Chinese
在何处处于见道时，依靠三种智慧的结合和进入之因，如实地领悟密咒，证悟无生之心的法性，不错谬地体验并见到真谛之际，由于先前未曾如此，故不退转轮回，体验无漏之见的究竟，因见到报身而极其欢喜，生起殊胜的菩提心，于觉性中显现，譬如瓶中之灯不摇动而明亮，又如初三之月，此义亦显现。此即为第三瑜伽之特点。这些也转变为智慧的特征，因为具备四种证悟等支分之缘故。第七是，从“进入对境”至“如是的自性显现”之间所阐述的内容。在第七地修道时，如此证悟无漏自性后，习惯于见到对境法性的智慧，在必定进入的时刻，具备观见的把握，修持无二之自性为自证的现量，不从所见之义中散乱，不为感受等所左右，生起殊胜的菩提心，此时是暖相大动之时。第一地的获得、第二地和第三地变得稳固，从第四地到第七地是接近，因此通过四法，大论秘密殊胜之王的意趣，无上证悟之精华尚未生起，这就像初四之月的自性显现一样。此处所说的自证现量，按照秘密幻化之宗，在《解释续海》中说：“自生自显现的这些法，无二自证无生，清晰地现量无疑，是所有证悟中最殊胜的。”以及在《口诀见之鬘》中说：“一切法本自安住于成佛之境，这与教证和口诀也不相违背，也不是仅仅依赖教证和口诀的词句，而是以自己的觉性在内心深处确信而现量证悟。”如是双运目标，种种
English
When and where one is on the path of seeing, relying on the combination and entering cause of the three wisdoms, truly realizing the mantra, realizing the Dharma nature of the unborn mind, unerringly experiencing and seeing the truth, because it has never been like this before, one does not regress in samsara, experiences the ultimate of the unpolluted view, and is extremely happy to see the Sambhogakaya, the supreme Bodhicitta arises and is clear in awareness, like a lamp in a vase that is clear without shaking, or like the third day of the month, this meaning also appears. This is the characteristic of the third yoga. These also become characteristics of wisdom, because they have the conditions of the four realizations and other branches. The seventh is what is explained from "entering the object" to "the nature of such appears." When practicing on the seventh bhumi, after realizing the unpolluted nature in this way, one becomes accustomed to the wisdom of seeing the Dharma nature of objects, and at the time of certain entry, one has the confidence of seeing, and meditates on the non-dual nature as the direct perception of self-awareness, without being distracted from the meaning of what is seen, and without being swayed by feelings, etc., the supreme Bodhicitta arises and is born. At this time, it is the time when the great heat sign moves. The attainment of the first bhumi, the second and third bhumis become stable, and the fourth to seventh bhumis are close, so through the four dharmas, the intention of the great tantra, the secret supreme king, the essence of the supreme realization has not yet arisen, which is like the nature of the fourth day of the month. The self-awareness direct perception mentioned here, according to the secret illusion tradition, is stated in the Explanatory Tantra Ocean: "These self-born and self-manifesting dharmas, non-dual self-awareness unborn, clearly direct perception without doubt, is said to be the most supreme of all realizations." And in the Garland of Instructions on View: "All dharmas are naturally abiding in the state of enlightenment, which is not contradictory to the scriptures and instructions, nor is it merely relying on the words of the scriptures and instructions, but directly realizing it with one's own awareness, believing deeply in one's heart." Thus, the dual aims, various
Chinese
嗟！《心滴》中说，六根的显现中，最殊胜的是眼，因为与智慧的境无别，现量证悟是证悟之最。唯是自证智慧之聚。如是说。 《道次第》中说，知与行境无二，一切无余唯一之体性，不杂圆满明空之色，无有能见与所见，十方刹土皆能见，于何亦不见，是眼之最胜。周遍明澈自性领悟之声，无有听闻而为听闻之极。以清净而满足，是法之香，无有嗅者而觉受之鼻。体验义精之味，体验无有体验之能所。于真实义之触，触及一切实触而无有触。了知诸法界之种种，自显现为自证之王。因此，自显之我执，具有我与离我之心，义与有情无分别而明，自生智慧遍知一切。如是说。 往昔的圣者们，将智慧的六聚之决定密意，或者如八聚之见解般看待，如此与场合要义相结合，则会成为经论的秘密和财富。必须知晓这与低于此之所称的自证现量不同。然而，大成就者咕咕惹匝说：“于了义经中赞叹常断之智慧，圣者理智者贬低实执。”如是等语。如是，如实照见了义之经和甚深续部意义的印度和西藏的往昔智者和成就者们，对于量士夫之语的秘密的见解稍有不同，但若能以公正之心领会到他们的意图皆安住于不谬误之义，则最终会汇入各自自证智慧的意趣为一。第八，从“大觉悟者们”到“如是的自性显现”之间所阐述的内容是：在第八地结束时，处于第一道时，如此进入且不改变之因的基础上，修道达到究竟，一切法皆与自证之境分离，因此在大觉悟者们的定于自生智慧中显现的时刻，诸法如实不二，自证之定自明。
English
O! From the 'Heart Drop': Among the appearances of the six senses, the eye is praised as supreme, because it is inseparable from the realm of wisdom, manifest realization is the best of realizations. It is solely the gathering of self-awareness wisdom. Thus it is said. From the 'Stages of the Path': Since knowledge and the field of action are non-dual, in the state where everything is completely one, unmixed, perfectly clear and empty form, without seeing or being seen, all the realms of the ten directions are seen. The best of eyes that see nothing anywhere. The sound of pervasive, clear, and natural understanding, the pinnacle of hearing without hearing. The fragrance of the Dharma that satisfies with purity, the nose that senses without a sensor. The taste of experiencing the essence of meaning, experiencing the absence of experiencing activity. The touch of true meaning itself, touch is free from all real touch. Knowing all the various realms of phenomena, self-appearing as the king of self-awareness. Therefore, self-illuminating self-grasping, the mind with and without self, meaning and sentient beings are clearly without conceptualization, self-born wisdom knows all. Thus it is said. The previous holy ones, regarding the definitive secret of the six aggregates of wisdom, or like the view of the eight aggregates, if applied to the context of the meaning, it will become the secret and wealth of the scriptures. It is necessary to know that this is different from the self-awareness manifest that is known below that. However, the great accomplished Kukuraja said: 'In the definitive sutras, the wisdom of continuity is praised, the noble minded ones despise the real view.' As it is said, the previous scholars and accomplished ones of India and Tibet, who saw the meaning of the definitive sutras and profound tantras as they are, also have slightly different views on the secret of the words of the valid person, but if one can find certainty with an unbiased mind that their intentions remain in the meaning that is not mistaken, then in the end, the key point will fall into the wisdom of each individual's self-awareness as one. Eighth, from 'Of the great conceptualizations' to 'The nature of such appears' is what is shown: At the end of the eighth ground, at the first path, based on the cause of entering and not changing in this way, the path of meditation is completed, because all phenomena are separated from the realm of self-awareness, therefore, at the time when the samadhi of the great conceptualizations that are clear as self-born wisdom arises, the phenomena are truly non-dual, the samadhi of self-awareness is self-illuminating.
Chinese
通过禅修进入百千三摩地，分别听闻佛法，圆满具备神通和神变，在无处超越的伟大自性中，瓦尔清晰地显现出是自生智慧，显现为觉性的奇妙变化，生起并增长菩提心。由于生起了遍知智慧的开端，因此接近于第一个圆满的伟大征兆，最初与真实意义安住的智慧相应，如同初五的月亮般显现和清晰可见。第九地是从“成为坚定”到“自身成就”之间所阐述的内容。第九地在终道的中途，如此努力习惯，依靠清净觉性大智慧之因，所证悟的三摩地极其强大，在成为坚定的状态时，自明觉性大无二与一切边际分离的实相无有差别，无需努力，自然安住不动，由于生起超越的菩提心，因此能够自在地获得诸多功德。例如，如同极其清晰而稳固的明灯，太阳驱散黑暗，照亮一切方向一样；又如初八的月亮般，显现和清晰的清净见解会产生，据说这是遍知自生智慧部分显现的比喻。那时，所有导师的善知识会伸出手来，真实地获得直接预言的最终暖相。如此，在开始之时，五种智慧自身成熟为法身，必定成就为不思议法性的体性。总的来说，第七地是四种瑜伽的差别，第八、第九、第十地是五种瑜伽的差别。但在《大疏》中，第七、第八、第九地被说成是四种瑜伽的差别，之所以如此安住，是因为预言征兆的定义和所显示的，虽然如此称谓，但如果区分修道者和终道者预言方式的差别，那么第七地是获得大预言，从第八地开始转变为圆满大力量的差别，这是经疏的意趣。
English
Having meditated and entered into hundreds of thousands of samadhis, individually listening to the Dharma, fully possessing clairvoyance and miraculous powers, in the unsurpassed great essence of being, Wal clearly reveals that it is self-arisen wisdom, appearing as the wondrous transformation of awareness, the Bodhicitta arises and grows. Because the beginning of omniscient wisdom has dawned, therefore approaching the first great sign of completion, initially being endowed with the wisdom that truly abides in meaning, it appears and is clearly seen as being like the fifth-day moon. The ninth bhumi is what is explained from "becoming steadfast" to "achieved in oneself." On the ninth bhumi, in the middle of the final path, striving to become accustomed in this way, relying on the cause of pure great wisdom of awareness, the samadhi of realization is extremely powerful, and at the time of becoming steadfast, the great non-dual self-awareness is inseparable from the reality that is separated from all extremes, without needing effort, naturally abiding immovably, because of the arising of the supreme Bodhicitta, one becomes empowered to attain many qualities. For example, just as an extremely clear and stable lamp, the sun dispels darkness and illuminates all directions; and like the eighth-day moon, clear and manifest pure vision arises, it is said that this is an example of the partial manifestation of the omniscient self-arisen wisdom. At that time, the spiritual friends of all the teachers will extend their hands, and one will truly obtain the ultimate signs of warmth of direct prophecy. Thus, at the very beginning, the five wisdoms themselves mature into the Dharmakaya, and will certainly be accomplished as the nature of non-conceptual Dharmata. In general, the seventh bhumi is a distinction of the four yogas, and the eighth, ninth, and tenth bhumis are distinctions of the five yogas. However, in the Great Commentary, the seventh, eighth, and ninth bhumis are said to be distinctions of the four yogas, and the reason for abiding in this way is that the definition of the signs of prophecy and what is shown, although named in this way, if one distinguishes the difference between the way of prophesying of the path of meditation and the path of completion, then the seventh bhumi is the attainment of great prophecy, and from the eighth bhumi onwards, it transforms into the distinction of the completion of great skill, this is the intention of the commentary.
Chinese
感觉好像真实地显现了。第十是，从“堪能”到“确定成就大者”之间所讲的是，第十地最终，平凡的道路就这样变成了确信，自然安住不动摇的原因是不需要修习，堪能禅定，不仅仅是二元对立，而是任运成就，从二元对立的名称中解脱出来，在自明的状态中达到究竟时，法界和智慧也只是词语的名称而已，禅定和觉性智慧的力量不混杂而完全圆满地证悟，因此没有比这更需要生起的，最极殊胜的菩提心最终生起和产生，譬如没有对治的灯火大火不被风所动，或者末劫之火焚烧一切而显现为火，如同十六日圆满的满月，像这样见到无可比拟的显现和明亮。那时，大暖相不会被魔和不顺的方面所夺走，智慧不会改变，确定是坚定的，因此是成就究竟果位的大成就，所以叫做道路完全圆满。第三是，从“心性本初”到“商议”之间所讲的是，那么一切密咒都是平等性，用十地、十喻、十事做什么呢？和下面不一样吗？不是这样的，而是众生的心性本初就是佛，是法身的体性，但是，因为对自己的体性无明的分别和执着所遮蔽，就像不知道树木在那里一样，没有见到实义，以次第进入的殊胜方法，通过自明菩提心的十地的门径，生起殊胜的树木，向上增长，这样圆满和达到究竟，成熟为无上的果实，是任运成就的。因此，卑劣的你们，也要在一切时中修持诸佛的意趣菩提心的树木。因此，证悟的智慧像流水一样不断增长，所以是达到究竟的缘故。因为这个原因，罗刹智慧方便等殊胜的朋友