English
If one relies on the one endowed with (wisdom), then, one might ask: Does this contradict what was said earlier, "walking like a lion"? It is not so. The lion is an example of abandoning distractions and bad friends during times of meditation, Kunting, etc. The consort, on the other hand, is the companion who generates common and supreme accomplishments when performing mudras and during gathering practices, so there is no contradiction. As it says in the "Offering, Praise, and Confession": "Supreme support for practice, the wisdom consort," and so on. The conditions for averting harm from enemies, obstacles, and the three diseases: weapons, phurba, white mustard seeds, guggul, etc., are also placed as near completion. Second, the special preliminaries. Thus, having completed all the common preliminaries, the special preliminaries to this particular meditation are: the deity who brings near the accomplishment as the basis for offering, the image of the deity of the yidam, consecrated, invited to abide in front of oneself. One fully engages in the manner of offering these eight branches: prostration, refuge, offering, confession, rejoicing, generating bodhicitta, offering the body, and dedication. After that is finished, all the deities of the gathering mandala dissolve into light and merge into the crown of one's head, thereby burning away the obscurations of one's body, speech, and mind, and then one's self also dissolves into light, after which one should enter into meditation. Second, the necessity, there are two necessities: the necessity of progressing through the stages of the path to achieve Buddhahood, and the necessity of entering into that meditation itself. First, there are two: Counting. First, establishing it with scripture, Realizing that all containers, contents, and continuums are the five families, father and mother, and the three aspects of the five wisdoms are pure and without error, and by means of meditation, transforming the king of self-awareness into self-mastery, and meditating on that very realization. Fruit: One will obtain the supreme Dharmakaya of unsurpassed enlightenment. Second, the meaning established by that. Therefore, after the arising of the view, one meditates on the Suchness meditation. This is said to be the basis or illusion for the arising of the meditation of great compassion, all-encompassing appearance. The order of arising of the path, higher and lower, is that the latter arises after the former meditation, and this is also certain.
Chinese
其次，进入该禅定的必要性有二：真实的必要性和没有此禅定的过患。初者有二：念诵。初者略说，正直。任何具有密宗资格，但智慧稍逊者，次第渐进。因为有消除不顺品之必要，以及成就顺品法身之必要，故需修习。其次广说，此有二：念诵。初者消除他者，正直。入于禅定，亦即通常所说的消除他者，为自他二利而修习，即：所断除者，俱生无明和遍计所执之无明，因颠倒错乱之显现难以解脱，故于如泥沼般的界中，以能断除的自证智慧，于行境中明晰，如灯般的箭，从禅定中射出。其功德，于自相续中具有的实执愚痴之黑暗，未舍弃而于原地清净，完全断除，将不显现者显现出来。胜义谛，心性自性光明之状态中，因无有烦恼觉受之双虹，故于安乐中成为最殊胜者，使其显现。总而言之，于修习禅定时，未断除遮障之诸蕴，遮障未舍弃而清净之譬喻，如黑暗中举起灯，黑暗未舍弃而显现之理。其次，追求意义有二：念诵。初者，追求法性之意义，正直。法性平等性，于如虚空般的界中行进，因中央无有穷尽而宽广。以法性觉悟之智慧，以智慧迅速地于一瞬间趋入法性之意义，意义无有去处亦无有来处，因不住于任何边，故居于实相，无有未生起之菩提心之痛苦，于阿拉布是安乐的。其次，追求成就之必要。正直。譬如，太阳升起时黑暗转为光明，毒蛇被麝香吞噬时转为麝香之理，如是觉悟之自性未舍弃而入于法性。
English
Secondly, there are two necessities for entering that samadhi: the actual necessity and the faults of not having this samadhi. The first has two: recitation. The first is a brief explanation, and the second is straightforward. Any who have the qualifications for secret mantra but whose wisdom is slightly inferior should progress gradually. Because there is a need to eliminate unfavorable factors and a need to accomplish the favorable Dharmakaya, one must practice. Secondly, the detailed explanation has two: recitation. The first is eliminating others, and the second is straightforward. Entering into samadhi, which is also commonly referred to as eliminating others, is practicing for the benefit of oneself and others. What is to be eliminated is the co-emergent ignorance and the imputed ignorance. Because it is difficult to be liberated from the reversed and confused appearances, in a realm like a muddy swamp, with the self-aware wisdom that can eliminate, it is clear in the field of activity. Like an arrow, it is shot from the samadhi. Its qualities, the darkness of clinging to reality and ignorance that exists in one's own continuum, are purified in place without being abandoned. Completely eliminated, what does not appear is made to appear. The ultimate truth, in the state of the self-luminous nature of mind, because there is no double rainbow of afflicted experiences, it becomes the most supreme among happiness, making it appear. In short, during the practice of samadhi, the aggregates of obscurations are not abandoned. The analogy of purification without abandoning obscurations is like raising a lamp in the darkness. The principle of appearing without abandoning the darkness. Secondly, there are two aspects to pursuing meaning: recitation. The first is pursuing the meaning of Dharmata, and the second is straightforward. The equality of Dharmata proceeds in a realm like space, because there is no end in the center, it is vast. With the wisdom of realizing Dharmata, with wisdom, quickly in an instant, one enters into the meaning of Dharmata. Meaning has no place to go and no place to come from, because it does not abide in any extreme, it abides in reality, without the pain of unborn Bodhicitta, it is happiness in Alabu. Secondly, the necessity of pursuing accomplishment. Straightforward. For example, when the sun rises, darkness turns into light, and when a poisonous snake is eaten by a musk shrew, it turns into musk. Likewise, the nature of realization is not abandoned and enters into Dharmata.
Chinese
能控制的就是三摩地，所有修行者为了利益而追求的殊胜和共同的成就，都将成为这种如是三摩地的助伴。第二，这种三摩地，没有的过患。如果，没有这个大空性的三摩地瑜伽会有什么过患呢？比如，如同海洋深处的岩石没有露出水面，中间是干涸的一样，在无量劫的时间里，努力修持有相的三摩地，即使寻求果实，如果没有如实之义的滋润，那么无上菩提心之苗就会干枯，不会产生佛果。第三，修习的方法有两种。首先是身体的坐姿。如果，没有那个三摩地会有过患，因此必须修习那个三摩地，所以为了平衡剩余的身体部分，身体保持舒适，心渴望解脱，就是身七法。什么是身七法呢？双足并拢结跏趺坐的必要是，按压左右两边髋骨上方的四条腿部动脉，身体自然会产生热量。双手结等印放在肚脐下方的必要是，按压所有脉络汇聚的那个要处，气息自然会进入阿瓦都提。像用银子堆砌的海螺顶一样挺直腰部的必要是，身体的重量平衡，不会生病。如果身体向前弯曲，会压迫肝脏；如果向后仰或抬高上半身，会引发心脏疾病；如果向左右倾斜，会引起肾脏疾病。挺直身体就不会发生这些问题。像铁钩一样弯曲颈部，其必要是上方的气息自然压住，从而控制心。按压喉结可以压住导致睡眠的两条脉络，这是产生无分别念的关键。眼睛像山鹿之王夏拉纳一样，安详地放在鼻尖上，其必要是意识不会散乱到其他地方。舌头抵住上颚，喉咙就不会干燥。嘴唇和牙齿保持自然状态，身心就会放松。这样做，身体的脉络就会进入到该在的位置，脉络中的气息也会进入到该在的位置，气息也会进入到自己的位置。进入到那个位置，就能驾驭中脉之马。
English
That which controls is Samadhi. All the supreme and common accomplishments that practitioners seek for the sake of benefit will become the companions of this suchness Samadhi. Second, this Samadhi has the fault of being absent. If there is no such yoga of great emptiness Samadhi, what fault would there be? For example, like a rock deep in the ocean that does not rise to the surface, and the middle is dry, even if one strives to cultivate the Samadhi with characteristics for immeasurable kalpas and seeks the fruit, if there is no moisture of the meaning of suchness, then the sprout of the supreme Bodhicitta will wither, and the fruit of Buddhahood will not arise. Third, there are two methods of cultivation. First is the posture of the body. If there is a fault in not having that Samadhi, therefore that Samadhi must be cultivated, so in order to balance the remaining parts of the body, the body should be comfortable and the mind should desire liberation, which is the seven-point posture of the body. What are the seven points of the body? The necessity of sitting in the lotus position with the feet together is to press the four leg arteries above the hip bones on the left and right sides, so that heat will naturally arise in the body. The necessity of placing the hands together in the mudra below the navel is to press the key point where all the channels converge, so that the air will naturally enter the Avadhuti. The necessity of straightening the waist like a pile of silver conch peaks is that the weight of the body is balanced, so that diseases will not arise. If the body bends forward, it will compress the liver; if the back or upper body is raised, it will cause heart problems; if it leans to the left or right, it will cause kidney problems. Straightening the body will prevent these problems from occurring. Bending the neck like an iron hook, the necessity of this is that the upper air naturally presses down, thereby controlling the mind. Pressing the Adam's apple can suppress the two channels that cause sleep, which is the key to generating non-conceptual thought. The eyes, like the king of mountain deer, Sharan, should be placed peacefully on the tip of the nose, the necessity of this is that consciousness will not wander to other places. The tongue should touch the upper palate, so the throat will not dry out. The lips and teeth should be kept in a natural state, so the body and mind will relax. By doing this, the channels of the body will enter into their proper positions, the air in the channels will enter into their proper positions, and the air will enter into its own position. By entering into that position, one can ride the horse of the central channel.
Chinese
据说，当心的骑手驾驭风时，心就会自然而然地被驾驭。第二，心的安住方法有两种：计数。第一是简略指示，第二是正直。以不执着于身体和没有努力的觉悟的心安住于禅定，对于智慧较低的人，依赖上师的教导来平等安住；对于智慧较高的人，以自己智慧的力量，在证悟见地的状态中安住心，从而使心习惯于禅定。这是两种方法。第二，广说，这又分为两种：计数。第一是智慧较低的人依靠教导的力量安住，第二是正直。首先通过简略指示，将依靠教导的力量安住的弟子带到远离乡村喧嚣的地方，用黄金、绿松石等珍宝，以及飘逸的丝绸，食物等各种享用品来使尊敬的上师欢喜，然后让弟子作为上师的见证，正直地站在上师面前，用猛烈的咒语驱逐空行母和倾听者等障碍，用宝瓶的嘴对着弟子的耳朵，在别人听不到的情况下，详细地耳语教导，在左耳边宣说，并融入心中。真正的教导是，如果想要迅速在此生获得殊胜和共同的成就，那么就观修所观修之物和观修者都完全不可得，在法性无生之界中观修。第二，智慧较高的人以智慧的力量观修，这又分为两种：计数。第一是简略指示，第二是正直。在简略指示之后，对于以智慧的力量安住，例如，就像太阳刚升起时照亮雪山一样，将明空觉性的禅定完全倾注，以自性让心无散乱地安住，忆念之前的见地，并在见到的之后安住在明空觉性的禅定中，这是两种方法。第二，广说，这又分为两种：将觉性完全倾注来观修，以及在证悟见地之后观修。第一种又分为四种：计数。第一是不执着于我和我所，将觉性完全倾注来观修，第二是正直。执着于我的阿赖耶识，以及我所体验的蕴，以及显现为外境的诸要素，都是所观修之境。