Chinese
首先是经和，正直。像这样改正错误，通达意义，以精进长久地安住于禅定之时，从最初进入到最终完成之间，体验逐步增长。动摇的体验，获得的体验，习惯的体验，稳固的体验，最终完成的体验，以这五种体验，禅定才能完全圆满。第二是广大，有五种。计数。第一是对动摇的体验进行精进，正直。瑜伽士们，例如从陡峭的山上流下的水，一刻也不停留地流走一样。在明空双运的禅定中安住的时候，一旦出现错误，立刻就会被错误所控制。这是因为，以前的遍计识，从无始以来就习惯了颠倒，就像陶匠转动轮子不停留一样。不停留在禅定之上，而是被分别念所控制，从而对禅定感到厌倦。这时，就像头顶着火一样，要迅速熄灭，要像这样努力精进，努力于禅定。第二是对于获得的体验，延长生起和融入，有两种。计数。第一是观察错误的起因并加以舍弃，正直。第二是在获得体验的时候，有时会感觉到禅定被错误所控制，有时会获得禅定。观察导致禅定丧失的因素，如身体状况和行为等。如果是身体状况的错误，就滋养身体。如果是行为等方面的错误，就应该舍弃。第二是延长生起和融入。正直。稍微有一点禅定，但这些念头比以前出现得少。克服了错误，能够安住一个时辰左右。这时，要缓慢地生起和融入禅定，要比以前稍微延长禅定的时间。第三是对习惯的体验进行舍弃，正直。像这样，当获得的体验变得习惯，对禅定感到厌倦，想要特意去修习等等情况出现时，就像水渠里平静的水流一样不明显。虽然稍微被错误所控制，但却没有感觉到被控制。因为有分别念潜伏的错误，所以要努力寻找断除这些错误的方法，包括有勤作意的舍弃和无勤作意的状态。时间上的舍弃。
English
First, the Sutra and, Straight. In this way, correcting errors, understanding the meaning, and abiding in Samadhi with prolonged diligence, from the initial entry to the final completion, experiences gradually increase. The experience of wavering, the experience of attainment, the experience of habituation, the experience of stability, and the experience of final completion; with these five experiences, Samadhi becomes completely perfect. Second, expanding, there are five. Counting. First, applying diligence to the experience of wavering, Straight. Yogis, for example, like water flowing down a steep mountain, never stopping for even a moment. When abiding in the clear and empty Samadhi, as soon as an error arises, one is immediately controlled by the error. This is because the previously conceptualizing consciousness has been accustomed to inversion from beginningless time, just like a potter spinning a wheel without stopping. Not abiding in Samadhi, but being controlled by thoughts, one becomes weary of Samadhi. At that time, just like putting out a fire on one's head, one must quickly extinguish it, and in the same way, generate diligence and strive in Samadhi. Second, for the experience of attainment, prolonging arising and dissolving, there are two. Counting. First, examining the cause of errors and abandoning them, Straight. Second, during the experience of attainment, sometimes one feels that Samadhi is controlled by errors, and sometimes one attains Samadhi. Examine the factors that cause the loss of Samadhi, such as physical condition and behavior. If it is an error of physical condition, nourish the body. If it is an error of behavior, it should be abandoned. Second, prolonging arising and dissolving. Straight. There is a little Samadhi, but these thoughts arise less frequently than before. Overcoming errors, one can abide for about an hour. At that time, one should slowly arise and dissolve in Samadhi, and slightly prolong the time of Samadhi compared to before. Third, applying equanimity to the experience of habituation, Straight. In this way, when the attained experience becomes habitual, and one becomes weary of Samadhi, and situations arise such as wanting to deliberately practice, it is like the imperceptible flow of calm water in a canal. Although slightly controlled by errors, one does not feel controlled. Because there is a latent error of conceptualization, one must strive to find methods to cut off these errors, including equanimity with effort and the state of equanimity without effort. Temporal equanimity.
Chinese
三种平等中，首先应修持有作意的舍。第四，对于坚固的体验，不要感到厌烦。譬如山王不会被风所动摇一样，由于分别念的缘故，禅定不会动摇而获得稳固。即使能够延长到一天一夜只修一座，日夜相续地修持，也不要不连接觉受而修得过于厌烦。而且一座的时间是：最好的是一天一夜分为八座，中等的是分为十六座，最下的是分为三十二座。第五，对于圆满的体验，不要感到高兴或不高兴。舍弃被对治所控制的禅定的滋味，不散乱的执着。因为对于无作意、超离心识的境界，无法生起禅定，所以是圆满的。像这样，从圆满的禅定的力量中，见到八种景象时，不要感到高兴或不高兴。哪八种呢？如镜子般以星辰装饰，见到显有如微尘，虚空如光般燃烧，见到欢喜园，见到妙喜园，骑在大象上，进入船中，以及见到三千世界如手掌般平坦。第三，通过精进的功德之门来结束。譬如，对于禅定极其持久地延长，长期地生起精进并修持，会产生什么样的功德呢？体验会越来越增长和发展。第八，行为有两种：总说，譬如，修持大空性的瑜伽士，为了自己和他人的利益，身语意的行为是怎样的呢？分为两种广说：自利和他利。首先有四种：总说，第一，对五种体验都不执着的行为。譬如，首先是学习禅定的开始，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。第二，以没有二取分别念的方式，对于任何可以作为行为对境的事物，都应无执着和贪恋地享用。第二，与禅定相应的行为。譬如，将禅定作为体验的时刻。
English
Among the three equanimities, first, one should cultivate equanimity with effort. Fourth, one should not be weary of the stable experience. For example, just as a mountain is not moved by the wind, similarly, due to the causes of conceptual thoughts, the samadhi is not moved and stability is attained. Even if one can extend it to one session in a day and night, and meditate continuously day and night, one should not meditate too wearily without connecting the experience. Moreover, the duration of a session is: the best is to divide a day and night into eight sessions, the intermediate is to divide it into sixteen, and the lowest is to divide it into thirty-two. Fifth, one should not be happy or unhappy with the perfect experience. Abandon the non-distracted clinging to the taste of samadhi that is controlled by the antidote. Because it is impossible to generate samadhi in that effortless, beyond-mind state, it is perfect. Thus, from the power of the perfect samadhi, one should not be happy or unhappy when seeing eight visions. What are the eight? Like a mirror adorned with stars, seeing existence as minute particles, the sky blazing with light, seeing a delightful garden, seeing a joyous grove, riding an elephant, entering a boat, and seeing the three thousand worlds as flat as the palm of one's hand. Third, concluding through the door of the qualities of diligence. For example, if one prolongs the samadhi extremely and cultivates and meditates with diligence for a long time, what kind of qualities will arise? The experience will increase and develop more and more. Eighth, there are two types of conduct: general, for example, what is the conduct of body, speech, and mind of a yogi who meditates on great emptiness, for the benefit of oneself and others? It is divided into two broad
Chinese
还有十种修行，舍弃其余九种，专注于一种，即一心一意地修持三摩地。这十种修行是：龙树菩萨说：书写文字、供养布施，听闻、受持、读诵，讲解、念诵，思惟和修习，是十种修行的自性。如是说。其中，在此修持无相之如实性的三摩地时，其余九种修行因为是有相的散乱，所以应当舍弃，不要去做。在此，无相、无所缘地修持，称为与如实性的三摩地相应的行为。第三，在四种威仪中修行。正直，在法性如实性的状态中，行走和来去，没有对自续的执着，威仪行走和来去不间断地显现。像这样，在显现行走来去的行为之时，也在法性无有行走来去的状态中不超出地修行。在法性如实性中，没有能住和所住的执着的状态中，威仪睡眠和安坐，都如常住般不间断地显现。像这样，在睡眠安坐的状态之时，也在法性无有安住的状态中不超出。在法性如实性中，没有受用和能受用的执着的状态中，威仪饮食受用一切都不间断地受用。像这样，在受用之时，也在法性无有受用和能受用的状态中不超出，因此在四种威仪中，在法性光明空性的三摩地中，不退失地受用，并且不贪执和执着于所行之事。第四，是行为的功德。正直，像这样，四种威仪的显现不遮止是福德，不执着是智慧，修持具足二资粮双运。为了自己的利益，在一切威仪中，对境和有境不作意地修行，因此，毫不怀疑能迅速获得大空性的瑜伽。第二，为了他人的利益的行为有两种。计数，第一，威仪转为法性而圆满他利。正直，也就是瑜伽士行走来去，睡眠和睡着，安坐和居住，以及饮食
English
Furthermore, there are ten practices, abandoning the other nine and focusing on one, which is to single-mindedly cultivate samadhi. These ten practices are: Nagarjuna said: Writing letters, making offerings and giving, listening, holding, and reciting, explaining and chanting, contemplating and meditating, are the nature of the ten practices. Thus it is said. Among them, here, when cultivating the samadhi of the suchness of no characteristics, the other nine practices should be abandoned because they are distractions of characteristics, and should not be done. Here, cultivating without characteristics and without objects is called the practice that corresponds to the samadhi of suchness. Third, practicing in the four postures. Righteous, in the state of dharmata suchness, walking and coming and going, without attachment to one's own continuum, the postures of walking and coming and going appear without interruption. In this way, at the very moment when the actions of walking and coming and going appear, one also practices without deviating from the state of dharmata without walking and coming and going. In the state of dharmata suchness, in the state of no attachment to the abode and the abider, the postures of sleeping and sitting all appear without interruption as if abiding. In this way, at the very moment of sleeping and sitting, one also does not deviate from the state of dharmata without abiding. In the state of dharmata suchness, in the state of no attachment to enjoyment and the enjoyer, the postures of eating and drinking, enjoying all desires without interruption. In this way, at the very moment of enjoying, one also does not deviate from the state of dharmata without enjoyment and the enjoyer, therefore, in the four postures, one enjoys without losing the samadhi of dharmata luminosity and emptiness, and does not crave and cling to what is to be done. Fourth, is the merit of action. Righteous, in this way, the appearance of the four postures without obstruction is merit, and non-attachment is wisdom, practicing with the union of the two accumulations. For the sake of one's own benefit, in all postures, practicing without focusing on the object and the subject, therefore, there is no doubt that one will quickly attain the yoga of great emptiness. Second, there are two kinds of actions for the benefit of others. Counting, first, the postures are transformed into dharmata and fulfill the benefit of others. Righteous, that is, the yogi walking and coming and going, sleeping and falling asleep, sitting and dwelling, and eating and drinking.
Chinese
在我修持的时候，如此以利己之行，无论做什么都以法性来摄持，从修持的加持中解脱众生，这是利他。无论如何修持利己，也会变成利他，因为道路之前必须先生起菩提心。因此，利己在于禅定，而利他则圆满。第二，以慈悲方便之行来做利他之事，这有两方面。说：第一，即使不是时机，也说是为了利他而行事。引：幻化网续部中所说的行为是：应行持的五种，不应舍弃的五种，欲妙五种，不应抛弃的五种等等。虽然证悟了，但因为没有获得对转生的自主权，所以据说所有聚集的人们都会混乱地行持。在此，更不用说以信奉的态度来学习这些，如果看到结合解脱等会变成调伏对象的因缘，那么要知道五种和四种的下品行为是普遍存在的，并且要知道习惯性地进入因缘的禅定等的基础是在禅定的时候行持的。第二，事业等是利他之行的方便。引：如果知道原因并看到进入因缘，即使是禅定以下的所有行为，也似乎会变成调伏对象之利，那么在行持四种事业并成就共同和殊胜成就以及灌顶的时候，即使只用一个手印，也要观想所有道路在一瞬间圆满，最后即使不是实际观修寂怒手印展开之轮的行境，也应仅以信奉之心来观修。从自性任运成就的坛城邬金刹土降下倾听，迎请融入，稳固安住圆满后，供养外内密的供品，念诵修持后，以能做到事业之灌顶的威严来圆满利他，这也在禅定的时候做。第九，誓言有两种：特殊的是禅定本身的誓言，以及如何守护共同道路的誓言。第一种有三种：应守护的誓言之体性，守护的方法，以及不违越的决定。第一种有两种：说：第一，在这个禅定的时机里，誓言