Chinese
也。从能依所依之理来说，比如从虚空中生出云彩一样，对于自他器情世间的一切显现，大乐我以法性之理遍布。也就是以法性之理遍布于有法，如果进行分析，对于这一切形形色色的事物真实存在，大乐的遍布并非如花和花的香味一样存在，而是像黄疸病人用眼睛盯着海螺时，看到黄色盘旋的形状一样，在那上面白色的海螺遍布一样。暂时假设这种显现没有被遮挡，就说这些被它遍布。正因为如此，以何种智慧，这些器情世间的一切有情，除了大乐之外没有其他的自性，也没有执着，也就是说，何时获得稳固，在等持的显现中，一切显现都无异于心，并且知道一切心的形象都只是影像，一心安住在心的自性大乐中，只是唯识的形象，并且它的自性存在方式也是胜义大乐的形象，是执持二谛的形象。如果成就了具有这种形象的禅定，那么在这个乘的圆满次第的道路上，就超越了最初修行者的阶段，被称为瑜伽士。像这样了解的瑜伽士，如果非常熟悉等持，那么在此生此世就能成就双运的果位，对此毫无疑问。虽然说这种智慧在相续中生起，遍布着殊胜的福德，但这里何须说大福德，即使是福德浅薄的人也能成就。这样说，也可以说是用卓越的词句来最终确定了考察。或者说，即使有作为智慧生起之因的殊胜福德，也是指在种姓、容貌、受用、听闻等其他许多种类的福德方面有所欠缺。第二，或者说，就像安住的瑜伽士如何能够再次出定的瑜伽一样，像这样通过两种瑜伽。就像这样，如同河流的 निरंतर（梵文天城体，nirantara，梵文罗马拟音，niṁtara，连续不断）一样，如同酥油灯光芒的 निरंतर（梵文天城体，nirantara，梵文罗马拟音，niṁtara，连续不断）一样，日日夜夜，都是如此。
English
Also. From the perspective of the dependent and the depended, like clouds arising from the sky, for all appearances of self, others, and the environment, the Great Bliss, I, pervade with the nature of reality. That is, it pervades the object of dharma with the nature of reality. If analyzed, for all these various things that truly exist, the pervasion of Great Bliss is not like the flower and the flower's fragrance existing together. Rather, it is like when a jaundiced person stares at a conch shell, they see a yellow, swirling shape, and in that instance, the white conch shell is pervaded. For the time being, assuming that this appearance is not obstructed, it is said that these are pervaded by it. Because of this, with what wisdom do all these beings of the environment and inhabitants not have a nature other than Great Bliss, and are not fixated? That is, when stability is attained, in the appearance of meditative equipoise, all appearances are no different from the mind, and knowing that all aspects of the mind are merely reflections, one-pointedly abiding in the essence of the mind, the Great Bliss, is just the aspect of mind-only, and its nature, the way of being, is also the aspect of ultimate Great Bliss, holding the two aspects of the two truths. If the samadhi possessing this aspect is accomplished, then on this path of the completion stage of this vehicle, one transcends the stage of the initial practitioner and is called a yogi. The yogi who understands in this way, if they become very familiar with meditative equipoise, then in this very life, they will achieve the state of union, without any doubt. Although it is said that this wisdom arises in the continuum, pervading with supreme merit, here, what need is there to mention great merit? Even a person with little merit can accomplish it. Saying this, it can also be said that the examination is ultimately determined with excellent words. Or, even if there is supreme merit that is the cause for the arising of wisdom, it refers to being deficient in many other kinds of merit such as lineage, appearance, enjoyment, and learning. Second, or rather, just as a yogi in meditative equipoise can again arise from meditation, in the same way, through the two yogas. Like this, like the निरंतर (Tibetan: རྒྱུན་, Sanskrit Devanagari: निरंतर, Sanskrit Romanization: niṁtara, Chinese: 连续不断) of a river, like the निरंतर (Tibetan: རྒྱུན་, Sanskrit Devanagari: निरंतर, Sanskrit Romanization: niṁtara, Chinese: 连续不断) of the light of a butter lamp, day and night, it is always like that.
Chinese
当安住于瑜伽。如是说，后得时也需要不离先前所示之智慧体验，或者最初入定的瑜伽士，之后后得时，从入定中起身的所有瑜伽显现，也应如幻如化，如能显现乐空一般修习。如是入定和出定，以二种瑜伽修习。如是如河流般无间断地进入是常时瑜伽，以及修习之时，如灯火之光般无有明灭地安住，是无波涛瑜伽，以二种瑜伽之门，日夜一切时，瑜伽士之心恒常安住于彼性中。其中，无波涛瑜伽是入定为主，常时瑜伽是后得为主。第三，此自证乃是智慧，言语已超离道之行境，此乃加持次第，遍知智慧即是自性。如是说，入定之智慧所缘乃是遍知佛陀之智慧，安乐逝者之藏性，即缘于彼，修习道之所有大乐，彼道之自性藏性所有大乐即成为所缘。犹如从人发开始，则无法执取一般。修习彼道，则以实相藏性以自证之方式证悟，此乃无倒之智慧，其所证、能证、如何证悟之方式等，超离言语之道，分别念之行境，譬喻和理证等，因为是不可思议之故。那么以何证悟呢？此乃以加持次第证悟，其也有三种。上师和本尊，以及金刚身以方便之要点加持。其后则是自加持，譬如红糖、诃子和红花的混合物变成令人陶醉之物一般，无需思索理由。第四，地、水、火和风，以及虚空彼等四者。
English
To abide in yoga constantly. That is to say, in the post-meditation state, one should not be separated from the experience of wisdom previously shown. Or, the yogi who initially enters into meditative equipoise, later in the post-meditation state, all the yogic appearances that arise from meditative equipoise should be contemplated as illusory and like a dream, and how they appear as bliss and emptiness. Thus, through meditative equipoise and post-meditation, one should practice with these two yogas. Continuously engaging in this way, like a river flowing without interruption, is constant yoga. And abiding without waxing or waning, like the light of a lamp, for the duration of the practice is yoga without waves. Through these two types of yoga, day and night, at all times, the yogi's mind should constantly abide in that very nature. Among these, yoga without waves is primarily focused on meditative equipoise, and constant yoga is primarily focused on the post-meditation state. Third: This self-awareness is wisdom; Speech has transcended the realm of the path; This is the sequence of blessings; Omniscient wisdom is self-nature. That is to say, the object of focus for the wisdom of meditative equipoise is the wisdom of the omniscient Buddha, the essence of the Sugata, focusing on that very essence. By meditating on all aspects of the great bliss of the path, the nature of that path, the essence of all aspects of great bliss, becomes the object of focus. It is like starting from a human hair, one cannot grasp it. By meditating on that path, one realizes the essential nature of reality through self-awareness. This is unerring wisdom. The object to be realized, the subject that realizes, and how it is realized, all transcend the realm of speech, the object of conceptual thought, examples, and reasoning, because it is inconceivable. So, by what is it realized? This is realized through the sequence of blessings, and there are three types: the blessing of the guru, the yidam deity, and the Vajra body, striking the essential points of skillful means. The latter is called self-blessing, like how a mixture of brown sugar, myrobalan, and dhātaki becomes an intoxicating substance, without the need to contemplate the reason. Fourth: Earth, water, fire, and wind, and space, those four.
Chinese
那度。剎那頃刻不被束縛，能知自他之心識，於地上、地下、地上，剎那頃刻化現一尊身。自他方之分別念，不能對此造成損害。意思是說，如陰影山、如斷崖、如被水淹沒、如被帶走等等，以及被火焚燒、被風寒冷或吹動、懸崖等等的虛空，這些外在的元素所造成的損害，同樣地，內在元素的損害如疾病等，以及毒藥、武器、蛇、老虎等有情眾生的損害，總之，所有這些都不能在剎那間，甚至短暫的時間內束縛或造成損害。這是《續部·仲譯》中所說的：「一切剎那不能害」，很容易理解。此外，也能夠知曉自己過去和未來的邊際，以及其他眾生的心識。僅僅在一剎那間，就能夠成就由風心所成就的智慧身。在外相上，可以在地上（天空）行走，在地下和地上（三界）示現各種不同的身相。通過寂靜和忿怒等各種不同的方式，同時利益廣大的有情眾生。然而，對於執著於自他的貪嗔等分別念，不能對這位瑜伽士的心造成損害，因為煩惱的種子已經轉化為智慧。這也順便詳細解釋了獲得暖相的程度。第二，以三摩地來分類，分為簡略說明和詳細解釋兩種。首先是簡略說明：由於方法的不同，瑜伽士的狀態也有四種不同的變化，如雲、如幻、如夢、如醒。意思是說，《續部·俄譯》中說：「最初如雲般昏睡，成就後如幻般變化，然後顯現如夢境，二者顛倒醒來難分辨。」意思是說，在沒有獲得這兩個階段的三摩地之前，那些初學者還沒有進入到那個境界。從獲得三摩地開始，通過兩種次第方法的不同，所獲得的瑜伽
English
Nadu. In an instant, one is not bound by anything; one can know the minds of oneself and others. On the earth, below the earth, and above the earth, in an instant, one transforms into a single form. The discriminating thoughts of self and others cannot harm this. This means that things like shaded mountains, broken cliffs, being submerged by water, being carried away, and being burned by fire, or the coldness or movement of the wind, precipices, and so on in the sky, which are caused by external elements, and similarly, the harm of internal elements such as diseases, and the harm of sentient beings such as poisons, weapons, snakes, and tigers—in short, all of these cannot bind or harm one in an instant, not even for a short time. This is what is said in the Dro Translation of the Tantra: "Everything cannot harm in an instant," which is easy to understand. Furthermore, one can also know the past and future limits of oneself and the minds of other beings. In just an instant, one can accomplish the wisdom body achieved through wind and mind alone. In external appearance, one can walk on the earth (sky), and manifest various different forms in the underground and on the earth (three realms). Through various different methods such as peaceful and wrathful ones, one simultaneously benefits vast numbers of sentient beings. However, the discriminating thoughts of attachment and aversion, which cling to self and others, cannot harm the mind of this yogi, because the seeds of afflictions have already been transformed into wisdom. This also explains in detail the degree of obtaining warmth as an aside. Second, classifying according to samadhi, there are two types: brief explanation and detailed explanation. First is the brief explanation: Due to the difference in methods, the state of the yogi also has four different changes, like a cloud, like an illusion, like a dream, and like being awake. This means that the Ngo Translation of the Tantra says: "Initially, like a cloud, one is drowsy; after accomplishment, one transforms like an illusion; then it appears like a dream; reversing the two, it is difficult to distinguish being awake." This means that before obtaining samadhi in these two stages, those beginners have not yet entered that state. From the moment of obtaining samadhi, through the difference in the two stages of methods, the yoga obtained...
Chinese
关于瑜伽禅定的阶段的差别。安住于禅定之地的阶段也有四种形态，如云一般仅是譬喻之地，如幻术一般显现之地，如梦境一般结合之地，如睡眠和醒来一般现量之地，次第为四种。第二，与总说相同有四种次第，第一，宣说如云一般仅是譬喻之地，成就之前如云一般，如稀薄的云遮盖圆满的月亮一般，因为不是明晰可见的自性。这是说，此处所说的成就，是对共同的成就和大手印殊胜的成就而安立名称，这是它们的中间阶段，是完成次第的行进之路的中间的分界线，如吉祥五次第等中所说的那样，是超越了心专注的次第，是指第一次获得本尊加持，因为是完成次第的本尊身像真实成就的第一个阶段。所以说是成就的阶段。如果获得灌顶，在灌顶时没有真正认识智慧，那还用说什么呢，即使在那时稍微认识了一点，也不能修持它的相续，那些都是庸常的初学者，因为根本没有获得一心专注，或者即使稍微获得了，也与生圆次第没有关联，或者即使有关联了，如果没有生起不共的乐空之体验，那就一直是初学者，所以没有获得禅定之地。即使是依靠生起次第，如果能够滋养以前在灌顶时获得的不共的乐空之智慧的习气，能够维持相续，就属于获得了禅定的最初，如果是依靠完成次第而获得那样，那就 निश्चित 必定获得了仅是譬喻之地，对于根器敏锐者来说，从灌顶时生起智慧开始，因为能够维持它的相续，所以从最初的灌顶开始，也有可能获得最初之地。此处有补充说明，塔噶所著的注释中，此时的解说中有这样的话，也就是对禅定阶段的分类，显示为四种形态。