Chinese
如果如所说般见解证悟，以名言之行而成就的边见之悟者，犹如以幻术欺骗者一般，故被誉为伟大。虽未证悟，然具信之功德，仅以信彼，等等，虽未获得对唯一真如之义的把握，然以信之相续，立即相遇，且能压伏三界种子，故而。因此，于三时中，不离清净之义，无言说也。为以譬喻示之，如狮子幼崽、鹏鸟蛋，如是说，如狮子幼崽未睁眼，鹏鸟幼崽未从蛋中飞向天空，然一离母胎与蛋壳，便令一切猛兽惊恐，且能无碍于虚空飞行。如是，瑜伽士若具决定之证悟，虽未离劣身而住于世间，然因其必为殊胜圣者之种姓，故不为轮回之悬崖所动摇。渐次之见解乃迷谬之故，渐次于相中行持，以及，无境、有境与无境，等等，彼等劣人之相，凡不具一见顿悟之眼者，渐次声闻所见之境与心识各自分离显现，认为世俗谛仅为微尘，胜义谛为刹那生灭之识者，此为有相之见者。独觉认为境仅为虚假之幻象而否定其存在。唯识认为境即是无境之识，显现为自相。中观认为世俗谛亦仅为幻象，心识各自分离显现，于相中行持，然亦不视胜义谛为实有。为求菩提，于资粮道与加行道之次第修持，以及行持克里亚瑜伽（梵文：Kriyāyoga），依赖空性之见与证悟之见二者，然因未具对重大意义之把握，故以空性之悟入而不专注于意义，因此，未见重大意义之愚者，因无大果，故无法真实获得胜者之果位，犹如狐狸。无边所有诸法，如是说，彼等具足不颠倒证悟诸法之真如之大方便者，譬如从大山之巅坠落，虽心想不应坠落，然终将坠落一般，以大方便而得解脱。
English
If one sees and realizes as explained, those who realize the extremes achieved by the activities of terminology are praised as great because they are like those who deceive with illusions. Even if one does not realize, the virtue of faith is that even by merely having faith in it, etc., even if one does not gain confidence in the meaning of the single suchness, one immediately encounters it through the continuity of faith and is able to subdue the seeds of the three realms. Therefore, in the three times, it is inseparable from the meaning of purity, and it is beyond words. To illustrate it with an example, like a lion cub, a garuda egg, it is said that even though a lion cub has not opened its eyes and a garuda cub has not flown into the sky from its egg, as soon as they are separated from the womb and eggshell, they frighten all predators and move unhindered in space. Likewise, those yogis who possess definite realization, even though they have not separated from their inferior bodies and remain in the world, because they are certainly of the lineage of the supreme noble ones, they have no fear of the abyss of samsara. Because gradual views are mistaken, gradually practicing in signs, and the absence of objects, the presence of objects, and the absence of objects, etc., those inferior human characteristics, those who do not possess the eye of seeing all at once, gradually the objects and consciousness seen by the Hearers appear separately, considering the conventional truth to be mere dust and the ultimate truth to be momentary consciousness, these are those who hold to the view of signs. The solitary realizer considers the object to be merely a false illusion and denies its existence. The Mind-Only school considers the object itself to be the self-appearance of consciousness without an object. The Madhyamikas consider the conventional truth to be merely an illusion, and consciousness appears separately, practicing in signs, but they also do not regard the ultimate truth as real. Seeking enlightenment, practicing the stages of the path of accumulation and the path of preparation, and practicing Kriyāyoga (Sanskrit: Kriyāyoga), relying on the view of emptiness and the view of realization, but because they do not have confidence in the great meaning, they enter into emptiness without focusing on the meaning, therefore, fools who do not see the great meaning, because there is no great result, they cannot actually attain the state of the Victorious One, like a fox. All the limitless phenomena, it is said, those who possess the great means of realizing the suchness of phenomena without distortion, just as if one falls from the top of a great mountain, even if one thinks one should not fall, one will eventually fall, and one will be liberated by great means.
Chinese
即使这样想也会解脱。如果认识到没有解脱，那本身就是束缚，因此要断定。正如大鹏金翅鸟在空中飞翔一样。这些都象征着用见解来斩断束缚。意义要像声音一样结合。要断除见解的疑惑，这是第七十二品。因为见解的意义可以运用，所以要与正确的地结合。然后，秘密的主人对下等和上等的人们说。这些都表明，之后秘密者以禅定来接受同伴的眷属。聚集一切殊胜的意图。这些是为了阐述禅定的必要性。所有胜者的意图的精髓，自然成就的聚集意义，对于这不二的进入之事业和方法，最主要的就是禅定。这就像转轮王的四军集合起来，用轮宝来统治一样。一切因和果的法，都像这样用禅定来毫不动摇地安住于决断的意义上，从而获得统治，因为没有比这更接近的原因，所以必须修习禅定。因此，修习的功德是这样的。瑜伽大禅定。等等，一切都像那样，自然而然地，不二的意义显现的瑜伽士，无论是安住还是行动，都是禅定。因为如实之自性，离境而自然不动。与不造作的随顺之念，也不间断地不移动，所以才获得了大殊胜之名。像这样，不舍弃而脱离障碍，例如毒药和黑暗，以及不去除铜铁，就用药物、灯和炼金术来做到这一点一样。三门的所有的粗细障碍，都自在地显现为大智慧的果，禅定能做到这一点。因此，不要舍弃内外杂念的心，而要到寂静的地方，因为这是大事，所以应该努力修习殊胜的禅定。那么，如果不修习会有什么过失呢？如果沒有这个禅定。等等，这是从懒惰者的言语中引用的。
English
Even thinking like this, one will be liberated. If one recognizes that there is no liberation, that itself is bondage, therefore one must decide. Just as the great Garuda flies in the sky. These all symbolize cutting the bonds with view. The meaning should be combined like sound. To cut off the doubts of view, this is the seventy-second chapter. Because the meaning of view can be applied, it should be combined with the correct ground. Then, the lord of secrets said to the inferior and superior ones. These all indicate that afterwards the secret one accepts the retinue of companions with samadhi. Gathering all the supreme intentions. These are to explain the necessity of meditation. The essence of the intentions of all the victors, the spontaneously accomplished gathering meaning, for this non-dual entry of action and method, the most important is samadhi. This is like the four armies of the Chakravartin king gathering together, using the wheel to rule. All the laws of cause and effect, like this, use samadhi to unwaveringly abide in the meaning of decision, thereby gaining dominion, because there is no closer cause than this, therefore one must practice samadhi. Therefore, the merit of practice is like this. Yoga great meditation. And so on, everything is like that, naturally, the yogi in whom the non-dual meaning appears, whether abiding or acting, is meditation. Because the nature of suchness, being free from objects, naturally does not move. And the thought that accords with non-fabrication, also does not move without interruption, therefore one obtains the name of great excellence. Like this, not abandoning and separating from obscurations, for example, poison and darkness, and without removing copper and iron, one uses medicine, lamps, and alchemy to do it. All the coarse and subtle obscurations of the three doors, spontaneously manifest as the fruit of great wisdom, meditation can do this. Therefore, do not abandon the mind of inner and outer distractions, but go to a quiet place, because this is a great matter, therefore one should strive to practice supreme meditation. So, what faults will there be if one does not practice? If there is no this meditation. And so on, this is quoted from the words of the lazy.
Chinese
如果不对实相进行禅修，那就是毫无意义的，比如海洋深处的珊瑚，即使未干透，其本质也是干燥的。即使努力从事各种清净的善行，也无法获得超越世间安乐的崇高地位，这是毫无意义的，就像没有禅修实相一样。然而，这并非意味着仅仅追求因。那么，如何理解将这种伟大的意义付诸实践的等持的本质呢？“大瑜伽士的禅定是”，等等，处于如实的状态，不涉入任何瑜伽概念，就能获得卓越的名称。禅定是事物如实之本性，即诸法之真如，不被污染，不被改变，远离一切边际，因此无法用言语表达，通过自证智，对实相做出决断。在这种实相中，自证智显现，不对任何概念进行改造，而是自然生起。自己的心不作任何设定，而是安住于自明之中，没有生起显现和希望明晰的心念，这就是无染的智慧。因此，无论如何变化，其本质都是菩提心，因此不必担心会退失或中断证悟的相续，在任何时候，都不会有散乱和昏沉，也不会阻止与觉性之义相违背的事物，因为在远离二边的实相中，它是自明的。因此，如果过于努力地进行分析和专注，那就是因为没有触及实相而产生的散乱，我如是说。为了简要地揭示等持的根本：“殊胜瑜伽士如实地，心之法性即是彼。”意思是说，禅修的殊胜之处在于，殊胜的瑜伽士如实地安住于未经改造的、殊胜的心之坛城，即法性光明之中。从这里，会生起成千上万的等持之门。对于生起次第的瑜伽士来说，什么是所说的三种禅修的意义呢？“如是性，无所缘”，等等，首先，对如是性的等持进行禅修，不作任何思维，这也不是其他的，而是事物二元性的根本，即阿赖耶识，也就是菩提心。那么，为什么要相信这个结论呢？根本是心之法性，没有因缘
English
If you do not meditate on reality, it is meaningless, like coral at the bottom of the ocean, even if it is not dry, its essence is dry. Even if you strive to perform various pure virtuous deeds, you will not be able to obtain a supreme position beyond worldly happiness, which is meaningless, just like not meditating on reality. However, this does not mean merely pursuing the cause. So, how can we understand the nature of samadhi that puts this great meaning into practice? "The meditation of the great yogi is," etc., being in the state of suchness, without engaging in any yogic concepts, one can obtain the name of excellence. Meditation is the nature of things as they are, that is, the suchness of all dharmas, not being defiled, not being changed, being free from all extremes, therefore it cannot be expressed in words, and through self-awareness, a decision is made on reality. In this reality, self-awareness appears, without transforming any concepts, but arising naturally. One's own mind does not make any settings, but abides in self-illumination, without the mind of arising manifestation and hoping for clarity, this is undefiled wisdom. Therefore, no matter how it changes, its essence is bodhicitta, so there is no need to worry about falling back or interrupting the continuity of realization, at any time, there will be no distraction and dullness, and it will not prevent things that contradict the meaning of awareness, because in the reality of being free from the two extremes, it is self-illuminating. Therefore, if you try too hard to analyze and focus, it is distraction caused by not touching reality, I say. In order to briefly reveal the root of samadhi: "The supreme yogi is as he is, the nature of mind is that itself." It means that the excellence of meditation lies in the fact that the supreme yogi abides as he is in the untransformed, supreme mandala of the mind, which is the luminosity of dharmata. From here, thousands of samadhi doors will arise. For the yogis of the generation stage, what is the meaning of the three meditations that are spoken of? "Suchness, without object," etc., first, meditate on the samadhi of suchness, without thinking anything, this is not other than that, but the root of the duality of things, that is, the alaya consciousness, which is the nature of bodhicitta. So, why should we believe this conclusion? The root is the nature of mind, without cause and condition.
Chinese
无为而作，无造作之导师，以及自生显现这三者，成就了“如是”之名。因此，与思者和随说相符而赐教。因此，也要随之解释显现自性，遮止寻觅之执着，以及阐释安住于事物之义。一切皆普现，乃入之识刹那顷。这些一切普现之等持，乃入之意之识，仅为刹那顷。其为何故？何为理证？意乃共通，遍及一切差别，普遍显现于内外境，因其明晰地入于内外一切显现之意，故为大智慧之体性所显现，故为大悲。布置因之相，等等，乃布置因之等持之相，所欲者即是入之识，五门之五识。其为何故？五门所断之境之习气，乃立为一切之基名之因，亦为一切高低之因。因此，彼于观修字形者显现，乃观修者之觉性显现为字形，亦为知者之境习气所显现。唯决定安立三种识，并非欲以与所说之三义相符而断绝言说之广。于思及等持之自性为何时，何者之殊胜意旨乃，空非实有亦非恒。等等，何者之殊胜大乘意旨，殊胜等持之自性乃，如其觉性，如虚空之光般非空，明澈之体性于一切处显现，体性非实有，因无有而超离常断，故无彼二边，亦不于中观见，不可思议，彼亦非，亦非他者之心性，不分别，圆满不杂，圆满普觉显明，故为大圆满，因离常断，亦从有无解脱，故为不可取之自性，亦超离无有。如是如实修习时，有何障碍之过失与遮蔽？何者于此处感受下劣行，等等，此亦俱生