Chinese
极其和，智慧本身作为方便，方便与智慧无二地结合。第一，在无二地嬉戏时，从方便的菩提心显现为金刚宝的坛城之时，五界之精华如本来就是五智坛城般体验，即“具有坛城的坛城”。等一颂。第二，此时，明妃的日轮显现为菩提心莲花的蕊，因为一切明点都汇集于此，所以成为所有本尊坛城的因，因此，如果被方便所摄持，则一切分别念都能明现为身和智慧的坛城，具有这样的威力，即“秘密的明点”等二颂。第三，父尊母尊的一切脉之精华汇集的日月同时平等结合，从而体验俱生智，并且再次体验十六喜次第的下逆自性俱生乐之时，安住于本尊自性的一切分别念，以乐之智慧供养而生喜悦，即“心髓明点”等三句。如是，以方便降下六聚之所依的精华，在金刚和莲花的顶端，在提、持、逆转之时，八聚分别之事物自明为俱生智，从而远离漏失，以乐之智慧显现而无执着地享用，从而圆满二资粮，并且体验贪欲本身明现为空乐智慧，这也被称为面见一切胜者。如是亦云：“以无漏之福德”。等语。此处所体验的四喜是：明点从住处移动是喜，体验安乐是胜喜，安乐之自性解脱为空是离喜，以提、持、逆转之方便，体验自性秘密心髓空乐无别是俱生喜，对此计算十六喜，并且以此与道结合，以前在灌顶之时和计算五心之方式，在确定道的自性之时已经说过了。这些也将在广大的显现之三界嬉戏中讲述。
English
Utterly and, wisdom itself as method, method and wisdom are united without duality. First, when playing without duality, from the method's bodhicitta appears the mandala of Vajra Jewel, at that time, the essence of the five elements is experienced as if it were originally the mandala of the five wisdoms, that is, "the mandala with the mandala." etc., one verse. Second, at that time, the consort's sun appears as the stamen of the bodhicitta lotus, because all bindus are gathered there, it becomes the cause of all the deity mandalas, therefore, if it is grasped by method, then all conceptualizations can be clearly manifested as the mandala of body and wisdom, possessing such power, that is, "secret bindu" etc., two verses. Third, the essence of all the father and mother's channels combined, the sun and moon are equally united at the same time, thereby experiencing the co-emergent wisdom, and again, when experiencing the sixteen joys in sequence, the downward reversing nature of co-emergent bliss, all the conceptualizations residing in the nature of deities, are pleased by offering the wisdom of bliss, that is, "heart essence bindu" etc., three lines. Thus, by the method of drawing down all the pure essence of the six aggregates' support, at the tip of the vajra and lotus, at the time of raising, holding, and reversing, the eight aggregates' conceptual objects self-manifest as co-emergent wisdom, thereby being free from leakage, and enjoying the wisdom of bliss with appearance and non-attachment, thereby perfecting the two accumulations, and experiencing desire itself clearly manifesting as the wisdom of bliss and emptiness, this is also called seeing the face of all the Victorious Ones. Thus it is also said: "By the merit of non-leakage." etc. Here, the four joys experienced are: the bindu moving from its place is joy, experiencing bliss is supreme joy, the nature of bliss dissolving into emptiness is joy-free, by the method of raising, holding, and reversing, experiencing the nature of the secret heart essence, the inseparability of bliss and emptiness, is co-emergent joy, counting sixteen joys for this, and combining it with the path, previously at the time of empowerment and the method of counting the five minds, it has already been explained when determining the nature of the path. These will also be explained in the vast manifestation of the three realms' play.
Chinese
应当从口诀等处了解。第二是修习法性如实不分别的等持，是所有等持的究竟。其中等持的修法，一般有整体和随破两种瑜伽。第一是，从自身的蕴开始，以信解无我的见解和等持修习，并且信解一切法也和这相同而修习。第二是，在对一切法分别观察自相时，确信任何法的自性都不成立，并且因为自己也包含在其中，因此像这样断定无相而修习。特别是要确定如实性的坛城，然后宣说进入其中的方式，就像这样，轮涅的一切法，本来就在胜义无别的体性中，自性清净地成佛为身语意的坛城，并不是像以前不是，后来通过道新成就佛果那样。即使是那样，如果不证悟，仅仅是那样也不能带来利益，因此要确信基础是那样，并通过等持的修习，如实显现基础。就像那样，以具有坛城的坛城。等五句简要地说明。从发生智慧种姓之母。等开始，详细地说明了其意义和功德，如何进入的方式是。在圆满智慧的坛城中。等五句所说。对此，首先要通过听闻和思考来断除增益，然后在之后通过修习的智慧来熟悉。其中的次第是，道次第中说。因此，剩余的身体部分是相等的。因为舒适而温暖，所以具有七法。做完后，像至尊毗卢遮那佛一样。以无执著的意识安住。就像这样，在舒适的坐垫上，以毗卢遮那佛的七法安住，心从分别念中分离出来，不作改变地安住。其中安住的方法，有智慧大的通过智慧，智慧小的通过口诀的力量两种，前者说。那也是通过口诀智慧的。通过力量安住而熟悉。就像这样。第一种也有，觉
English
It should be understood from oral instructions, etc. The second is to meditate on the samadhi of non-conceptualizing suchness, which is the ultimate of all samadhis. In this regard, there are two yogas for the practice of samadhi: generally, the whole, and subsequently, the analytical. The first is to meditate with the view of believing in no-self, starting from one's own aggregates, and also to meditate believing that all phenomena are the same as this. The second is, when individually examining the characteristics of all phenomena, to have faith that the essence of anything is not established, and because oneself is also included in it, therefore, like this, to meditate after deciding on no characteristics. In particular, the mandala of suchness should be identified, and then the way to enter into it should be shown, like this, all the phenomena of samsara and nirvana, from the beginning, in the state of the indivisible ultimate truth, are enlightened as the mandala of body, speech, and mind, and are naturally completely pure, but it is not like newly accomplishing Buddhahood later through the path, as it was not before. Even if it were so, if one does not realize it, merely being so will not bring benefit, therefore, one should have faith that the basis is like that, and through the practice of samadhi, the basis will appear manifestly as it is. Like that, too, "With the mandala possessing the mandala," etc., briefly indicates in five lines. "The source is the mother of the wisdom family," etc., explains in detail its meaning along with its qualities. The way to enter is, "In the mandala of complete wisdom," etc., is said in five lines. In this regard, first, one should cut off superimpositions through hearing and thinking, and then afterwards, one should become familiar through the wisdom of meditation. The order of that is, in the Stages of the Path, it says, "Therefore, the remaining body parts are equal. Because of comfort and warmth, possessing the seven dharmas. Having done that, like the venerable Vairochana. Abide with a non-grasping mind." Like that, on a comfortable seat, abide possessing the seven dharmas of the body of Vairochana, and separate the mind from thoughts and abide without fabrication. Among the methods of placing it, there are two: the one with great intelligence through wisdom, and the one with little intelligence through the power of oral instructions. The former says, "That also, through the wisdom of oral instructions. One becomes familiar by abiding through power." Like that. The first also has, awareness.
Chinese
一是全盘倾注，二是随见而安住。第一是：以法性离戏的方式，仅通过观修、思维、忆念，使觉性无有对境而坦然安住。如六次第中说： “因所思无有对境，故离能取所取之自明，以无对境之方式自显现，此乃观修之殊胜。” 第二是：若不乐于安住于此，则忆念先前所证悟之见解，于彼状态中，安住于光明不失之境。如彼论中说：“因见自性无有他事，故随顺之等持亦令光明，彼亦说为方便之殊胜。” 第二是：先前之两种安住方式，无论以何种方式安住，然心胸狭隘而不乐于安住者，当从上师处听闻教言而安住。何为教言？ 观修之时，若向内观照自心，则对心之自性一无所见。 然一无所见，即是见法性，如云：“无根之自心性”乃至“非住亦非任何物，如是法界即智慧”之故。 如是安住之时，不作意之空性，乃普贤佛母法性义之智慧；自明清晰与显现之分，乃普贤法身之基智；法界智双运本元之智慧，或称普贤不可思议之智慧。 是故，于彼状态中不失光明而安住，如云：“以何调伏如醉象之心，以平等安住而调伏之。” 如是，以种种错乱分别所迷醉之心，以两种安住方式中任一方式调伏之，则动摇渐少，稳固渐增，觉性无有对境，于明而无动摇中，无勤安住。 如是，学士妙吉祥称云：“所应成办为何，于彼当屡屡修习等持，串习至纯熟，渐次则无勤任运成就。” 如何串习之次第，乃具足五种菩提心： 初于心中，不误解意义而动摇生起； 其次，次第获得彼义，发愿清晰； 进而，趣入彼义； 安住且熟悉
English
One is to pour in completely, and the other is to settle following what is seen. The first is: by contemplating, thinking, and remembering the nature of reality as free from elaboration, the awareness is allowed to settle openly and without any object. As it is said in the Six Successive States: "Because there is no object to be thought about, the self-awareness that is free from grasping and being grasped, appears naturally in a way that is without object. This is said to be the supreme meditation." The second is: if one does not wish to remain in that state, then one should remember the view that was previously realized, and in that state, one should settle in a way that the clarity is not lost. As it says in that text: "Because there is no purpose beyond seeing the nature, the samadhi that accords with it also makes it clear. That is also taught as the supreme method." Secondly: Whichever of the two previous methods of settling one has used, if a small-minded person does not wish to remain in that state, then one should listen to the instructions from the lama and then settle. What are they? When meditating, if one looks inward at one's own mind, then one will not see anything at all of the nature of the mind. Not seeing anything at all is what is called seeing the nature of reality, as it says, "The nature of mind, which is without root," up to "It is not a place, nor is it anything. Thusness is the sphere of wisdom." When one settles in that way, the emptiness that is without mental fabrication is Samantabhadri, the wisdom of the meaning of the nature of reality, and the aspect of self-awareness that is clear and distinct is Kunsang, the wisdom of the basis of the dharmakaya. It is the primordial wisdom of the union of the sphere and wisdom, or it is called the inconceivable wisdom of Samantabhadra. Therefore, by settling in that state without losing its freshness, as it says, "By what is the mind, like a drunken elephant, tamed? By settling evenly, it is tamed." In that way, the mind that is intoxicated by various confused thoughts is tamed by either of the two methods of settling, so that the agitation becomes less and the stability becomes greater, and the awareness remains effortlessly in a state that is clear, without object, and without wavering. Likewise, the teacher Nyanpal Yang said, "Whatever is to be accomplished, one should repeatedly practice equipoise on it. When familiarity has become vast, then gradually it will be effortlessly and spontaneously accomplished." How the stages of familiarity are endowed with the five bodhicittas: First, in the mind, without misunderstanding the meaning, it moves and arises; then, gradually, one wishes to obtain that and make it clear; then, one enters into that meaning; and one dwells and becomes familiar
Chinese
最后，达到圆满而无需寻找。也就是说，从了悟无住和无自性的角度，止观二者结合，能够压制烦恼的头，并拔除其根。如《智慧增长》中所说：“止能压制烦恼头，殊胜胜观能断根。”因此，在等持中安住时，如果出现沉没、掉举等过失，应以诀窍遣除并修习。如此，便能体验到动摇、获得、习惯、稳固、圆满这五种体验，以及内外秘密的热乐。各种各样的征兆也会显现。如《道次第》中所说：“如阳焰、烟、萤、灯、日光。”虽然将此视为生起次第时的体验次第之例，但在此处未见到相也并不矛盾。因为在后来的《辨别思择之网光明续》中说：“请问世尊，那些瑜伽士有何种征兆？佛回答说：种姓之子，最初的那些是次第的，果的征兆也是次第的，有五种。是哪五种呢？如烟、阳焰、火星、灯、虚空清明一般，是次第征兆的差别。种姓之子，第二种是现前的，果的次第也是现前的。”总之，如《广大》中所说：“若见无相之义，则见诸佛之坛城。”第四，时间：从等持中醒来，在黎明时分开始进入后行之事业，因此，等持应只在等持之时修习。如本文所说：“以等持调伏之后。”第五，过患：如果没有等持，即使见解的立足点很好，也无法成就。如《道次第》中所说：“若无此等持，如海底之磐石，纵经劫修习道，亦是无义空耗尽。”第六，功德：任何所要成就之事，皆能以等持成就。如《宝网》中所说：“成就之主乃等持，以此等持能成办。”又如本文所说：“咒语与手印极稳固，则成大希有之成就。”第九，于处所陈设供品。