English
Homage to the Great Lotus Master! At this time, the past masters have taught that the yogas of experience and realization each arise in four ways. First, the yoga of experience: Thus, the bliss, clarity, and non-conceptuality of meditative absorption are blended, and one gains mastery over how long to remain in that state, which is the one-pointedness of experience. Within that state, the essence abides in emptiness, and if one relates to emptiness without artificiality, it is the freedom from elaboration of experience. In post-meditation conduct, not being interrupted by circumstances and maintaining equanimity is the one taste of experience. Soon thereafter, the effortless arising of phenomena in the cycle of existence is the path of joining. Then, transcendence of the world is the path of seeing and the path of meditation. Previously, the correct view of the four meditative absorptions, and the experiential discernment of the four absorptions, being free from the eight faults of joy and sorrow, pleasure and pain, wavering mindfulness and awareness, and the movement of winds, and being blended with one-pointedness, in a single instant, directly realizing the four noble truths, attaining the non-meditation of experience, is the yoga of one-pointedness of the four yogas of realization. At this time, obtaining the wisdom that discriminates phenomena, its essence blended with samadhi, abiding in mindfulness, without interruption until enlightenment, being associated with the effort of joining, body and mind becoming extremely tamed, accomplishing vast benefit for oneself and others, the arising of extraordinary joy, and the great equanimity without laziness, all arise simultaneously, these are related to the signs of experiential realization. If they are not related to these, then it is merely experience, not the realization of Mahamudra. Then, obtaining the path of seeing and familiarizing oneself with that which is seen, is the path of meditation. The essence of equipoise, abandoning the extremes of existence and peace, appears like the center of the sky. Actions become like illusions and dreams, thereby accomplishing non-conceptual wisdom, and in post-meditation, like an illusion, fully ripening sentient beings and purifying all realms, thereby accomplishing the wisdom of knowing all things. When the power of the sixth ground, the perfection of wisdom, is perfected, it is the freedom from elaboration of realization, being free from fear of existence and peace, and the mind of cessation. When the above (qualities) are perfected, the defilements of the mind are uprooted from their source, entering the secret place of all Buddhas, thereby transcending the grounds.
Chinese
获得殊胜成就之时，不执着于轮回与寂静，不为如是之性与果相之念所动摇，故称之为大平等味。此前，当心识远离无漏业之造作、细微习气之病、意之自性业、不可思议转变之死亡迁转之相，获得佛地，此乃无修之境，因其为究竟之故。如此获得此义，可名之为道，亦可不名之为道，乃以四瑜伽之名而宣说。如是说。出自《胜乐总续》。处所乃极喜地，如是近处为无垢地，田为光明地，近田为光芒四射地，显现之处名为禅定，近禅定为难以清净之处。聚集长久，被称为不动摇，近聚集。尸林如是善慧，近尸林为法云。处所等地的清净，如次第所说。如是说。此与密咒道四灌顶之次第亦相同，尊者那若巴亦如是认为，对萨那巴所说之嬉戏金刚云：证悟大手印者，最初为突发之分别念，于彼之上观之，从无明中返回，若证悟明空无执，则称为明之灌顶。五毒转为五智时，认为是瓶灌顶。于彼无有止息之才华，以无有方分而显现故，从空性中显现为安乐，认为是二灌顶之光明。俱生智，乐空无别虚空之性，于双运大平等味中，觉受显现心识为大乐，说是智慧智灌顶。三灌顶无别融入于心，心性如虚空般清净，无有等持后得，是二谛双运之第四灌顶。如是说。国王之妃卡帕拉布扎，向大婆罗门萨拉哈请教时所说：明之一境性为瓶灌顶，安乐离戏为秘密灌顶，第三与平等性结合，无修无证为第四灌顶。如是说。如杰仁炯巴之意，证悟之四瑜伽与地道和
English
When excellent attainment is achieved, there is no clinging to samsara and nirvana, and one is not moved by the notion of suchness and the fruit of characteristics, therefore it is called the great single taste. Prior to this, when the mind is free from the actions of uncontaminated karma, the disease of subtle habitual patterns, the karma of the nature of mind, and the aspect of death transference that is transformed in an inconceivable way, and one attains the ground of Buddhahood, this is a state of no meditation, because it is ultimate. If this meaning is attained in this way, it may be named the path, or it may not be named the path, it is explained by the name of the four yogas. Thus it is said. From the arising of the Hevajra Tantra. The place is the land of great joy, likewise the nearby place is the stainless land, the field is the light-making land, the nearby field is the radiating land, the manifested place is called Samadhi, the nearby Samadhi is the place difficult to purify. Gathering for a long time, it is called immovable, near gathering. The charnel ground is likewise good intelligence, the nearby charnel ground is the cloud of Dharma. The purity of places and so on, is explained in order. Thus it is said. This is also similar to the sequence of the four empowerments of the mantra path, and Lord Naropa also thinks so, to the playful Vajra said by Sanapa: The one who realizes the great seal, the first is the sudden conceptual thought, on that one observes, returning from ignorance, if one realizes clear and ungrasping awareness, it is called the empowerment of awareness. When the five poisons abide as the five wisdoms, it is considered the vase empowerment. In that there is inexhaustible talent, because it arises without partiality, it arises as bliss from emptiness, it is considered the second empowerment of clarity. Co-emergent wisdom, the nature of bliss-emptiness inseparable space, in the great single taste of union, appearance and mind experience great bliss, it is said to be the wisdom-jnana empowerment. The three empowerments inseparably merge into the mind, the nature of mind is pure like space, there is no equipoise or post-attainment, it is the fourth empowerment of the union of the two truths. Thus it is said. The queen of the king, Kaparabhuja, said when asking the great Brahmin Sarahaha: The single-pointedness of awareness is the vase empowerment, bliss free from elaboration is the secret empowerment, the third is joined in equality, no meditation and no attainment is the fourth empowerment. Thus it is said. According to the intention of Lord Rangjungpa, the four yogas of realization and the grounds and paths
Chinese
修习之法。出自《窍诀大释》： “一心会供离戏见道途，一味无修中品以上修道，无修大圆满即是圆满佛。” 如是说。 那么，获得这些地道的人也很多，如果实际上没有证相和功德，那是什么原因呢？ 即使生起证悟却没有功德，就像鹏鸟在蛋中长出六翼，却因蛋壳束缚而无法飞翔一样，虽然在外相上不显现功德，但在中阴时，自利法身现前，决定会显现利他色身二者。 瑜伽士的身体束缚，狮子的胎盘束缚，鹏鸟的蛋壳束缚。 智慧从内部增长，却像瓶中之灯一样，被身体产生的垢染所遮蔽，如同腐烂的嫩芽一样，有少许错乱，在中阴时会消失。 如是噶举派历代上师异口同声宣说。 众生怙主萨迦班智达，以诘难的方式驳斥说： 有些人稍微获得寂止，对空性生起微弱的证悟，就说这是见道。 就像鹏鸟被蛋壳束缚一样，由于身体的束缚，现在不显现功德，说身体破裂死后，功德才会显现。 大乘经续中，没有宣说这样的教法。 太阳今天升起，光芒明天才出现，这太奇怪了。 今生生起见道，功德死后才显现，这是愚人的谎言。 与所有经续相违背，这种教法智者应舍弃。 如是所说，并非是真实义。 萨迦班智达本身被普遍认为是文殊菩萨的化身。 在他的传记中： 广泛记载了精通五明的描述。 精通五明的班智达，外道中也出现过成千上万。 因此，不能以此证明他是文殊菩萨。 如果是文殊菩萨，那应该是十地菩萨。 十地菩萨的功德，在《入中论》中说： “毛孔之中现出圆满佛，无量菩萨眷属所围绕，亦能于一刹那顷，示现天人及非天。” 像这样大的功德，在他的传记中也没有记载。 《妙法莲华经》
English
The method of practice. From the Great Instruction Manual: "Single-pointed gathering is the path of seeing that is free from elaboration, one taste without meditation is the path of meditation for those of middle capacity and above, great without meditation is the perfect Buddha." Thus it is said. Then, there are many who have attained these grounds and paths, but if there are actually no signs and qualities, what is the reason? Even if realization arises but there are no qualities, it is like a Garuda growing six wings inside an egg, but being unable to fly because of the eggshell's confinement, although qualities do not appear outwardly, in the bardo, the Dharmakaya for one's own benefit will manifest, and it is certain that the two form bodies for the benefit of others will appear. The yogi's body is a confinement, the lion's womb is a confinement, the Garuda's eggshell is a confinement. Wisdom grows from within, but like a lamp inside a vase, it is obscured by the impurities arising from the body, and like a decaying sprout, there is a slight confusion, which will disappear in the bardo. Thus, the Kagyu forefathers unanimously declared. The protector of beings, Sakya Pandita, refuted in a challenging manner: Some people slightly attain calm abiding, and have a faint realization of emptiness, and they introduce it as the path of seeing. Just like a Garuda confined by an eggshell, because of the body's confinement, qualities do not appear now, and they say that after the body breaks and dies, qualities will appear. In the sutras and tantras of the Great Vehicle, there is no teaching of such a doctrine. The sun rises today, and the rays appear tomorrow, that is strange. Having generated the path of seeing in this life, qualities appear after death, that is the lie of fools. Being inconsistent with all the sutras and tantras, wise people should abandon such a doctrine. As it is said, it is not the definitive meaning. Sakya Pandita himself is universally known to be an emanation of Manjushri. In his biography: There is extensive mention of being skilled in the five sciences. There have been many thousands of panditas skilled in the five sciences, even among the non-Buddhist heretics. Therefore, it is not established as a sign that he is Manjushri. If he were Manjushri, then he would be a tenth-ground bodhisattva. The qualities of a tenth-ground bodhisattva, according to the Madhyamakavatara: "From the pores of his skin appear perfect Buddhas, surrounded by countless bodhisattvas, and he is also able to show gods, humans, and asuras in a single instant." Such great qualities are not recorded in his biography. The White Lotus Sutra.