English
At times, the yogi should diligently cultivate familiarity with that. Although attachment may arise at that time, it is subdued by the power of the meaning of familiarity, just as a powerful person subdues those who are powerless. In the yoga of the Bodhi lineage, whatever attachment arises will not occur. The essential suffering is unbearable; for whom there is no distinction between high and low, it arises for all others because there is no profound joy. Only two things, great and small suffering, whatever ceases, either at once or gradually ceases. That which is familiar, whatever does not cease, the chief one cherishes attachment to that. The third, the seven intermediate states of the three realms, are the karmic migrations of those with power born through transformation. Whatever is suitable to see is seen, and whatever is not seen is not seen. Extreme bliss, as well as happiness and suffering, wherever they arise and change, it grasps that form and is unimpeded. Their body or field of activity, those who have become defiled, like black substances in the darkness of night, see everything, everything. Those who are without defilement, like white moonlight and white substances, those two are seen by pure eyes. Whatever is the final measure of that, the five perfections of the place of manifestation of the emanation, until the place of birth is taken, that eye is like that eye. From whatever unimpeded, shared fortune, whatever is like that is not for all. Whatever shared fortune of the place of birth, those very places become visible. Whatever defiled eyes are clear downwards, others do not see the common goers. The undefiled see clearly, others are the same; in whose presence that itself appears, others are just like the ones above. The essence of the seven intermediate states, until that birth is not found, if it lingers for a long time, it is the seventh. Whoever possesses that is uncertain; it transmigrates in one, two, or three. Whoever does not possess that, after that, again for seven intermediate states it dwells there. Whoever has it, and whoever does not possess it, in the intervals of seven weeks, after each seven days that dies, and when that is exhausted, it dwells in existence. That is, having dwelt there, after that is exhausted, it seizes another dwelling place. Whatever power thus subdues, after seven days, seven are completed, certainly without that, how can it exist? Whatever ceases and whatever appears at that time, because it abides for an instant, there is no intermediate state. Because it is the nature of ceasing in seven states, it is also said to be the state of ceasing. Because it dwells in the interval of seven, whatever that is, is the seven intermediate states.
Chinese
称作。追随气味而行，被称为寻香。也称作常赴香。依靠它而产生，也称作从彼生。因为执持出生的形相，具有先前和后来的状态。因为先生，也称作显现成立。因为常在食物附近，也称作常亲近。因为是二者之间的过渡，称为有间。因为那是有形之物，所以在无形之处没有处所。在那里存在的有，对于先前灭绝的有，对于那和非那保持中舍。对于三者串习贪嗔执着，如同先前执着于何者，在那时就对那者显现欢喜。先前世所行善恶之境，显现为于中成为何者。见到那些如同梦境，所见即显现为境。那时如同见到错乱之形，以何者为先兆将会出现。如果是不具足安乐之缘者，在那里存在，在那里消失，出现低劣的先兆是，见到众生蜥蜴等等，在何处出现的同类。喧嚣之声和芦苇的茂密，森林的茂密等等，菜园和各种气味，楼阁水池和浓密的云，出现进入其中的征兆。如果在此是清净者，所见同类的先兆是，寂静的处所和悦耳的声音，心仪的感官满足，楼阁和无量宫，游乐园和显现的境中，出现的征兆显现。转轮王等等，以清净见到清净的同类。在那里存在的精华，因为对于欲望的执着，追随何处产生气味，我和非我的气味产生之处，执着于此而感到满足，因为浓密而对此产生嗔恨。由此中断七有之流。执着于此之间此已耗尽，由此彼者被彼所驱赶，从何处被驱赶的精华中，显现各种不同的有情身。温暖的因缘和湿润都执持彼类。没有彼者，则在界中不产生彼者。没有彼者则不像虚空微尘。凡是具有彼者的处所，即使推测有多么遥远，也能无碍地用眼识见到。
English
It is called. Following the scent, it is called scent-seeker. It is also called constantly going to scent. Because it arises from relying on it, it is also called born from that. Because it holds the form of birth, it has the state of prior and later. Because it is born first, it is also called manifestly established. Because it is always near food, it is also called constantly approaching. Because it is the transition between the two, it is called existence-connector. Because that is a form, there is no place for the formless. The existence that exists there, for the existence that previously ceased, for that and not that, it maintains equanimity. Because of the habitual attachment, aversion, and clinging to the three, just as one previously clung to, at that time, one manifests joy for that. The realm of good and bad deeds practiced in the previous life, whatever becomes in the middle, that itself appears. Seeing those as if in a dream, what is seen manifests as the realm. At that time, like seeing a confused form, by what omen will it occur? If it is one who does not possess the conditions for happiness, if it exists there and disappears there, the omen of appearing inferior is, seeing beings such as lizards, the same kind appearing in whatever place. Noisy sounds and the density of reeds, the density of forests and so on, vegetable gardens and various scents, mansions, ponds, and dense clouds, signs of entering into them appear. If one is pure here, the omen of seeing the same kind is, a peaceful place and pleasant sounds, the satisfaction of desirable senses, mansions and immeasurable palaces, pleasure gardens and in the realm of appearance, signs of appearing become visible. Wheel-turning kings and so on, with purity, see the same kind of purity. The essence that exists there, because of the attachment to desire, following wherever scent arises, the place where the scent of I and not-I arises, clinging to this one becomes satisfied, because of density, aversion arises towards that. By this, the stream of seven existences is interrupted. Between clinging to this, this is exhausted, by this, that itself is driven by that, from the essence of where it is driven, various different sentient bodies appear. Warm conditions and moisture all hold that kind. Without that, that does not arise in the realm. Without that, it is not like empty space and dust. Wherever there are places that possess that, even if it is estimated to be very far, one can see and perceive without obstruction with the eye consciousness.
Chinese
去往彼处，即是到达智慧的境地。于彼处，今日无有言说。为何遍入无有阻碍？非是有身者之行境。有些人凭借对某物的执着，与相似之族类相合，于何处能见到调和者？于彼处，自身安住，于彼处，执持彼之眷属、分别、思择。因执着而生起执着的自性。因彼之力量而于彼处迷惑，颠倒错乱地见，显现为如幻之迷乱。于何处，彼补特伽罗聚集相遇，于彼处，彼显现清晰。若取安住之分，则生起对生起的贪欲。与此相反亦如是，欲求变异、离于安住。生起之变异亦如是，于何处不见调和，则见之。于彼处，如是彼之力量，唯有安住、生起之相，其他皆不显现。因此，彼见彼，安住于彼，于彼处，如是不悦而生。因此，彼之相续断绝，以何者执持何物，如是，以执着而执持彼有。彼为彼之阻碍所守护。劣等之行者，为七有之间者，杀戮之执着串习增长，于何处安住，为何物，若安住于彼处，则杀戮等显现。彼以彼见之刹那，因先前之串习而知晓彼，心想当杀而奔跑。见隐秘处生起之所，开始杀戮等事业，彼等安住而生起嗔恨。因此，七有之间相续断绝，取劣等之身，感受烦恼。如是，于何处生起之，诸处所之七有之间，于何处生起之所，于彼处，显现串习之境。于彼处，嗔恨之行安住，因嗔恨之力量而彼相续断绝。彼显现生起，取未生起者。第四之生处，四入之法，知性入处生起，如是入处不知生起，知入不知处生起，不知不觉入处生起。执持与混合之近处，三处所和合而生执持。生处、种子、业等，若无过失之三种障碍，则一切于胎中成熟。彼亦于一处所，于一处所，生起强烈执着之时，最终
English
Going to that place, one has reached the state of wisdom. In that place, there is no designation today. Why is the pervasive one without obstruction? It is not the realm of beings with bodies. Some, through the power of attachment to something, unite with similar kinds, where will the harmonizer be seen? In that place, one dwells, and in that place, one holds onto its retinue, distinctions, and deliberations. Attachment arises from the nature of attachment. Due to its power, one is deluded in that place, seeing things perversely, appearing as a mirage-like illusion. Where that person gathers and meets, in that place, it appears clearly to them. If one takes the aspect of dwelling, then the desire for arising occurs. The opposite of that is also the same, desiring change and separation from dwelling. The change of arising is also the same, where disharmony is not seen, it will be seen. In that place, likewise, by its power, only the characteristics of dwelling and arising, nothing else appears. Therefore, one sees it, dwells in it, and in that place, it arises as if displeased. Therefore, its continuum is cut off, and with whatever one grasps, in that way, one grasps that existence with attachment. That is protected by its obstruction. The inferior goer, the one between seven existences, the habit of attachment to killing increases, wherever one dwells, whatever one is, if one dwells in that place, then killing and so on appear. The moment one sees it, knowing it through previous habituation, one runs thinking to kill. Seeing the place of secret birth, one begins the actions of killing and so on, and those dwell and anger arises. Therefore, the continuum between seven existences is cut off, taking an inferior body, experiencing afflictions. Thus, in whatever place it arises, between the seven existences of all places, in that place of arising, the object of habituation appears. In that place, the action of hatred dwells, and by the power of hatred, that continuum is cut off. That appearance arises, taking what has not arisen. The fourth place of birth, the four laws of entry, the entry of consciousness arises, likewise the entry of unconsciousness arises, the entry of consciousness, the place of unconsciousness arises, and the entry and dwelling of unconsciousness arise. The near place of holding and mixing, the three places unite and hold birth. The place of birth, seeds, and actions, if there are no three obstacles of faults, then everything will ripen in the womb. That also in one place of origin, in one place, when strong attachment arises, finally
Chinese
执持之精髓将生起，从那以后，同样从二者中，任何精髓明点，都不会被鬼神吞噬而生起。那与那混合后，凡是如热足般聚集的，一切都将融入其中。凡是没有自性的，为何会执持事物呢？譬如空行母以欲力，如以土块书写的字迹般执持，凡是无有贪执的字迹执持啊！以一切之力的缘故，不腐烂之物成熟稳固。那些无有腐烂之物在任何方向，融入其中的即是心之所依。刚安住时具有舍，那界限即变成二。在聚集繁衍六欲之时，在何时清澈容易，变得非常稳固。同样，混合时聚集的，从引导进入而稳固。五者任何由此生起，唯一所依即是生起。那即是所依融入之精华。最后二者生起力量，如界般增长坚固痛苦成熟执持，分离肢体而取出。以何者和何者面色改变，安住是面色如顺方般左旋，生起自性连接寂静互相右旋。安住于安住之时有八种，如火燃烧般坚硬肢体改变。因此，因此生起和，根和名相。完全圆满之时，七周之风生起，产生任何疾病。属于生起的风生起，变成能动摇者，如实逆转存在生起之理。那些在那安住的时间，以三十八周，一切由此圆满。任何六脉四脉圆满后，不会被鬼神吞噬而生起。第五生起之四法中，从中生起瑜伽生处，任何这些四周之四，十六称为法，任何生者之主聚集。这些是业之生，一切一切作者是，缓慢快速之业，黑暗行境者所见。为业所缚所遮蔽，彼意如是简略说。楞伽之主那些是于显现经中应知。楞伽之主其他进入之经是何？如下
English
The essence of holding will arise, and from then on, similarly from both, any essence bindu, will not be devoured by demons and will arise. That mixes with that, whatever gathers like hot feet, everything will merge into it. Why would that which has no essence hold things? For example, a dakini with desire power, holds like letters written with clods of earth, whatever letters are held without attachment! By the power of all, the incorruptible thing matures and is stable. In whatever direction those incorruptible things are, that which enters into it is the support of the heart. When just dwelling, it has equanimity, that boundary then becomes two. At the time of gathering and multiplying the six desires, when is it clear and easy, and becomes very stable. Likewise, when mixing, that which gathers, is stabilized by guiding and entering. Whatever of the five arises from this, the only dependent is arising. That is the essence of dependent entry. In the end, the two give rise to power, like elements, they increase, harden, cause pain, mature, and hold, separating the limbs and taking them out. With what and what does the complexion change, dwelling is the complexion turning left like the favorable direction, the nature of arising connects peace and mutually turns right. Dwelling in the dwelling time has eight, like fire burning, the hard limbs change. Therefore, therefore arising and, root and name. When completely perfected, the wind of seven weeks arises, causing any disease. The wind belonging to arising arises, becoming a mover, reversing the principle of existence arising as it is. The duration of those dwelling there, with thirty-eight weeks, everything is perfected by this. After any six channels and four channels are complete, it will not be devoured by demons and will arise. Among the four dharmas of the fifth arising, from which the yoga arises, whatever these four weeks of four, sixteen are called dharmas, whatever lord of beings gathers. These are the births of karma, everything is the doer of everything, slow and fast karma, seen by those who dwell in darkness. Bound and obscured by karma, that intention is briefly stated as such. Those lords of Lanka should be known in the Sutra of Appearance. What other Sutra of Entry is the lord of Lanka? Like this