English
means to enter, because the origination of blocking the life-force wind weakens the dualistic appearance of the connection between mind and dharma, and makes the mind constantly enter the supreme bliss. To obtain means to obtain the melting bliss that can truly manifest the bliss of self-nature and the body of union with the deity image, and to see the infinite empty forms more clearly. To experience means not to manifest from metaphors, but to experience oneself. Among them, what manifests is the direct perception of the senses, what enters is the direct perception of consciousness, what is obtained is the yogic direct perception, and what is experienced is the self-awareness direct perception. Thus, if we distinguish according to the four direct perceptions, it is like this. In the order of separate thought, it is the sense direct perception, in the order of life-force retention, it is the mind direct perception, in the order of recollection, it is yoga, and in the order of samadhi, it is self-awareness. These are also in terms of the main use and new acquisition at that time and place. In general, because it is the wisdom that stops the conceptual thoughts of consciousness and is connected with the bliss of bindu, it is the mind direct perception; because the ultimate sense consciousness holds the form of emptiness, etc., it is the sense direct perception; because it is the samadhi that directly perceives the nature of dharma, it is the yogic direct perception; because it is the awareness that is the reality, the knower, and the known, without difference, it is the self-awareness direct perception; all six stages have all four direct perceptions. Then, if the first stage also has yogic direct perception, why doesn't the person who abides in it become a noble one? He will not become a noble one, because only the noble one has the yogic direct perception that has abandoned the seeds of the obscuration of nominal habits, but this is not here, so the difference between the direct perceptions of birth and nobility lies in this. In general, if we analyze these four direct perceptions according to the self-view here, then gorgeous logical terms and rules are not needed here. Third, in the "Namasamgiti" it is said: "Holding the five eyes without defilement." In the "Vimalaprabha" it is also said: "Here, first the yogi who is a beginner does not have clairvoyance, but sees various scenes with the physical eye. Then, by the power of the boundary of clairvoyance, he sees with the divine eye.
English
We. Then, due to the boundary of being free from attachment, the Buddha's eye gazes. Then, due to the boundary of the Bodhisattva, the eye of wisdom gazes. Then, due to the boundary of the perfectly complete Buddha, the eye of wisdom gazes. Thus it is said. At the time of gathering in, it is the eye of flesh; at the end of meditation, it is the divine eye; at the end of grasping, one attains the stainless, and is equal to the Arhats, because one is a small Buddha, therefore it is the Buddha's eye; remembrance is because one can practice the vast meaning of beings, one obtains the name of Bodhisattva, and possesses the wisdom that can represent the nature of reality, therefore it is the eye of wisdom. At the end of Samadhi, because one obtains the small complete Buddha, it is said to be the boundary of the Buddha, and because it is a transcendental entity, it is the eye of wisdom. Eighth, the difference between what is to be purified and what purifies is: the nature of reality, the Tathagatagarbha, which pervades all three bases, paths, and results, is all-encompassing, so the opposite aspect of its characteristics is limitless, but here, depending on what is needed, it is said to be the nature of the thirty-six elements of ultimate truth, just that much is said. That itself is the mandala of the thirty-seven deities of Vajrasattva, originally dwelling in the infinite. What is to be purified is the impure thirty-six elements of aggregates and realms that appear in the minds of sentient beings, which obscure the basis of purification, the Tathagatagarbha, from sentient beings. Is that obscuration to be abandoned? To be purified? What purifies is the sixfold application. The result of that purification is: the wheel of the mandala of the Tathagatagarbha, the nature of the Dharmakaya, the result of separation, which originally dwells in the infinite mandala of the Vajradhatu, is also free from obscuration and becomes manifest. That should also be combined in this way: the first body of non-dual wisdom is accomplished as the result of the six branches residing in the mindstream of the yogi who has already attained the twelve Bhumis of Samadhi. Then, by meditating on the six branches gathered by the noble path, one progresses upward to the twelve Bhumis, and finally becomes the wisdom of continuous cessation, the six branches of
Chinese
从勤奋中解脱，果位法身金刚萨埵的坛城得以显现。因此，被称为六道或六支的究竟果，而不是在六个阶段的状态中获得。这些各自与六支结合的方式是：智慧的蕴聚变为无垢，即金刚萨埵。同样地结合：智慧的界是种种母，意是普贤，声是声金刚母，殊胜的根是损美，排泄小便的是极度黑色的母，智慧的六族整体收摄。虚空界是金刚界自在母，识是不动佛，耳是金刚手，法界是法界金刚母，秘密的根是顶髻转轮王，排泄精液的是猛眼母。如此，虚空的六族是禅定的支分。行是义成，风界是度母，鼻是虚空藏，触是触金刚母，语的根是除障者，排泄粪便的是极度精进母。如此，风界的六族应与命勤结合。感受是宝生，火是白衣母，眼是地藏，味是味金刚母，手的根是智慧除障者，行走是忿怒催眠母。如此，火界的六族是执持。想是无量光，水界是嘛嘛枳，舌是世间自在，色是色金刚母，足的根是莲花除障者，取是忿怒傲慢母。如此，水界的六族是随念。色蕴是毗卢遮那，地界是佛眼母，身是除盖障，香是香金刚母，粪门是阎魔除障者，说是僵硬母，如此，地界的六族与三摩地结合。如此这般的三十六蕴界变为无垢，是三十六尊神的无量坛城，而普贤智慧是种种主尊时轮金刚。现在是第四，破除对金刚瑜伽的邪见。对此，许多过去的人和一些后来的人这样说，如《楞伽经》和《宝积经》以一个意趣和一个声音这样说：善于辨别意义
English
The mandala of the resultant Dharmakaya Vajrasattva is manifested from freedom from diligence. Therefore, it is said to be the ultimate fruit of the six paths or six limbs, not obtained in the state of the six stages. The way to combine these individually with the six limbs is: the aggregate of wisdom becomes stainless, which is Vajrasattva. Similarly, combine: the realm of wisdom is the various mothers, the mind is Samantabhadra, the sound is the sound Vajra Mother, the supreme root is Damaging Beauty, the excretion of urine is the extremely black Mother, the six families of wisdom are gathered together. The space realm is the Vajradhatu Ishvari Mother, the consciousness is Akshobhya, the ear is Vajrapani, the Dharma realm is the Dharma realm Vajra Mother, the secret root is Ushnishachakravartin, the excretion of semen is the Fierce Eye Mother. Thus, the six families of space are the limb of meditation. Formation is Dondup, the wind realm is Tara, the nose is Akashagarbha, the touch is Touch Vajra Mother, the root of speech is the Obstacle Destroyer, the excretion of feces is the Extremely Diligent Mother. Thus, the six families of the wind realm should be combined with life force. Feeling is Ratnasambhava, fire is White-clad Mother, the eye is Kshitigarbha, the taste is Taste Vajra Mother, the root of the hand is Wisdom Obstacle Destroyer, walking is Wrathful Hypnotizing Mother. Thus, the six families of the fire realm are holding. Perception is Amitabha, the water realm is Mamaki, the tongue is Lokeshvara, the form is Form Vajra Mother, the root of the foot is Padma Obstacle Destroyer, taking is Wrathful Arrogant Mother. Thus, the six families of the water realm are mindfulness. The form aggregate is Vairochana, the earth realm is Buddha Eye Mother, the body is Nivarana-vishkambhin, the smell is Smell Vajra Mother, the anus is Yama Obstacle Destroyer, saying is Stiffening Mother, thus, the six families of the earth realm are combined with Samadhi. Such thirty-six aggregates and realms becoming stainless are the immeasurable mandala of the thirty-six deities, and the all-pervading wisdom is the various chief Kalachakra. Now is the fourth, dispelling wrong ideas about Vajra Yoga. On this, many past people and some later people say this, as the Lankavatara Sutra and the Ghanavyuha Sutra say with one intention and one voice: good at distinguishing meaning.
Chinese
之禅定，孩童近行禅定，如是真如所缘禅定，如来之善禅定。瑜伽士若勤奋，则见如日月之形状，如光芒与莲花，如图画虚空之火。种种相状彼等乃，引导外道之歧途，声闻与独觉之，行境亦将堕入也。此等一切皆舍弃，何时变为无显现，届时诸佛天神手，从诸佛土取出已，涂于彼之头顶上，乃是如实随行之相。如是宣说故，由相之显现所引导之此等乃是，成为外道或小乘之道也。大乘之禅修是，认为毫无显现者而语者，乃是显现也。对其说道：汝等亦未理解经之义，经文彼等之义，贤者们所说亦未见，彼与此等之不同差别亦未辨别也。彼等经文之意乃是，有为无常与，不净之等持等，乃是异生凡夫之四颠倒之对治修习是孩童近行，通达二无我之义，以理智个别分析乃是法分别，资粮道以上获得真如之明相乃是，真如所缘，诸佛之等持恒常与善相应，如是现见真如者之等持恒常远离垢染乃是，如来善禅定，此等串习后，日月之形状等，等持之行境之影像多生起也。其他三地者，所说如铜光芒之显现，亦与此等相同，故彼等相状依凭而，误入外道与小乘道而行之义并非，孩童近行等前三禅定之状态时，所见显现之相彼等与，外道与同类共同之四禅定与四无色定，与外道之宗义相符之体验之
English
meditation, the meditation of children's near practice, the meditation of suchness as the object, the good meditation of the Tathagata. If a yogi diligently practices, he will see shapes like the sun and moon, like light and lotus, like fire in a painted sky. These various signs lead to the wrong path of non-Buddhists. They will also fall into the realm of hearers and solitary realizers. When all these are completely abandoned and become without appearance, then the Buddhas and gods will take their hands from all the Buddha lands and anoint his head, which is a sign of truly following. As it is said, these guided by the appearance of signs become the path of non-Buddhists or Hinayana. Those who think that the meditation of Mahayana is something without any appearance are visible. To them it is said: You have not understood the meaning of the sutras, nor have you seen the meaning of those sutras explained by the wise. It also seems that you have not distinguished the differences between them. The meaning of those sutra words is: impermanence of conditioned things, impure samadhi, etc., the practice of the four inversions of ordinary beings is the near practice of children, understanding the meaning of the two selflessnesses, analyzing individually with reason is the Dharma discrimination, obtaining the clear appearance of suchness above the path of accumulation is the object of suchness, the samadhi of the Buddhas is always in accordance with goodness, and the samadhi of those who directly see suchness is always free from defilements is called the good meditation of the Tathagata. From the habit of these, the shapes of the sun and moon, etc., and many images of the realm of practice of samadhi arise. Furthermore, the appearance of copper-like light described for the third ground is also similar to these, so it is not the meaning of relying on those signs and going astray into the path of non-Buddhists and Hinayana. The signs of appearance seen in the state of the first three meditations, such as the near practice of children, etc., and the four meditations and four formless meditations common to non-Buddhists and their kind, and the experience of