Chinese
应当以食物滋养，并去除行为不端的过失。第二，延长出入。当禅定稍微存在，并且这些念头比以前减少时，那时应当缓慢地进入和退出禅定，并且比以前延长禅定的时间。第三，对习惯的体验保持中舍。这样获得的体验变得习惯后，因为对禅定感到厌烦，而生起想要特意修习等等的想法时，首先应当接受伴随努力的中舍。第四，对于稳定的体验不要感到厌倦。例如，就像山峰不会被风摇动一样，获得不会被分别念摇动的稳定，即使一天一夜延长为一个禅定，能够日夜连续修习，也不要过于感到厌烦。第五，对于圆满的体验不要感到高兴或厌烦。舍弃执着于体验被对治所控制的禅定之味，无勤作、超离心识即是圆满。对于从圆满的力量中见到八种景象，不要感到高兴或厌烦。八种景象是：镜子被星星装饰，显现世间见到微尘，天空燃烧着光芒，见到欢喜园，见到妙喜园，骑在大象上，进入船中，以及见到上三界如同手掌一样平坦。第三，以精进的功德之门总结：通过对禅定极度地延长和长期地精进，体验会越来越增长和发展。第八，关于行为有两种。第一，简要地说明。空性大禅定的瑜伽士，为了自己和他人的利益，三门的行为应该如何呢？第二，详细地说明有两种：自利和他利。第一种有四点：第一，对五种体验都不执着的行为。首先，从学习禅定的开始，或者从第一个动摇的体验开始，直到第五个圆满的体验为止，在所有这些阶段，以没有二取分别念的方式，对于任何可以体验的对境，都应当无执着和无障碍地享受。第二，与禅定相应的行为。当体验禅定时
English
One should nourish with food and abandon the faults of improper conduct. Second, prolonging arising and ceasing: When there is a little samadhi and those thoughts arise less than before, at that time one should slowly arise and cease in samadhi, and prolong the session more than before. Third, maintaining equanimity towards the experience of habituation: When that experience that has been obtained in this way becomes habitual, and when there arises the thought of deliberately meditating because of being bored with samadhi, etc., one should first accept the first equanimity that is accompanied by effort. Fourth, do not be weary of the experience of stability: For example, just as a mountain is not moved by the wind, having obtained stability that is not moved by conceptual thoughts, even if one extends one session for a day and a night and is able to meditate continuously day and night, one should not meditate with too much weariness. Fifth, do not be happy or weary with the experience of completion: Abandoning attachment to experiencing the taste of samadhi that is seized by the antidote, effortless transcendence of mind is completion. From the force of completion, one should not be happy or weary upon seeing the eight visions. The eight visions are: a mirror adorned with stars, seeing the phenomenal world as tiny particles, the sky blazing with light, seeing the Delightful Grove, seeing the Joyful Grove, riding an elephant, entering a boat, and seeing the upper three realms as flat as the palm of one's hand. Third, concluding through the door of the qualities of diligence: By greatly prolonging and diligently striving for a long time in samadhi, experience will greatly increase and develop more and more. Eighth, there are two types of conduct. First, a brief explanation: How should the conduct of the three doors be for a yogi who meditates on great emptiness, for the sake of his own benefit and the benefit of others? Second, there are two types of detailed explanation: one's own benefit and the benefit of others. The first has four points: First, conduct that does not fixate on any of the five experiences. First, from the beginning of learning samadhi, or from the first experience of wavering, up to the fifth experience of completion, in all of these stages, in a manner without dualistic conceptualization, one should enjoy all objects of experience without attachment or obstruction. Second, conduct that is in accordance with samadhi: When experiencing samadhi
Chinese
还有那专注于一境的禅定，是将十种修行中的九种舍弃，而专注于一种。这十种修行是：龙树说，书写文字、供养布施，听闻、忆持、读诵，讲解、念诵，以及思惟和禅修，是十种修行的自性。这里，无相、无所缘地禅修，因其与禅定相符，故称为修行。第三，以四种威仪来修行。法性，在如是性中，本无行住，但威仪的行住却不间断地显现。如此，在显现行住的当下，即以不离法性无行住的方式来修行。法性中，无能住与所住的执着，但威仪的卧坐等却如常显现。如此，在卧坐安住的当下，即不离无住的方式。法性，在如是性中，本无受用者与受用之事，但饮食等一切欲妙却不间断地受用。如此，在受用的当下，即以不离无受用者与受用事的方式，在无损禅定的状态下受用，且不应贪执所受用之事。第四，修行的功德是：如此，四种威仪的显现不加遮止，以福德与不执着的智慧二资粮双运的方式来修行。为了自利，在一切威仪中，不执着能取所取而修行，因此，毫无疑问能迅速获得大空性的瑜伽。第二，利他之行有二：第一，将威仪转为法性，并圆满利他，即瑜伽士在行走、来往、睡眠、入睡、坐着、安住、以及受用饮食之时，如是，以自利之行所行持的一切，皆转为法性而行持的加持力，能救度众生，此乃利他。无论如何修持自利，皆能转为利他，其原因是，在道的前面必须先生起菩提心。因此，自利即是禅修，而利他即是圆满。第二，以大悲方便之行
English
Furthermore, that single-pointed concentration in meditation involves abandoning nine out of the ten practices and focusing on one. These ten practices are: Nagarjuna said, writing, making offerings, giving, listening, remembering, reciting, explaining, chanting, and contemplating and meditating are the nature of the ten practices. Here, meditating without characteristics and without objects is called practice because it is in accordance with that concentration. Third, practicing with the four postures. Dharmata, in suchness, originally has no going and coming, but the postures of going and coming appear uninterruptedly. Thus, at the very moment when going and coming appear, one practices in a way that does not deviate from the dharmata of no going and coming. In dharmata, there is no attachment to the object of dwelling and the act of dwelling, but the postures of lying down, sitting, etc., appear uninterruptedly as if abiding. Thus, at the very moment of lying down and sitting, one does not deviate from the state of non-abiding. Dharmata, in suchness, originally has no enjoyer and nothing to be enjoyed, but all desirable qualities such as food and drink are enjoyed uninterruptedly. Thus, at the very moment of enjoying, one enjoys without deviating from the state of no enjoyer and nothing to be enjoyed, without diminishing concentration, and one should not be attached to or cling to what is enjoyed. Fourth, the qualities of practice are: Thus, the appearance of the four postures is not obstructed, and one practices with the union of the two accumulations of merit and non-attachment wisdom. For the sake of one's own benefit, one practices in all postures without perceiving subject and object, so there is no doubt that one will quickly attain the yoga of great emptiness. Second, there are two types of actions for the benefit of others: First, transforming conduct into dharmata and perfecting the benefit of others, that is, when a yogi walks, comes and goes, sleeps, falls asleep, sits, abides, and enjoys food and drink, thus, whatever is practiced through actions for one's own benefit is transformed into dharmata, and the blessing of practicing in this way liberates beings, which is the benefit of others. No matter how one practices for one's own benefit, it can be transformed into the benefit of others, because it is necessary to generate bodhicitta before the path. Therefore, self-benefit is meditation, and the benefit of others is perfection. Second, through the practice of compassion and skillful means
Chinese
利他之方便有二。第一，即使不是时候，也说利他之事。幻化网之经中著名的行为是：所用和不舍的五种欲妙，不舍弃的五种等等。即使证悟了，但没有获得授权，据说众生群体都会混乱地使用。因此，在这里，如果看到以信乐的方式学习这些，更不用说结合解脱等会变成调伏对象的因缘，那么五四的下劣行为，都是以知见为因，以空性大见为修习的基础，在禅定的时候使用。第二，事业等利他之方便是：如果以知见为因，以进入禅定等为缘，一切都显现为能变成调伏对象之利益，那么行持四种事业，成就胜共悉地，以及灌顶之时，观修从手印一个开始的一切道，以刹那间的因圆满，最终即使不是实际观修寂怒手印展开之轮的行境，也仅仅以信乐而观修。从自性任运成就的坛城邬金刹土降下倾听，迎请融入，安住圆满后，献上内外秘密的供养，念诵修持后，以能行持事业的灌顶等，具有光辉，圆满利他，也在禅定的时候做。第九，誓言有二：特别是禅定本身的誓言，以及如何守护共同道的誓言。第一有三：所守护的誓言之自性，守护之方法，不违越的决定词。第一有二：第一，此禅定中，一切誓言特别是必须具备禅定，安住于大空性的禅定之时，一切更高道的誓言和戒律，都以信乐的方式学习，不舍弃而守护，但特别是要具备不违越禅定的誓言。第二，因为见是誓言的自性，所以显示了见的意义在此是需要的。共同和特别是根本的誓言和支分的誓言，这些也不是在心之外存在的，因为什么呢？因为自己的心是不违越见之证悟意义的誓言，如果被见所摄持，就不会堕入轮回恶趣。
English
There are two conveniences for benefiting others. First, even if it is not the right time, speaking about benefiting others. The conduct famous in the Guhyagarbha Tantra is: the five desirable qualities that are used and not abandoned, the five that are not discarded, and so on. Even if realized, but without authorization, it is said that all groups of beings will use them in a chaotic manner. Therefore, here, if one sees that learning these with faith, let alone the union of liberation, etc., will become a cause for taming beings, then those inferior practices of the five and four are all based on the cause of knowledge and the view, with the great view of emptiness as the foundation for practice, used during the time of meditation. Second, the means of benefiting others, such as activities, are: if knowledge and view are the cause, and entering into meditation, etc., are the conditions, everything appears to be able to transform into the benefit of those to be tamed. Then, practicing the four activities, accomplishing the supreme and common siddhis, and at the time of empowerment, meditating on all paths from the single mudra onwards, completing the cause in an instant, and finally, even if it is not the actual practice of the realm of the wheel of peaceful and wrathful mudras unfolded, one should meditate merely with faith. From the spontaneously accomplished mandala of Akanishta, descend the hearing, invite and merge, and after the abiding is complete, offer the outer, inner, and secret offerings, recite and practice, and with the glory of being able to perform empowerments, etc., that can accomplish activities, complete the benefit of others, and also do it during the time of meditation. Ninth, there are two vows: especially the vow of the meditation itself, and how to protect the vows of the common path. The first has three: the nature of the vow to be protected, the method of protection, and the definitive word of non-transgression. The first has two: first, in this meditation, all vows, especially the meditation, must be possessed. When abiding in the meditation of great emptiness, all vows and precepts of the higher paths are learned with faith, protected without abandoning, but especially one must possess the vow of not transgressing meditation. Second, because the view is the nature of the vow, it is shown that the meaning of the view is needed here. The common and especially the root vow and the branch vow, these are also not existing apart from the mind, because what? Because one's own mind is the vow that does not transgress the meaning of the realization of the view. If held by the view, one will not fall into the lower realms of samsara.
Chinese
也称为“为了存在”；或者，也称为“已成为无上菩提之总持”。先前已具备证悟见地之义，此处亦以等持令其串习。第二，守护之方便：见地是誓言之最胜，因此，以见地圆满了自心之体性。对于已成为寂止者，应断除懈怠、散乱等六种过患，守护着不违越于补特伽罗之我与法之无我且平等之义的誓言。第三，不违越之定义：不应于一切时中违越法性如是之等持，具有证悟如是之义与串习之等持者是殊胜的，若违越了如是之义，则自身一切安乐之果将焚毁而堕入轮回，若不违越，则自相续的一切过患将焚毁，故称为誓言。第二，总体道之誓言如何守护分二：第一，显示先前之道已达究竟之时，虽具上方之誓言，然非行持。即是说，在先前之道中，观见之时等，各自圆满了各自的誓言，上方之道已然具足于相续中，故以先前观见之行持，作为等持完全增上的因，因此在等持之时，并非显现行持观见之誓言。因此，上方之道增上，下方之行持皆作为上方显现之因来行持。第二，因此，以譬喻显示上方与下方之道之誓言与行持有差别。有差别者，因此，是依各自之道之见地证悟之大小来区分，在为自利之等持、自在之行持等一切上都有差别，犹如以国土之大小，而使虚空之境有大小一般；为利他之加持行持之净土大小，犹如人之权势，以金银铜铁之轮王所调伏之境有大小一般；能力之力量大小之差别，犹如一头力大之象，即便仅有一头，但因技巧大小与勇猛之不同，而有于水中开路与截流之别。第十，暖位分二：第一，略说。安置之方便如上