Chinese
由于仅仅是生起的禅修没有利益，现在为了生起体验，宣说禅定体验之书的第二部分：在体验中以三摩地摄持，有三点：第一，以三摩地摄持的程度；第二，修习它的方法；第三，使它稳固。第一，关于摄持的程度，有上、中、下三种。即使以最好的三摩地将本尊视为真实的对境，那也只是心的造作，必须生起本尊与心无二的体验。即使以中等的三摩地白天稍微修习法性空性，那也是心所执持，必须生起无执自解脱的体验。即使以最差的三摩地从天亮到太阳升起稍微摄持心，那也是心的执持，必须生起从所修和能修中解脱的体验。对于最好的三摩地，法性空性自生智慧显现而不间断，那变得稳固，定解和体验从内心深处涌现，如同阳光照耀雪山。一切烦恼自然而然地消失，如同火烧茅草。对于已经摄持的三摩地，要与四种行为相结合，反复供养并忆念空性的意义。有时保持平静，放松身心。反复努力，一旦稳固，以后不修也可以。行住坐卧等行为也不离法性的意义，从而生起体验。对于最差的三摩地，如果心执着，就不要强行生起，不要使其迟钝，保持不紧不松、清晰的状态。一旦心被摄持并变得稳固，就观察能够承受的程度，一旦达到想要的程度，就要学习并熟悉诸根清明。如果对最好的三摩地给予窍诀，就像用金眼装饰右眼一样，一切显现都成为身和伟大的智慧。如果对中等的三摩地给予窍诀，就像到达珍宝金洲一样，一切都显现为自生大智慧。如果对最差的三摩地给予窍诀，就像抓住金线一样，通往解脱的阶梯没有恐惧。如果对最差的程度也没有达到的人给予窍诀，就像给狗喂金子一样，因为不认识这是精华的意义，会变成装饰品，所以没有开示。
English
Since meditation that merely arises is of no benefit, now, in order to generate experience, the second part of the book on the experience of meditation is taught: In experience, there are three aspects to grasping with samadhi: First, the degree to which one is grasped by samadhi; second, the method of training in it; and third, making it stable. First, regarding the degree of being grasped, there are three levels: best, intermediate, and least. Even if one grasps a deity as a real object with the best samadhi, that is merely a mental fabrication, so one must generate the experience of the inseparability of the deity and the mind. Even if one meditates on emptiness as the nature of reality for just a little while during the day with intermediate samadhi, that is still grasped by the mind, so one must generate the experience of self-liberation without grasping. Even if one grasps the mind from dawn until sunrise with the least samadhi, that is still mental grasping, so one must generate the experience of liberation from the object of meditation and the meditator. For the best samadhi, when the self-arisen wisdom of emptiness as the nature of reality is clear and unceasing, it becomes stable, and certainty and experience arise from within, like the sun rising on a snowy mountain. All afflictions naturally vanish on their own, like setting fire to straw. For samadhi that has been grasped, mix it with the four activities, repeatedly make offerings, and remember the meaning of emptiness. Sometimes, remain in equanimity and relax the body and mind. By repeatedly making effort, once it is stable, one may not need to meditate later. Activities such as walking, sleeping, sitting, and staying also do not stray from the meaning of the nature of reality, and thus experience arises. For the least samadhi that has been grasped, if the mind is attached, do not force it to arise, do not make it dull, and leave it in a state that is neither tight nor loose, but clear. Once the mind has been grasped and becomes stable, observe the degree to which it can bear it, and once it reaches the desired degree, learn and become familiar with the clarity of the senses. If one gives instructions to the best samadhi, it is like adorning the right eye with gold, and whatever appears arises as the body and great wisdom. If one gives instructions to the intermediate samadhi, it is like going to the golden island of jewels, and whatever arises is self-arisen great wisdom. If one gives instructions to the least samadhi, it is like grasping a golden thread, and there is no fear on the ladder to liberation. If one gives instructions to someone who has not even reached the least degree, it is like giving gold to a dog, because they do not recognize that it is the meaning of the essence, it will become an ornament, so it was not taught.
Chinese
第二个阶段的口诀总结。即使生起那样的体验，从众生到成佛的道路也必须修习到尽头，因此，为了修习到尽头，展示了第三个阶段的文本。修习智慧的技巧是，因为三有的一切都是自己的心，心已成佛，脱离了行为的努力，将三有度脱到清净的刹土。将显现为凶猛恶鬼的也是自己的心，因为心本来就是佛，彻底斩断了凶猛恶鬼的轮回，度脱到清净的刹土。五蕴之路的门也本来就是佛，因此五恶趣之路也本来就没有，度脱到清净的刹土，这被称为究竟的度脱。凶猛的众生也必须知道是自己的心。因为心脱离了因缘，所以没有凶猛的转生。度脱到清净的刹土，这被称为究竟的度脱。凶猛的众生也必须知道是自己的心。因为心脱离了因缘，所以没有凶猛的转生。斩断了凶猛的悬崖。四魔融入心的本性中，没有能摧毁的和被摧毁的，两者都是心，因为心在空性中寂灭，所以摧毁了恶鬼的魔。心是空性。因此，五毒自然而然地消失了，所以摧毁了烦恼的魔。法性菩提心，在那之上没有生灭，所以摧毁了死主的魔。法性菩提心没有障碍，所以摧毁了天子的魔。知道四魔是自己的心，就是摧毁了恐怖的四魔。杀死秘密的三仇敌是：在那之上，自己观想为本尊的任何一位本尊，自己和本尊无二无别，除了本尊的慢心之外，不要停留在平凡的状态。从禅定中起身时，也不要舍弃本尊的慢心，心中清晰地观想，这样就能杀死三仇敌。断绝了执着自我的意识，杀死了四大外敌。像那样清晰观想的时候，不要让平凡的意识胜过本尊的显现，将行为转化为本尊，这样就杀死了内敌。然后，自己清晰地观想为某位伟大的本尊，认为这不是血肉之躯，心中获得完全的自在，断绝了执着自我的意识，就杀死了秘密的仇敌。像那样没有融入禅定和智慧之中，秘密的仇
English
The pith instructions of the second stage are summarized. Even if such an experience arises, one must practice the path from sentient being to Buddhahood to the very end. Therefore, in order to practice to the very end, the text of the third stage is shown. The skill of practicing awareness is that since all three realms are one's own mind, the mind becomes enlightened and is free from the effort of doing and acting, and the three realms are liberated into a pure realm. The appearance of fierce demons is also one's own mind, and since the mind is originally enlightened, the fierce cycle of existence is completely cut off, and one is liberated into a pure realm. The gate of the five aggregates path is also originally enlightened, so the five paths of evil destinies are also originally nonexistent. By liberating into a pure realm, it is called ultimate liberation. Fierce sentient beings must also be known as one's own mind. Since the mind is free from conditions, there is no birth of fierce beings. By liberating into a pure realm, it is called ultimate liberation. Fierce sentient beings must also be known as one's own mind. Since the mind is free from conditions, there is no birth of fierce beings. The abyss of fierceness is cut off. The four maras are submerged in the nature of the mind, and there is no destroyer or destroyed. Both are mind, and since the mind is pacified in emptiness, the mara of demons is destroyed. The mind is emptiness. Therefore, the five afflictions naturally disappear, so the mara of afflictions is destroyed. The Dharma-nature Bodhicitta, there is no birth or death on it, so the mara of the Lord of Death is destroyed. The Dharma-nature Bodhicitta has no obstacles, so the mara of the sons of gods is destroyed. Knowing the four maras as one's own mind is to destroy the four fearful maras. Killing the three secret enemies is: On that, when one clearly visualizes oneself as whatever deity of the yidam, by distinguishing oneself and the deity as inseparable, one should not remain in an ordinary state except for the pride of the deity. Even when rising from meditation, one should not abandon the pride of the deity, but clearly visualize it in one's mind, so that the three enemies can be killed. By cutting off the consciousness of clinging to self, the external enemies of the four elements are killed. When visualizing clearly in this way, one should not allow ordinary consciousness to overcome the appearance of the deity, but transform actions into the deity, thus killing the inner enemy. Then, by clearly visualizing oneself as a certain great deity, thinking that it is not a work of flesh and blood, one gains complete control over one's mind, and by cutting off the consciousness of clinging to self, the secret enemy is killed. If one does not merge into meditation and wisdom in this way, the secret enem
Chinese
三昧之火热于玛玛，焚烧自续。 怖畏之魔四如利刃之锋，锐利而夺命。 行猛险峻，如悬崖瀑布般猛烈，深渊广大。 秘密之敌三于心中诛杀。 怖畏之魔四于心中摧毁。 行猛险峻于心中断绝。 如此，如宗恰波之宝库。 险隘如彼之铁门。 以见之宗，一切法本初即是佛， 从未寻觅，于本具之法性中决断。 以险隘，彼见之义于自续中修持， 故能断绝三敌、四魔、猛险。 又以唯一之禅定修持之口诀， 将险隘宗送至顶端，令见行不分离。 以禅定体验之文字酒，于宗险之顶端击打，令法性之义得以体验。 以学修圆满之文字酒， 智慧之力量显现， 如宗恰波之宝库， 法性之广大庄严， 如彼险隘之铁门开启，于法性平等无别之广大中体验受用。 彼于何处行于那落险隘， 瑜伽士于三摩地中自在尤为重要。 未经修习而成佛， 乃金刚萨埵亦未曾宣说。 四智者之口诀之断。 超越三险隘之释。 阿底。 嘉嘉嘉。 导师成就者真实成就。 娘热巴坚所说。 深伏藏主娘热之手书真迹，班禅昂热巴之手稿中取出。
English
The fire of samadhi is hotter than Mama, burning the self-continuum. The four fearsome maras are like the sharpness of a keen weapon, sharp and attacking life. Going fiercely into the abyss, as fierce as a cliff waterfall, the abyss is vast. The three secret enemies are killed in the mind. The four fearsome maras are destroyed in the mind. Going fiercely into the abyss is cut off in the mind. Thus, it is like the treasury of Dzong Chakpo. The narrow pass is like the iron gate of that pass. With the fortress of view, all dharmas are enlightened from the beginning, Never sought, decided in the inherent nature of dharma. With the narrow pass, the meaning of that view is practiced in one's own continuum, Therefore, the three enemies, four maras, and fierce abyss are cut off. Moreover, with the single samadhi meditation instruction, The narrow pass and fortress are brought to the top, so that view and conduct are inseparable. With the written wine of meditative experience, strike the top of the fortress and narrow pass, so that the meaning of dharmata is experienced. With the written wine of complete learning and practice, The power of wisdom is revealed, Like the treasury of Dzong Chakpo, The great splendor of dharmata, Like the iron gate of that narrow pass, open it and experience and enjoy the vastness of the equality of dharmata without distinction. Where does one practice in the Naraka narrow pass, It is especially important for a yogi to be free in samadhi. Enlightenment without practice, Even Vajrasattva has not revealed it. The severance of the instructions of the four wise men. A commentary on surpassing the three narrow passes. Ati. Gya Gya Gya. Said by the master accomplished one, Nyang Relpachen. Taken from the handwritten original of the profound treasure owner Nyang Rel and the manuscript of Panchen Ngari.
English
Da! The fruition is Dharmakaya and wisdom, self-arisen and inherently present, indescribable by words and letters. Therefore, the essence of all dharmas is Ati Yoga, the best. It is said that although eighty-four thousand gates of Dharma are taught, due to the different faculties of superior, middling, and inferior beings, the vehicles are distinguished in sequence. If the meaning of Ati Yoga is realized, there is no need for the collection of words of the eight vehicles. The essence of all dharmas is said to be Ati. This is because the Shravakas and Pratyekabuddhas have not realized the selflessness of phenomena, so they have not attained the first ground of truth. The Bodhisattvas of Sutra do not know how to transform the ordinary into deities, so they do not attain the Vidyadhara of Mahamudra. Kriya Yoga and Yoga consider the deity to be elsewhere, so the fruition is far away. Maha Yoga and Anu Yoga do not realize that completion is possible without generating the deity, so they cannot transcend the world and their blessings are weak. These eight vehicles, because they do not recognize that their own awareness is inherently the three Kayas and five wisdoms, cannot attain Buddhahood in this life. Therefore, Ati Yoga, by recognizing that one's own awareness is inherently the three Kayas and five wisdoms, attains Buddhahood in this life and completely achieves Buddhahood. Therefore, the essence of all is Ati, the best. It is said that the essence of Ati Yoga is the Eight Sugatas, the best. All the special instructions of the Eight Sugatas enable the realization of the meaning of Ati Yoga, therefore the Eight are the essence of establishing Ati. Therefore, the essence of Ati is the Eight Sugatas, the best. It is said that the essence of the Oral Transmission is the Ten Understandings, the best. This is because the twenty-five transmissions of the Oral Transmission, etc., the meaning of the Great Perfection, if not understood by the mind, needs to be taught in conjunction with the minds of sentient beings, like atoms. The great teacher Garab Dorje, in order to understand the meaning of the examples, secretly taught the Ten Understandings. The essence of the Ten Understandings is the Four Views, the best. That is, the view of recognizing appearances as mind, like a silk tent; the view of recognizing delusion as non-dual, like a clear mirror; the view of recognizing sentient beings as Buddhas, like liberating the three realms; the view of recognizing the four times as mind, like the four times withou