English
This is to demonstrate the activity of perfect wisdom. First is the lamp of emptiness, existing in the realm of appearance, but not existing in the realm of attachment. Therefore, it becomes a sign of generating faith. From that, when the form of the body arises naturally without effort from one's own thumb, this person gains confidence that they will not regress in the three realms. Therefore, from not distinguishing between samsara and nirvana, alas! This symbolizes connection. For such a person, two form bodies appear and make them visible to those to be tamed. The body does not have the form of a face or limbs; it is established as "body" in dependence on the body. The Dharma-nature is profound and vast; it is peaceful and clear, or stable. Not going beyond that very clinging, naturally abiding, remaining still. In such samadhi, one's own mind returns to peace, and self-awareness unites with the Dharmakaya. One who possesses the fortune of the Great Perfection attains the Dharmakaya. The fourteenth, the fruit is naturally perfected. From the Great Perfection, how the common experience of the three bodies manifests to the continuum of a yogi has been shown. Now, the fifteenth, from the immutable Great Perfection, demonstrates the way in which naturally abiding, remaining still, samadhi reaches its limit: "Ema! Bodhisattva, listen!" Thus, the collector is definitely advised and urged. The teacher of the Dharmakaya, Samantabhadra, the measure of my samadhi, cannot be grasped by any of the Buddhas of the past, future, or present. However, for you, the Bodhisattva who is the collector, to symbolize with words, listen well through analogy like this! This is the instruction. For those who are naturally abiding, distinguishing from others, because it does not change, it abides naturally and remains still. Therefore, what appears, the measure of samadhi that is liberated into the Dharmakaya is: the yogi practices in that way, and what arises in his body will not be covered by earth, will not sink in water, will not be burned by fire, will not be carried away by wind. Therefore, those enemies do not harm the body and are seized. The fifteenth, in the immutable Great Perfection, the way in which naturally abiding, remaining still, samadhi reaches its limit has been shown. Now, the sixteenth, demonstrates the measure of samadhi of attaining great accomplishment: "Likewise, the measure of descending samadhi." Thus, it is shown through near symbolism. Along with the actions of the three afflictions, desire binds the body and mind, clinging to the three realms, and so on.
Chinese
萨迦派认为，贪嗔痴三毒以及根本烦恼，将轮回众生的身语意三者引入三界，使其成熟为痛苦的果报，即成熟为苦苦、坏苦和行苦三种痛苦。如此的烦恼因果，永远不会在瑜伽士自己的相续中产生，否则，身语意不可能产生善念。如此修习禅定的修行者，所出现的这些现象，就是衡量禅定的标准。如是显示了第十六个大降临禅定的标准。现在显示第十七个光明增长禅定成就的标准：依赖于对境和意识等要点，夜晚时分，在无法舍弃睡眠的情况下，如果与法身光明相认相遇，那么光明就不会超出轮涅。梦中与报身自显相认相遇，那么自显大圆满就不会超出轮涅。因此，如果给这个禅定命名，那就是：无别唯一，什么都没有舍弃。它的标准是，白天出现清净智慧的光明景象，粗大的景象如索达等自然清净，恒常安住于无相光明之中，夜晚时分，自相续的睡眠和梦境自然止息而把握。如是显示了第十七个光明增长禅定的成就标准。现在，为了郑重地宣示第十八个作为一切禅定基础的自住本然禅定，如何生起才能使未来的众生信服呢？从“此后导师开示”等语句开始阐述。此后，是达到三种禅定之相的标准之后。导师是指功德圆满的吉祥普贤王如来，他考虑到要像从牛奶中提取酥油一样地汇集教言而开示。召集者菩萨，呼唤道：谛听！我所开示的，以无无明的要点，不会有错谬或错误。召集者你为了利益未来时代的有缘者，要以无错谬或错误的心来受持。如果珍宝变成其他的果实，那是非常重要的啊！
English
The Sakya school believes that the three poisons of greed, hatred, and ignorance, as well as the fundamental afflictions, lead the body, speech, and mind of sentient beings in samsara into the three realms, causing them to ripen into the fruit of suffering, which is to ripen into the three types of suffering: the suffering of suffering, the suffering of change, and the pervasive suffering of conditioning. Such causes and effects of afflictions will never arise in the yogi's own continuum; otherwise, virtuous thoughts cannot arise in body, speech, and mind. The phenomena that arise in a practitioner who cultivates such samadhi are the standards for measuring that samadhi. Thus, the standard for the sixteenth, the Great Descent Samadhi, is shown. Now, the standard for the seventeenth, the Accomplishment of Increasing Light Samadhi, is shown: By relying on the key points of objects and consciousness, etc., at night, when sleep cannot be abandoned, if one recognizes and encounters the clear light as the Dharmakaya, then the clear light will not go beyond samsara and nirvana. In dreams, if one recognizes and encounters the Sambhogakaya's self-manifestation, then the Great Perfection of self-manifestation will not go beyond samsara and nirvana. Therefore, if this samadhi is given a name, it is: Undifferentiated Oneness, nothing is abandoned. Its standard is that during the day, the pure wisdom of the clear light appears, and coarse appearances such as Soda, etc., are naturally purified, and one constantly abides in the signless clear light. At night, the sleep and dreams of one's own continuum naturally cease and are grasped. Thus, the standard for the accomplishment of the seventeenth, the Increasing Light Samadhi, is shown. Now, to solemnly declare the eighteenth, the Self-Abiding Natural Samadhi, which is the basis of all samadhis, how does it arise so that future beings will have faith? It is explained starting from the words, "Then the Teacher taught." After this, it is after reaching the standard of the signs of the three samadhis. The Teacher refers to the glorious Samantabhadra, who is perfect in qualities, and he taught with the intention of gathering the teachings like extracting butter from milk. The gatherer, the Bodhisattva, called out: Listen! What I have taught, with the key point of no ignorance, there will be no mistakes or errors. Gatherer, for the benefit of those fortunate ones of the future, you must uphold it with a mind free from mistakes or errors. If a jewel turns into other fruits, that is very important!
Chinese
这是教诲。被称为“安住本位，如如不动”的禅定，不是从其他产生、出现或生起之类的，因为是安住在自身，所以可以修习。而且，以前我的心中出现这样的想法，为了后世的具信者消除烦恼的垢染，增长为法身和智慧，也应该将这样的修习方法显现在心中。诸佛的荣耀，金刚智慧自在，智慧与非二元，菩萨的种性不变且安住，并成为非二元。而且，仅仅修习这个，两种禅定自然而然地生起，所以首先是安住本位，如如不动。对于某个人来说，化身的体验，然后是报身的，然后是法身，通过这三者的体验逐渐熟悉。最终，大圆满中没有任何需要舍弃的，意义的基础，事物自性的实相。瑜伽士以精进修习，这个意义在于，身体的四大元素执着于自身相续而耗尽，大圆满的见解变得极其接近，意义在自身显现，不舍弃任何而成就佛果。第十八个是三摩地的基础，因此，为了强调安住本位，如如不动的禅定，讲述了如何生起，从而使未来的众生生起信心。现在，第十九个是耗尽大圆满，从那样的修习三种三摩地，净化体验的显现，讲述法性耗尽的方式。此时法性耗尽临近，等等。如此修习，在体验中没有生灭的此时，自己所证得的宗派的法性耗尽临近，就是达到了顶点。对此熟悉的人，必定会前往佛的净土。为什么会去呢？因为如此不执着于自己的法为自身相续，从那以后，没有分别念习气的身体，没有能取所取的内外分别念，智慧幻身不需要作为道路，耗尽。珍宝秘密身和三者的终结，能取和所取的习气接近并取舍，对光明和颜色产生渴望，对法身和智慧产生依赖而耗尽。对三身执着为自身相续而耗尽，面容和手足的
English
This is the instruction. The samadhi called "Abiding in one's own place, unmoving," is not like something that arises, occurs, or is produced from something else, because it abides within oneself, it can be practiced. Moreover, in the past, this kind of thought arose in my mind, so that future faithful ones might eliminate the stains of afflictions, increase into Dharmakaya and wisdom, and also make this method of practice appear in their minds. The glory of all Buddhas, the sovereign of Vajra wisdom, wisdom and non-duality, the lineage of Bodhisattvas is unchanging and abiding, and becomes non-dual. Moreover, by meditating on this alone, the two samadhis arise spontaneously, so first is abiding in one's own place, unmoving. For someone, the experience of the Nirmanakaya, then the Sambhogakaya, then the Dharmakaya, through the gradual familiarity of these three experiences. Ultimately, in the Great Perfection, there is nothing to be abandoned, the basis of meaning, the reality of the nature of things. The yogi who practices with diligence, the meaning of this is that the four elements of the body, clinging to one's own continuum, are exhausted, and the view of the Great Perfection becomes extremely close, the meaning is clear in itself, attaining Buddhahood without abandoning anything. The eighteenth is the basis of samadhi, therefore, in order to emphasize the samadhi of abiding in one's own place, unmoving, it tells how it arises, so that future beings may generate faith. Now, the nineteenth is the exhaustion of the Great Perfection, from such practice of the three samadhis, purifying the appearance of experience, it tells the way of exhausting the nature of reality. At this time, the exhaustion of the nature of reality is near, and so on. By practicing in this way, at this time when there is no arising or ceasing in experience, the exhaustion of the nature of reality of one's own attained doctrine is near, which is reaching the peak. One who is familiar with this will surely go to the pure land of the Buddha. Why will they go? Because in this way, not clinging to one's own dharma as one's own continuum, from then on, there is no body of habitual tendencies of conceptual thought, no internal or external conceptualization of grasper and grasped, the illusory body of wisdom does not need to be made into a path, it is exhausted. The end of the precious secret body and the three, the habits of grasper and grasped are close and taken up, craving for light and color arises, reliance on Dharmakaya and wisdom is exhausted. Clinging to the three kayas as one's own continuum is exhausted, the face and hands and feet
Chinese
没有完全成就，获得了离戏大圆满的身。现在它没有作为和作用，现在不会退转到三界，因此今生身体的终结是执着于血肉等粗大之物，依靠念头稍微移动而无碍移动，依靠意识稍微停留而安住，依靠接受痛苦而体验，依靠显现的光稍微接近与诸显现自离。法性不是真正的穷尽，因为接近穷尽所以称为穷尽。第十九，穷尽大圆满中，如是修习三种三摩地，清净体验的显现，显示了法性穷尽之理。现在第二十，从地和道的差别，习惯于果的关键，显示不退转的差别。以习惯于地的瑜伽士。等等显示。于地，不是事物地的形态没有转变成其他的分别念。其上，以正知习惯的瑜伽士，自己的处所也不会退转到有情轮回的处所三界。心和身的联系变得空虚，因此，地没有名称。于道，进入和净化的道二者相关联，并且了知没有进入。习惯于此的瑜伽士，产生是地、水、火、风的微尘差别所形成的色身，遮蔽中央山等垢染智慧的显现而穷尽。智慧清净的显现生起，从错觉止息而清净垢染。于果，习惯于穷尽的地和三身的果。那也是从根本清净的穷尽之地，有缘者由此到达不退转的三界彼岸。如是第二十，从地和道的差别，习惯于果的关键，显示不退转的差别。现在第二十一，因为习惯于三种三摩地，如何显现瑜伽士相续中的功德差别，显示如下：奇哉！大菩萨谛听。呼唤结集者，如上所说，如此我的三摩地，对于具有习惯于这三者的有缘者，显现的首先是光，第二是明点。