tögal will be attained. If practice does not reach completion and wisdom is small, even if it does not ripen in this life, through the order of high and low practice, great and small wisdom and diligence, the Vidyadhara of ripening will be attained in the bardo or in the next life, or within seven lifetimes at most. If practice reaches completion and wisdom and diligence are excellent, then the Vidyadhara of life empowerment will be attained either in the next life through effort and accumulation, or within seven lifetimes at most, life empowerment will definitely be attained. That is to say, the result of practicing this same mudra correctly without error is: in the conforming aspect, the attainment of two form bodies, and in the common aspect, the attainment of a special body of gods and humans is only general. Specifically, the near attainment is: if wisdom and diligence are great, the Vidyadhara of ripening will be attained in Tögal, and if wisdom and diligence are small, then gradually, the mudra will be complete, and effortlessly manifest. Thus, what is the difference between the path of Tögal and the gradual path? Just as a child climbs a ladder, ascending the five paths step by step in an orderly manner, this is called the gradual path. Just as a strong man climbs a ladder, in a leaping or selective manner, abandoning some and advancing, this is called Tögal. Moreover, there are three reasons for the accomplishment of Tögal: the basis for the arising of Tögal, understanding, and cause. First, there are also contaminated mudras, one complete and two incomplete, and uncontaminated.