English
From the time of meditative equipoise, appearances and mind may mix in one aspect, but they are not yet widespread. If, after emerging from equipoise, it is not combined with view, practice, and conduct, it will not be effective. Therefore, in all states of equipoise and post-equipoise, exert effort in awareness. Expand appearances, intensify awareness, and thereby ensure that all activities are encompassed by view, practice, and conduct. Without acceptance or rejection of all that is pure and impure, pleasant and unpleasant, train in the skill of equanimity of the six consciousnesses and awareness. If narrow thoughts arise, remain undistracted in the state of realization, and engage in various secret practices. With the rope of subsequent awareness and mindfulness, restrain and whip it like a wild horse. In this way, through alternating view and conduct, make it unwavering, continuously habitual, and stable. Thus it is said. Finally, if one clings to a single aspect of experience and realization, it will not be effective. Do not engage in acceptance or rejection of the knowledge of objects that arise in the face of awareness, or the awareness of the knowing subject that arises when knowledge enters the object. Instead, remain equanimous on whatever arises. Are appearances and mind the same or different? If they are the same, why do objects and mind appear separately, and why do multiple forms, sounds, smells, tastes, and textures appear at the same time? If they are different, why do experiential appearances, daytime appearances, nighttime dream appearances, and the three states appear in one person, and why is it impossible to express them in words? When one exists, where do the other two appear? Examine what appears as the return establishment of the three appearances. Where do all past appearances appear? Where is the future? What things are in the present appearance? What is established within the awareness of appearance? Where did the past go? Where is the future? Where does the present awareness reside? Furthermore, how do delusion, liberation, and the three paths arise in the mindstream of one person? Even now, what is it that experiences all pleasure and pain separately without mixing? By carefully observing and analyzing, no matter how the three appearances appear, they are the unceasing play of mind, self-appearing, and by realizing that mind itself is without basis, without root, and primordially pure great perfection, effectiveness is produced. The holy one said: Until spontaneous accomplishment is manifest, it is crucial to distinguish error and obscuration. This is the meaning of the many methods for distinguishing the errors of mind that are taught in the General Commentary on Samadhi.
Chinese
中等是每天一次左右，下等是不间断地每时一次左右。如《验灯论》中说： “自生智慧具暖热， 如海之底不摇动， 从半日、一日和日夜。” 第二，该禅定的比喻是，根本词中说： “不思不缘明点乐， 如不动澄净之大海， 不摇明亮如灯火， 那是智慧安乐之暖。” 这是四个比喻。第一是，如一个明点没有角隅，是一个圆形的整体一样，对于轮涅的一切法，无论如何也不作境上之思，心性自生之智慧自显现，心明点唯一，不住于苦乐二者之状态，是自性之安乐。如《龙钦》中说： “明点唯一无角隅， 广大法身普周遍。” 第二是，譬如大海没有被风吹动，一切影像不混杂而清晰一样，心之自性光明，没有被相之分别念所动摇，显有不混杂，安住于完全自显现之状态。例如，清澈的海洋中，星群的影像显现众多，但各自清晰显现，不与他者相混。同样，显现的一切诸法，在法界清净的坛城中，不混杂而完全圆满地显现。如是说。第三是，如灯火内外无别地明亮一样，一切法安住于无境自明之觉性状态中。无观觉性自明是，无境离戏如实性，自显觉性之轮中，无境自明觉性见。如是说。第四是，由此，那三个意义所安住的体验，上中下三等和不动的体验，上中下三等混合而成的止观双运是，譬如火与暖热同等具有一样，证悟之智慧与体验同等具有。第三，指示暖相是，根本词中说： “饮食衣服之念小， 烦恼等贪嗔之心小， 慈悲利他之心极大， 梦兆吉祥极其出现。” 因此，有外、内、秘密三种。秘密的暖相是，上面以四个比喻所指示的体验证悟同等具有的那个本身。内在的暖相是：
English
The medium is about once a day, and the lowest is about once every hour without interruption. As it says in the 'Lamp of Experience': 'Self-born wisdom is endowed with warmth, Like the bottom of the ocean, it does not move, From half a day, a day, and a day and night.' Second, the analogy for that samadhi is, as stated in the root text: 'Non-conceptual, non-referential, blissful bindu, Like an unmoving, clear ocean, Unwavering, like a clear flame, That is the warmth of wisdom and bliss.' These are four analogies. The first is: just as a bindu has no corners and is a single, round whole, all phenomena of samsara and nirvana are not conceived as objects in any way. The nature of mind, self-born wisdom, is self-appearing, and the mind, the single bindu, abides in a state where happiness and suffering are not distinguished, which is the bliss of its own nature. As it says in 'Longchen': 'The single bindu has no corners, The great expanse is the Dharmakaya.' The second is: just as in a great ocean that is not moved by the wind, all images are clear and unmixed, the nature of mind is clear light, unmoved by conceptual thoughts of characteristics, and phenomena are unmixed, abiding in a state of complete self-appearance. For example, in a clear ocean, many images of constellations appear, but each appears clearly, unmixed with others. Similarly, all phenomena that appear are clear and completely perfect in the mandala of the clear Dharmadhatu. So it is said. The third is: just as a flame is clear without inside or outside, all phenomena abide in a state of objectless, self-clear awareness. Objectless, self-clear awareness is the suchness of objectless, free from elaboration. In the wheel of self-appearing awareness, objectless, self-clear awareness sees. So it is said. The fourth is: thus, the union of shamatha and vipashyana, which is the combination of the three levels of experience in which those three meanings abide, and the three levels of unwavering experience, is like fire and warmth being equally possessed. The wisdom of realization is equally possessed with experience. Third, indicating the signs of warmth, as it says in the root text: 'Little thought of food and clothing, Little attachment and aversion to afflictions, etc., Great compassion and altruism, Very auspicious dream signs arise.' Therefore, there are three: outer, inner, and secret. The secret sign of warmth is that very experience and realization equally possessed, as indicated by the four analogies above. The inner sign of warmth is:
Chinese
由于断除了对身体的执着，对于剧烈疾病等等的苦乐感受变得平等；身体轻盈且安乐；心能随心所欲地安住于三摩地。如《验相灯》中所说：“暖相如木棉般轻盈，身体获得极大的忍耐力，诸界调和自身安乐增长，远离动摇和怀疑，明晰安住于对境而不动摇。”因此，外在的验相是通达一切法皆为自心显现，能所二取于自性中解脱，贪嗔于无根中解脱，不再执着于自己的饮食衣物，不再有对他人偏袒的争论，不再为了名利而追求八法之行，并且对众生生起无有偏袒的慈悲和利他之心。如《验相灯》中所说：“三摩地风息调柔且具暖相，对饮食衣物的执着减少，烦恼我执和偏袒，以及八法贪嗔等，变得极其微小，安住于极微细的状态，生起奇妙的错觉和慈悲，生起无量的大慈悲。”因此，在梦中裸身沐浴等是清净业障的征兆；从黑暗的洞穴和泥潭中出来等是从恶趣中解脱的征兆；自身发出光芒照亮显有等是见到真相的征兆；见到本尊的容颜听到本尊的声音等将会出现。但如果对此感到欢喜并执着为真实，则会被认为是着魔，因此应当了知一切显现皆如幻化。如《秘密灯》中所说：“了知一切皆为心，魔就无法找到机会。”此外，尚未获得无漏现前的瑜伽士，如果对于脉、气、明点所产生的良好觉受，在白天和梦中产生的各种觉受中执着于好坏，并认为是真实，则会被魔所控制。如果对任何事物都没有贪嗔，并且了知一切显现皆为无实有，则是道的征兆。因此，圣者说：“应当了知有两种征兆，外在的征兆是魔的十八种特征：见到佛菩萨，眷属中自己听闻佛法，自己显现为圣者的形象而为眷属说法，一瞬间能度过无数劫，能无碍地宣讲一切续部，见到六道众生，以及
English
Due to severing attachment to the body, the experiences of pleasure and pain, such as severe illnesses, become equal; the body becomes light and comfortable; and the mind constantly abides in a workable samadhi. As stated in the "Lamp of Experiences": "Warmth is as light as cotton; the body gains great endurance; the elements are balanced, and one's own body's comfort increases; one is free from agitation and doubt; clarity abides without wavering from its object." Therefore, the external sign is the realization that all phenomena are self-appearances of the mind, so that the apprehended and the apprehender are liberated in their own place, and attachment and aversion are liberated without a basis. One no longer clings to one's own food and clothing, there are no longer biased disputes with others, and the activities of the eight worldly concerns, which seek profit and fame, do not arise in one's own mind-stream. Compassion and loving-kindness arise towards sentient beings without partiality. As stated in the "Lamp of Experiences": "Because samadhi holds the wind and possesses warmth, the perception of food and clothing is small. Afflictions, self-grasping, partiality, and all thoughts of the eight worldly concerns, attachment, and aversion, etc., become very small and abide in a subtle state. Amazing delusion and loving-kindness arise, and immeasurable great compassion arises." Therefore, in dreams, being stripped naked and taking a bath is a sign of purifying obscurations; emerging from dark caves and swamps is a sign of liberation from the lower realms; light emanating from oneself and illuminating existence is a sign of seeing the truth; and seeing the face of the yidam deity and hearing their voice will occur. However, if one rejoices in this and clings to it as true, it is said that one will go to the demons, so one should know that all appearances are illusory. As stated in the "Secret Lamp": "By knowing everything as mind, demons cannot find an opportunity." Furthermore, for a yogi who has not attained stainless manifestation but has good experiences of the channels and elements, if they cling to the various experiences that arise during the day and in dreams as good or bad and believe them to be true, they will come under the power of demons. If there is no attachment or aversion to anything and one knows that all appearances are unreal, it is a sign of the path. Therefore, the holy ones said: "There are two types of signs to be known: the external signs are the eighteen characteristics of demons: seeing Buddhas and Bodhisattvas, oneself listening to the Dharma in a retinue, oneself appearing in the form of a noble being and teaching the Dharma to a retinue, being able to spend countless eons in an instant, being able to teach all the tantras without hindrance, seeing the sentient beings of the six realms, and
Chinese
并且知晓那些众生的寿命和善恶业，对他们生起慈悲心并希望利益他们，自己的身体日夜不断地发出巨大的光芒，能够穿透山和墙壁，能够在空中飞行，十方诸佛用手置于头顶给予灌顶，能够授记，能够毫无阻碍地去往任何想去的地方，能够用所有众生的语言宣说佛法，强大的天龙等恭敬自己并执行命令，能够听懂所有众生的语言。如果执着于这些现象，那就是魔业。为什么呢？因为执着于现象，魔就会寻找机会；不执着，魔就找不到机会。内在功德的八大征兆是：即使与佛平等交谈，也没有傲慢；即使在一瞬间看到所有世界，也没有炫耀；即使魔王到来，也没有恐惧；即使见到天女，也没有贪恋；即使安住于不可思议的法性之中，十种法行也不会中断；所有行为举止都与禅定不分离；即使享用五妙欲，也没有执着；即使出现痛苦的因缘，也能成为禅定的助伴。如是所说，应当了知。第四是果：根本颂中说：如是瑜伽士，五蕴坏灭时，获得天之持明，彼时即成佛。此处分二：与因相同的果是：如上所说，不离不动摇的证悟，直至究竟，瑜伽士寿命终结时，中阴的光明前来迎接，现在的光明送行，临终的光明连接，光明母子融合，刹那间成佛。中等证悟的程度是：取受蕴体的因，业和烦恼自然解脱，不再受生，成为天之持明。所谓天，就是远离二取分别的清净觉性，不舍弃执着，远离二取分别的无垢觉性显现为禅定，力量圆满，证得佛果，法主至尊者清布增补了此句。最下等是：止住的意