Chinese
从中产生各种体验和功德。在体验和证悟产生的那个时刻，体验在外显现，觉性在内存在，如同没有“我”和“自”的执着，并且不离自生智慧，所以是伟大的自性。由于产生所有功德，所以是取之不尽的宝藏。༈ 纠正过失的方法有三种：念诵，因为分别念是智慧，所以不显示对治；正直，不遮止六识，因为各种分别念是因，而其本体不是从心之外产生的意义。在分别念产生的时刻，自生智慧的自性自然显现，这三种是分别念、智慧、自解脱。禅修的本体显现为三种，并且本体是从具有殊胜形象的空性中显现的缘故。分别念自然不生，那就是智慧。其他的智慧是不可言说的，因为证悟了分别念和智慧二者无别，是自解脱。༈ 一切心识都无需努力，自然生起，自然寂灭。正直，一切法都是心的自性，因为心无实体，不是造作的，所以心这个名称不能安立于任何一个方向。对于这个心性，不加改造，不加污染，安住于任运成就的佛陀意境中，果从一开始就是菩提心，并且不可能从其他地方获得果，从一开始就是如来藏的自性。例如，如果执着虚空于某个方向，就会被遮蔽的云所覆盖。因为虚空不可执着于任何方向，所以智者们的知识是，从虚空之外产生云并覆盖是不可能的，同样，如果修行的心怀有修行的执着，就会产生那些过失，如果修行没有执着，并且知道一切都是自生智慧，就不会产生那些过失，应该如此看待这个意义。༈ 不加改造地安住，是果自然生起的方式。正直，证悟的意义是不加改造地安住于本然的任运状态，并且果是因果无别，任运成就的坛城从自身产生。如实显现的果是成佛的方式。正直，如果安住于法性如是性并修行，功德和烦恼
English
From which various experiences and qualities arise. At the very moment when experience and realization arise, experience dawns externally, and awareness exists internally, as if there is no grasping at "I" and "self," and because it does not stray from self-born wisdom, it is the great self. Because all qualities arise from it, it is the inexhaustible treasury. ༈ There are three methods for correcting faults: Recitation, because conceptual thought is wisdom, so it does not reveal an antidote; Straightforwardness, not blocking the six consciousnesses, because various conceptual thoughts are the cause, and their essence does not arise from anything other than the mind. At the very moment when conceptual thought arises, the nature of self-born wisdom naturally becomes clear, these three are conceptual thought, wisdom, and self-liberation. The essence of meditation appears as three, and because the essence appears from emptiness with excellent aspects. The natural non-arising of conceptual thought is wisdom. Other wisdom is inexpressible, because it is realized that conceptual thought and wisdom are non-dual and self-liberated. ༈ All minds arise and subside naturally without effort. Straightforwardness, all phenomena are the nature of mind, because mind has no substance and is not compounded, so the name "mind" cannot be established in any one direction. Without altering or corrupting this very nature of mind, abiding in the spontaneously accomplished state of mind of the Buddhas, the result is primordially the heart of enlightenment, and since there is no obtaining the result from elsewhere, it is primordially the very nature of the Sugata. For example, if one grasps at space in a certain direction, it will be covered by obscuring clouds. Because space cannot be grasped in any direction, the knowledge of the wise is that it is impossible for a cloud to arise from something other than space and cover it, similarly, if the mind of meditation has an attachment to meditation, those faults will arise, but if meditation has no attachment, and one knows that everything is self-born wisdom, those faults will not arise, and that is how the meaning should be viewed. ༈ Abiding without alteration or corruption is how the result arises naturally. Straightforwardness, the meaning of realization is abiding in the unaltered, spontaneously present, as-it-is state, and the result is that the spontaneously accomplished mandala, in which cause and effect are inseparable, arises from itself. The result of manifesting as it is, is the way of Buddhahood. Straightforwardness, if one abides in and meditates on the suchness of dharmata, qualities and afflictions
Chinese
并且痛苦不会产生，结果恒常处于法性大乐的状态中，获得无上的菩提，自利获得法身，利他获得报身和化身，具足一切相好。总的来说，这些顿入的法类，有进入乘的顿入，以及通过该乘本身获得果位的顿入，共有两种。第一种如第二品时器之境中所述，是摩诃瑜伽自证的所依补特伽罗。第二种是，从此中所述的顿入内有四大，其中顿入中的顿入是，证悟解脱和解脱同时，即彼不住涅槃。因为这样说的缘故。证悟顿入的次第后，必须在禅修的状态中持续保持，要做为所作的诸佛的磨刀石。因为这样说的缘故。渐入中的渐入是，从资粮道空性的瑜伽开始，直至究竟成佛的果位之间逐步前进，因为因缘上下与果相关联。因为这样说的缘故。渐入中的顿入是，无漏的超越者们，如第五品所说，异熟智无疑。以及第六品所说，不懈怠地精进，在道中获得持明者。第八品所说，如海阔般顿然达到终点。以及《心滴》中所说，仅凭第五瑜伽，也能获得两种逝去的方式。如此。总之，渐入有两种，简略地开示和广说。首先是简略地开示，譬如说，有些有情以世间精华的方式，次第从胎中出生的成熟方式，通过净化的锐利的渐入之缘进入，禅修的支分即是定、总定、一印、戏论、积聚五种方式安住身体。任何道路的行者，内外一切事物的差别，都是自己的觉性菩提心，因此，死亡时身体的联系断绝，觉性像昏厥一样消逝，外境的显现和内心的执着念头二者不分，如离戏的虚空般清明而无念，这就是修持胜义谛。
English
And suffering does not arise, the result constantly abides in the state of great bliss of Dharmata, attaining unsurpassed Bodhi, self-benefit attaining Dharmakaya, benefiting others attaining Sambhogakaya and Nirmanakaya, endowed with all marks and signs. In general, these sudden entry Dharma classes have two types: sudden entry into the vehicle and sudden entry into attaining the fruit through the vehicle itself. The first is as described in the second chapter, the context of the time vessel, which is the basis of self-realization of Mahayoga. The second is that there are four great inner parts of the sudden entry described herein, among which the sudden entry of the sudden entry is the simultaneous realization of liberation and emancipation, that is, it does not abide in Nirvana. Because it is said so. After realizing the order of sudden entry, one must continue to maintain the state of meditation, acting as a whetstone for the Buddhas of action. Because it is said so. The gradual entry of the gradual entry is from the yoga of emptiness of the accumulation path, gradually progressing to the ultimate state of Buddhahood, because the causes and conditions above and below are related to the result. Because it is said so. The sudden entry of the gradual entry is the flawless transcendence, as stated in the fifth chapter, there is no doubt about the knowledge of Vipaka. And as stated in the sixth chapter, by diligently striving without laziness, one attains the Vidyadhara on the path. As stated in the eighth chapter, like a vast ocean, one suddenly reaches the end. And as stated in the Heart Drop, by relying solely on the fifth yoga, one can also obtain two ways of passing away. Thus. In short, there are two types of gradual entry: brief instruction and extensive explanation. First, the brief instruction is, for example, some sentient beings in the manner of the essence of existence, gradually born from the womb in a mature manner, entering through the purified sharp gradual entry cause, the limbs of meditation are the five ways of abiding in the body: Samadhi, Total Samadhi, One Mudra, Proliferation, and Accumulation. Any path practitioner, the difference between all internal and external things, is one's own awareness, Bodhicitta, therefore, at the time of death, the connection with the body is severed, and awareness disappears as if in a faint, the appearance of external objects and the internal clinging thoughts are not separate, clear and without thought like the sky free from elaboration, this is the practice of ultimate truth.
Chinese
因为就像那样，所有窍诀的真实都是自性觉悟。死亡是究竟的真谛。等等这样说的缘故。广说分为二：资粮道的四种瑜伽，以及加行道无间地积聚资粮。初者以四品来阐述。其中，对于如是性的三摩地有三：身体总的阐述，支分广说，以及章节的名称。初者总的阐述是：首先，依靠见解之路来修持三摩地，使究竟法性如是性变得熟悉，也有十五个要点：共同和特殊的预备工作，以及修持的必要目的二者；对于修持生起信心的方便和三者；修持的体性和四者；辨认三摩地不顺品的过患和五者；改正那些过患的方便和六者；修持体验的次第和七者；行持和八者；誓言和九者；暖相和十者；验相和十一者；梦兆的征象和十二者；三摩地的功德和十三者；空行母的口诀和十四者；那三摩地自身的果位和十五者，由此大空性的瑜伽得以圆满。在总说的时候，如果将所说的十五个要点归纳，可以归纳为三种：阐述因，阐述体性，以及阐述必要目的。其中，因是：预备工作，修持的方便，辨认过患，改正那些过患的方便，行持，誓言，以及空行母的口诀这七者。体性有二：真实的体性，以及体验次第增长的次第。必要目的有六：真实的必要目的，暖相，验相，征象梦兆，功德以及果位。应当考察和分析这些，从而领会要义。这些在红字批注中没有可以考察分析的内容。批注的位置错了。由于书写计算的项目而导致错误。广说有十五个要点：计数。首先预备工作有二：共同一般的预备工作，以及特殊此处的预备工作。首先计数六者：首先应当获得灌顶并且通达见解，正直。
English
Because it is just like that, all the true key instructions are self-awareness. Death is the ultimate truth. It is said for reasons such as these. The detailed explanation is divided into two: the four yogas of the path of accumulation, and the uninterrupted accumulation of merit on the path of joining. The first is explained in four chapters. Among them, there are three aspects to the samadhi of suchness: a general explanation of the body, a detailed explanation of the limbs, and the name of the chapter. The first, the general explanation, is: First, relying on the view of the path to cultivate samadhi, to become familiar with the ultimate Dharma-nature, suchness, there are also fifteen points: the preliminary practices of the common and the special, and the two necessary purposes of cultivation; the means of placing the mind on cultivation and the three; the nature of cultivation and the four; identifying the faults that are incompatible with samadhi and the five; the means of correcting those faults and the six; the order of the cultivation experience and the seven; conduct and the eight; vows and the nine; warmth and the ten; signs and the eleven; the signs of dreams and the twelve; the qualities of samadhi and the thirteen; the oral instructions of the Dakini and the fourteen; that the fruit of samadhi itself and the fifteen, thereby the yoga of great emptiness is completely perfected. In the general explanation, if the fifteen points mentioned are summarized, they can be summarized into three types: explaining the cause, explaining the nature, and explaining the necessary purpose. Among them, the causes are: preliminary practices, the means of cultivation, identifying faults, the means of correcting those faults, conduct, vows, and the oral instructions of the Dakini, these seven. There are two aspects to the nature: the true nature, and the order of the increasing order of experience. There are six necessary purposes: the true necessary purpose, warmth, signs, signs of dreams, qualities, and fruit. These should be examined and analyzed to understand the essence. There is nothing to examine and analyze in these red-letter annotations. The position of the annotations is wrong. Errors have occurred due to writing the items of calculation. The detailed explanation has fifteen points: counting. First, there are two preliminary practices: the common general preliminary practices, and the special preliminary practices of this very one. First, count six: First, one should receive empowerment and understand the view, upright.
Chinese
抛弃恶友，独自住在寂静处，譬如雪山狮子一般，独自无惧地居住和游荡，从而成办事情。狮子有三种法，是哪三种呢？独自居住，远离怖畏，压伏其他。同样，瑜伽士在修行的时候，独自居住，远离障碍等等的怖畏，压伏低劣的见解和烦恼。对于初学者来说，心要堪能调伏，如果亲近朋友，贪嗔会增长，所以自己要像狮子一样独自游荡。也就是在六种禅定法中说：\ “众多恒时相争斗，\ 二者之间也成敌，\ 如少女之手镯，\ 独自精进当游荡。”\ 如是说，手上镯子多则不和，如变成杂色一般。如果山沟里修行人多，则会成为竞争对手，有贪嗔增长的过失，所以不需要。又是那里面说：\ “上等如雪山之狮，\ 唯闻其声不见影，\ 中等如岩间之麝，\ 见而不应与之遇，\ 下等如羊群之兔，\ 离村不远独自住。”\ 如是说，上等如雪山大狮子，在听不见人声狗叫的地方，自己精进修行。中等如岩石缝隙中的麝香鹿，即使见到道友僧人也不要交谈，自己独自修行。下等如村后的兔子，为了乞食必须去村里，但之后就回到雪山岩石树下修行。此外，在进入三摩地之前，要如理如实地观想并祈请圆满具足外内密三种形象坛城的十八种灌顶。要圆满五种增上之物，正直。如第七品所说，对于具有八种导师自性的金刚上师，以三门恭敬，以三种欢喜供养，以精进的三门清净自相续，如第二品一样，通达见解真三无别的意义，明晰意三摩地三种，以及其他。