Chinese
第五，在双根脉中，五二得十在其中运行，作为融入其中的标志，瑜伽士的显现中，出现如烟般颜色不定的景象，如阳焰般的水的景象，萤火虫般的火星，如火花般的火的景象，如燃烧的酥油灯般从一到多的景象，如无云晴空般大小不定的景象，白色红色黄色闪闪发光，如无光般的黑暗，如太阳和月亮的光芒，无光，半明半暗，如空中蜂巢般充满灰色的景象，以及任何五种颜色的光点，如拉紧的光线，以及各种各样的五彩光芒。如《经验明灯》所说：风的五种征兆是，如烟般的缭绕，如阳焰般的蜿蜒，如萤火虫般的红色移动，如酥油灯般的红色闪烁，以及如晴空日出般显现。八种力量显现为，感觉像乘船航行，显现为黑暗，天空充满灰尘，空中燃烧着光芒，身体和元素消失不见，心性清明空明澄澈，以及看见装饰着星星的镜子。此外，心是轮回和涅槃一切的基础，无始以来的知识习气都在阿赖耶识中，并且由阿赖耶识产生的这个身体上，显现轮回和涅槃的一切种子，在脉结上以文字的形式显现，通过风和心融入其中的缘起，外器内情六道众生，无情物和有情物等各种形状和颜色，任何可能显现的事物，都是瑜伽士禅修的经验显现，因此不要对任何好坏的现象产生贪嗔，而应将心专注于经验显现本身，并将显现与心融合。《经验明灯》中说：六道众生居住之处，风的进入，无始以来的各种习气，以及心性显现为任何事物，因此显现六道众生的各种景象，天神和天女等，花园和净土等，三恶道中的痛苦，欲界天人和人类的景象，以及色界
English
Fifth, in the two root channels, the five twos of ten circulate within, as a sign of being absorbed within, in the yogi's visions, appearances such as smoke with uncertain colors, mirage-like appearances of water, fireflies like sparks, fire-like flames, like a burning butter lamp from one to many, like a cloudless sky of uncertain size, white, red, yellow shimmering, like lightless darkness, like the light of the sun and moon, without light, half-light, like a gray-filled honeycomb in space, and light spots of any of the five colors, like stretched threads of light, and various kinds of five-colored lights are seen. As the 'Lamp of Experience' says: The five signs of wind are, like billowing smoke, like the meandering of a mirage, like the red movement of a firefly, like the red flickering of a butter lamp, and appearing like the sun rising in a clear sky. The eight forceful appearances are also, feeling like traveling on a boat, appearances turning into darkness, the sky filled with dust, light blazing in the sky, the body and elements disappearing, the mind itself clear, empty, and pure, and seeing a mirror adorned with stars. Furthermore, the mind is the basis of all samsara and nirvana, all the habitual imprints of knowledge from beginningless time are in the alaya consciousness, and on this body produced by the alaya consciousness, all the seeds of samsara and nirvana appear, appearing in the form of letters on the knot of the channels, through the interdependent origination of wind and mind being contained within, the outer vessel and inner essence, the six kinds of beings, inanimate and animate things, and various shapes and colors, whatever is possible to appear, are the experiential appearances of a yogi's meditation, therefore, do not be attached or averse to any good or bad phenomena, but focus the mind on the experiential appearance itself, and blend appearance and mind. As the 'Lamp of Experience' says: The six realms of beings, the dwelling place, the entry of wind, the various habitual imprints from beginningless time, and because the mind itself appears as anything, therefore, various appearances of the six realms of beings, gods and goddesses, gardens and pure lands, the suffering in the three lower realms, the appearances of desire realm gods and humans, and the form realm.
Chinese
无色禅定和，莲花苑及佛陀刹，体验之相现何状，彼皆心性自显现，不摇如是无整饰，如是说。内在暖相之征象，体验明灯云：暖乃得微细之忍，身轻安乐生起时，气息运行不觉知，心性安住于本然，明晰无境无分别。如是说。外在征象乃，财物亲友等诸事，此生之事皆放下，对何皆少贪执也，如根本文。另有，外相身体有不觉，内相气息行不觉，密相事物执着小，体验无名难诠释，觉受由衷生喜悦，身体颤抖与摇动，跳跃奔跑诸事作，语则喧嚣与哭泣，口中发出种种声，心无执着难放舍，内外觉知不行走。如是说。瑜伽士修习时，身体微颤跳跃跑，发热搔痒身摇动，语中喧嚣与哭泣，歌声等种种音声，心绪苦乐明不明，火烧水淹犬兽噬等相，体验中非无不生起，身语意三有何现，皆是体验故，似好则喜，似坏则不喜不疑虑，于任何体验之上，皆应修心。梦之征象虽多说，然瑜伽士乃增长实执之因，故诸体验之相皆应知如幻，故于梦境亦应知其无实。秘密明灯云：于何无执且贪小，无谬于义本基不变明，大征象彼有余皆无。如是说。若断除对今生之事等显现之执着，则其他征象未生亦可忍受，然诸相皆具足，若执着大，则如烟将起而火已灭。第四、显示果，根本文云：瑜伽士彼灭亡时，定得人身后，将具足行法者，彼时将见法性真。如是分二
English
Formless Samadhi and, Lotus Garden and Buddhafield, Whatever the appearance of experience arises, All of that is the self-appearance of mind itself, Unmoving, thus, uncorrected, Thus it is said. The sign of inner warmth is: From the Lamp of Experience: Warmth is obtaining subtle patience, When lightness and bliss arise in the body, Not perceiving the movement of breath, The mind itself dwells in its natural state, Clear, without object, without concept. Thus it is said. The external signs are: Wealth, possessions, relatives, and so forth, All the activities of this life are relinquished, Attachment and clinging to anything are small, As in the root text. Furthermore: The external sign is not feeling the body, The internal sign is not feeling the breath moving, The secret sign is small attachment to things, Experience is nameless and indescribable, Joy arises from within the knowing, The body trembles and shakes, Does leaping and running actions, Speech is boisterous and weeping, Various sounds come from the mouth, The mind is without grasping and difficult to let go, Inner and outer knowing do not move. Thus it is said. When a yogi meditates, the body may tremble, leap, run, feel hot, itch, shake, and move in various ways; in speech, there may be boisterousness and weeping; various sounds such as songs; and in the mind, there may be experiences of happiness and suffering, clarity and non-clarity, being burned by fire, carried away by water, bitten by dogs and wild animals, and so on. There is nothing that does not arise in experience. Whatever arises in body, speech, and mind is experience, so one should not be happy when it seems good, unhappy when it seems bad, or doubt. One should cultivate the mind on whatever experience arises. Although many signs of dreams are spoken of, since they are a cause for increasing the clinging to reality for a yogi, all appearances of experience should be understood as illusory. Therefore, one should understand dreams as unreal. The Secret Lamp says: One who has no attachment and little clinging, Unmistakenly, the basis for meaning is clear and unchanging, That great sign is present, nothing else remains. Thus it is said. If one cuts off the manifest clinging to appearances such as the activities of this life, then it is tolerable even if other signs do not arise. However, even if all signs are complete, if clinging is great, it is like extinguishing the fire just as the smoke is about to rise. Fourth, showing the result, the root text says: When that yogi passes away, Surely, having obtained a human body, He will be endowed with practicing the Dharma, At that time, he will see the truth of Dharmata. Thus, divided into two.
Chinese
因此，与因相应的果是：瑜伽士安住的体验，仅在那时去世，如前所述，如果禅定达到极致，就能在中有光明中认识到，从而禅定之力圆满而证悟成佛。中等者，于幻身中有中，伪装成执持天之明觉而生，从而禅定之力得以圆满。下等者，获得人身后，与甚深口诀相遇，从而得见法性真谛。如《体验明灯》中所说：自身之果瑜伽士迁逝时，以口诀之要与智慧力，无碍智慧与法身相合。无碍幻身中有中，从天人明觉中解脱。大多数由习气分别之力，必定获得人身后，与行法者相应，彼时得见法性真谛。如此。士夫所作的异熟果是：安住的禅定，能使烦恼和能取所取的相状大小解脱，从而获得不动的禅定。如《体验明灯》中所说：于证悟之状态安住的瑜伽士，以明晰而无境的串习，摧毁烦恼一切分别中等者，于稳固之分获得不动。如此。第二，胜观证悟不动的瑜伽有四：于禅定中等持之方便，禅定的比喻，其暖相，以及果的开示。第一是，根本偈颂中说：如是等持之时，遮止过失之相后，具足自生智慧光，处于昼夜已逝的期间。因此，以等持之方便，认识过失后与智慧结合之方便，认识分别的智慧，以及安住于禅定的时间这四者来阐释。等持之方便是，秘密明灯中说：于诸识聚集之处，放松身心安适而住，遣除分别心之执着，于粗细之境不执取，以方便见自心后，以真实智慧之眼观之。此又分三，第一，于无内外秘密散乱之处，身语意三安乐而住，不使六识之识向外散乱，于内如实观自心，即观此当下之心如何动摇，安住，明晰，安乐
English
Therefore, the result corresponding to the cause is: the experience of the yogi abiding, just at the moment of death, as mentioned above, if the samadhi reaches its peak, one can recognize the clear light of the bardo, thereby perfecting the power of samadhi and attaining Buddhahood. The intermediate one, in the illusory body bardo, pretends to hold the knowledge of the gods and is born, thereby perfecting the power of samadhi. The lowest one, after obtaining a human body, encounters profound instructions, thereby seeing the truth of the nature of reality. As stated in the "Lamp of Experience": When the yogi transmigrates with his own fruit, through the key of the instructions and the power of wisdom, unobstructed wisdom merges with the Dharmakaya. In the unobstructed illusory body bardo, one is liberated from the knowledge-holding of gods and humans. Mostly, through the power of habitual thoughts, one will surely obtain a human body, be in accordance with the practitioner of Dharma, and at that time, see the truth of the nature of reality. Thus. The Vipaka result of the actions of a person is: the abiding samadhi can liberate the signs of afflictions and grasping, both large and small, thereby obtaining immovable samadhi. As stated in the "Lamp of Experience": The yogi abiding in the state of realization, through familiarity with clarity and objectlessness, destroys the afflictions, all the intermediate discriminations, and obtains immovability in the aspect of stability. Thus. Secondly, the Vipassana realization of immovable yoga has four aspects: the means of equipoise in samadhi, the analogy of samadhi, its warm signs, and the explanation of the result. The first is, as stated in the root verses: When one is in equipoise, after blocking the aspects of faults, one possesses the light of self-born wisdom, and abides for the duration of day and night having passed. Therefore, it is explained through the means of equipoise, the means of combining with wisdom after recognizing faults, recognizing the wisdom of discrimination, and the duration of abiding in samadhi. The means of equipoise is, as stated in the Secret Lamp: In the places where consciousnesses gather, relax the body and mind comfortably, dispel the clinging of discriminating mind, do not grasp at coarse or subtle objects, after seeing one's own mind through skillful means, look with the eye of true wisdom. This is further divided into three. First, in a place free from external, internal, and secret distractions, the three doors of body, speech, and mind are made comfortable, and without allowing the consciousness of the six senses to scatter outwards, one truly looks inwards at one's own mind, observing how this present mind moves, abides, is clear, and is comfortable.
Chinese
关于安住的观察。对于安住的地方进行观察的扩展，不要产生“这是什么”的想法，而是在安乐、明晰、无念的状态中安住。无论如何，对于聚集之处的生处、住处、去处、体性、形状、样子、颜色显现什么，以及修行者的心和体验有什么不同进行观察，并将其置于自身之上。《体验明灯》中说：“无生自生，没有生。在无生的法性中，不作意，自然放松地安住。不要有期望，随意安住。”这样说了。如果理解了它的意义，理解的方式将在下面出现。不要将安住视为功德，不要将动摇视为过失，而是认识到任何产生的分别念动摇。现在，对于记忆的分别念，它的生处、住处、去处是什么？体性、形状、颜色显现了什么？安乐、明晰、无念的体验和动摇有什么不同？是否由因缘所造？有无垢染有什么不同？观察心的体性是什么。分别开来观察。混合在一起观察。在任何产生的动摇和安住之上进行滋养和观察。《秘密明灯》中说：“修习寂止生起胜观，从分别念中生起智慧，从空性中生起慈悲。”这样说了。如果理解了心的意义，第二是，从先前所说的暖相火、烟、阳焰开始，无论显现什么好坏景象，如佛的净土、身像等，都将心融入其中并滋养。对于体验的显现，它的生处、住处、去处、事物、宗派显现什么，都观察与心是一还是他。《秘密明灯》中说：“双运的智慧，不依赖于因和缘，通过心意相通的力量自然显现。”这样说了。如果理解了这个意义，第三是，对于色、声、香、味、触等境中显现的一切，烦恼五毒，苦乐的感受，以及对于轮回和涅槃的希望和恐惧等，都置于心中所产生的一切之上。观察体性、界限、颜色、生处、住处、去处，心和心所之间有什么不同。《体验明灯》中说：“法身离戏，自明清晰。三身自然具备，无需造作。如无为的士夫一般，身心放松，随意安住。”这样说了。像这样，对于心中所显现的一切