English
Furthermore, one should specifically set aside time for meditative absorption (ting nge 'dzin). One should not meditate in an overly impatient manner. Regarding the duration of sessions, the best is to divide a day and night into eight sessions, the intermediate into sixteen, and the least into thirty-six. One should not be overly delighted or discouraged by the experience of reaching completion. Truly, even when experiencing the taste of meditative absorption, one should abandon the fault of clinging, thereby perfecting the meditative absorption of great emptiness itself. At that time, through the power of meditating in sessions or in a surrounding environment, eight appearances will arise. One should remain without delight or discouragement towards what is seen. What are these eight appearances? A mirror adorned with stars, seeing phenomena as minute particles, the sky blazing with light, seeing the Delightful Grove, seeing the Joyful Garden, riding an elephant, embarking on a boat, and the three thousand worlds being equal to the palm of one's hand. This is the gathering. Truly, if one is extremely patient with meditative absorption and cultivates diligence in practice for a long time, what kind of qualities will arise? Experiences will gradually increase, and great power will arise and grow in succession. Eighth, regarding conduct, there are two parts. Enumeration: a brief indication; Truly: all actions for the sake of oneself and others. First, from the beginning of learning's wavering until the five experiences are perfected, all conduct should be engaged in without clinging or attachment, in a manner free from dualistic conceptualization. Detailed explanation is divided into two parts: self-benefit and other-benefit. First, regarding self-benefit. Enumeration: conduct that is in accordance with meditative absorption; Truly: When practicing the meditative absorption of Suchness, one abandons the elaborations of the nine dharmic practices, one part of which is practice. That is, in this secret illusory system, there are two types of practice: the generation stage with signs and the completion stage without signs. Here, one does not cling even to the practice without signs, and because it is in accordance with meditative absorption, it is called conduct, focusing solely on practice. The ten dharmic practices are: writing, offering, giving, listening, holding, reciting, explaining, memorizing, contemplating, and practicing, which are the nature of the ten dharmic practices. These ten dharmic practices are carried out through the three doors of body, speech, and mind.
Chinese
书写、供养、布施三者，听闻第四。以身行持佛法，阅读，讲解，阐释四者，是语的修行。忆念和禅修二者是意的修行。其中，忆念是通达由思虑而生的智慧。因此，在此修持无相三摩地之时，九种修行是名相的散乱，所以应当舍弃。如果像鱼离不开水一样，没有办法离开白法，那么这个说法就相违背了。并非相违背，舍弃九种修行，是因为最初的行者，如果对九种修行加以开展，就会有无法安住的过失。后面的经文是说，就像骤雨一样，无法一次性地圆满一条道路，当后得的相显现时，努力于有相的善行，是为了有助于入定。༈ 。行为和受用的行为，以及，如实之三摩地，在修持这个的时候，应当这样认识所作所为，即一切法性没有来去，而行为显现为来去的时候，那个时候一切法性是没有来去的。安住于三摩地的自性中，一切都安住于无住的状态。这样确定之后，当安住的时候，安住的当下并没有执着于安住本身。一切法性没有受用和行为，但是，在吃饭等受用以及一切欲妙等显现为受用的时候，在受用的当下，在没有行为的状态中，三摩地没有衰退地受用，并且也不应该执着于此。༈ 。行为的功德。如是行为的功德是，一切行为不阻碍是福德资粮，不执着即没有贪恋是智慧资粮，双资粮圆满，为了安住于自利的三摩地，如果习惯于对一切行为都不执着的状态，那么瑜伽士迅速获得菩提是毫无疑问的。为了他利的行为有两种。计数。在一切行为法性中学习，圆满他利，以及，如实。也就是说，瑜伽士在行走和来往，睡觉和睡眠，坐着和停留，以及受用的时候。
English
Writing, offering, and giving are three, and listening is the fourth. Upholding the Dharma through physical actions, reading, explaining, and elaborating are four, which are the practice of speech. Recollection and meditation are the two practices of mind. Among them, recollection is the realization of wisdom arising from thought. Therefore, when practicing formless samadhi, the nine practices are distractions of names and forms, so they should be abandoned. If it is impossible to separate from white Dharma, just as a fish cannot leave water, then this statement contradicts. It is not contradictory. Abandoning the nine practices is because, for the initial practitioner, if the nine practices are elaborated, there will be the fault of not being able to abide. The later scripture says that, like a sudden rain, it is impossible to perfect a path all at once. When the signs of subsequent cognition arise, striving in virtuous actions with signs is to help with entering into samadhi. ༈ . The conduct of behavior and enjoyment, and the samadhi of suchness, when practicing this, one should understand what is done in this way, that is, all dharmata has no coming and going, but when behavior appears as coming and going, at that time all dharmata has no coming and going. Abiding in the nature of samadhi, everything abides in the state of non-abiding. Having determined this, when abiding, at the moment of abiding, there is no clinging to abiding itself. All dharmata has no enjoyment and action, but when eating and other enjoyments and all desirable qualities appear as enjoyment, at the moment of enjoyment, in the state of no action, samadhi is enjoyed without decline, and one should not be attached to it. ༈ . The merit of behavior. The merit of such behavior is that all behavior without obstruction is the accumulation of merit, and non-attachment, that is, without craving, is the accumulation of wisdom. The two accumulations are perfected, and in order to abide in the samadhi of self-benefit, if one becomes accustomed to the state of non-attachment to all behavior, then there is no doubt that the yogi will quickly attain enlightenment. There are two types of behavior for the benefit of others. Counting. Learning in all behavioral dharmata, perfecting the benefit of others, and suchness. That is to say, the yogi is walking and coming, sleeping and sleeping, sitting and staying, and enjoying.
Chinese
如前所示那样行持，无论做什么，一切行持都成为行持法性。那时，以加持救度众生是唯一，即利他。其理由是，一切都变为利他之故。以发心，自利中圆满利他。以慈悲方便做利他之事有二：略数，即使不合时宜，也宣说慈悲之事，作简略开示；正直，从续部经典中著名的行为，奇妙的事业等等。即使证悟了空性之义，由于获得了出生的自在，也宣说了利益一切众生。在信解手印开展之时，以及修学积资之时，更不用说。如果见到能调伏者的利益转变之缘起，那么信解修学这些，以了知因的特征见解，和缘起进入的定之定，在习惯的基础上，安住于无所缘的状态中而行持。详细的利他之方便。正直，如果了知因的见解，和缘起进入的特征之定，一切都转为利他，行持四种事业并成办二利，以及在灌顶等时候，见解和三摩地等三种道路，观想刹那间的圆满资粮，最终无论寂怒手印信解之轮是什么，即使不是实际观修的行境，也仅仅是信解而修，从自性任运成就的坛城之下，请降倾听迎请并融入，圆满地安住于所依，依次献上内外密的供品，做本尊念诵，成办利他事业，以及无论灌顶等场合的行持，都以能够做到的威严和力量来做，为了圆满利他，在这个大空性瑜伽之时也这样做。之后做后续仪轨等。使能力加持圆满。此句，红疏释者认为，以身语意加持和五种智慧灌顶。如果考察经典本身，如前者一样合理。第九，三昧耶有二，略示和广说。第一，略示是：大空性。
English
As shown above, whatever is practiced, all actions become the practice of Dharmata. At that time, liberating beings through blessings is the only thing, which is benefiting others. The reason for this is that everything turns into benefiting others. With the arising of Bodhicitta, benefiting others is perfected in self-interest. There are two aspects to benefiting others through compassion and skillful means: Briefly enumerating, even if it is not the right time, speaking about compassion and giving a brief explanation; Straightforwardly, from the famous actions in the Tantric scriptures, wonderful activities, etc. Even if the meaning of emptiness is realized, because one has obtained the freedom of birth, it is also said to benefit all beings. When the Mudra of faith is developed, and during the time of accumulating merit through learning, there is no need to mention it. If one sees the conditions for the transformation of the benefit of those who can be tamed, then these practices of faith and learning, with the characteristic of knowing the cause, and the Samadhi of entering into conditions, based on habituation, one abides in a state of non-objectification and acts. In detail, the means of benefiting others. Straightforwardly, if the view of knowing the cause, and the characteristic of entering into conditions, all Samadhi turns into benefiting others, practicing the four activities and accomplishing the two benefits, and at the time of empowerment, etc., the view and the three paths such as Samadhi, contemplating the complete accumulation of merit in each moment, and finally, whatever the wheel of peaceful and wrathful Mudra of faith is, even if it is not the object of actual practice, one only cultivates with faith, from the Mandala that is spontaneously accomplished, one invites and listens, invites and integrates, and perfectly abides in the support, and offers the outer, inner, and secret offerings in sequence, recites the mantra of the deity, accomplishes the benefit of others, and whatever the actions of empowerment, etc., are, one does them with the majesty and power to be able to do them, and in order to perfect the benefit of others, one also does this at the time of this great emptiness yoga. After that, one performs the subsequent rituals, etc. Make the ability and blessings complete. This sentence, the red commentator believes, is that the empowerment is done with the blessings of body, speech, and mind, and the five wisdoms. If we examine the scripture itself, it is as reasonable as the former. Ninth, there are two aspects to Samaya: brief explanation and detailed explanation. First, the brief explanation is: the great emptiness.
Chinese
当瑜伽士禅修时，所有誓言和戒律，都应以虔诚之心学习并守护而不舍弃。尤其要守护和具备不违背三摩地誓言。详细解释分为两种：特殊的见地誓言和道之誓言。第一种分为三种：念诵，因为是自己的见地誓言，所以要习惯这种见地；正直，根本誓言和支分誓言，并非是分开存在的，不违背自己所证悟的见地即是誓言。因为见地的陀罗尼不让人堕入轮回，所以称为誓言。也因为成为无上菩提的陀罗尼，所以也称为誓言。所谓证悟见地的意义，也是指先前见地时所具备的誓言，在这个大空性的阶段也要使之习惯。༈ 守护见地誓言不失坏的方法：正直，因为见地是誓言中的至高者，所以要使自心证悟见地，完全舍弃由下劣所生的懈怠和六种散乱等过患，守护无我与我执，不违背平等性之状态。不违背真如之誓言。正直，不违背法性真如之三摩地，任何瑜伽士如果具备真如，就是殊胜的，如果违背真如，自己的菩提苗芽就会烧焦。༈ 一般道的誓言分为两种：念诵，道的前后誓言如何次第增上；正直，如同在道的前面阶段观修时一样，各自道的誓言都圆满了。那也是上道上道如同融入于定一样的相续中具有的。先前先前的誓言，从下面向上完全增上的方式，后后才显现出来。那也是道的次第从下向上，增上，所以下下道的誓言行持都是上上道之前行的原因。༈ 上下道是誓言行持上有差别的例子。正直，因为上下道的见修行有次第，所以上下道各自证悟见地的大小基础上，以自身利益的行持为例说明
English
When a yogi meditates, all vows and precepts should be learned and protected with devotion, without abandoning them. In particular, one should protect and possess the vows of samadhi, without transgressing them. The detailed explanation is divided into two: the special view vows and the path vows. The first is divided into three: Recitation, because it is one's own view vow, one should become accustomed to this view; Straightforwardness, the root vow and the branch vow, which are not separate, not transgressing one's own realized view is the vow. Because the dharani of the view does not let one fall into samsara, it is called a vow. It is also called a vow because it becomes the dharani of unsurpassed bodhi. The meaning of realizing the view also refers to the vows possessed during the previous view, which should also be accustomed to in this stage of great emptiness. ༈ The method of guarding the view vow without deterioration: Straightforwardness, because the view is the supreme of vows, one must make one's own mind realize the view, completely abandoning all faults such as laziness and the six distractions arising from inferiority, and guarding against non-self and self-grasping, without transgressing the state of equality. Vows that do not transgress suchness. Straightforwardness, do not transgress the samadhi of dharmata suchness, any yogi who possesses suchness is excellent, but if one transgresses suchness, one's own bodhi sprout will be scorched. ༈ General path vows are divided into two: Recitation, how the vows of the previous and subsequent paths increase in order; Straightforwardness, just as when contemplating in the previous stage of the path, the vows of each path are fulfilled. That is also possessed in the continuum of the upper path as if it were integrated into samadhi. The previous vows, from the bottom up, are fully increased, and the later ones are manifested. That is also the order of the path from bottom to top, increasing, so all the practices of the lower path are the cause of going before the upper path. ༈ The upper and lower paths are examples of the difference in vow practice. Straightforwardness, because there is an order to the view and practice of the upper and lower paths, therefore, based on the magnitude of the realization of the view of each of the upper and lower paths, the practice of self-interest is illustrated by examples.