Chinese
获得体验是：在座间的开头、中间、结尾不确定时，觉知澄澈，或安乐融融，没有分别念而明亮，或闪耀，或安乐、明、无分别三者皆生起。体验明灯中说：此后如缓慢湍急的河流，有时有分别念，有时无分别念，半座间。如是说。第三，稳定的体验是：每一座间或到中午之间，或一半时间左右，没有沉没、昏沉、掉举、散乱，安乐、明、无分别三者皆显现，或不确定哪一部分占优势而安住。体验明灯中说：此后如缓慢流淌的河流，觉知缓慢且安住在座间。如是说。第二，确定三摩地的自性有三种：上等者在入定时，安乐、明、无分别三者同时生起，那也是内外显现体验，不像认为心在里面一样，而是自己的心其自性是安乐的，自性光明，在无二的定解中，觉知专注一境而住，这与之前闻思的智慧不同，是对意义体验的定解的喜悦，就像寻求意义的人获得意义一样。在心自性光明的入定时产生，体验明灯中说：在平等性离境三摩地中，不散乱自然安住，是上等者的行境。如是说。中等者显现清明，也知道那就是自己心的自性，但会执着于分别念和光明各自。圣者说：中等者心性光明，以境和觉知的方式见到。如是说。下等者是身体安乐、心喜悦的状态中，觉知不外散而融融安住。圣者说：下等者远离分别念的染污，只是安住不动。如是说。在后得时：上等者忆念抓住时，心是自显现，未抓住时，也减少了平凡的实执。中等者忆念抓住时，认为是如幻无自性，未抓住时，和平凡一样。下等者实执任其自然。体验明灯中说：后得觉知未抓住忆念时，和平凡一样散乱，安住在舍弃中。忆念抓住时，和平凡的执着返回。能知所知返回是幻化。心相遇显现和自返回生起。如是说。第三，入定的三摩地
English
The experience of attainment is: when it is uncertain at the beginning, middle, and end of the session, awareness is clear, or blissfully united, without conceptualization, it is bright, or radiant, or all three of bliss, clarity, and non-conceptuality arise. The Lamp of Experience says: "Then, like a slow and rapid river, sometimes there is conceptualization, sometimes there is no conceptualization, half a session." So it is said. Third, the stable experience is: in each session or until noon, or about half the time, without sinking, dullness, excitement, or scattering, all three of bliss, clarity, and non-conceptuality appear, or it is uncertain which part is more dominant and remains. The Lamp of Experience says: "Then, like a slow-flowing river, awareness is slow and remains in the session." So it is said. Second, identifying the nature of samadhi has three aspects: The superior one is that in meditative equipoise, the three of bliss, clarity, and non-conceptuality arise simultaneously, and that is also the appearance of inner and outer experiences, not like thinking that the mind is inside, but that one's own mind is blissful by its very nature, its nature is clear, and in the certainty of non-duality, awareness remains focused on one point. This is different from the wisdom of listening and thinking before, it is the joy of definite understanding of the meaning experienced, just like a person seeking meaning attains the meaning. It arises at the time of meditative equipoise when the mind's nature is clear light. The Lamp of Experience says: "In the samadhi of equanimity, free from objects, remain naturally without distraction, it is the realm of activity of a superior person." So it is said. The intermediate one appears clearly and purely, and although one knows that it is the nature of one's own mind, one still grasps at conceptualization and clear light separately. The Holy One said: "The intermediate one sees the mind itself as clear light, in the manner of an object and awareness." So it is said. The inferior one is that in the state of bodily bliss and mental joy, awareness does not scatter and remains united. The Holy One said: "The inferior one is free from the defilement of conceptualization, it just remains unmoving." So it is said. In the post-meditation period: The superior one is that when mindfulness is grasped, the mind is self-appearing, and when it is not grasped, the grasping of ordinary reality is also reduced. The intermediate one is that when mindfulness is grasped, one thinks that it is like an illusion, without inherent existence, and when it is not grasped, it goes along with the ordinary. The inferior one lets the grasping of reality take its own course. The Lamp of Experience says: "In the subsequent awareness, when mindfulness is not grasped, it is scattered like the ordinary, and remains in equanimity. When mindfulness is grasped, the attachment to the ordinary returns. Knowing that the grasped and the grasper returning is an illusion. The meeting of minds arises as appearance and self-return." So it is said. Third, the samadhi of meditative equipoise
Chinese
因此，持续不断地在自相续中强制生起的三种方法是：譬如富人需要雇佣奴仆一样，最好是在一切行住坐卧四种行为中，以观察将一切显有都断定为心；以禅修使能取所取二取的智慧，持续处于自明的状态中。 《秘密明灯》中说： 无论行持四种行为中的哪一种， 因为被心的精要所摄持， 这就是安住的殊胜方法， 其意与佛陀的心意相同。 这样说的。 中等是通过在入定时的光明， 认定这就是当下自己觉知的自性，是明空无变的，并且在任何显现之上，都不散乱地安住觉性。 因为必须将不散乱带入道用，所以《修持明灯》中说： 譬如调伏桀骜不驯的野马一样， 应当不散乱地禅修。 这样说的。 最下等是强制性地舍弃身语意三门的一切散乱，尽己所能地，无论时间长短、程度大小，都努力平等安住。 圣者说： 在没有被内外散乱所染污的 处所，应当反复禅修。 这样说的。 第四，一座的时量有三种：在身心舒适、禅定清晰的时候，一座的时间应当长一些；在身心烦乱、不清晰的时候，一座的时间应当短一些，次数多一些。 白天和夜晚的中间两个时段和交界两个时段，是昏沉和掉举的时段，因此要努力在黄昏、黎明、早晨、上午、下午四个时段禅修，习惯之后就能带入行为了，并且一座不间断，持续不断地不离开禅定。 《修持明灯》中说： 一座的时量分为上中下三种， 身心舒适一座的时间就长一些， 不舒适就分为四座来修， 习惯了长时间的瑜伽。 这样说的。 第五，生起证悟有三种：最好是通过证悟来生起证悟，无论显现和心识中出现好坏、苦乐的显现，都不改造心，而是观察任何显现的自性，如此一来，能取相的觉知本身就在自性生灭、作用不灭、体性无别中解脱，显现和自明就变成了善知识。 中等是通过以见修行果来印持行持，有时通过甚深续部的见解，以及生起次第、方便道和幻轮等来生起证悟。
English
Therefore, the three methods of constantly and forcefully generating [awareness] in one's own continuum are: Just as a wealthy person needs to hire servants, the best method is to observe all appearances and existence in all four activities of eating, sleeping, walking, and sitting, determining everything as mind; and to continuously maintain the state of self-luminous awareness, free from the duality of object and mind, through meditation. As the "Secret Lamp" says: Whatever of the four activities you engage in, Because it is seized by the essence of mind, This is the supreme method of abiding, Its intention is the same as the mind of the Buddha. So it is said. The intermediate method is to recognize that the clear light during meditative equipoise is the very nature of one's own present awareness, which is clear, empty, and unchanging, and to rest the awareness without distraction upon whatever arises. Because non-distraction must be taken as the path, the "Practice Lamp" says: Just as taming a wild, unruly horse, One should meditate without distraction. So it is said. The lowest method is to forcefully abandon all distractions of body, speech, and mind, and to strive to remain evenly in equipoise for as long or as short a time, and to whatever extent, as one is able. The Holy One said: In a place unpolluted by outer and inner distractions, One should meditate again and again. So it is said. Fourth, there are three types of session length: when the elements are comfortable and the samadhi is clear, the session should be long; when the elements are disturbed and unclear, the sessions should be short and more frequent. The two midpoints and two junctures of day and night are times of dullness and agitation, so one should strive to meditate during the four times of dusk, dawn, morning, and afternoon, and become accustomed to carrying it into one's activities, and without interruption of sessions, continuously remain inseparable from samadhi. The "Practice Lamp" says: The session length is divided into three: best, intermediate, and lowest. When the elements are comfortable, the session should be long. When uncomfortable, divide it into four sessions. Practice the yoga of becoming accustomed to long sessions. So it is said. Fifth, there are three ways to bring forth realization: The best is to bring forth realization through realization. Whatever good or bad, pleasant or painful appearances arise in appearance and mind, without altering the mind, look at the nature of whatever arises. Thus, the very awareness of grasping at characteristics is liberated into self-nature unborn, play unceasing, and essence inseparable, so appearance and self-awareness become virtuous friends. The intermediate is to seal activities with view, practice, fruit, and sometimes to bring forth realization through the view of profound tantras, as well as generation stage, path of means, and whirling practices, etc.
Chinese
成为经续的善知识。下等者思维死亡无常，屡屡向喇嘛请教，向朋友请教明白，以精进增进禅定，应当依止喇嘛善知识。总的来说，上中下三等者都要对喇嘛生起真佛之想，恒常祈祷，对一切众生没有远近亲疏之别，以父母之想修慈悲心，修持时精进不懈怠，强行断除对今生安乐、名声、饮食、财富、亲友的贪恋，必定迅速生起大功德。《修持明灯》中说：深奥的口诀、有修持的喇嘛、道友，观察和供养，比较修持，思维无常死亡，生起精进，以忆念如实之义来把握，依止秘密行的方法，以及气和乐的诀窍，修无缘大悲，以诀窍的要点和智慧，训练觉性力量，增进修持。如是说。第二，生起禅定的比喻是：譬如一个有恐惧的人，当他在道路上行走时，如同到达并见到自己的家乡，没有恐惧的念头一样。因此，观修达到究竟，没有希望和恐惧的比喻不是指这里，而是指生起修持证悟的阶段中放松的比喻。上等者，明和心无二，证悟法身，因此对于下乘的持续努力没有恐惧。中等者，觉性安住于自明，没有昏沉、掉举、散乱的恐惧。下等者，身心安乐的状态中，一心一意地安住，因此得以放松。第三，指示生起禅定的征相是：根本文中说：厌离轮回之法，对众生生起慈悲，不贪恋自己的处所，想要去遥远的地方。因此，暖相有外、内、密三种。秘密的征相是：《修持明灯》中说：见到五种气的相，八种力量显现等修持景象，有可能仅仅是获得动摇。这是因为心和气二者无别而稳固，因此心安住时气就抓住，气有地水火风空的气。
English
Become a virtuous friend of the scriptures and tantras. The lowest contemplates death and impermanence, repeatedly consults the lama, asks friends for clarification, and enhances samadhi with diligence, one should rely on the lama, the virtuous friend. In general, all three, the highest, intermediate, and lowest, should generate the perception of the lama as the actual Buddha, constantly pray, cultivate loving-kindness and compassion towards all sentient beings without any distinction of near and far, with the perception of them as parents, practice diligently without distraction, and forcefully cut off all attachment to this life's happiness, fame, food, wealth, and relatives, then great qualities will surely arise quickly. In the "Lamp for Practice," it says: Profound instructions, experienced lamas, spiritual companions, observe and offer, compare practices, contemplate impermanence and death, generate diligence, grasp the reckoning of remembering the true nature, rely on the methods of secret conduct, and the key instructions of wind and bliss, cultivate objectless compassion, with the key points of the instructions and wisdom, train the power of awareness, enhance practice. Thus it is said. Secondly, the example of arising samadhi is: For example, a person with fear, when he walks on the road, it is like arriving and seeing his own homeland, without any thought of fear. Therefore, the example of reaching the ultimate in view and meditation, without hope and fear, does not refer to this, but rather to the example of relaxing in the state of arising experience and realization. The highest, clarity and mind are non-dual, realizing the Dharmakaya, therefore there is no fear of relying on the continuous effort of the lower vehicles. The intermediate, awareness abides in self-illumination, without the fear of dullness, agitation, or scattering. The lowest, the body and mind remain single-pointedly in a state of joy and bliss, therefore one is able to relax. Thirdly, indicating the signs of arising samadhi is: The root text says: Disgust with the phenomena of samsara, compassion arises for sentient beings, not being attached to one's own place, wanting to go far away to another place. Therefore, the signs of warmth are three: outer, inner, and secret. The secret sign is: In the "Lamp for Practice," it says: Having seen the five signs of wind, the eight powers manifest, etc., experiences of practice, it is possible that only a slight movement is obtained. This is because mind and wind are non-dual and stable, therefore when the mind abides, the wind is grasped, and the wind has the winds of earth, water, fire, wind, and space.