Chinese
最初的禅定小，第二个是中等，第三个是大，第四个变成大的中的大。甚深广大之宗见，在十三地的一半，将轮涅一切都证悟于一个乐空之上，无取舍，成为无断证。如果宗见没有混淆，从阿卡玛大手印（藏文：འདའ་ཁ་མ་ལམ་ཕྱག་རྒྱ་ཆེན་པོ།）到迁识有三种：舍弃，串习，用于事业。果位自性身在果位时宣讲，故此处不述说。如是正行金刚波浪，以及由之产生的其他四种，四灌顶的五种已经开示完毕。因此，这些是针对根器下等之人逐渐引导而说的。有些人舍弃三种显现的引导，直接从见修行持也有。此后无论如何，只要对见解生起定解，就一定要让他修习，在那之前对人的次第没有定准，有些人只是修习生起次第也有，但是导师瑜伽自在的观点是，生起次第稍微稳固之后，就主要进行身锻炼和气。气和拙火的所缘是生起禅定的因或道，见解自生智慧称为禅定本身，因此无论何时生起，都是在修习同一个。以前通过闻思确定的见解是有过失的，这个是无过失的见解或者譬喻智慧，或者称为道大手印。因此，没有因就不会有果，所以依靠因气和拙火的所缘，就会生起见解自生智慧大手印，因此要努力于因。还有些人，将以前开示的所有引导用一年左右的时间修习，语寂止用一年左右的时间修习，之后依靠语猛厉气合修，只修习禅定心之波浪也有。这称为精进最上的进入。引导人的方式已经开示完毕。第三，生起殊胜的定解，认识禅定，并且安立道的界限有三种。
English
The initial samadhi is small, the second is medium, the third is large, and the fourth becomes the great among the great. The profound and vast tenet is that at half of the thirteenth ground, all of samsara and nirvana are realized upon a single bliss-emptiness, without acceptance or rejection, becoming without abandonment or attainment. If the tenet is not confused, from Akama Mahamudra (Tibetan: འདའ་ཁ་མ་ལམ་ཕྱག་རྒྱ་ཆེན་པོ།) to transference of consciousness, there are three: abandoning, familiarizing, and applying to activities. The resultant nature body is explained at the time of the result, so it is not discussed here. Thus, the main practice, the vajra wave, and the other four arising from it, the five of the four empowerments, have been taught. Therefore, these are intended for gradually guiding people of inferior intellect. Some people abandon the instructions on the three appearances and cultivate directly from the view. After this, in any case, as long as definite knowledge arises about the view, one must be made to practice, and before that, there is no certainty about the order of people. Some people only cultivate the generation stage, but the view of the master, the lord of yoga, is that after the generation stage is somewhat stable, one mainly engages in physical exercises and prana. The objects of prana and tummo are called the cause or path for the arising of samadhi. The view of self-arising wisdom is called samadhi itself, so whenever it arises, one is cultivating the same thing. The view previously determined by hearing and thinking is flawed, but this is the flawless view or example wisdom, or called the path Mahamudra. Therefore, without a cause, there will be no result, so relying on the cause of prana and the object of tummo, the view of self-arising wisdom Mahamudra will arise, so one must strive for the cause. Also, some people cultivate all the previously taught instructions for about a year, cultivate speech quiescence for about a year, and then rely on speech fierce prana combination, only cultivating the samadhi mind wave. This is called the entrance of supreme diligence. The method of guiding people has been taught. Third, generating special definite knowledge, recognizing samadhi, and establishing the boundaries of the path have three aspects.