Chinese
由于无法完全理解，所以主要阐述了等持。如果听闻、思考纯正的佛经，比产生看似禅定的状态更为殊胜，因为其究竟利益他人的意义更为重大，因此要百倍千倍地重视，不要互相阻碍。一切行为中，都要不离正念和正知，并以两种菩提心来摄持。当临终时，要像全知多波巴的殊胜颇瓦法一样，掌握将意识融入根本光明的方法，所以现在就要开始熟悉。这样，瑜伽士的觉性融入到具足一切殊胜的空性光明中，原本就存在的法身从突如其来的垢染中解脱，成为具有极其稀有、不可思议的功德、智慧和事业，且具有无量无边的自性，像虚空一样广阔，像如意宝树一样成为众生一切愿望的来源，轮回存在多久，恒常遍布的任运成就的事业就会持续不断地涌现。为了迅速成就这一点，要念诵《普贤行愿品》等大乘回向发愿文，并且也要在座间念诵以下内容：从佛陀产生法，从法产生殊胜的僧众，从僧众获得精华智慧界，一旦获得智慧，就获得菩提妙法等。愿我具备利益众生的诸法！自利、利他、胜义身，以及依赖于此的世俗身，脱离和成熟之果的六十四种功德，愿我迅速获得！愿我能进入调伏对象的根器、调伏的方法，以及调伏对象根器的调伏事业，以及前往其处所和时间，遍布恒常任运成就！愿我获得清净的自性、无垢的菩提、功德和事业这七种功德，通过听闻、思考、禅修，我所获得的任何善根，愿以此使此众生得见具有无边光芒的持明者无量寿佛，并且在见到之后，生起无垢的法眼，获得殊胜的菩提！如此以无有希冀和恐惧的愿望，以及不执着三轮的回向来加以印持。第二，将此见解与咒语相结合。
English
Since it cannot be fully comprehended, the main point is to expound on equipoise. If one hears and contemplates the pure scriptures of the Buddhas, it is more excellent than generating a semblance of samadhi, because its ultimate meaning of benefiting others is more significant. Therefore, one should value it a hundredfold or a thousandfold, and not obstruct each other. In all activities, one should not be separated from mindfulness and awareness, and should be embraced by the two aspects of bodhicitta. When the time of death comes, one must, like the excellent transference (phowa) instructions of the Omniscient Dolpopa, gain practical experience in the method of merging consciousness into the ground luminosity. Therefore, one should become familiar with it from now on. In this way, the wisdom of yogis dissolves into the luminous emptiness that possesses all excellence. The Dharmakaya, which has been present from the beginning, is liberated from the sheath of adventitious defilements, and becomes the nature of immeasurable and boundless qualities, wisdom, and activities that are exceedingly wondrous and amazing, as vast as the sky. Like a wish-fulfilling jewel tree, it becomes the source of all desires for sentient beings. As long as samsara exists, the constantly pervasive, spontaneously accomplished activities will continuously arise. In order to quickly accomplish this, one should recite the general Mahayana aspiration prayers such as the "Bhadra-caryā Praṇidhāna," and also recite the following in between sessions: From the Buddha arises the Dharma, from the Dharma arises the excellent Sangha, from the Sangha, may I obtain the essence, the wisdom realm. As soon as wisdom is obtained, may I obtain the supreme Dharma of enlightenment, etc. May I possess the dharmas that benefit sentient beings! Self-benefit, the benefit of others, the ultimate body, and the conventional body that depends on it, the sixty-four qualities of the fruit of separation and maturation, may I quickly obtain! May I enter into the capacity of those to be tamed, the methods of taming, and the activities of taming the capacity of those to be tamed, and going to their places and times, pervading, constant, and spontaneously accomplished! May I obtain the seven qualities: the pure nature of the Three Jewels, the stainless enlightenment, qualities, and activities. Through hearing, thinking, and meditating, whatever merit I have gained, may this cause all beings to see the vidyadhara Amitayus, who possesses infinite light, and having seen him, may the stainless Dharma eye arise, and may I attain supreme enlightenment! Thus, seal it with aspirations free from hope and fear, and with dedications that do not conceptualize the three spheres. Secondly, combining this view with mantra.
Chinese
在忙碌中修持时，首先要理解的有两点：理解和正行。第一点是，外在的世界、有情和存在三者的显现，就像影像映在镜子里一样，是内在脉、气、明点的奇妙显现。这三者也以殊胜本尊坛城的轮涅，作为所依和能依的方式存在。而这一切，都是那唯一的、如来藏的自光自明、法身自性，以各种方式显现的不变智慧。真谛法界是乐空双运，自性不变且恒常不断，因此被称为“续”。其中，基位有垢的如来藏被称为因之续，道位次第显现法性的意义，是道方便之续，当清净二者显现时，则称为极清净果之续。对于这种独特的见解，那些执着于世俗空性的人，连它的一个方面都看不到，更不用说全部了。上述的显宗自力之道，需要很长时间才能成就。因此，通过灌顶和誓言而变得特殊的密咒之道，比所有这些都更为殊胜。如果安住于金刚瑜伽六支，就能在短时间内，以极小的努力轻松证悟。第二，关于正行修持，《大疏》中说：“犹如火恒常存在于木中，但用普通方法无法看到它。通过摩擦木头和持续的手工摩擦，就能看到它存在于其中。同样，心的光明也无法通过各种概念性的禅修方法看到。只有通过将未净和已净的二者结合在一起，才能看到它。”正如所说，自性光明、不变的智慧，从本体上来说，是具足一切殊胜功德的空性，并且安住于不变的大乐之中。这无法通过各种概念性的禅修看到，而是通过无分别的禅定，以及以特殊方式束缚行为，就像看到倒影一样才能看到。因此，首先要依靠手印和禅定来生起希求。
English
When practicing amidst busyness, there are two things to understand: understanding and the main practice. The first point is that the appearance of the outer world, sentient beings, and existence, like reflections in a mirror, are the wondrous manifestations of the inner channels, energies, and bindus. These three also exist as the support and supported of the supreme mandala of deities and environments. And all of this is the very essence of the Tathagatagarbha, the self-radiant and self-luminous Dharmakaya nature, the unchanging wisdom that manifests in all ways. The ultimate reality, the Dharmadhatu, is the union of bliss and emptiness, unchanging in nature and continuous, hence it is called the 'Continuum.' Among these, the impure Tathagatagarbha at the base stage is called the causal continuum; the gradual appearance of the meaning of Dharmata during the path stage is the continuum of path methods; and when the two purities manifest, it is called the utterly pure fruition continuum. Those who cling to the conventional emptiness of this unique view cannot see even a fraction of it, let alone the whole. The aforementioned Sutra system's self-powered path takes a long time to accomplish. Therefore, the Mantra path, made special by empowerment and vows, is far superior to all of these. If one abides in the six branches of Vajra Yoga, one can easily realize it in a short time with minimal effort. Secondly, regarding the main practice, the Great Commentary says: 'Just as fire constantly exists in wood, but cannot be seen by ordinary means. By rubbing wood and continuous manual friction, it can be seen to exist within it. Similarly, the luminosity of the mind cannot be seen through various conceptual meditation methods. Only by combining the impure and pure together can it be seen.' As it is said, the self-luminous, unchanging wisdom, in its essence, is emptiness endowed with all supreme qualities, and abides in unchanging great bliss. This cannot be seen through various conceptual meditations, but through non-conceptual samadhi and binding actions in a special way, it can be seen like seeing a reflection. Therefore, one must first rely on mudras and meditation to generate aspiration.
Chinese
瑜伽士通过烟雾、阳焰、天空景象和灯焰的征相而见。无云晴空白昼瑜伽士，将火焰、月亮、太阳、金刚罗睺，以及至上的闪电和明点之间的十种圆满征相作为对境，日夜禅定，体验到一切相的空性显现为三界的一切相。之后，依靠命勤和摄持支，引生融乐。以忆念和禅定，成就无上不变的究竟乐，通过封闭转移习气的气息，强制性地止息了世俗的幻相。清净的显现无碍地扩展至无边无际，超越了清净、我、乐和常，无垢法身遍布虚空，本初佛陀自始安住于自身得以显现。在这些时候，需要具足清净的誓言友和行持，其方式需如法王父子的教言和上师的口诀般领会，并一心一意地修持。第三，利益：于争论之末，五浊兴盛，生起二十八种见浊。众生福薄，不恭敬了义心髓的经部，不仅不修习其中所说的意义，还懈怠。有些人不信心髓的经部，以邪见的因，堕入恶趣的巨大悬崖，断绝了解脱的希望。与此相反即是利益。布施、持戒、禅定，特别是胜过在无数劫中所修持的，听闻此甚深之法的利益在《宝性论》中宣说。总的来说，信奉大乘的利益在经中说：无论何人，对大乘生起极大的信心，那一千劫中不会堕入恶趣。五千劫中不会转生为旁生和饿鬼。二万五千劫中将转生于天界。又如《般若经》中说：无论何人，听闻般若波罗蜜多后理解，将获得佛的
English
The yogi sees signs of smoke, mirages, sky phenomena, and lamp flames. The yogi of a cloudless, clear daytime sky, taking those empty forms of the ten complete signs between flames, the moon, the sun, Vajra Rahu, and the supreme aspects of lightning and bindus as objects, meditates equally day and night, experiencing the emptiness of all phenomena appearing as all aspects of the three realms. Then, relying on life-force exertion and the limb of holding, one draws forth melting bliss. Through mindfulness and samadhi, one accomplishes the ultimate, unchanging bliss, and by blocking the breath of transference imprints, the illusory appearances of samsara are forcibly ceased. Pure appearances spread limitlessly and boundlessly, transcending purity, self, bliss, and permanence, the stainless Dharmakaya pervades the sky, and the primordial Buddha, who has always resided within oneself from the beginning, is manifested. During these times, one needs pure samaya friends and conduct, and their manner should be understood according to the teachings of the Dharma Lord and his sons, and the oral instructions of the lama, and practiced with one-pointedness. Third, the benefits: At the end of strife, the five degenerations flourish, giving rise to twenty-eight degenerations of view. Beings have little merit and do not respect the sutras of definitive meaning essence, and not only do they not meditate on the meaning spoken therein, but they are also lazy. Some do not believe in the sutras of essence, and with the cause of wrong views, they fall into the great precipice of bad migrations, cutting off the hope of liberation. The opposite of this is the benefit. Giving, ethics, meditation, especially more excellent than what has been practiced for many eons, the benefit of hearing this profound Dharma is declared in the Uttaratantra Shastra. In general, the benefit of devotion to the Mahayana is said in the sutras: "Whoever develops great faith in the Mahayana will not fall into bad migrations for one thousand eons. For five thousand eons, they will not be born as animals or hungry ghosts. For twenty-five thousand eons, they will be born in the world of gods." Also, as it says in the Perfection of Wisdom Sutra: "Whoever hears the Perfection of Wisdom and understands it will obtain the Buddha's
Chinese
比起到处游荡，直到死亡之前用所有安乐的物品侍奉一切众生，以及听闻佛法直到永劫，甚至仅仅用短暂的时间，如挤牛奶的时间来修习般若波罗蜜多，功德更大。特别是，在《解深密经》中说，指甲上的灰尘和牛蹄印中的泥土，与大地的灰尘和四大海的水相比，连百分之一、千分之一、万分之一、亿分之一都比不上，在比喻和数量上也无法比拟。同样，对于从信奉正义之经到与禅修之相联结之间所说的功德，与信奉和修习究竟之经的功德相比，也无法接近，在比喻和数量上也无法比拟。此外，经中说：“我于涅槃后，于人之中，若有人能对一切众生皆有如来藏生起清净的信心，即是报答了佛的恩德。”《指鬘经》中说：“宣说如来藏者，无论有烦恼或无烦恼，无论存在或不存在，都是圆满的佛。”又说：“由于知晓如来藏恒常存在于一切众生心中，世间所有殊胜的安乐和圆满都将获得。听闻如来藏恒常存在，三时中的一切圆满，以及天界和人间的安乐都将恒常获得。”又说：“由于听闻如来藏的功德，将远离疾病、免受伤害、长寿，一切众生都将欢喜。听闻如来恒常、坚固、不变、永恒，以及完全涅槃也是不死的，一切都将富饶，长久坚固。”《大涅槃经》中说：“那些宣说一切众生皆有如来藏的众生，具有无量的功德。那些渴求正法的善男子，即使造作了无数的罪业，也会头痛和患上传染病。
English
It is said that practicing Prajnaparamita even for a short time, such as the time it takes to milk a cow, is more meritorious than wandering around, serving all sentient beings with all the means of happiness until death, and listening to the Dharma for eons. In particular, the Sutra Unraveling of the Thought states that the dust on a fingernail and the mud in a cow's hoofprint cannot be compared to the dust of the great earth and the water of the four great oceans, not even by a hundredth, a thousandth, a millionth, or a billionth part, and cannot be compared in metaphor or quantity. Similarly, the merit spoken of from having faith in the sutras of provisional meaning to engaging in the aspect of meditation is not even close to the merit of having faith in and meditating on the sutras of definitive meaning, and cannot be compared in metaphor or quantity. Furthermore, the sutra says, "After my Nirvana, if someone among humans can generate pure faith that all sentient beings have the Tathagatagarbha, then they have repaid the Buddha's kindness." The Angulimaliya Sutra says, "The one who teaches the Tathagatagarbha, whether with or without afflictions, whether existent or nonexistent, is called a complete Buddha." It also says, "By knowing that the Tathagatagarbha is eternally present in all sentient beings, all the supreme happiness and perfection in the world will be obtained. By hearing that the Tathagatagarbha is eternal, all perfections in the three times, and all the happiness of the heavens and the earth will be constantly obtained." It also says, "Through the merit of hearing the Tathagatagarbha, one will be free from disease, unharmed, long-lived, and all beings will be joyful. By hearing that the Tathagata is eternal, steadfast, unchanging, and everlasting, and that complete Nirvana is also deathless, all will be prosperous and long-lasting and firm." The Mahaparinirvana Sutra says, "Those beings who teach that all sentient beings have the Tathagatagarbha possess immeasurable qualities. Those sons of good family who desire the true Dharma, even if they have committed countless sinful deeds, will experience headaches and infectious diseases.