English
Regarding the examination of abiding: Expand the observation of where one is abiding, and without making the thought of "what is this," abide in a state of ease, clarity, and non-conceptuality. In any case, examine what appears in that very place of gathering—the place of arising, the place of abiding, the place of going, the essence, the form, the shape, the color—and what differences appear in the mind and experience of the meditator, and place it upon oneself. The Lamp of Experience says: "Unborn, self-arisen, there is no birth. In the nature of no birth, rest naturally and loosely, without contrivance. Do not desire, rest casually." Thus it is said. If its meaning is understood, the manner of understanding will appear below. Do not regard abiding as a virtue, and do not regard movement as a fault, but recognize whatever conceptual movement arises. Now, what are the place of arising, abiding, and going of that conceptual thought of mindfulness? What appears of the essence, shape, and color? What is the difference between the experience of ease, clarity, and non-conceptuality, and the movement? Whether it is made by cause and condition or not. What difference is there between having or not having impurities? Examine what the essence of the mind is. Separate and examine. Mix together and examine. Nourish and examine upon whatever movement or abiding arises. The Secret Lamp says: "By meditating on calm abiding, higher seeing arises. From conceptual thought, wisdom arises. From emptiness, compassion arises." Thus it is. If the meaning of the mind is understood, the second is: Starting from the signs of heat, smoke, and mirage mentioned earlier, whatever good or bad appearances arise, such as the pure lands of the Buddhas, body images, etc., mix the mind with them and nourish it. Examine whether the place of arising, abiding, and going, the things, and the tenets appear in that experiential appearance, and whether they are the same as or different from the mind. The Secret Lamp says: "The wisdom of union does not depend on cause and condition; it naturally arises through the power of mind-to-mind contact." Thus it is said. If this meaning is understood, the third is: Place everything that appears in the objects of form, sound, smell, taste, touch, etc., the five poisons of afflictions, the feelings of pleasure and pain, and the hopes and fears for samsara and nirvana, etc., upon whatever arises in the mind. Examine what differences appear in the essence, realm, color, place of arising, abiding, and going, between the mind and mental factors. The Lamp of Experience says: "The Dharmakaya is free from elaboration, self-aware, and clear. The three bodies are naturally present, without effort. Like an unconditioned person, relax the body and mind, and rest as you please." Thus it is said. Like this, for whatever appears in the mind
Chinese
也需要守护。在《宝藏论》中说：贪欲、嗔恨、愚痴，如果未被分别念的风所动摇，那就是自生智慧。自生大智慧，如果被分别念的风所动摇，那就是贪欲、嗔恨、愚痴。如此宣说了。第二，认识到过患后与智慧相结合。圣者说：显示不顺品的过患，有三十六种错谬和障碍。如果说五种疑惑，就是疑惑断灭、疑惑常恒、疑惑平庸、疑惑沉没、疑惑无有，这就是五种疑惑。如果说十种大障碍，就是不动的明、乐苦、于心中生起知识、神通、显现相的幻术，以及执此为无上殊胜、生起我见之慢、贬低他人之见。这些就是大障碍。执神通为相是魔，如同饮用难忍的毒药一样，是过患。如此宣说了。因此，对于见修行来说，五种共同的垢染不会深入，十种对功德的自负不会增上，这样总共有十五种。在最初瑜伽中宣说的六种过患，以及十六种中断，总共变为三十七种，但由于六种过患和十种障碍，将两种我见之慢视为一种，因此这三十六种错谬和障碍，不会生起和增长最初瑜伽的等持，因此是应断除的。在此，当觉悟到显现世间为心，心性为法身之时，六种错谬的过患，十种障碍，五种疑惑，十六种中断，无论发生昏沉、掉举、散乱中的哪一种，都安住于其上并观察其自性。因此，所有的错谬和障碍都显现为觉性不间断的妙用，并且觉性本身超越了无根无基的过患和功德的边际，从而觉悟到所有的过患都显现为智慧。救护者说：由于觉悟一切为我，因此没有烦恼产生的处所。由于我本身不可思议，因此没有烦恼产生者。不遮断烦恼，烦恼自解脱，是佛陀的密意。以及，圣者自己也说了消除过患：不观空性，不会堕入断灭。不观坚固，不会堕入常恒。不随念思，不会堕入平庸。没有昏沉，就不会堕入沉没。自明觉智是明
English
Also needs to be protected. In the "Treasury Treatise" it says: Attachment, hatred, and delusion, if not moved by the winds of conceptualization, that itself is self-born wisdom. The great self-born wisdom, if moved by the winds of conceptualization, that is attachment, hatred, and delusion. Thus it is said. Second, combining wisdom after recognizing faults. The Holy One said: Showing the faults of the opposing side, there are thirty-six errors and obscurations. If the five doubts are explained, they are doubt of annihilation, doubt of permanence, doubt of ordinariness, doubt of sinking, doubt of non-existence, these are the five doubts. If the ten great obscurations are explained, they are immovability, clarity, pleasure, suffering, pain, the arising of knowledge in the mind, clairvoyance, producing illusory magic of signs, and holding this as the supreme and unsurpassed, arrogance of self-view, and disparaging the views of others. These are the great obscurations. Holding clairvoyance as a sign is a demon, like drinking unbearable poison, it is a fault. Thus it is said. Therefore, for view and meditation, the five common stains do not go deep, and the ten conceits of qualities do not increase upwards, thus there are fifteen in total. The six faults explained in the first yoga, and the sixteen interruptions, become thirty-seven in total, but because the six faults and ten obscurations consider the two arrogances of view as one, these thirty-six errors and obscurations do not generate or increase the samadhi of the first yoga, therefore they should be abandoned. Here, when realizing appearance and existence as mind, and mind itself as Dharmakaya, the six faults of errors and obscurations, ten obscurations, five doubts, sixteen interruptions, whatever arises of dullness, agitation, or scattering, place it on that very thing and look at its essence. Therefore, all errors and obscurations appear as the unceasing play of awareness, and awareness itself is realized to be beyond the extremes of fault and quality, without basis or root, thus all faults appear as wisdom. The Protector said: Because of realizing everything as self, there is no place for the arising of afflictions. Because self is inconceivable, there is no producer of afflictions. Not cutting off afflictions, afflictions self-liberate, is the intention of the Buddha. And, the Holy One himself said to eliminate faults: Without seeing emptiness, it does not fall into annihilation. Without seeing solidity, it does not fall into permanence. Without following thought, it does not fall into ordinariness. Without dullness, it does not fall into sinking. Self-luminous wisdom is clear.
Chinese
说：没有消失，真好啊！这样说。第三，确定觉悟的智慧有四点：觉悟产生的次第，觉悟自身的体性，使它在自身相续中生根的方法，以及向上提升。第一点是：安住在心中生起的任何显现之上，观察它的体性，通过三种安住的方法，产生三种分别念的生起方式。第一种是，无论生起微细或粗大的分别念，都自然生起、自然寂灭，消融于光明空性之中。证悟到光明空性即是自证的智慧，这被称为觉悟的智慧开始摇动。安住的觉悟是自解脱，安住在光明空性的安乐之中，不起分别念。这样说。之后，不间断、不改变、不减少的，对“我”的执着的分别念，完全证悟为无有造作的自生智慧，无垢的法身，这被称为获得觉悟的体性。《虚空光明》中说：自生智慧从自身产生，了知它仅仅是智慧。这样说。《普作续》中说：自生是无因无缘而生，智慧是无有止息而显现。这样说。之后，无论生起什么体验和显现，都证悟为不间断的觉性自显现，并且将其他显现，世间所知的一切法，都证悟为心性自显现，显现与心识融为一体，安住在无有对境的自明状态中，这就是进入稳固的觉悟。无有对境，自明是体验的深处。这样说。这三种决断的方式是：心性是大光明，当安住于其中的时候，首先产生分别念，伟大的智慧在后显现，这叫做修正过失，摇动的体验。在光明的状态中产生分别念，认识到产生的就是法界，这叫做修正过失，获得的体验。显现光明，觉知智慧的虚空，无论显现什么，都是不间断的，没有执着，没有贪恋，无二的觉性自然成就，恒常安住于此，这叫做修正过失，稳固的体验。这样说，是很明显的。第二，觉悟自身的体性有上中下三种：上等的安住时，心性无生，光明空性，本来清净的法身，就像没有从大海中移动一样，像海面上显现影像一样，从不间断的游舞中了知
English
Says: Not disappeared, that's great! So it is said. Third, there are four aspects to identifying the wisdom of realization: the order in which realization arises, the nature of realization itself, the method of planting it in one's own mindstream, and elevating it further. The first is: resting on whatever arises in the mind, and looking at its nature, from the three methods of resting equally, three ways of arising of conceptual thought occur. The first is that all conceptual thoughts, whether subtle or coarse, arise naturally, pacify naturally, and dissolve into clarity and emptiness. Then, realizing that clarity and emptiness itself is self-aware wisdom is called the wisdom of realization beginning to stir. Resting equally, conceptual thought is self-liberated, and one abides in clarity and emptiness with bliss and non-thought. So it is said. Then, the conceptual thought of clinging to self, without breaking the pattern or diminishing the details, is continuously and completely realized as the stainless Dharmakaya of self-arisen wisdom, which is uninterrupted and uncompounded, is called obtaining the nature of realization. From "Vast Clarity": Self-arisen wisdom arises from itself. Knowing that is called merely wisdom. So it is said. From "The All-Creating King": Self-arisen arises without cause or condition. Wisdom is clear without ceasing. So it is said. Then, whatever experiences and appearances arise, all are realized as the uninterrupted awareness of self-appearance. And all phenomena of other-appearance, existence, and knowable objects are realized as the self-appearance of mind itself, and appearance and mind are mixed without duality, abiding in the state of objectless self-clarity. This is entering into stable realization. When realization is firmly entered, objectless self-clarity is the depth of experience. So it is said. These three ways of cutting through are: Mind itself is great clear light. As long as one rests equally in it, conceptual thought arises first. Great wisdom dawns later. This is called the experience of correcting faults and wavering. In the state of clarity, conceptual thought arises. Recognizing that arising itself is the sphere is called the experience of correcting faults and obtaining. The expanse of appearance, clarity, awareness, and wisdom, whatever appears is uninterrupted, without grasping or attachment. Non-dual awareness is spontaneously accomplished. Always abiding in that way is called the experience of correcting faults and being stable. It is clear from what was said. Second, there are three aspects to the nature of realization itself: superior, middling, and inferior. During the superior state of equipoise, mind itself, unborn, clear, empty, and primordially pure Dharmakaya, remains unmoved, like images appearing in the ocean. Knowing from the uninterrupted play
Chinese
所有轮涅不混杂，圆满任运成就，不生不灭，无有先后，于无别之体性中体验，体验者之觉性自解脱为三决定义，是为三身无别之密意。如《སྐྱོང་བ་》中所说：无作离戏法身，无灭任运圆满报身，体性各异化身，心与法身相融，三身本体无别。如是。后得时，凡为念头所及之显现，皆显现为心性自显之幻化，未及之时则安住于舍，无有庸常之错觉。如《ཉམས་སྒྲོན་》中所说：念与未念无二而明辨，自显明现为幻化，安住于无勤大舍。如是。中等的等持中，显现与觉性之诸法，皆安住于无境自觉，自明自显为一之状态中，故无有希忧二执等见修之过失。如《ཉམས་སྒྲོན་》中所说：等持远离不顺之对治，不专注而无散乱，安住不动，乐明无念离戏。如是。后得时，念及之时，觉性知为自显，未念及之时，虽入于庸常，然即刻能忆起。如《ཉམས་སྒྲོན་》中所说：后识若未为念所及，则入于庸常散乱与舍，然于此际，自返与相遇亦会发生。如是。下等者，等持中，分别念即证悟为自生之智慧，觉性安住于自明之状态，故动静二者无有差别。如《བང་མཛོད་》中所说：觉性无内外而明，是为胜观。不散于明之义，是为寂止。如是。后得时，念及之时，无有庸常之执着，安住于舍，未念及之时，则显现为庸常之错觉。如《ཉམས་སྒྲོན་》中所说：安住于庸常散乱与舍。如是。第三，将体验证悟相结合并融入自身之方法：若具足菩提心大圆满之义，即证悟心性之义之等持，则其融入之方法有六种：若内外之誓言衰损，则会生起散乱而无暇修行，难以进入，心无法安住，身体