Chinese
这些是出现的征兆。征兆的差别不可思议。这里也说不完。看看共同成就的征兆吧。去体验，从内心显现。解脱道拙火的四喜，和贪欲道乐的四喜，这两种道的差别是各自不同的。拙火稍微触及要点，就是脉、支脉、风、心汇聚。身体上生起乐和暖，各种各样的刹那。粗重停止是无分别。生起快乐是喜。观修明点燃烧滴落，以方便智慧二者无别结合，风融入内而拙火燃烧。因为大大亲近智慧，细微停止而成熟。生起大乐是胜喜。极其细微停止，远离一切言说，无相的刹那，乐空无别生起，这是俱生喜。据说这是正行。风向外呼出，各种分别念散发，对于远离乐空体验，进行智慧的追逐，证悟显现是离喜。完全获得的刹那。第四个也同样生起。后续的正行是精华。远离一切体验，无相的刹那，一切显现为空性。这就是所谓的离喜。如此道理虽然很多，还是应该修习以前的。贪欲道的四喜是，以手印的亲吻和爱抚，各种分别念停止，这是各种各样的刹那。生起快乐是喜。虚空秘密加持共同结合，粗重停止是无分别，这是成熟的刹那。大大生起快乐是胜喜。二乐失去二乐平等居中，远离一切言说的，无相的刹那，虚空平等乐空无别，这是俱生喜。远离智慧，从外进行追逐，这是完全衰退的刹那。一切显现为证悟时，是离喜的智慧。如此了解四喜。三十二妙相，身语意三者安住于基础。在道上运行，那去向何方，成熟的果实。
English
These are the signs that appear. The differences in signs are inconceivable. There is not enough to say here either. Look at the signs of common accomplishment. Go experience, and it arises from within. The four joys of the liberation path of fierce fire, and the four joys of the pleasure path of bliss, the differences between these two paths are each different. When fierce fire slightly touches the key point, it is the gathering of channels, branch channels, wind, and mind. When bliss and warmth arise in the body, various moments. Coarse cessation is non-conceptual. The arising of bliss is joy. Meditating on the burning and dripping bindu, with the union of skillful means and wisdom inseparable, the wind dissolves inward and the fierce fire burns. Because of greatly approaching wisdom, subtle cessation matures. The arising of great bliss is supreme joy. Extremely subtle cessation, being free from all speech, the moment of being without characteristics, the arising of inseparable bliss and emptiness, this is coemergent joy. It is said that this is the main practice. When the wind goes out, and various discriminations emanate, for being free from the experience of bliss and emptiness, doing the pursuit of wisdom, the manifestation of realization is joylessness. The moment of complete attainment. The fourth also arises in the same way. The subsequent main practice is essence. Being free from all experience, the moment of being without characteristics, everything appears as emptiness. This is what is called joylessness. Although there are many such reasons, one should still practice the previous one. The four joys of the desire path are, with the kissing and caressing of the mudra, the cessation of various discriminations, this is various moments. The arising of bliss is joy. The blessings of the secret space are combined together, coarse cessation is non-conceptual, this is the moment of maturation. Greatly arising bliss is supreme joy. Two joys lost, two joys equally in the middle, being free from all speech, the moment of being without characteristics, space-equal bliss and emptiness inseparable, this is coemergent joy. Being separated from wisdom, doing the pursuit from the outside, this is the moment of complete decline. When everything appears as realization, it is the wisdom of joylessness. Thus, understand the four joys. The thirty-two major marks, the three of body, speech, and mind abide in the base. Running on the path, where does that go, the ripened fruit.
Chinese
是生起的原因。通过迎接和送别上师，手脚具有法轮的轮辐。其他的也同样配合。八十随形好，是各种原因消失的结果。这是色身的功德。十力、四无畏，以及十八不共法，是三十二种离系果。这是法身的功德。处与非处，菩提心生起的方式等，请向至尊怙主弥勒的殊胜乘续部上师请教。脉、字、风三者，外相显现于内，内外缘起具足时产生，这是在色身上显现。昆达菩提心，内相显现于外，内在缘起具足，这是法身的功德。四种所依，聚集为一时，转变成，秘密缘起具足。具有七支，这是自性身的功德。如实之缘起，以及究竟之缘起等，这些直接的功德，请向大学者毗瓦巴所说的道果中请教。轮回与涅槃二者的因果是，因是五毒三毒，缘是造作罪恶不善业，果是轮回的痛苦成熟。各种烦恼的业，导致堕入恶趣等痛苦，详细地在此说太多也没必要，请参考《珍宝一决》。从无相大手中，有次第生起、顿生、顿超三种说法。对于次第生起的人，体验证悟如何产生？四瑜伽的次第，对于次第生起的人，四者是次第产生，还是顿生？请详细地思考其界限。如此请问。对于修法的所依之人，通过上师的引导修习，转变为体验时，体验证悟生起的方式，有三种说法，对于顿生者产生证悟，不失去体验，增长经验，不寻求其他方法，进行认识。顿超以轮流的方式产生，修
English
are the causes of arising. By welcoming and seeing off the lama, the hands and feet possess the spokes of a wheel. Apply the others similarly. The eighty minor marks of excellence are the result of the exhaustion of various causes. These are the qualities of the Form Body. The ten powers, four fearlessnesses, and the eighteen unshared qualities, are the thirty-two results of separation. These are the qualities of the Dharma Body. The ways in which what is and what is not, and the Bodhicitta arise, etc., please consult the supreme vehicle tantra with the Lord Maitreya. The three, channels, letters, and winds, when the outer signs appear within, and the outer and inner interdependent origination are complete, they arise, and this appears in the Form Body. Kundha Bodhicitta, when the inner signs appear outwardly, and the inner interdependent origination is complete, these are the qualities of the Dharma Body. These four supports, when gathered into one, transform, and the secret interdependent origination is complete. Possessing the seven limbs, this is the quality of the Essence Body. The interdependent origination of suchness, and the ultimate interdependent origination, etc., these direct qualities, please consult the Path and Fruit spoken by the great scholar Virupa. The cause and effect of samsara and nirvana are: the cause is the five poisons and three poisons, the condition is the creation of sinful and non-virtuous actions, and the result is the ripening of the suffering of samsara. The actions of the various afflictions lead to suffering such as falling into the lower realms. There is no need to say too much in detail here, please refer to the "Precious One Cut." From the signless Great Seal, there are three ways of arising: gradual, sudden, and surpassing. For the person who arises gradually, how does experience and realization arise? The sequence of the four yogas, for the person who arises gradually, do the four arise gradually, or do they arise suddenly? Please carefully consider its boundary. Thus, I ask. For the person who is the basis for practice, through the lama's guidance in meditation, when transformed into experience, the way in which experience and realization arise, there are three ways of speaking. For the sudden one, realization arises, do not lose experience, increase experience, do not seek other methods, recognize it. The surpassing arises in a rotating manner, practice
Tibetan
མ་མ་སྐྱེས་པ་ཡང་རང་སེམས་ཡིན། །སྒོམ་སྐྱེས་པ་དེ་ཚམས་སྦྱོར་བྱ། །རྣལ་འབྱོར་བཞི་ཡི་རིམ་པ་འདི། །རིམ་སྐྱེས་པ་ལ་གསུངས་པ་ཡིན། །རྩེ་གཅིག་སེམས་ཀྱི་རང་བཞིན་མཐོང༌། །རྩེ་གཅིག་དང་པོ་སེང་ངེ་ཡེ་རེ་བ། །བདེ་གསལ་མི་རྟོག་ཉམས་མྱོང་སྐྱེ། །སྒོམ་པའི་དུས་སུ་དངོས་མེད་སྟོང་པ་སྐྱེ། །འོན་ཀྱང་ཉམས་ཀྱི་ཞེན་པ་ཡིས། །མ་ངེས་བསམ་གཏན་གཉིས་པའོ། །སེམས་ཀྱི་རང་བཞིན་གདོད་ནས་སྟོངས། །ཐམས་ཅད་སྟོང་པ་ཡིན་སྙམ་སྐྱེ། །སྒོམ་འདི་ལས་ལྷག་པ་མེད་ཉམས་སྐྱེ། །བསྒོམས་པས་ཁེངས་པའི་སྟོང་སྦོས་ཀྱིས། །ཆེན་པོ་རྣམས་ལ་བརྙས་པ་ཡིན། །འོན་ཀྱང་རྟོག་པ་མེད་པ་ཡི། །ཆོས་ཉིད་ཉམས་ཀྱི་མཐར་ཐུག་ཡིན། །སྤྲོས་བྲལ་དུས་སུ་ངོ་བོ་མཐོང༌། །སྤྲོས་པའི་ཆོས་རྣམས་སྣ་ཚོགས་ཀུན། །རང་སེམས་ཡིན་པར་རྟོགས་པ་དང༌། །སེམས་ཉིད་སྟོང་པར་སྒོམ་པ་དེ། །སྤྲོས་བྲལ་དང་པོའི་རྟོགས་པ་ཡིན། །སྤྲོས་པ་སྤྲོས་པས་སྟོང་བས་མེད། །སྤྲོས་བྲལ་གཉིས་པ་རྟོགས་པ་ཡིན། །བདེ་བ་གསལ་བ་མི་རྟོག་པ། །སྐུ་གསུམ་སེམས་ཀྱི་ངོ་བོ་ཡིན། །དྲན་པ་སྐད་ཅིག་སྤྲུལ་པའི་སྐུ། །དེ་ཉིད་སྟོང་པ་ཆོས་ཀྱི་སྐུ། །དབྱེར་མེད་ལོངས་སྤྱོད་རྫོགས་པའི་སྐུ། །ཉམས་ཀྱི་བདེ་གསལ་མ་ཡིན་པས། །རྟོགས་པའི་བདེ་གསལ་མི་རྟོག་པ། །སྐུ་གསུམ་སེམས་ཀྱི་ངོ་བོ་ཉིད། །རོ་གཅིག་སེམས་ཀྱི་མཚན་ཉིད་ཡིན། །སེམས་ཀྱི་མཚན་ཉིད་སྣ་ཚོགས་པ། །དགག་སྒྲུབ་མེད་པར་རྟོགས་པ་དེ། །རོ་གཅིག་རྣལ་འབྱོར་དང་པོ་ཡིན། །འཁོར་འདས་གཉིས་ཀྱི་ཆོས་རྣམས་ལ། །འདི་ལས་འདི་འབྱུང་ཤེས་ན་ཡང༌། །བསྒོམས་པས་སེམས་སྦྱོང་མ་བྱས་པས། །རྟེན་འབྲེལ་མངོན་དུ་འགྱུར་བ་དཀའ། །སེམས་ཀྱི་མཚན་ཉིད་མ་འདྲེས་པ། །བྱེ་བྲག་ཤ་མོང་སུལ་བཞིན་དུ། །སོ་སོའི་རྒྱུ་འབྲས་ཇི་བཞིན་སྣང༌། །ལག་མཐིལ་སྐྱུ་རུ་ར་བཞིན་དུ། །རྟེན་འབྲེལ་མངོན་དུ་གྱུར་པ་ཡིན། །སེམས་ཀྱི་གཤིས་ཀ་ཇི་ལྟར་བ། །རྟོགས་པ་མངོན་དུ་གྱུར་པ་ནི། །སྒོམ་དུ་མེད་པའི་རྣལ་འབྱོར་ཡིན། །སྣང་སྲིད་འཁོར་འདས་ཆོས་རྣམས་འདི། །རང་སེམས་མིན་པ་གཅིག་ཀྱང་མེད། །སེམས་ཉིད་མིན་པ་སྒོམ་མེད་པས། །སྒོམ་མེད་པ་ཡི་ས་ཕྱོགས་དག །ཐམས་ཅད་སྒོམ་དུ་ཤེས་པ་ཡིས། །སྒྲིབ་པ་མེད་ཅིང་སྒྲིབ་མཁན་མེད། །སྤང་བྱ་མེད་ཅིང་གཉེན་པོ་མེད། །སེམས་ཉིད་ཆོས་སྐུ་རྣམ་དག་ལ། །སྒྲིབ་པ་ཆགས་པའི་གནས་པ་མེད། །གཉེན་པོ་སོ་མས་བཅོས་སུ་མེད། །སངས་རྒྱས་ཐུགས་ལ་ཁྱད་མེད་པས། །འདི་ནི་དཀར་པོ་གཅིག་ཐུབ་ཡིན།
Chinese
未生亦是自心性，生起之禅修即彼合。此乃四瑜伽之次第，是为渐生者所说示。专注之心见自性，初发专注惺然觉。乐明无念之体验生，禅修之时生无实空。然因耽著于体验故，成为不定之二禅定。心之自性本始空，生起一切皆空之念。生起此禅修无有更上之体验，以禅修自满之空虚感，轻蔑诸大士夫。然无有分别之，法性乃体验之究竟。离戏之时见本体，所有戏论之诸法，了悟皆是自心性，心性空性之禅修，是为初发离戏之证悟。以戏论空性而无有戏论，是为二发离戏之证悟。乐、明、无念，乃三身心之本体。忆念刹那化身，彼即空性法身，无别报身圆满身。非体验之乐明，证悟之乐明无念，乃三身心之本体。一味乃心之体性，了悟心之体性种种，无有取舍即，此乃一味瑜伽之初发。轮回涅槃二者之诸法，虽知此生于彼，然未以禅修调伏心，故难现证缘起。心之体性不混杂，差别如蘑菇之褶，各自之因果如是显现。如掌中之余甘子，缘起得以现证。心之本性如何显现，证悟得以现前即，无修瑜伽。显有轮回涅槃诸法，无有一法非自心。心性之外无有禅修，故无修之地，以知一切皆是禅修，无有障碍亦无有障者。无有应舍亦无有对治。心性清净法身中，无有障碍积聚之处。无法以个别对治力所治。与佛陀之心无有差别故，此乃唯一胜白法。
English
The unborn is also one's own mind. The arising meditation is the union with that. This is the sequence of the four yogas. It is said for those who arise gradually. See the nature of the one-pointed mind. The first one-pointed is clear and awake. Bliss, clarity, and non-thought experiences arise. During meditation, insubstantial emptiness arises. However, due to attachment to experience, it becomes the second uncertain contemplation. The nature of the mind is primordially empty. The thought arises that everything is empty. The experience arises that there is no higher meditation than this. With the emptiness of being filled with meditation, one despises the great beings. However, the nature of reality without thought is the ultimate of experience. At the time of non-elaboration, see the essence. All kinds of elaborated phenomena, realizing that they are all one's own mind, and meditating on the emptiness of mind itself, is the realization of the first non-elaboration. Non-elaboration is not empty by elaboration. The second non-elaboration is realization. Bliss, clarity, and non-thought are the essence of the three kayas of the mind. Remembrance is the moment of the manifestation body. That itself is the empty dharma body. The indivisible enjoyment is the complete body. Since it is not the bliss and clarity of experience, the bliss, clarity, and non-thought of realization are the essence of the three kayas of the mind. One taste is the characteristic of the mind. Realizing the various characteristics of the mind without affirmation or negation is the first one-taste yoga. In the phenomena of the two, samsara and nirvana, even if one knows that this arises from that, it is difficult to manifest dependent arising because the mind has not been tamed by meditation. The characteristics of the mind are not mixed. The distinctions are like the folds of a mushroom. The individual causes and effects appear as they are. Like an amalaka fruit in the palm of the hand, dependent arising is manifested. How the nature of the mind appears, the realization that is manifested is the yoga without meditation. All these phenomena of existence, samsara, and nirvana, there is not a single one that is not one's own mind. Since there is no meditation other than mind itself, all the places of no meditation, by knowing that everything is meditation, there is no obscuration and no obscurer. There is nothing to abandon and no antidote. In the pure dharma body of mind itself, there is no place for obscurations to accumulate. It cannot be remedied by individual antidotes. Since there is no difference from the mind of the Buddhas, this is the one invincible white dharma.