Chinese
《普ra引导次第第四品，塞的班智达生祥的注释》 《普ra引导次第第四品，塞的班智达生祥的注释》 《普ra引导次第第四品》正文。印度语：桑地玛哈萨玛地克拉玛萨地乌帕德夏纳玛。藏语：名为《大圆满定之次第普ra引导诀窍》。生起三身任运成就三身，以一味故，已证得平等性之义，以国王善妙之自性故，以无取舍之吉祥故，拜见并熟悉普贤王如来之义。 顶礼！ 具有决定离戏圆满之教证的上师嘎饶多杰，为了使从取舍、勤作、因果中解脱的极瑜伽士，根器极佳之人的意义，通过远离戏论，以菩提周遍一切，证悟自明之心之义，而宣讲的普ra引导，将阐述不舍弃、完全脱离之修持的四种次第。如是承诺宣讲后，穿上勤作（对于初学者，有时安住，有时不安住）的盔甲。 首先，安住之定的智慧秘密，称为首先安住之定。第二，对此熟悉后，称为不摇动而安住之定。第三，将平等性、等持完全放下，于后得如箭般串联。第四，达到此等之顶点，从勤作中解脱，智慧任运成就。 其次，从最初开始，舍弃轮回的喧嚣散乱，在距离村庄遥远的回声所及的寂静处，以诀窍现量证悟之义，不散乱而安住之时，未生起沉掉等过患之众，如能安住多久，便知那是安住之修持。 譬如，一个充满恐惧的人，在道路上艰难跋涉之时，如果能够看到自己家乡的景象，如《摄略》中所说：进入寂静处道路已有多里之行者，若见牧童边界之茂盛森林，则想此乃靠近村庄和解脱城之征兆，将获得喘息之机，且无盗贼之恐惧。与此相似。 已经认识到恐惧的自性，并且稍微熟悉其含义，因此希望和
English
The commentary of Sei Bandhe Jungden on the Fourth Pra-khrid Practice Stages. The commentary of Sei Bandhe Jungden on the Fourth Pra-khrid Practice Stages. The Fourth Pra-khrid Practice Stages. In Sanskrit: Santi Maha Samati Krama Sati Upadesha Nama. In Tibetan: Called the "Quintessential Instructions on the Pra-khrid Practice Stages of the Great Perfection Samadhi." Since the three Kayas of arising and the three Kayas of spontaneous presence are of one taste, having mastered the meaning of equality, by the nature of King Samantabhadra, by the auspiciousness of no acceptance or rejection, I prostrate to meeting and familiarizing with the meaning of Kuntuzangpo. Homage! The teacher Garab Dorje, who possesses the definitive, free-from-effort, and complete scriptural authority, for the sake of the meaning of the extremely yogic person with the best faculties, who is liberated from acceptance, rejection, effort, action, cause, and effect, through the Pra-khrid that teaches the meaning of mind, which is free from elaboration, with enlightenment pervading everything, and self-illuminating, will explain the four stages of practice of not abandoning and completely separating. Having promised to explain thus, put on the armor of effort (for beginners, sometimes abiding, sometimes not abiding). Firstly, the wisdom secret of the abiding Samadhi is called the Samadhi of first abiding. Secondly, having become familiar with that, it is called the Samadhi of abiding without moving. Thirdly, completely abandon equality and equanimity, and in the subsequent attainment, connect like an arrow. Fourthly, having reached the limit of that, being liberated from effort and action, wisdom is spontaneously accomplished. Furthermore, from the very beginning, abandoning the distractions of samsara, in a solitary place measured by the echo distance from the village, without being distracted from the meaning of realizing manifestly through the quintessential instructions, when abiding in equanimity, without the arising of faults such as dullness and agitation, one should know the practice of abiding for as long as one can abide. For example, like a person filled with fear, when traversing a path with great difficulty, if one can see the appearance of one's own homeland, as stated in the Compendium: "A person who has entered the path of solitude for many leagues, if he sees the abundant forest at the boundary of the herdsman, he thinks that this is a sign of being close to the village and the city of liberation, he will find relief and there will be no fear of thieves." It is similar to that. Having recognized the nature of fear and having some familiarity with its meaning, therefore hope and
Chinese
脱离。又如《大鹏经》中说： “因为脱离星曜之地，所以没有希望和恐惧。” 如此说。认为没有分别念，并且了知显现如幻，这是指自己厌离轮回之法，对未能觉悟的众生生起慈悲心，不贪恋自己的处所，希望前往遥远的他方。 结果，瑜伽士在身体坏灭死亡时，必定获得人身，并且具有修法的能力，在来世就能见到法性真谛。 住在习惯的地方，像这样安住于平等自性时，沉没和掉举等过失的集合自然止息，自生智慧自然生起的热力使身心安乐，在白天和夜晚之间持续存在。 安住于不可思议、离戏论的明点状态，就像没有波浪搅动、污垢澄清的大海，又像没有风吹动、明亮清晰的酥油灯。这被认为是智慧安乐的自生热力。 气息安住的热力滋养身体，因此那时对食物和衣物的执着念头很小，稍微一点就满足。烦恼等贪嗔显现的力量被压制而变小。对迷惑的众生，慈悲心和利他心比以前增长，变得非常大。 见到一切法如幻化的八喻。听闻佛法。以悦意之心散布各种鲜花。 诸天鬼神八部像仆人一样工作。超越大菩提佛塔。梦中出现极好的征兆。需要区分魔和善神。 像这样的结果，瑜伽士仍然有不自主的生死。五蕴组成的身体坏灭时，转生为天人的身体，通过因缘的力量觉悟自心，获得大持明果位。 如阿阇黎圣天所说：“如果通过了知它，即使没有在此证得涅槃，来世也必定毫不费力地获得，就像工作一样。” 因此，在那样的时刻，在寿命未转移时，习气耗尽而现前成佛。 如果寿命未转移，那么显现为平等性的自性，就是轮回和涅槃之法在自相续中。
English
Separation. Furthermore, as stated in the Garuda scripture: "Because one is separated from the realm of the planets, there is no hope or fear." Thus it is said. The understanding that appearances are like illusions, resembling the absence of conceptualization, means that one turns away from and becomes weary of the laws of samsara, and compassion arises for sentient beings who have not realized this. One does not cling to one's own place and desires to go far away to another place. As a result, when the yogi's body ceases at death, one will definitely obtain a human body and be endowed with the practice of dharma, so that in the next life one will see the truth of the nature of reality. By being accustomed to abiding, when the essence is established equally here as long as possible, the collection of faults such as sinking and excitement will naturally cease in their own place, and the warmth of self-arisen wisdom will arise, and the body and mind will be filled with happiness. It remains distinct until the passing of day and night. Abiding in the state of the inconceivable, free from elaboration bindu, is like the great ocean where the waves have not stirred and the turbidity has cleared, and like a sesame oil lamp that is clear and bright without being moved by the wind. This is considered to be the self-arisen warmth of wisdom and bliss. The warmth of the abiding wind nourishes the body, so at that time the perception of signs of food and clothing is small, and one is satisfied with just a little. The afflictions and so on, such as attachment and aversion, are subdued and become small as they manifest. Compassion and altruism for those who are confused increase more than before and become very great. All dharmas are seen like the eight examples of illusion. One listens to the dharma from the Buddhas. One scatters various flowers with a pleasing mind. The eight classes of gods and demons work like servants. One ascends from the great stupa of enlightenment. Very good signs appear in dreams. It is necessary to distinguish between demons and good deities. Such a result is that the yogi still has involuntary birth and death. When the body made of the five elements is destroyed, one is born in the body of a god, and by the power of connection, one realizes one's own mind and attains the great vidyadhara state. As the master Aryadeva said: "If by knowing it, even if one does not pass into nirvana here, one will surely obtain it effortlessly in the next life, just like work." Therefore, at such a time, when life has not yet passed, the latent tendencies are exhausted and one becomes manifestly enlightened. If life has not passed, then the essence of appearing as equality is the nature of samsara and nirvana in one's own continuum.
Chinese
因为没有成立，所以无论如何也没有看到。轮回涅槃和等性之后的一切都平等，在本性中显现。年月过去，也同样保持着差别。 ༈ 。平等性不动摇，是法身，显现而没有执着。因为执着而无法比喻，如同水中月。无分别的平等性，因为不造作而达到究竟，如同大鹏在空中飞翔。因为没有生存，所以不恐惧，因此阻止一切资具的念头。对于善与非善没有分别念。烦恼、障碍以及习气都完全清净。习气的机会改变，体验的梦兆平凡，一切都断绝，这些显现各种各样，这里不需要区分魔和非魔。从习惯于平等性的自性中，在没有舍弃身体的情况下安住于道，获得地的果实和种姓。那也是无法行进的，那时就在那本身中现前成佛。༈ 。任运成就的智慧，其自性是超越等性之后的，是法身。༈ 。比喻是无喻，如同虚空。༈ 。征相是色身二身的佛陀的各种神变显现，没有需要区分魔与非魔的说法。༈ 。果实就是佛陀本身。《大圆满帕持体验引导次第》，是导师噶绕多杰所造。完成。印度堪布室利僧哈（梵文天城体：Śrī Siṃha），译师毗卢遮那翻译。༈ 。从拉杰德谢的注释中汇集，注释是色班智达炯丹所作。
English
Because it is not established, it is not seen in any way. All that is equal after samsara and nirvana is equal, and it is clear in its own nature. Even though years and months have passed, it remains distinct in the same way. ༈. Immovable equality is the Dharmakaya, appearing without grasping. Because it is grasped, it cannot be exemplified, like the moon in water. That very equality without thought is like a great garuda soaring in the sky because it is perfected without effort. Because there is no sustenance, there is no fear, so all thoughts of equipment are stopped. There is no conceptualization of good and non-good. Afflictions, obscurations, and habitual tendencies are completely purified. The opportunity for habitual tendencies changes, and all ordinary dream signs of experience cease, and various appearances arise, and here there is no need to distinguish between demons and non-demons. From the habituation of the nature of equality, one abides on the path without abandoning the body, and obtains the fruit of the ground and the lineage. That too is impossible to travel, and at that time one becomes manifestly enlightened in that very moment. ༈. The spontaneously accomplished wisdom, its own nature is beyond equality and after, is the Dharmakaya. ༈. The metaphor is without metaphor, like space. ༈. The sign is that various manifestations of the Buddha's two form bodies appear, and there is no need to distinguish between demons and non-demons. ༈. The fruit is the Buddha himself. The Great Perfection P'ra khrid Experience Guidance Sequence, composed by the teacher Garab Dorje. Completed. Translated by the Indian Abbot Śrī Siṃha and the translator Vairochana. ༈. Collected from the commentary of Lhaje Desheg, the commentary was written by Se Bande Jungden.