English
There are two explanations of the ground: simultaneous and gradual. The first has three aspects. The first is the method of meditating on simultaneous samadhi: Simultaneous is like manifesting from existence and being born, like the complete maturation of the body. For those who have more than the gradual view and meditation, and who have the confidence of realizing the three truths without distinction, these four types of Kunnangs manifest the single practice of Mahamudra, in which the four are present in a union of non-duality. From the very first moment, as soon as the view is realized, one immediately becomes accustomed to the four truths simultaneously. The view is clear as the nature of the self-born, boundless great bindu, on which the gradual meditation, the great emptiness, the illusory wisdom, and the non-dual cause samadhi, all three, at the same time, without difference, are perfected as the non-dual great bindu, which is the meaning of Suchness without fabrication, the realm of equality. It is the unceasing clarity, the samadhi of Kuntuzangpo, and the great bindu manifests as body and wisdom, which is the cause samadhi. The three gradual samadhis are practiced sequentially, but here they are simultaneous, present at the same time. Second, it reveals that one does not transcend realizing and meditating on the eight consciousnesses as the five wisdoms. The mind, the eight consciousnesses, are realized as the manifestation of the five wisdoms, and by realizing the meaning of the view, the practice of meditation controls awareness, the meaning of the practice is: The nature of the eight consciousnesses is without object, self-luminous and self-clear, which does not transcend the nature of the non-conceptual five wisdoms of the mind, therefore it is Mahamudra. Third, explaining specifically. There are two: the superior, realizing the truth of the uncontaminated and attaining Buddhahood; the intermediate, simultaneously realizing the truth of the contaminated. The first has two: the vows that are not transgressed, and the way to attain Buddhahood by acting in accordance with them. The first has two: First, revealing that the meaning of equality does not transcend view and meditation. By viewing the meaning of the ground, equality, and realizing equality, through the practice, if one does not transgress the vow of the meaning of equality and abides in its meaning, then without abandoning anything, one will attain the state of being inseparable from the result, the great self-nature, the Buddha Samantabhadra.
Chinese
如果超越了这些，就不能获得成佛。第二，显示不超越行为且圆满二资粮。又或者，这是选择性的词语，例如从无法守护的行为誓言下产生的情况。无论从见解禅修的角度如何行持，都不会超越伟大的自性平等性的戒律之义。三门的一切行为都将圆满成为福德和智慧的巨大二资粮。第二，以行为成佛的方式有两种。第一，行为不超越平等性。瑜伽士在行走往来、坐立安住、躺卧睡眠、饮食受用之时，不失去见解禅修之义，安住于平等性的法界中而行持。殊胜智慧的瑜伽士们应当恒常如此行持。第二，显示具备见修行持而证悟成佛，即以智慧了悟安住于法界平等性之义，并在此法界中行持。在何法界中行持呢？在无生法界中，行持殊胜果位的来源——无二平等性。因此，这无二平等性自身也不安住，超越痛苦，即成佛。第二，中等有漏的见真谛者有三种法。第一，见解是了悟外境与心识无别。了悟见解的自证智慧，譬如如意宝的宝藏般能生出所需所欲。即使观察一切法，也如镜中影像般显现而无自性。即使观察内外一切法，也不会显现影像具有自性。第二，安住之方法有二：修习了悟之义的方法，以及修正过失的方法。第一种又分为三：第一，安住于了悟之义而获得果位的方式。无论哪个瑜伽士，如果认识到自己心识相续的法性是什么，并将其认知为智慧，超越了执着于所修和能修二者，使心自然放松而无造作，那么，任何一位以无造作的方式享用证悟法性的智慧的瑜伽士，都将获得菩提。第二，意之体性。
English
If one transcends these, one will not attain Buddhahood. Second, showing that one does not transcend conduct and perfects the two accumulations. Or, this is a word of choice, such as when it arises from under a conduct vow that cannot be kept. No matter how one practices from the perspective of view and meditation, one does not transcend the meaning of the great self-nature equality's discipline. All actions of the three doors will be perfected into the great two accumulations of merit and wisdom. Second, there are two ways to attain Buddhahood through conduct. First, conduct does not transcend equality. When that yogi is walking and coming and going, sitting and staying, lying down and sleeping, and eating and enjoying, if he does not lose the meaning of view and meditation, and abides in the realm of equality, then how does he practice? Those yogis who have supreme wisdom should always practice in this way. Second, showing that Buddhahood is attained by possessing view and conduct, that is, by understanding with intelligence and abiding in the meaning of the realm of equality, and therefore practicing in that very realm. In which realm does one practice? In the unborn realm, one practices the source of the supreme fruit, the non-dual equality. Therefore, this non-dual equality itself does not abide, transcends suffering, and becomes a Buddha. Second, the middling contaminated truth-seers have three dharmas. First, the view is the realization that objects and mind are inseparable. The self-aware wisdom of realizing the view is like a treasure of wish-fulfilling jewels, which produces what is needed and desired. Even when looking at all dharmas, they are like reflections in a mirror, appearing but without inherent existence. Even when looking at all internal and external dharmas, the reflections do not appear to have self-nature. Second, there are two methods of settling: the method of meditating on the meaning of realization, and the method of correcting faults. The first has three parts: First, how the result is obtained by settling on the meaning of realization. Whatever the nature of one's own stream of consciousness is, whatever yogi recognizes it as wisdom, and transcends grasping at the object of meditation and the meditator, and allows the mind to relax upwards effortlessly, then whatever yogi effortlessly enjoys the wisdom of realizing the nature of reality will attain enlightenment. Second, the essence of intention.
Chinese
本初即已清净之法性，如不变之雍仲，本来自生圆满之义。见解：轮回涅槃一切法，从本初即已证悟三身平等性，本体清净而显现。禅定：不缘于境，寂止而住之奢摩他，与明晰而住之毗钵舍那，此二双运即为正见之证悟。三、功德生起之方式：此等修持之体验无法言说，故生起暖相之各种功德。彼与法之自性二者无别，心性显空无二，于大本体中，功德或果报一切皆如取之不尽用之不竭之宝藏。二、修正过患之方法有三：一、分别念即是智慧，故不需对治。不遮止六识，则各种分别念生起，然生起之时，若能认识其无自性之本体，即是智慧之自性。境、心、根三者不遮止而显现，显现之时无有自主性，故一切皆是具足胜妙之空性。因此，分别念之因缘自然不生，除此以外，亦无所谓智慧之善行可言说，于无二中自然解脱。二、一切心念皆无勤作，自然生起自然寂灭。何以故？一切法皆融入心性之中，彼之本体名为心，然不可执着于一处，彼即是作者，不作意而轮回涅槃任运成就，故本初即是菩提。若未能证悟彼，则无有其他可获得之果，故本初即是善逝。譬如，若有人以自宗执着于蓝色虚空，则会被云所遮蔽。然若有智者知晓虚空之本体无有实体，则不会有遮蔽之云出现，云亦无法遮蔽虚空。如是，瑜伽士之修持之心亦自然解脱，故应如上述之譬喻而观之。三、不加改造而安住，果报自然生起之方式。于证悟之义中，不作意，无勤作，任运成就，如实安住之意。
English
The very nature of reality, primordially pure, is like the unchanging, eternal Yungdrung, meaning that it is enlightened from the very beginning. View: Realizing that all phenomena of samsara and nirvana are equal in the three kayas from the very beginning, the essence is pure and manifest. Samadhi: Samatha, which does not focus on objects and abides in peace, and vipassana, which abides clearly, the union of these two is called the correct realization of the view. Three, the way in which merits arise: These kinds of experiences in practice cannot be described, so various merits of warmth signs arise. There is no difference between that and the nature of the Dharma, the mind-essence is empty and inseparable, and in the great essence, all merits or fruits are like an inexhaustible treasure. Two, there are three ways to correct faults: First, conceptual thought is wisdom, so there is no need to apply antidotes. If the six consciousnesses are not blocked, various conceptual thoughts will arise, but when they arise, if one recognizes their nature of no self-nature, it is the nature of wisdom. The three aspects of object, mind, and sense are not blocked and appear, and when they appear, they have no autonomy, so everything is emptiness that possesses all perfections. Therefore, the causes of conceptual thought do not arise naturally, and apart from that, there is no good deed called wisdom that can be spoken of, and it is naturally liberated in non-duality. Second, all thoughts are spontaneous and naturally pacified without any effort. Why? All phenomena merge into the nature of mind, and its essence is called mind, but it cannot be fixed in one place. It is the doer, and samsara and nirvana are spontaneously accomplished without artificiality, so it is originally enlightenment. If one does not realize it, there is no other fruit to be obtained, so it is originally Sugata. For example, if someone clings to the blue sky with their own view, it will be covered by clouds. But if a wise person knows that the essence of the sky has no substance, then there will be no obscuring clouds, and the clouds cannot cover the sky. Likewise, the mind of the yogi who meditates also goes to self-liberation, so one should look at it like the above example. Third, the way in which the result arises naturally by leaving it without modification. In the meaning of realization, the meaning of abiding as it is, without artificiality, without effort, and spontaneously accomplished.
Chinese
我处于禅定之中，因果无二，任运成就的究竟坛城的果，自然显现。 第三，如实显现之果，成佛之理。于实相真如安住于禅定，并修习之，其功德为：轮回之因，烦恼，以及其果，痛苦，皆不生起。时时安住于无漏之乐。果为获得自利大菩提，以及利他共同与不共之三十二相，八十随好，一切圆满之色身二身显现，成办利益。以大集轮字轮加持。因此获得果位二身。 第二，次第而行分二。第一，略示。譬如，有情众生次第从胎中成熟之理。入于缘起之相，修习禅定之支分。若将身体安立于大空等五道之中。任何行者，内外一切事物之法，皆为自之觉性菩提之故。念头止息，死亡之时，远离能取所取之念，是为修习胜义谛。譬如大空性，是为比喻，或修习之所，或所学之处。 之后，此生与来世之中阴身。诸根齐全，无碍而行，是为世俗谛。譬如慈悲幻化，是为比喻，或修习之所，或所学之处。与五现证相同，如从胎中出生之时，十二岁以下为童年，是为一印。二十五岁，成家立业，有子嗣，是为印增长。成就各种资具，如同积聚资粮，是为次第三者。一印增长积聚资粮三者，是为修习二谛无别之道的说法。 第二，广说分二。资粮道四瑜伽，以及加行道无间积聚资粮。第一，以四品显示。其中，第三品，真如之禅定分三。第一，略示身。其中，第一，为了使瑜伽士依于胜义大空性之道，而使诸法习惯于真如之禅定，所显示之方便，其意义
English
I am in meditative equipoise, and the ultimate mandala of spontaneously accomplished non-duality of cause and effect arises as self-appearance. Third, the fruit of manifesting as it is, the way to become a Buddha. If one abides in the suchness of reality in meditative equipoise and cultivates it, the qualities are: the cause of samsara, afflictions, and the result, suffering, will not arise. Always abiding in uncontaminated bliss. The result is attaining the great self-benefit of enlightenment, and for the benefit of others, the two form bodies, endowed with all the thirty-two major marks and eighty minor marks of the common and uncommon, appear and accomplish the benefit. It is blessed by the great assembly of the wheel of letters. Therefore, the fruit of the two bodies is obtained. Second, the gradual one has two parts. First, a brief explanation. For example, the way sentient beings gradually mature from the womb. The characteristic of entering into conditions, the limb of cultivating meditative equipoise. If the body is placed in the five paths such as the great emptiness. Any practitioner, because all phenomena of inner and outer things are one's own awareness of enlightenment. When thoughts cease and one dies, one is separated from the thoughts of grasping and being grasped, which is the cultivation of ultimate truth. Like the great emptiness, it is an example, or a place of practice, or a place of learning. Then, the intermediate state between this life and the next. All the senses are complete and move without hindrance, which is conventional truth. Like the compassion of illusion, it is an example, or a place of practice, or a place of learning. Similar to the five clear realizations, like the time of birth from the womb, under twelve years old is childhood, which is one seal. At twenty-five, one establishes a family and has children, which is the increasing of the seal. Accomplishing various resources is like accumulating accumulations, which is the third of the sequence. The three of one seal, increasing, and accumulating accumulations, is said to be the path of cultivating the inseparability of the two truths. Second, the extensive explanation has two parts. The four yogas of the accumulation path, and the uninterrupted accumulation of accumulations on the path of joining. First, it is shown by four chapters. Among them, the third chapter, the meditative equipoise of suchness has three parts. First, a brief explanation of the body. Among them, first, in order for the yogi to rely on the path of the great emptiness of ultimate truth, and to make all phenomena accustomed to the meditative equipoise of suchness, the means shown, its meaning