English
Experiencing all samsara and nirvana as being completely and spontaneously accomplished without being mixed, unborn, unceasing, without before or after, and without distinction in characteristics. The very awareness of the experiencer self-liberates as the essence of the three definitive principles, which is called the intention of the indivisibility of the three kayas. As it says in [the text] 'Cultivating': 'The unmade, free from elaboration is the Dharmakaya. The unceasing, self-arisen is the Sambhogakaya. The various characteristics are the Nirmanakaya. The blending of mind and Dharmakaya is the essence of the three kayas, without distinction.' Thus it is. In post-meditation, all appearances that are grasped by mindfulness arise as the mind's own appearances, like illusions. When not grasped, it remains in equanimity, without ordinary delusions. As it says in [the text] 'Lamp of Experience': 'Clearly distinguish between mindfulness and non-mindfulness as being non-dual. Appearances are clear as one's own appearances, like illusions. Remain in effortless, great equanimity.' Thus it is. In the intermediate equipoise, all phenomena of appearance and awareness remain in a state of oneness as objectless, self-awareness, self-luminous, and self-appearing. Therefore, there are no faults of view and meditation such as hope and fear, dualistic grasping, etc. As it says in [the text] 'Lamp of Experience': 'Equipoise is free from unfavorable antidotes. Without focusing, it remains unmoving, without distraction. Blissful, clear, non-conceptual, free from elaboration.' Thus it is. In post-meditation, when mindfulness is present, awareness is known as self-appearing. When mindfulness is absent, one goes into ordinariness, but is immediately mindful again. As it says in [the text] 'Lamp of Experience': 'If subsequent awareness is not grasped by mindfulness, there is ordinariness, distraction, and equanimity. At times, self-reversion and encounter occur.' Thus it is. Finally, in equipoise, conceptual thought itself is realized as self-arisen wisdom, and awareness remains in a state of self-luminosity. Therefore, there is no difference between movement and stillness. As it says in [the text] 'Treasury': 'Awareness is clear without inner or outer, which is vipashyana. Not being distracted from the meaning of clarity is shamatha.' Thus it is. In post-meditation, when mindfulness is present, one remains in equanimity without ordinary attachment. When mindfulness is absent, ordinary delusions arise. As it says in [the text] 'Lamp of Experience': 'Remaining in ordinariness, distraction, and equanimity.' Thus it is. Third, the method of combining experience and realization and integrating it into one's own being: If one possesses the meaning of bodhicitta, the Great Perfection, which is the samadhi of realizing the nature of mind, then there are six methods for integrating it: If the outer and inner vows are broken, distraction will arise and there will be no time to meditate, it will be difficult to enter, the mind will not be able to abide, and the body
Chinese
如果不能安住，见解就会散乱。所有禅定的暖相最终都会消失，最终会堕入恶道。因此，务必守护所有誓言而不使其衰损。经中说：因此，誓言有外与内，自性蕴界四处住。二是，禅修时思辨过多，犹如水被搅浑。即使长期禅修，禅定的浑浊也不会清澈，因此，应以不散乱的觉性来观察自心本性法界。经中说：无显现之法性，若不寻而安住即是禅修。若寻此与彼，则彼于此不显现。三是，即使禅定非常清晰，但时间长了，由于过去习惯较弱，昏沉和掉举会出现，却无法识别。无法识别的觉性会变得更加散漫，无法见到真谛。正念和精进会减弱。因此，应在禅定未疲劳时稍作休息，恢复精力后再禅修。四是，瑜伽士凭借禅定的力量和见解的浪潮，能使显现世间转为智慧，并在显现见修行暖相之时，生起经验和证悟的傲慢。心想：现在我没有禅定的违缘了。于是追随世间的利益、喧嚣、欲望、恭敬和近邻。甚至不舍弃八法，还自称是瑜伽士，并毫不怀疑自己会成佛，这实在是太荒谬了。由于地大的残余未尽，所以执着于身体。由于意识的残余未尽，所以产生贪嗔。再次将这些习气积累在阿赖耶识中，即使无法获得天界，更不用说解脱了。因此，应当时常依止寂静处，断绝世间联系，并舍弃八法的重担。五是，瑜伽士如果生起神通或微小的功德，并因此而自满，甚至向他人炫耀，这就是魔业，是所有障碍的根源。因此，无论拥有何种神通、神变和功德，都不要炫耀，而应隐藏起来，并努力提升功德。六是，教言
English
If one cannot abide, the view will become scattered. All the warm signs of samadhi will eventually disappear, and one will end up going through the paths of the lower realms. Therefore, it is important to protect all vows without letting them deteriorate. As the scripture says: Therefore, vows are external and internal, the nature of the aggregates and the four elements abide. Secondly, if there is too much strong thought and analysis during meditation, it is like muddy water. Even if one meditates for a long time, the turbidity of samadhi will not clear, so one should observe the nature of one's mind, the dharmadhatu, with unscattered awareness. As the scripture says: The nature of non-appearance, if left unsearched, is meditation. If one searches for this and that, then that will not appear in this. Thirdly, even if samadhi is very clear, after a long time, due to the weakness of past habits, dullness and agitation may arise without being recognized. Unrecognized awareness will become more scattered, and one will not be able to see the truth. Mindfulness and diligence will diminish. Therefore, one should rest a little when samadhi is not yet tired, and then meditate after regaining strength. Fourthly, due to the power of the yogi's samadhi and the waves of view, samsara appears as wisdom, and at the time when the warm signs of seeing and meditation appear, arrogance of experience and realization arises. One thinks: Now I have no obstacles to samadhi. Then one follows worldly gains, noise, desires, respect, and neighbors. Without even abandoning the eight worldly concerns, one claims to be a yogi and says without doubt that one will become a Buddha, which is extremely absurd. Because the residue of the earth element is not exhausted, one clings to the body. Because the residue of consciousness is not exhausted, attachment and aversion arise. Again, accumulating these habits in the alaya consciousness, even if one cannot attain the heavenly realms, what need is there to mention liberation? Therefore, one should always rely on solitary places, cut off worldly connections, and abandon the burden of the eight worldly concerns. Fifthly, if a yogi develops clairvoyance or subtle qualities and becomes self-satisfied and even boasts to others, this is the work of demons and the cause of all obstacles. Therefore, no matter what kind of clairvoyance, magical powers, and qualities one possesses, one should not boast, but hide them and strive to increase one's qualities. Sixthly, the instructions
Chinese
从我出生直到未获得成佛之间的诀窍的运用方式，三摩地的观修引导，法界的显现方式，智慧的进入方式，所有证悟的征兆，如果连在心门中重新取出都不想，更不用说从口中说出了。如果说了，那么最初修行者的体验和暖相就会完全消失，即使获得了把握，也不会迅速成佛。经文中也说：犹如大海中的磐石，即使经历劫数也不会吐出。因此，从开始到结束，上师应始终处于意念的三摩地中，即使片刻也不要分离，不要嘲笑，不要怀有恶意，不要不悦地看待。如果出现这些过失，禅定就会逐渐消失，从而转生到三恶道。如是说，因此，首先要安住，在未证得无漏之前，要以正念和谨慎来精进。第四，提升证悟，有三种情况：上等者因功德而自满，认为没有比这更高的功德，被傲慢和自负束缚，从而无法提升。要反复认识到自己有什么样的缺点。要知道诸佛的身语意功德事业全部圆满地存在于自心中，只是尚未显现。十地菩萨的意念功德全部与佛相等，但仍需安住于金刚喻定，并净化所知障的习气。而自己现在有时会有有漏的模糊体验，一旦遇到因缘就会退失到凡夫状态，对此要想到如果因傲慢而不精进于三摩地，就一定会受到魔的控制。要审查傲慢和自负者、体验者、思考者，反复将思考者解脱为无根无基至关重要。《经验之灯》中说：示现各种神通，宣扬世间名声，被享乐所迷惑，从暖相加持中生出力量，如果生起喜悦、兴奋、傲慢和自负，就会断绝到达无我解脱的道路。所有这些都是心性自显现，在未动摇的无二状态中摧毁它们。如是说。中等者在平等之后，修法结束。
English
From the time I am born until I attain Buddhahood, the way to apply the instructions, the guidance for Samadhi meditation, the way the Dharmadhatu appears, the way wisdom enters, and all the signs of realization—if you don't even think of taking them out again into your heart, what need is there to mention taking them out with your mouth? If you speak of them, the experiences and signs of warmth of a beginner will completely disappear, and even if you gain certainty, you will not quickly attain Buddhahood. As the scripture says: 'Like a rock at the bottom of the ocean, it will not be vomited out even if stirred for eons.' Therefore, from beginning to end, the lama should always be held in the Samadhi of the mind, and should not be separated from even for a moment, nor ridiculed, nor have evil thoughts, nor be looked upon with displeasure. If these faults occur, meditation will gradually disappear, and you will be reborn in the three lower realms. As it is said, therefore, one must first abide and strive with mindfulness and awareness until the uncontaminated is manifest. Fourth, to enhance realization, there are three aspects: The best are those who are satisfied with their qualities, thinking that there are no qualities higher than these, and are bound by pride and arrogance, so they do not improve. You should repeatedly recognize what kind of faults you have. Know that all the qualities and activities of the Buddha's body, speech, and mind are completely present in your own mind, but have not yet manifested. All the qualities of the thoughts of the Bodhisattvas of the ten bhumis are equal to those of the Buddhas, but they still need to abide in Vajra-like Samadhi and purify the latent tendencies of the obscurations of knowledge. And now, even though you sometimes have impure, vague experiences, when you encounter circumstances, you revert to an ordinary state. Thinking that if you do not strive in Samadhi out of pride, you will surely come under the power of demons. Examine those who are arrogant and conceited, those who experience, and those who think, and it is crucial to repeatedly dissolve the thinker into rootless and baseless. In "The Lamp of Experience" it says: 'Performing various miracles, proclaiming worldly fame, being seduced by the distractions of enjoyment, and from the blessings of warmth signs, strength arises. If joy, excitement, arrogance, and conceit arise, they will cut off the path to selfless liberation. All of these are the self-manifestations of mind itself; destroy them in the unwavering, non-dual state.' So it is said. The intermediate one, after equality, the session ends.
Chinese
从入定之时，显现与心识在某个方面相混合，但尚未扩展普及，如果出定后不与见修行结合，则不会有效果，因此在一切入定和出定之时，都要努力运用觉知。扩展显现，增强觉性，从而使一切行为都被见修行所摄持，对于一切清净与污秽、安乐与痛苦，都要无取无舍，修习六识平等、觉性之力量。如果生起狭隘的念头，就要在证悟的境界中不散乱，行持各种秘密行为。用后知后觉的记忆之绳索，像对待烈马一样严加约束和鞭策。像这样，通过交替运用见解和行为，使之不动摇、持续习惯、稳固。如是说。最后，如果执着于体验和证悟的某个方面，就不会有效果。对于觉性中所产生的知识对象显现，以及知识对象进入对象时所产生的知识主体的觉性显现，不要进行取舍，而是在任何显现的事物上保持平等。显现和心识是相同还是相异？如果相同，为何对象和心识会分别显现，并且在同一时刻会显现多种色、声、香、味、触？如果相异，为何在同一个人身上，会有体验显现、白日显现、夜晚梦境显现以及三种状态的显现，而无法用言语来表达？当存在一个时，这两个又在何处显现？观察三种显现的返回成立是什么显现？过去的一切显现在何处显现？未来在哪里？现在的显现有什么事物？显现的觉性内部成立有什么？过去去了哪里？未来在哪里？现在的觉性住在哪里？此外，迷惑、解脱、道三种在同一个人心相续中显现是如何发生的？现在，所有安乐和痛苦都各自体验而不混合，这是什么？仔细观察和分析，无论三种显现如何显现，都是心无碍的游舞，自显现，并且证悟心性本无根基、无有根本、本来清净大圆满，从而产生效果。圣者说：在任运成就尚未显现之前，区分谬误和迷惑至关重要。这是在《三昧总释》中，讲述了许多区分心之谬误的方法的意义。