Chinese
水生和水生实际上。看到花朵，莲花，光线，昆塔的领域等等。了解身体和言语疾病中获得的耐受性的三摩地的区别。通过通常的方式切断周围的五种水烦恼，一小部分正在进行。智慧女神用檀香膏涂抹，即使发生了类似的事情，思想也（甲）（五）因此，八种力量的显现是乘船旅行。在天空中飞行。黑暗变成光明，光明变成黑暗。即使天空充满了灰尘。天空在光中燃烧。没有物质天空，心灵本身是空虚的，就像天空一样。镜子装饰着流星。看到佛陀，即佛陀的领域（丙）。（乙）即使发生了不抢夺，没有欲望，手持斧头的食人魔之王等等，也不害怕，不快乐，体验三摩地，但没有恐惧。在这种冥想状态下，据说自然地也会出现八种力量的显现。（庚）（辛）。十八种魔鬼的行为领域也会出现。六种超自然力量。自然发生。六种是眼睛的超自然力量。耳朵。了解他人之心。死亡和转移。了解出生。了解前世。以及了解被驯服者是否成熟的超自然力量。如此理解和体验，就是道路上存在和不存在污染的超自然力量。首先，在昆丁三摩地期间，目标冲突增加的超自然力量。在统一扩展期间，二十五个数字完全完成的超自然力量。没有障碍地积累集合的超自然力量。同样，在如是性期间，目标减少的超自然力量，在普遍显现期间，增加的超自然力量。在单一手印期间，二十五个数字完成等等，只是听说过，在显现期间，看到领域。然后，了解一个岛屿的界限。逐渐区分看到和听到两个、三个、四个等等。后来，寿命的力量，直到三千世界，一百种超自然力量成为对象。广阔的是三千大千世界等等，成为知识的对象等等。千
English
Water-born and water-born actually. Seeing flowers, lotuses, light, the field of Kunta, and so on, are manifestly seen. Knowing the distinction of the samadhi of endurance gained in bodily and verbal sickness. Cutting off the five surrounding water afflictions by the usual way, a small portion is proceeding. The wisdom goddess anoints with sandalwood paste, and even if such things occur, the mind (A) (E) Thus, the manifestation of eight powers is traveling by boat. Flying in the sky. Darkness becomes light, and light becomes darkness. Even if the sky is filled with dust. The sky blazes in light. Without a material sky, the mind itself is empty, like the sky. The mirror is adorned with meteors. Seeing the Buddha, that is, the field of the Buddha (C). (B) Even if there occurs not robbing, without desire, the king of ogres holding an axe, and so on, there is no fear, no joy, experiencing samadhi, but without dread. In this state of meditation, it is said that the manifestation of eight powers also naturally occurs. (G) (H). The behavioral realm of eighteen kinds of demons also occurs. Six kinds of supernormal knowledges. Occurring naturally. The six are the supernormal knowledge of the eye. The ear. Knowing the minds of others. Death and transference. Knowing birth. Knowing former lives. And the supernormal knowledge of knowing whether those to be tamed are mature or not. Thus understanding and experiencing, is the supernormal knowledge of the presence and absence of defilements on the path. First, during the Kunting samadhi, the supernormal knowledge of increasing conflicting objects. During the period of unified expansion, the supernormal knowledge of the complete completion of twenty-five numbers. The supernormal knowledge of accumulating collections without obstruction. Likewise, during suchness, the supernormal knowledge of decreasing objects, and during universal manifestation, the supernormal knowledge of increasing. During the single mudra, the twenty-five numbers are completed, etc., just heard, and during manifestation, seeing the realm. Then, knowing the limits of one island. Gradually distinguishing seeing and hearing two, three, four, and so on. Later, the power of life, up to a thousand three thousand worlds, a hundred supernormal knowledges become objects. Vast is the three thousand great thousand worlds, etc., becoming the object of knowledge, and so on. Thousand
Chinese
比如三千个三千大千世界变成微尘，那样的数量相等。四无数所设的百千十的微尘所变成的。与那样的数量相等的刹土，穷尽显现的最初和最后成为境的任运持明是胜者佛陀。显现的量相等，仅仅有差别吗，如果没有，那么从有习气垢染和没有分开，是任运到究竟道圆满的佛陀的差别。因此是因位的菩萨。与最初相等，大手印和因位的八地任运和因位的十地之间，有缘分相等，所以说，那么方式相同吗？有差别，是显现的差别和意。基础见解的区分，道和因果在道上做的差别是决定的。如此这般此时神通的变化和随后的显示。法显现的和全部表达的变化同时完全。圆满产生，次第的此地是变化产生的因而已。等等不可思议，到修持的究竟，四分之一产生也是可能的。瑜伽士安住于如是之中的梦境也是。清净障碍的征兆，身体赤裸出现，身体的垢染清净和。见到真谛的征兆，见到大菩提塔等等。圣者殊胜佛陀和菩萨圣者。圣子和兄弟想到而加持。另外在梦和征兆中，在觉受中上师和怙主一起来到面前显现，赐予灌顶和加持等等，其中预言放在宝座上，显示界。加持增长交付，讲一个法。进入道有五种，。障碍产生不产生和好的功德和不好的过失产生而努力预言。那也需要区分魔和法。如同加持预言显现。产生而做坏事，因为魔幻化成佛和上师颠倒而来。区分魔和法，一切都非常珍贵，所以要观察。为了遣除那个障碍，征兆
English
For example, if three thousand three-thousand-great-thousand worlds become dust particles, that is equal to that number. The hundred thousand ten dust particles that are set in four immeasurable amounts. A realm equal to that number, the spontaneously accomplished vidyadhara whose beginning and end of manifestation are exhausted is the Victorious Buddha. Since the extent of manifestation is equal, is there only a difference, or not? If not, then separating from having habitual defilements and not having them is the difference of the Buddha who has spontaneously completed the path to the end. Therefore, it is the Bodhisattva of the causal stage. Equal to the beginning, the Great Seal and the eighth bhumi of the causal stage, and between the tenth bhumi of the causal stage, there is equal karma, so it is said, then is the method the same? There is a difference, it is the difference of manifestation and intention. The distinction of the basic view, the difference of making the path and cause and effect on the path is certain. In this way, at this time, the transformation of magical powers and subsequent manifestation. The manifestation of Dharma and the transformation of all expressions are completely simultaneous. Completely arising, the sequence of this place is only the cause of the arising of transformation. And so on, inconceivable, to the ultimate of practice, it is also possible that about a quarter arises. The dream of a yogi abiding in suchness is also. A sign of purifying obscurations, the body appears naked, and the defilements of the body are purified. A sign of seeing the truth, seeing the great Bodhi stupa, and so on. The holy and supreme Buddha and the holy Bodhisattva. Sons and brothers, thinking of them, bless them. Furthermore, in dreams and signs, in perception, the lama and the protector come together and appear directly, bestowing empowerment and blessings, etc., including prophecies, placing them on the throne, showing the realm. Blessings increase and are entrusted, teaching one Dharma. There are five ways to enter the path. Predicting whether obstacles arise or not, and whether good qualities and bad faults arise, and striving. That also needs to distinguish between demons and Dharma. It appears like blessings and prophecies. Arising and doing bad things, because demons transform into Buddhas and upside-down teachers. Distinguishing between demons and Dharma, everything is very precious, so it must be examined. In order to remove that obstacle, signs.
Chinese
所有这些，只能向自己的上师请教。如果见到法性如实，习惯于禅定，就不会被善恶业所染污，善与非善二者无别而自然解脱。对于苦乐等任何事物，都不要执着于分别念和相。所有诸法，自性本来自在，从一开始就觉悟并习惯于心性光明的状态，因为没有善恶的异熟果报，所以非常安乐。因此，乐与非乐也是无二的。自生智慧没有执着于苦乐二取，完全清净。所有诸法都是无别的自生智慧。心性没有被偏执的垢染所染污，清净且没有被偏执的垢染所染污，所以极为安乐。对于所有五欲的享受，不要执着于清净与不净的念头。它的所有依据都是平等的，法性是遣除无明黑暗的唯一滋味，因此，清净与不净二者无别，所以非常安乐。通过智慧的大小和禅定，如果不错误地按照续部经论如实地觉悟和修持，不舍弃轮回而自然解脱，就没有痛苦。觉悟到轮回与涅槃无二，心满意足，觉悟到不生的意义，所以极为安乐。所有轮回与涅槃，无余地处于法性如实一体的状态。所观察的对境和能观察的作者二者都没有相。竖起觉悟的智慧明灯，就能见到十方一切刹土。此生和来世彼岸与如实无二，所以没有去和来。不跳跃到任何肢体的强大力量上，因为觉性无边无际，所以无二地镇压了十方所有的虚空界。修持此如实之时，如果行为境转为死亡，通过不散乱的觉醒而证悟空性，安住于习惯的状态。从中阴的忆念中，断绝恶业的相续，最初的果报是出生于欲界天人的殊胜之处，与大乘佛法相遇，并与禅定结合。再次，从无相的迁识到有相的迁识，在心脏中央秘密的金匣中。观想充满昆季（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）的阿赖耶识与光芒为一体的一个月亮，以月亮的缓慢...
English
All these, one can only ask one's own lama. If one sees the suchness of dharmata, and becomes accustomed to samadhi, one will not be stained by virtuous or non-virtuous actions, and good and non-good will be naturally liberated without difference. For any things such as pleasure and pain, do not cling to conceptual thoughts and signs. All dharmas, their nature is naturally free, from the beginning, one awakens and becomes accustomed to the state of the luminosity of mind itself, because there is no ripening of virtuous and non-virtuous deeds, it is very blissful. Therefore, pleasure and displeasure are also non-dual. Self-born wisdom has no attachment to the dualistic clinging of pleasure and pain, and is completely pure. All dharmas are the non-dual self-born wisdom. Mind itself is not stained by the defilement of partiality, it is pure and not stained by the defilement of partiality, so it is extremely blissful. For all the enjoyment of the five desires, do not cling to the thought of purity and impurity. All its bases are equal, dharmata is the one taste that dispels the darkness of ignorance, therefore, purity and impurity are non-dual, so it is very blissful. Through the greatness of wisdom and samadhi, if one does not mistakenly realize and practice according to the tantras and scriptures, without abandoning samsara, one will be naturally liberated, and there will be no suffering. Realizing that samsara and nirvana are non-dual, being content, and realizing the meaning of non-birth, so it is extremely blissful. All samsara and nirvana, without exception, are in the state of oneness in the suchness of dharmata. Both the object to be observed and the observer have no signs. By raising the lamp of the wisdom of realization, one can see all the realms of the ten directions. This life and the afterlife, the other shore, are non-dual with suchness, so there is no going and coming. Without jumping to any of the great powers of the limbs, because awareness is without beginning or end, it non-dually suppresses all the empty realms of the ten directions. When practicing this suchness, if the realm of behavior turns into death, through the awakening of non-distraction, one realizes emptiness, and abides in the state of habituation. From the remembrance of the bardo, one cuts off the continuum of bad karma, the initial result is to be born in the excellent place of gods and humans in the desire realm, to encounter the Mahayana Dharma, and to be united with samadhi. Again, from the transference of consciousness without signs to the transference of consciousness with signs, in the secret golden casket in the center of the heart. Visualize the alaya consciousness filled with kun gzhi (ཀུན་གཞི་， मूल， mūla， the base) and light as one moon, with the slow...
Chinese
又，蓝色吽字。观想长长的呼吸和重叠的月亮吽字，在流动的时候观看。当心的气息向上流动时，观想吽字逐渐向上延伸，从头顶发出光芒。当气息向下聚集时，观想从头顶与心一起聚集。如果力量弱小而不清晰，当气息向外流动时，观想吽字也从心口向上，从左鼻孔出来，在约一肘的距离处确定目标并观修。再次，当气息向内流动时，观想吽字也与心一起出现，不要散乱地观修，依靠目标并与之熟悉。然后，当气息嬉戏时，迅速地离开，在气息离开时，将上师本尊的心间抛掷，或者下者的果是上者，因此它本身就变成了道路。通过能够承受的程度来控制气息的收放，因此，当无法承受时，用气息的力量将吽字向外抛掷。这也是先前熟悉的方式，如果力量强大，就从头顶抛掷，如果力量弱小，就从左鼻孔抛掷，安住在吽字中的觉知，以光的形式成为道路，忆念所有显现存在都充满光明的自性，这是口诀的介绍。由此产生暂时和究竟的果。结束。 暂时的果是显空无二的瑜伽之终点。 究竟的果是将显现转化为殊胜的法身。 为什么呢？因为因果无二，因为将果本身作为道路。 因此，真如和二身不是与具有殊胜形态的伟大空性相一致的、被排除在言说范畴之外的果。 这是宣说伟大空性瑜伽的第三品。 顶礼那以证悟和熟悉来衡量法身的定。 在那之后，宣说大悲瑜伽，智慧幻化的禅定。 总的来说，一切显现都与真如相符，以十五种身体意义来简要说明。 通过分支详细解释的方式来了解。 在伟大空性的地基上，首先由熟悉空性的瑜伽士， 为了以慈悲抓住三界的一切众生， 首先像那样进行八支定， 在那之后是智慧。