English
Do not transcend the self-illuminating wisdom. Second, the common vows should be in accordance with the previous ones and increase. True. All the root vows and branch vows are the same as before, but the power of energy here increases more than before. Tenth, there is no difference in warmth. True. As shown above, the warmth experienced by realizing the meaning of wisdom illusion through observation and by the mind accustomed to meditation is: For this accumulation of suffering of samsaric phenomena, with love, compassion, four immeasurables, and bodhicitta, compassion arises involuntarily, and the mind is attracted. Because the true face of the self-manifesting wisdom illusion of the nature of mind is not recognized, it appears as delusion, so the doubt of "what is this?" arises. In reality, because there is nothing to observe, practicing meditation, or dwelling lazily, also gives rise to doubt, thereby giving rise to compassion. The three types of outer, inner, and secret warmth manifest in the three doors of body, speech, and mind, and also appear to increase more here than the previous meditation. Eleventh, there are three signs: counting. First, the real sign. True. Thus, the meaning of the order of the five experiences of compassionate illusion increasing from top to top, the sign of final completion is: Being able to use meditation, the body is very light like a cotton petal, and it feels like it can fly. Being able to endure small pains such as physical illnesses, this lasts longer than meditation, and the aggregates and realms of earth, water, fire, and wind, there is no comfort and discomfort, but it is balanced in bliss. During this time, most of the time there are these signs, and the eight worldly dharmas begin to balance. At this time, the former Lha rje glan chab bar pa understood the stages of the path well and explained it several times, but because he did not understand this result, he went to listen again, although he tried hard to listen to this meaning, he still missed it. Once, he asked rgya thob about this result, and rgya thob scolded him, "Is this disgusting thing just a dream you had while sleeping? Even if a dog chases you in the alley, you should have shame. What are you asking me about trivial things like sesame seeds now?" However, the meaning of this is: If the eight dharmas are also balanced during meditation, then what is the difference? There is, because during meditation, the eight dharmas are only slightly balanced, or only a small amount is balanced, but here,
Chinese
比之前的定，八法数量更多，本体在细、粗、中等程度上变得相同。也就是说，在那个定的时候，本体是最末的，也就是细微的部分，像丢失或找到一根针一样，只是达到相同的程度。而在这里，中等的本体比那更大，达到一卡尔（重量单位）的希望程度，喜欢不喜欢同时产生。数量上，在那个定中，只有空灵的声音或悦耳与否的其中之一是相同的。而在这里，八法的数量比那更多，变得均匀，本体也变得清晰稳固，因此更为殊胜。其他的暖相也与那相同。第二，比下层道，这里更加增多和清晰。正直。其他的暖相也全部比之前的道和定，数量增多，相的本体也清晰，时间也更长。第三，教诫说，对于现量和三摩地，必须坚定信念。正直。自己和一起在旁边坐着的那个人，把心专注于那个人的心上，仅仅是安住在三摩地中，就能知道那个人的心续的现量，也比那个定在这里增加很多，本体稍微清晰和稳固，除此之外，也能稍微产生忆念前世等现量，或者眼睛看到事物，听到声音等。如果习惯了就有功德，因此修行者们应该对大悲的瑜伽三摩地坚定信念并努力。这是教诫。在这个时候，这时的四种神变也，数量和本体比之前增加。说是弥补缺少的一件事。第十二，梦没有分别。正直。安住在智慧幻化的三摩地时，六根门的一切显现，更不用说全部真实地显现为幻化，即使在睡眠的梦中，也能看到一切显现而自性空，如同幻化。三界全部充满慈悲的境，都视为智慧幻化。梦的征相是上师怙主亲自显现，加持我，灌顶等，进行五种入道，预示障碍、好坏、勤奋。
English
Compared to the previous Samadhi, the eight dharmas are greater in number, and their essence becomes the same in terms of subtle, coarse, and medium degrees. That is to say, in that Samadhi, the essence is the ultimate, that is, the subtle part, like losing or finding a needle, only reaching the same degree. But here, the medium essence is larger than that, reaching the degree of hoping for one 'khal' (a unit of weight), with liking and disliking arising simultaneously. In terms of number, in that Samadhi, only one of either empty sounds or pleasant and unpleasant sounds is the same. But here, the number of the eight dharmas is greater than that, becoming even, and the essence also becomes clear and stable, therefore it is more excellent. Other signs of warmth are also the same as that. Second, compared to the lower path, here it increases and becomes clearer. Straight. All other signs of warmth also increase in number compared to the previous path and Samadhi, and the essence of the signs is also clear, and the time is also longer. Third, the instruction is that one must have firm faith in direct perception and Samadhi. Straight. Focusing the mind on the mind of the person sitting next to you, and merely abiding in Samadhi, the direct perception of knowing the mindstream of that person also increases greatly here compared to that Samadhi, the essence is slightly clearer and more stable, and other than that, direct perceptions such as remembering previous lives, or seeing forms with the eyes, hearing sounds, etc., also arise slightly. If one becomes accustomed to it, there will be merit, therefore practitioners should have firm faith and diligently practice the Samadhi of the yoga of great compassion. This is the instruction. At this time, the four miracles at this time also, increase in number and essence compared to before. It is said to make up for the missing one thing. Twelfth, there is no distinction in dreams. Straight. When abiding in the Samadhi of illusory wisdom, let alone all the appearances of the objects of the six sense doors appearing as illusions in reality, even in the dreams of sleep, one sees all objects as appearing but without inherent existence, like illusions. All three realms filled with objects of compassion are seen as illusory wisdom. The signs of dreams are that the Guru Protector himself appears, blesses me, bestows empowerments, etc., performs five entrances to the path, and predicts obstacles, good and bad, and diligence.
Chinese
等。见到比以前更多的景象，见到十八种魔的行境和五种征兆，以及诸如此类的八种力量显现。此外，无论显现或发生什么好的梦境，都要明白一切皆是智慧幻化的状态，不要心生欢喜和执着。第十三，利益分为二：宣说。第一，宣说无量功德。如是。通过修习大悲心的瑜伽三摩地，瑜伽士通达了无二秘密真言的伟大意义，因此具有功德。所以，在无始无终的时间里，都要如是修习上述的智慧幻化三摩地。修习此三摩地的无量功德，如同虚空无边无际，无法衡量。瑜伽士的行境，因智慧幻化而自显，与圆满正等觉的佛陀无别，是为一体。第二，圆满二资粮，并与一印结合。如是。一切法皆以觉性智慧幻化的自性无碍而行，因此具足广大的福德资粮。幻化本身没有自性，只是一个名称，不执着于它本身，因为明白其无自性，所以具足广大的智慧资粮。如是修习大悲心的瑜伽，就能毫不费力地成就后来的瑜伽——一印，这是暂时近取的果。第十四，生死与莲花无别。如是。在未到达更高的道之前，如果需要在修习的过程中死亡和转生，那么心识转移的例子就像太阳的光芒不离太阳一样。现在的觉性不离觉性，未来的心识显现。身体转移的例子就像种子不离种子而变成幼苗一样。现在的身体不离身体，未来的身体的显现。语言转移的例子就像余甘子不离余甘子而产生酸味，或者岩石不离岩石而发出卡卡等岩石的声音一样。现在的语言不离语言，转移和变化为未来的语言。总之，身语意三者实际上都不离觉性幻化，因此，虽然没有转移和变化，但在道的层面上，未来的显现转移，现在的显现变化，所以在显现死亡的时候，
English
etc. Seeing more sights than before, seeing the eighteen realms of demons and the five signs, and the eight kinds of powerful appearances, and so on. Furthermore, whatever good dreams appear or occur, know that all are in the state of wisdom illusion, and do not be happy or attached. Thirteenth, the benefits are twofold: Enumeration. First, the immeasurable qualities are shown. Thus. By practicing the samadhi of the yoga of great compassion, the yogi understands the great meaning of the non-dual secret mantra, and therefore has merit. Therefore, in time without beginning or end, meditate on the above-mentioned wisdom illusion samadhi in this way. The example of the immeasurable merit of meditating on it is like the edge of the sky, which is immeasurable and cannot be measured. The realm of the yogi is the same as the perfectly complete Buddha, because it is self-manifested as wisdom illusion. Second, the two accumulations are perfected and joined into one seal. Thus. All dharmas are practiced without obstruction in the nature of awareness, wisdom, and illusion, so they are endowed with a great accumulation of merit. Since illusion itself has no self-nature, it is only a name, and one is not attached to it itself, because one knows that it has no self-nature, so one is endowed with a great accumulation of wisdom. If one practices the yoga of great compassion in this way, one will effortlessly accomplish the later yoga—the one seal, which is the temporary near-attainment result. Fourteenth, death and lotus are not different. Thus. If one needs to die and transmigrate while still in the process of meditating on it before reaching the higher path, then the example of the transference of consciousness is like the rays of the sun not moving from the sun. The present awareness does not move from awareness, and the future consciousness arises. The example of the transference of the body is like a seed not moving from the seed and turning into a sprout. The present body does not move from the body, and the appearance of the future body arises. The example of the transference of speech is like the taste of sourness arising from the emblic myrobalan without moving from the emblic myrobalan, or the sound of rocks such as kaka arising from the rock without moving from the rock. The present speech does not move from speech, but transfers and changes into future speech. In short, the three of body, speech, and mind do not actually move from awareness illusion, so although there is no transference or change, on the level of the path, the future appearance transfers and the present appearance changes, so when death appears,
Chinese
了知与虚空等同后，自身临死之时，不思痛苦，思念亲友；不思怨敌，不思损害；不舍遗嘱，安住于义。如是。 摒弃喧嚣和散乱，不让觉性受疾病和痛苦的控制，而应从一开始就将一切法观为明觉智慧幻化，于无处、自明、无念大义中，安住于明 clarity 不被外境所夺。 如此忆念而逝去，便能断除阿赖耶识中前世恶业习气的一切相续。如《中阴自显》所说：“临终智慧力大时，年劫习气皆消除，一刹那智可清净。” 如此，获得天人身之后，因前世所修之业缘，不会被密咒玛哈瑜伽之道、时处等所利用，相遇即可解脱。 第十五，果分三：一、略述。 首先，获得暂时之果。 其次，若根器利大，则于来世，通过大手印一座修持，以及妥噶顿超之门，获得持明果位；若根器钝小，则于多次转世中，通过大手印一座修持，以及妥噶顿超之门，于轮回中获得不退转，自在掌控寿命之果位，或获得异熟持明果位。 二、如法修持而得究竟之果。 其次，于修持大悲幻化道时，圆满修持此道之三摩地以及上道之助缘，具足共同与不共同之三十二相和八十随好，不执着于轮涅二者而享用，无疑将经由大自在圆满报身之所——色究竟天而现前。 那么，若此处获得报身果位，其他上道岂非变得无意义？答：上果即是道，以顺应之语而无有差别。 如是与观修昆汀智慧幻化，以及报身智慧幻化之身二者，以智慧幻化而顺应相合，以言语表达，与真实获得