English
The thought of going to establish a foothold arises. It is said that the dream of the experience of that samadhi also appears directly. These only appear when the diligence of meditation and samadhi is great. If the diligence is small, it will not appear, because it is cause and effect. At this time, depending on which dharma each relies on, the appearance is determined in the mind, and only the appearance arises. Then, by generating diligence, if one can manage just one session a day or a day and night, and those subtle faults mentioned above do not arise, then that is the level of the second samadhi. At this time, like muddy water, subtle realizations are purified, and the idea of clinging to samadhi itself also diminishes, and the meaning of the mind becomes clear. At this time, the thought arises that this is the ultimate meaning, that this is the Dharmakaya. Like ripples in clear water, this is the side of being free from the main obscuring conceptual thoughts of mind-essence. At this time, the realization of the inseparability of appearance and mind begins to take root and becomes stable. The clinging to samadhi diminishes, because one sees the meaning of mind-essence, so one takes on the responsibility of realizing how the self-nature of mind-essence is. The appearance of the distinctions of realization arises from this point, and if it is very peaceful, it will last long. At this time, great compassion naturally and strongly arises for sentient beings of the three realms. One does not forget the lama for even a moment. White virtuous conduct is continuous. Even the subtlest of subtle negative actions recur. The thought also arises to benefit various beings by incarnating without abandoning the body. The thought of clothes and food diminishes. Attachment and so on gradually decrease. Praise and blame, liking and disliking are the same. All meanings, like the friction of wood, appear from strong diligence. Nothing appears from just easy and comfortable practice. A fortunate person then strives in meditation, because the reality of the mind is the inseparability of appearance and mind, so that realization arises, therefore it is called the inseparability of object and mind. Object and mind, appearance and mind, all things are separated, therefore the clinging to the mind abiding in the body of the yogi is exhausted, and disappears into the realm of space. Because space has become conscious, all phenomena of objects have transcended the distinction of appearing and not appearing. Therefore, the subtle phenomena grasped by the mind are also unrecognizable.
Chinese
是这样的，这样的意义是瑜伽士现证的证悟，对于没有现证的人来说，这些词语只是谈论而已。对于这样的见解，就像《不观轮回与涅槃之法》所说，由于轮回的执着清净，所以不执着涅槃；由于对境的执着清净，所以不执着有境。因此，远离了由名言或实义所产生的各种概念，这被称为平等性，被称为一味，被称为轮回与涅槃无别。由于无漏的自性显现，所以远离了三界的怖畏。即使在禅定中安住数月或数年，心也能回到本位。自己以自智来修持，没有所修和能修。专注于修持的本体，因为专注于修持者。就像虚空无法超越虚空一样，没有无法安住于禅定中的情况，没有所安住和能安住。即使不了解或不见到所有未证悟的迷惑，也没有所知和能知，没有所见和能见，这就是一味禅定的究竟。它的外在显现的征相是：即使见到天女，也不会生起贪恋之心，因为心是显现的；即使见到燃烧的罗刹，也不会生起恐惧之心，因为一的观念已经消失。无论显现什么六境之法，都不会成为能取所取，因为心性是自显现的。五毒彻底清净。这种现量智在这个时候产生。作为其所依的补特伽罗，如果去世，就在中阴时与法身结合，从而任运成就三身。修持这些禅定的瑜伽士的行为是：在最初的禅定时，要修持所有清净的行为，就像共同乘的论典中所说的那样。在第一、第二和第三禅定时，不离开有经验的上师非常重要。就像在黑暗中照亮道路的明灯，就像从大水中救度的船夫。对上师的虔诚和对禅定的不执着，安住于不散乱的舍弃，以及没有间断的精进，这三者是增上的主要因素，其他的只是次要的。
English
Thus, such meaning is the realization that yogis have directly realized. For those who have not directly realized it, these words are merely talk. Regarding such a view, as it says, "Not seeing the Dharma of Samsara and Nirvana," because the clinging to Samsara is purified, Nirvana is not fixated upon; because the clinging to objects is purified, the subject is not fixated upon. Therefore, being free from all concepts arising from terms or ultimate meaning is called equality, called one taste, called the inseparability of Samsara and Nirvana. Because the stainless self-nature manifests, it is free from the fears of the three realms. Even if one remains in Samadhi for months or years, the mind returns to its own ground. One cultivates self-awareness with oneself; there is no object of meditation or meditator. Focusing on the essence of meditation, because of focusing on the meditator. Just as space cannot transcend space, there is no inability to abide in Samadhi; there is no object of abiding or abider. Even though one does not know or see all the delusions of non-realization, there is no object of knowledge or knower, no object of seeing or seer; this is the ultimate perfection of one-taste Samadhi. The signs of its external manifestation are: even seeing a celestial maiden, lustful thoughts do not arise, because the mind is self-illuminating; even seeing a burning Rakshasa, fearful thoughts do not arise, because the concept of oneness has vanished. Whatever of the six sense objects appears, it does not become grasping and being grasped, because the nature of mind is self-appearing. The five poisons are completely purified. This direct perception arises at this time. The individual who is the basis for it, if they pass away, in the Bardo state, they unite with the Dharmakaya, thereby spontaneously accomplishing the three Kayas. The conduct of yogis who practice these Samadhis is: during the initial Samadhi, one should practice all pure conduct, as stated in the common vehicle's texts. During the first, second, and third Samadhis, it is crucial not to be separated from an experienced Lama. Like a lamp illuminating the path in darkness, like a boatman rescuing from a great flood. Without attachment to devotion to the Lama and to Samadhi, abiding in undistracted equanimity, and continuous diligence without interruption, these three are the main factors for enhancement; others are secondary.
Chinese
生起欲妙之嫩芽。此论中所说的，即使不具备精进，但“禅定的命根是不散乱”，因此在行住坐卧四种行为中不散乱非常重要。认识到这一点后，做梦和深度睡眠非常重要。行为不散乱，禅定不动摇。细微又细微的念头，由于无法彻底根除，所以还残留着一些过失。第二种禅定也是完全纯白的行持，将一切法都修持得像幻化的八个比喻一样。利他不需要刻意追求，禅定的力量会自然显现。所承诺的律仪，以先前强大盔甲的力量守护，之后由于罪恶的根源我执清净，从根源上清净的力量就像太阳中央没有黑暗一样。即使是这样的圣者，为了利益他人，即使安住于法界，也不会中断有为的善根。即使弟子获得了最高的果位，也尊敬众生所依止的上师。即使不执着于众生，慈悲之流也不会断绝。即使声音能够自识其类，也不应接受轻浮放荡的历史。无论做什么都是胜者的行为，不做漂浮散乱贪婪之事。即使知道三千世界已成佛土，也不应住在村庄的寺庙里。即使证悟了本初成佛，也应像狮子的住处一样安住一处。即使在寂静的寺庙里安顿下来，也不应在那里进行改造。这是圣者们的行为。第四种瑜伽是任运成就的瑜伽，即成佛，达到平等性的禅定之顶峰。道路的行持穷尽的自性是果，从其他方面来说，法身如虚空，报身如云，从此化身如雨般不断地利益众生。虽然非常安乐，但法身如虚空般没有边际，从与法界平等的状态中，轮回的烦恼，无论多么细微的因果，如果没有成就，那就是殊胜的法身。从那样的状态中，三界一切众生，如镜中显现影像般，就是尽所有智。三界
English
The tender sprout of desire arises. As mentioned in this treatise, even without diligence, "the life force of meditation is non-distraction," therefore it is very important to be non-distracted in the four activities of walking, standing, sitting, and lying down. Having realized this, dreaming and deep sleep are very important. Conduct is not distracted, and samadhi is unwavering. Subtle and extremely subtle thoughts, because they cannot be completely eradicated, still retain some faults. The second samadhi is also the practice of complete purity, applying all dharmas like the eight examples of illusion. Other-benefit does not need to be deliberately sought; the power of samadhi will naturally arise. The vows that have been taken are protected by the power of the great armor of the past. Later, because the root of evil, self-grasping, is purified, the power of purification from the root is like darkness not remaining in the center of the sun. Even such a noble being, for the benefit of others, even while abiding in the realm of dharma, does not interrupt the virtuous roots of conditioned phenomena. Even if the disciple attains the supreme state, he respects the guru who is the refuge of sentient beings. Even without fixating on sentient beings, the stream of compassion is not cut off. Even if sounds can recognize their own kind, one should not accept frivolous and dissolute histories. Whatever is done is the conduct of the victorious ones, and one does not engage in floating, distracting, or greedy activities. Even if one knows that the three thousand worlds are Buddha-fields, one should not dwell in the temples of villages. Even if one realizes primordial Buddhahood, one should abide in one place like the dwelling place of a lion. Even if one settles in a solitary retreat, one should not make alterations there. This is the conduct of the holy ones. The fourth yoga is the spontaneously accomplished yoga, which is Buddhahood, reaching the culmination of the samadhi of equality. The nature of exhausting the activities of the path is the fruit. From other perspectives, the Dharmakaya is like the sky, the Sambhogakaya is like clouds, and from this, the Nirmanakaya continuously benefits beings like rain. Although it is very blissful, the Dharmakaya is like the sky, without end. From the state of equality with the Dharmadhatu, the afflictions of samsara, no matter how subtle the cause and effect, if they are not accomplished, that is the supreme Dharmakaya. From that state, all sentient beings of the three realms, appearing like reflections in a mirror, is the knowledge of all that exists. The three realms
Chinese
从所有众生的相续中，知晓一个众生从无始至无终的所有了知的数量，不异于所调伏者本身，且已证得不可思议的智慧。因此，一切无碍即是知晓一切的数量。从能知与所知的觉悟中解脱，即是如实知晓。在此，以有漏的意识衡量无漏佛的境界，必须通过甚深教言来证实。因无法书写详尽，故仅略述梗概。法身未成于任何处，却显现于任何处，乃是任运成就的慈悲，以及往昔广大愿力的因缘。因所调伏者的因缘，如镜中之影像般显现，于无漏者为报身，于有漏者为化身，皆随所调伏者的心意而行事业。因所调伏者之心性即是法身，故不由相续而生起，然于所调伏者之前显现调伏者，故无有来去，如水中之月。相似显现如镜子一般。如以小力击打坚硬之物，我以凡夫之语表达此誓言，犹如于天界宣说甘露。应弟子之请求而作，仅以些许圣者之恩德，将名相书写于文字，向所有先前的矛盾与错误忏悔。若有任何劳作之功德，愿所有修行、实修、瑜伽士，远离道之障碍，迅速引导众生。于甚深噶举如乳之海洋中，安住着不死的明光心性。依止且修行尊者之语，以闻思修三者之精进为友。精华如酥油般，法身显现。从第二佛尊者之意中，任运成就了不死的大药。以虔诚之金刚嘴猛力吸取，于自心莲花中体验其滋味。于六境无动摇的幻化之蕴中，任运成就了密咒明王的法性。依循导师之语而实修，断除疑惑，生起定解。于二取金刚岩石之心中，安住着无造作的本初大甘露。口诀金刚凿。