English
One should abide in the self-nature of peaceful cessation. For example, just as a child does not force reason. Like the distraction of action, abide in the distraction of many actions. Because of the selflessness of many actions, various things appear. Through samadhi, control awareness. Whatever signs appear, one should abide in a state of equality and suppress them in the dharmadhatu. In that case, where would there be any rejection of faults and accomplishment of qualities? Having recognized the faults of the element, maintain a slightly approving attitude. If there are situations such as unclear meditation, seeing colors, and not entering samadhi, once the fault in any aspect is identified, one should rely on pleasing conduct. Enjoy food that is in harmony with one's own element, and wear appropriate clothing. If the conduct of body and speech has not fully merged into samadhi, then like a vigilant guard, one must cut off and abandon it with the boundary of wisdom. Bind oneself with the rope of awakened mindfulness. In all conduct, do not deviate from meditation. In this way, by correcting adverse conditions and not deviating from the essence of view and meditation, one can overcome difficulties, and through diligence, one can abide in meditation for a long time. The experience that initially gradually increases will also go through the experience of wavering, the experience of attainment, the experience of habituation, the experience of stability, and the final experience of completion, these five stages of change. Some people, like falling into the steep river of Atisha, when abiding as yogis attached to conceptual thoughts, like a potter turning a potter's wheel, in the state of samadhi, being controlled by conceptual thoughts, are unable to abide and feel weary. At that time, just like striving to extinguish a fire burning on one's head, one should practice diligence. If there is only a little samadhi, then reduce it. At that time, meditate slowly and extend the duration of inhalation and exhalation. In order to make samadhi proficient, if faults and other situations arise, one should first adopt equanimity, abandoning effort and accompanied by effort. For shamatha, which is like the King of Mountains, it will not be shaken by the conditions of conceptual thoughts. Starting from solitary sitting meditation, if one is able to meditate, one should not be weary of samadhi, but grasp the measure and meditate. By experiencing and abandoning the taste of meditation, thereby perfecting samadhi, one should remain neutral, without joy or aversion, upon seeing phenomena such as the manifestation of the eight powers. Secondly, in the experience of wavering, one may sometimes lose control due to the influence of faults, thereby attaining shamatha. Element and conduct, etc.
Chinese
舍弃散乱的觉知之因，脱下衣裳。 在禅定中极其长久且精进。 证悟由上而上逐渐增长。 为自他利益而做的一切行为。 最初学习时，从动摇开始，直到修习圆满的第五地。 以无分别的方式。 在一切行为举止中无执着地享受。 同样，在修习真如时，舍弃九种行为的戏论，即使是其中一部分也称为与三摩地相应的行为。 唯一以禅修为要义。 其中，十种法行是：书写文字、供养、布施， 听闻、阅读、受持， 讲解、讽诵， 思维和禅修。 被称为十种法行的自性。 在此，在修习无相真如时，因为九种法行的有相散乱，所以应当舍弃，不要做。 即使是同时禅修也有两种，此处是修习和证悟无相真如的三摩地。 称为不缘取且与三摩地相应的行为。 法性没有去来，行为也没有去来的显现和止息。 在去来之中没有去来。 三摩地的自性，在无住的境界中一切安住。 在安住之中没有安住。 在没有享受之中一切享受。 在享受之中没有享受的境界中，对于觉知的意义，不退失地行持，并且也不执着于此。 不停止，不阻止任何方便的行为，不执着于心性之义，无有执着，二资粮圆满。 为了使自利安住于觉知，如果将一切行为都作为不二取之的步骤，那么瑜伽士迅速获得菩提，这是毫无疑问的特征。 行住坐卧享用时， 如是不缘取地行持，无论做什么，在那时一切都是法性。 以加持力救度众生，这是利他， 因为任何原因都转变为利他，所以菩萨在自利中圆满了利他。 续部经典中的计数行为
English
Abandoning the cause of scattered awareness, take off your clothes. In meditation, be extremely long-lasting and diligent. Realization will gradually increase from above. All actions done for the benefit of oneself and others. When first learning, starting from wavering, up to the fifth stage of complete practice. In a non-discriminating manner. Enjoy without attachment in all actions and behaviors. Similarly, when practicing suchness, abandoning the elaboration of the nine practices, even a part of it is called an action corresponding to samadhi. Taking only meditation as the essence. Among them, the ten Dharma practices are: writing letters, offering, giving, Listening, reading, and holding, Explaining and reciting, Thinking and meditating. It is said to be the nature of the ten Dharma practices. Here, when meditating on signless suchness, because the nine Dharma practices are distracting with signs, they should be abandoned and not done. Even in simultaneous meditation, there are two types; here, it is meditating and practicing the samadhi of signless suchness. It is called an action that does not take objects and corresponds to samadhi. The nature of Dharma has no going and coming, and the appearance of going and coming in action does not cease either. In going and coming, there is no going and coming. The nature of samadhi, in the state of non-abiding, everything abides. In abiding, there is no abiding. In non-enjoyment, everything is enjoyed. In the state of non-enjoyment, practice the meaning of awareness without losing it, and do not be attached to it. Do not stop, do not prevent any skillful means of action, do not cling to the meaning of mind itself, without clinging, the two accumulations are perfected. In order to make self-interest abide in awareness, if all actions are taken as steps of non-duality, then the yogi will quickly attain enlightenment, which is undoubtedly a characteristic. When walking, sleeping, sitting, dwelling, and enjoying, Acting in such a non-discriminating state, whatever is done, at that time, everything is the nature of Dharma. Liberating beings with blessings, this is benefiting others, because any cause turns into benefiting others, so the Bodhisattva perfects benefiting others in self-interest. The counted practices in the Tantric scriptures.
Chinese
殊胜事业及利他等，于彼虽证悟，然云未得生自主之诸众所行。何须言说信解而学者，见缘则行利他，于彼等以知修习地而学。知因之见与缘起之相三摩地，一切亦转为利他，行四事业且修持，及灌顶时，见与三摩地等一切道，刹那顷修习已，谓以信解修习能现诸戏论之轮。其后于虚空自性法界中，迎请降临恭听安住稳固后，依次供养外内密之供品，修持后，乃至会供及残食供。圆满具足五智之灌顶，身语意加持。彼时地之修习，一切誓言与律仪，虽以信解门而学且守护不舍，然尤以不违越三摩地之誓言而守护且具足。根本誓言与见誓言支分者，非有于自明之外，不越自之见即是誓言。执持后，为不舍于轮回故亦名誓言。亦名誓言，因成无上菩提之总持。悟见之义先前已具足，亦于此处串习之。见乃誓言之最胜，故当悟自心之见，尽舍卑劣所生之散乱所生之懈怠六散乱等一切过失。无我与我所执，且守护不越平等性之状态。法性以如是性不越于谛，瑜伽士，以如是性而具足乃圣者。若越如是性，则自之相续将毁坏。如是与先前先前圆满已，以上上道而具足于相续，如是性等先前先前之时，刹那戏论等后后一切增长，然非现行。是亦道次第向上增长故，下下之修持行持，上上之总
English
The excellent activities and benefiting others, etc., although realized therein, are said to be practiced by all beings who have not attained autonomy over birth. What need be said of those who learn through faith? If one sees an opportunity, one should act to benefit others. In those instances, one learns by practicing knowledge and meditation on the ground. If all views that know the cause and the characteristics of entering into conditions, as well as samadhi, are transformed into benefiting others, then when practicing the four activities and engaging in sadhana, and at the time of empowerment, all paths such as view and samadhi are meditated upon for a moment. It is said that one meditates with faith on the wheel of phenomena that manifests elaborations. Then, in the nature of emptiness, in the dharmadhatu, after inviting, descending, listening, abiding steadily, and offering the outer, inner, and secret offerings in sequence, one should engage in practice, up to the tsok and leftover offerings. One perfects the empowerment of the five wisdoms of power, complete with the blessings of body, speech, and mind. At that time, the meditation on the ground, all vows and precepts, although learned through the door of faith and protected without abandonment, especially the vows of samadhi should be protected and possessed without transgression. The root vow and the branch called the view vow are not separate from self-awareness. The vow is not to transgress one's own view. Having grasped it, it is also called a vow because one does not abandon samsara. It is also called a vow because it becomes the dharani of unsurpassed enlightenment. The meaning of realizing the view, which was previously possessed, is also practiced here. Since the view is the supreme vow, one should realize the view of one's own mind, and completely abandon all faults such as laziness and the six distractions that arise from inferior distractions. Without clinging to "I" and "mine," one should protect oneself from transgressing the state of equality. The nature of reality, with suchness, does not transgress the truth, and the yogi, possessing suchness, is a noble being. If one transgresses suchness, one's own continuum will be destroyed. Having perfected it and the previous ones, possessing the higher and higher paths in the continuum, at the time of the previous and previous suchness, all subsequent elaborations and so on increase, but are not manifest. Since the path gradually increases upwards, the lower and lower practices are the totality of the higher and higher.
Chinese
是显现的因。见解和行持有次第，因此，上下各道的见解基础上，见解行持等等一切的差别，就像山谷大则天空大，空间地域广大一样。三身刹土大小的解说，如同君主统治的调伏之地一样。以见解修行的力量行持，如同强壮大象的技艺一样。像这样，无所缘，无修持，长久串习而修持，身语意会生起暖相。外暖是身体的细微疾病不觉知，即获得细微的忍耐。内暖是不觉知流动之气等等，即获得自在。秘密暖相是修持时，心真正安住于意义上。必定会体验到身语意的三种暖相。暖相之外的显现方式是，见到外境充满微尘，以及月亮出现时，一切显现都灰蒙蒙的，以及见到寂静佛的刹土等等征兆。在觉性上修持，安住于三摩地之中。对于欲妙五境不起心。对于生死和变迁不畏惧。对于内外贪执的对境，对识的贪执和执着减少。比之前见解的时候，暖相特别增长，体验到。如果见到众生可怜的境地，慈悲心会夺走心。八法瑜伽士，名声和无名声，赞扬和诽谤，快乐和痛苦，没有得到和得到，对于世间八法，平等和平衡等等，大多会发生。这些如果与体验结合，会逐渐获得动摇和稳固。一切都会在暖相中循环出现。如同儿子成熟的种姓，父母展示家庭状况，孩子欢喜迎接，并将自己的财物食物，努力用于追求意义。如同寻找究竟安乐的瑜伽士，以见到暖相显现的欢喜之态，非常努力地修持道。因此，这些以文字来指示。未来也是以道的见解修行的力量，显现征兆、神变和现象。其中，之前的是外在的征兆和内在的征兆。在外境中耗尽火
English
It is the cause of manifestation. There is a sequence in view and conduct, therefore, based on the view of each of the upper and lower paths, the differences in view, conduct, and so on, are like the sky being large when the valley is large, and the space and territory being vast. The explanation of the size of the three bodies and pure lands is like the land tamed by a ruling monarch. Conduct through the power of view and meditation is like the skill of a strong elephant. Like this, without an object of focus, without practice, continuously familiarizing and meditating, warmth will arise in body, speech, and mind. External warmth is not perceiving subtle illnesses of the body, that is, obtaining subtle patience. Internal warmth is not perceiving the moving winds, etc., that is, obtaining freedom. Secret warmth is when meditating, the mind truly abides in the meaning. One will definitely experience the three warmth signs of body, speech, and mind. The way things appear other than warmth is seeing the external environment filled with dust, and when the moon appears, all appearances are dim, and seeing signs such as the pure land of the peaceful Buddha. Meditating on awareness, abiding in samadhi. The mind does not go to the five objects of desire. Not fearing birth, death, and change. For objects of attachment inside and out, attachment and clinging to consciousness are reduced. Compared to the time of the previous view, the warmth especially increases, and it is experienced. If one sees the pitiable state of beings, compassion will steal the mind. The eight worldly dharmas yogi, fame and no fame, praise and blame, happiness and suffering, not obtained and obtained, for the eight worldly dharmas, equality and balance, etc., mostly occur. If these are combined with experience, one will gradually obtain movement and stability. Everything will cyclically appear in the warmth. Like the lineage of a maturing son, when parents show the household situation, the child joyfully welcomes it and diligently uses his wealth and food to pursue meaning. Like a yogi seeking ultimate bliss, with the joyful demeanor of seeing the manifestation of warmth signs, one will very diligently practice the path. Therefore, these are indicated with words. In the future, also through the power of the view and meditation of the path, signs, miracles, and phenomena will manifest. Among them, the previous ones are external signs and internal signs. Exhausting fire in the external environment.