English
Just like that. The defilements connected to the three grounds, etc., should be known like earth and mud staining clothes, and are to be destroyed by the great self-master's vajra-like samadhi. Thus it is. Therefore, the term "path of seeing" is established here, which is the same as in the context of the Paramita Vehicle, where one attains freedom from the dust of the eye of Dharma by meditating on the seven branches of enlightenment. At that time, one initially attains transcendental wisdom, and gains a vast joy that is far superior to before, hence it is called the first ground, the Joyful Ground. Moreover, as a sign of this path, immeasurable appearances of joy and delight will arise in the subsequent attainment. Since the near cause of omniscience, the opening of the sword of wisdom, etc., will definitely occur, therefore, manifesting the path of seeing is established as the transformation of attaining the first ground. Then, from seeing the faces of a hundred Buddhas in an instant, to showing that each body is surrounded by hundreds of thousands of perfect retinues, the twelve hundred qualities, as well as the divine eye and superknowledges, the absence of self-control over birth and death, the ability to hold the rebirth of the king of Jambudvipa, and other powers are not manifest, so one might think. From the Great Perfection Tantra, it is illustrated by the example of a young garuda who has perfected his skills in the eggshell, and once freed from the eggshell, can fly without hindrance, and that even after a fledgling bird breaks free from its eggshell, it must be nurtured and raised in the nest for a long time. In the Paramitas, one must enter the path for countless eons, etc., and when will the fruition be manifested? In the Vajrayana, all the qualities of abandonment and realization are perfected in the body of the great meditator, and once freed from the eggshell of the body, one can gain a firm foothold on the ground of twofold purity like a magic trick. There is a definite guidance for this, so in any case, it is not necessary to see those qualities manifest with one's own eyes. The detailed circumstances here can be found in the instruction manuals such as the Seven Treasures. Third, it is similar to the path of meditation in the Paramitas, hence it is named as such. The yoga of the path of meditation has three types: great, medium, and small. First, the small yoga: From the same text: Abandoning the grasping of emptiness, transcending the calculation of emptiness and non-emptiness, realizing that the two transcend all dharmas, non-duality and one taste, is called the small yoga of the path of meditation.ེ་ཉིད་ཡིནཿ It is said that, previously, after the cognitive obscuration of emptiness-grasping, which establishes the emptiness-free nature of emptiness in the Middle Way, has disappeared, all appearances such as white and red dissolve into the mind, so the external object of grasping does not appear. All mental activities and thoughts dissolve into inexpressible awareness, so the active concept of inner grasping is gone, and all the interdependent relationships of samsara and nirvana appear as one taste like salt in water, which Mahamudra names as small one taste. Second, the intermediate yoga is, from that itself: mind-dharma is exhausted, whatever appears does not grasp at the object, appearance and mind are mixed, and equality and subsequence are almost mixed, this is called the intermediate yoga. It is said that all the dharmas of samsara and nirvana become self-liberated, and like water placed in water, the samadhi that realizes the union beyond conceptualization, the obscuration of the antidote of clinging to it and trusting it is slightly present, and it is also freed, so the consciousness of the afflicted mind is purified. From the power of mastering appearance and mind, just by the arrival of correct mindfulness, the abandonment and antidote appear as self-liberated. Abandoning the notion of grasping objects and subjects as different entities, equality and subsequence are almost mixed, so they are lost in such equality and subsequence. The identification of equality and subsequence here, know that this is the uncommon view of the Great Perfection of one's own tradition, and it is my personal instruction, which is to cut off deviations. Sometimes, for the sake of the self-nature of equality and subsequence appearing, therefore the Great Perfection Mind Series says, in equipoise, samsara and nirvana are of equal taste, in post-cognition, the eight consciousnesses are understood as illusions and there is no fear, this is also the same here, like the explanation of the four unions, the great absence of elaboration is not heard. Saying one taste is intermediate, it seems not entirely the same as this, because this ritual establishes the meaning of the vajra verses without error, so do not confuse it. The yogi master Mila also thinks this way. Third, the great yoga of the path of meditation is, from that itself: the object appearance is original, there is no need to transform or mix it, it appears as meditation, equality and subsequence are mixed in the environment, but there is a confusion of signs, this is called the great yoga of the path of meditation. It is said that, previously, appearance and mind were mixed in one taste, and such equality and subsequence had alternate arrangements, and they became more stable, during the day appearing in the environment.
Tibetan
་འདྲེས། འཇིགས་སྐྲག་ལ་སོགས་གློ་བུར་བའི་ཡུལ་སྣང་ལ་གཉེན་པོས་འཇུན་མི་དགོས་པར་རྗེས་ཐོབ་ཀྱི་རྩལ་དུ་འཆར་བ་ལ་མ་ཧཱ་མུ་དྲས་རོ་གཅིག་ཆེན་པོར་བཏགས་པའོ། །ཕར་ཕྱིན་ཐེག་པ་དང་བསྟུན་ནས་སྐབས་འདིར་སྒོམ་ལམ་ཆེ་འབྲིང་ཆུང་གསུམ་གྱི་ཐ་སྙད་བཞག་ནས་འཕགས་ལམ་ཡན་ལག་བརྒྱད་བསྒོམས་ཏེ་ས་གཉིས་པ་དྲི་མ་མེད་པ་ནས་བཟུང་བཅུ་པ་ཆོས་ཀྱི་སྤྲིན་གྱི་བར་དུ་བགྲོད་པ་ཡིན་ལ། དེ་ཡང་འདི་ལྟར་མདོ་སྡེ་རྒྱན་གྱི་དགོངས་པ་ལྟར་ཆེ་འབྲིང་ཆུང་གསུམ་སོ་སོ་ལའང་ནང་གསེས་གསུམ་གསུམ་དུ་ཕྱེ་བས་དགུར་འགྱུར་བའི་ཆུང་ངུའི་ཆུང་ངུས་ས་གཉིས་པ་དྲི་མ་མེད་པ་སྟེ་ཚུལ་ཁྲིམས་ཀྱི་ཕ་རོལ་ཏུ་ཕྱིན་པའོ། །ཆུང་ངུའི་འབྲིང་གིས་ས་གསུམ་པ་འོད་བྱེད་པ་སྟེ་བཟོད་པའི་ཕ་རོལ་ཏུ་ཕྱིན་པའོ། །ཆུང་ངུའི་ཆེན་པོས་ས་བཞི་པ་འོད་འཕྲོ་བ་སྟེ་བརྩོན་འགྲུས་ཀྱི་ཕ་རོལ་ཏུ་ཕྱིན་པའོ། །འབྲིང་གི་ཆུང་ངུས་ས་ལྔ་པ་སྦྱང་དཀའ་བ་སྟེ་བསམ་གཏན་གྱི་ཕ་རོལ་ཏུ་ཕྱིན་པའོ། །འབྲིང་གི་འབྲིང་པོས་ས་དྲུག་པ་མངོན་དུ་གྱུར་པ་སྟེ་ཤེས་རབ་ཀྱི་ཕ་རོལ་ཏུ་ཕྱིན་པའོ། །འབྲིང་གི་ཆེན་པོས་ས་བདུན་པ་རིང་དུ་སོང་བ་སྟེ་ཐབས་ཀྱི་ཕ་རོལ་ཏུ་ཕྱིན་པའོ། །ཆེན་པོའི་ཆུང་ངུས་ས་བརྒྱད་པ་མི་གཡོ་བ་སྟེ་སྟོབས་ཀྱི་ཕ་རོལ་ཏུ་ཕྱིན་པའོ། ། ཆེན་པོའི་འབྲིང་གི་ས་དགུ་པ་ལེགས་པའི་བློ་གྲོས་ཏེ་སྨོན་ལམ་གྱི་ཕ་རོལ་ཏུ་ཕྱིན་པའོ། །ཆེན་པོའི་ཆེན་པོས་ས་བཅུ་པ་ཆོས་ཀྱི་སྤྲིན་ཏེ་ཡེ་ཤེས་ཀྱི་ཕ་རོལ་ཏུ་ཕྱིན་པ་སྟེ་ས་བཅུའི་འགྱུར་འདི་རུ་བརྩི་བ་ཡིན་པས་བྱང་ཆུབ་སེམས་དཔའ་དང་མཚུངས་ལ། དེའི་ངང་ཚུལ་ནི་རྒྱུད་བླ་མ་ལས། བྱང་ཆུབ་སེམས་དཔའི་ཚུལ་འདི་ནི། །རྗེས་ཐོབ་དེ་བཞིན་གཤེགས་རྣམས་དང༌། །སེམས་ཅན་ཡང་དག་སྒྲོལ་བ་ལ། །འཇིག་རྟེན་ན་ནི་མཉམ་པ་ཉིད། །དེ་ལྟ་མོད་ཀྱི་ས་རྡུལ་དང༌། །རྒྱ་མཚོ་བ་གླང་རྨིག་རྗེས་ཆུ། །ཁྱད་པར་གང་ཡིན་སངས་རྒྱས་དང༌།།བྱང་ཆུབ་སེམས་དཔའི་ཁྱད་པར་ཉིད། །ཅེས་ཕྲིན་ལས་ཀྱི་བྱེད་ཚུལ་འདྲ་བའི་ཆ་ནས་སེམས་ཅན་སྒྲོལ་བ་ལ་སངས་རྒྱས་དང་ཕྱོགས་མཚུངས་པར་བསྟན་ཀྱང༌། དོན་དུ་བྱ་བ་དང་བྱེད་པ་གཉིས་ཀའི་སྒོ་ནས་སངས་རྒྱས་ལྷག་པར་ས་རྡུལ་ལ་སོགས་པའི་དཔེས་བསྟན་པ་ཡིན་ལ། ཡོན་ཏན་གྱི་ཁྱད་པར་ས་གཉིས་པ་ནས་བཟུང་དང་པོའི་ཡོན་ཏན་བརྒྱ་ཕྲག་བཅུ་གཉིས་སྐད་ཅིག་མ་རེ་རེ་བཞིན་སྟོང་འགྱུར་དུ་སྦྲེ་བའི་ནུས་པ་མངོན་གྱུར་དུ་ཡོད་མེད་ནི་སྔར་ཁྱུང་དང་བྱ་བྲན་གྱི་དཔེས་བཤད་ཟིན་ཏོ།། །
Chinese
混合。对于恐惧等突发景象，无需以对治来干预，而是在后得位中显现其力量，对此，大手印赋予了“大一味”的名称。 配合波罗蜜多乘，此时安立大、中、小三种道次第的名称，修习八支圣道，从二地离垢地开始，直至十地法云地之间行进。 也就是像这样，按照《现观庄严论》的观点，大、中、小三种各自又分为三个，因此分为九个，其中小之又小是二地离垢地，即戒波罗蜜多。 小之中的是三地发光地，即忍辱波罗蜜多。 小之大的是四地发焰地，即精进波罗蜜多。 中之小的是五地极难胜地，即禅定波罗蜜多。 中之中的是六地现前地，即智慧波罗蜜多。 中之大的是七地远行地，即方便波罗蜜多。 大之小的是八地不动地，即愿力波罗蜜多。 大之中的是九地善慧地，即愿波罗蜜多。 大之大的是十地法云地，即智慧波罗蜜多，因此十地的变化被认为是与菩萨相同的。 其状态如《宝性论》所说：此菩萨之行持，后得如来及，有情善调伏，世间皆平等。 虽说如此，然如土微尘，大海牛蹄迹，差别为何有，佛陀菩萨别。 意思是说，在事业的行持方式相似的方面，显示了在调伏有情方面与佛陀相似，但实际上，从行为和作用两个方面来说，佛陀更为殊胜，这用土微尘等比喻来表示。 从二地开始，最初的十二百功德，每一个刹那都有一千倍增长的能力是否显现，之前已经用鹏和乌鸦的比喻说过了。
English
Mixed. For sudden appearances such as fear, without needing to intervene with antidotes, but rather allowing it to arise as the power of the post-meditative state, Mahamudra has given the name "Great One Taste." In accordance with the Paramita Vehicle, here the terms of great, medium, and small paths of meditation are established, and by meditating on the eightfold noble path, one progresses from the second ground, the Immaculate, up to the tenth ground, the Cloud of Dharma. That is, according to the intention of the Ornament of Sutras, each of the great, medium, and small are further divided into three, thus becoming nine. The smallest of the small is the second ground, the Immaculate, which is the perfection of discipline. The medium of the small is the third ground, the Illuminating, which is the perfection of patience. The great of the small is the fourth ground, the Radiating Light, which is the perfection of diligence. The small of the medium is the fifth ground, the Very Difficult to Train, which is the perfection of meditation. The medium of the medium is the sixth ground, the Manifest, which is the perfection of wisdom. The great of the medium is the seventh ground, the Gone Afar, which is the perfection of skillful means. The small of the great is the eighth ground, the Immovable, which is the perfection of strength. The medium of the great is the ninth ground, the Good Intelligence, which is the perfection of aspiration. The great of the great is the tenth ground, the Cloud of Dharma, which is the perfection of wisdom. Therefore, this transformation of the ten grounds is considered to be the same as a Bodhisattva. Its state is as stated in the Uttaratantra: This conduct of a Bodhisattva, In post-meditation, like the Tathagatas, And those beings well tamed, Are equal in the world. Although that is so, like particles of earth, The ocean, the hoofprint of an ox, What is the difference, The difference between a Buddha and a Bodhisattva? This means that in terms of the similarity of the way of acting in activity, it is shown to be similar to the Buddha in taming sentient beings, but in reality, in terms of both action and activity, the Buddha is more superior, which is shown by the example of particles of earth and so on. From the second ground onwards, whether or not the power of the first twelve hundred qualities increasing a thousandfold in each moment is manifested has already been explained by the example of the Garuda and the crow.