English
And knowing the lifespan and good and bad deeds of those beings, generating a compassionate mind towards them and wishing to benefit them, a great light constantly emanates from one's own body day and night, being able to penetrate mountains and walls, being able to fly in the sky, the Buddhas of the ten directions place their hands on the crown of the head and bestow empowerment, being able to give prophecies, being able to go without obstruction to any place one wishes, being able to teach the Dharma in the language of all sentient beings, powerful gods, nagas, etc., respect oneself and carry out commands, being able to understand the language of all sentient beings. If one clings to these signs, it is the work of demons. Why? Because if one clings to signs, demons will seek an opportunity; if one does not cling, they will not find an opportunity. The eight great signs of inner qualities are: even when speaking equally with the Buddha, there is no arrogance; even when seeing all the realms of the world in an instant, there is no boasting; even when the king of demons comes, there is no fear; even when seeing a goddess, there is no attachment; even when abiding in the inconceivable nature of reality, the ten practices of Dharma are not interrupted; in all activities, one is inseparable from samadhi; even when enjoying the five desirable qualities, there is no attachment; even when painful circumstances arise, they become an aid to samadhi. As it is said, one should understand. Fourth is the result: In the root text it says: Such a yogi, When the five elements dissolve, Attains the great vidyadhara of the gods, At that time, he becomes a Buddha. Here there are two: The result corresponding to the cause is: As explained above, without separating from the unwavering realization, when the yogi's life ends, the clear light of the bardo welcomes him, the clear light of the present escorts him, the clear light of death connects them, the clear light of mother and child merge, and in an instant, he attains enlightenment. The level of intermediate realization is: The cause for taking a body, karma and afflictions, are naturally liberated, and without taking rebirth, one becomes a vidyadhara of the gods. "God" means pure awareness free from dualistic grasping, not abandoning grasping. That stainless awareness, free from dualistic grasping, arises as samadhi, and power is perfected, attaining Buddhahood, Dharma Lord Jetsun Tsangpo added this phrase. The lowest is: The mind of abiding in peace
Chinese
因为稍微可以做，所以没有生于欲界，而在色界和无色界的任何一个所依上，圆满了平等性的等持，而发心于成佛之处。《经验明灯》中说：瑜伽士于不动之状态中，五大分解时，上等者与智慧法身结合，中等者安住于智慧之间，获得空明心之自在，获得天之大持明，彼时自身便现前成佛。如此。成为士夫之异熟果，即是平等性之等持。《经验明灯》中说：安住于不动状态之瑜伽士，以悲心行持各种行为，于无分别明点之界中安住之，以见解烦恼一切分别障，摧毁微细者而获得平等性。如此。第三、平等性之瑜伽有四，即自己的体性、比喻、暖相、显示果。第一、体性。《根本词》中说：轮回和涅槃之法，无论如何也不见，于一切智性中明现，年月逝去也如是安住。如此宣说。如果将以上两种瑜伽的寂止和胜观的证悟融合为一，就是圆满的果，因此，轮回涅槃、显有世间、器情、好坏、常断、有无、乐苦、希望和恐惧、是与非等等二取之相全部自解脱，没有外境显现的分别，自生之智慧自性于一切法中任运成就，境即是智慧之体性，本来清净，显现和心识二者无别的广大的等住现前。轮回涅槃之法，未生自显无所缘，无境自解脱，什么也不见，一切于平等性中明现。如此。如是于等住中，一切法平等性现前之体性，没有上中下之差别，安住之方式、生起之方式、产生之方式、提取之方式等等，如以下一样，没有境和有境、相的观察和修行的次第，但仍然是修行的道，因此需要在后得中运用等住，有等后得混合与不混合的次第，于平等性之状态中获得等后得，稍微具有执持之方式，是有诤论者。如此宣说，因此以等住
English
Because it is slightly workable, one is not born in the desire realm, but relies on either the form realm or the formless realm, and perfects the samadhi of equality, thus setting one's mind on Buddhahood. In the 'Lamp of Experience,' it says: 'When the yogi is in an unmoving state, and the five elements dissolve, the best combines with the wisdom dharmakaya, the intermediate abides in the wisdom between, gaining mastery over the clear and empty mind, and attaining the great vidyadhara of the gods. At that time, one will manifest enlightenment.' Thus it is. The ripening fruit of becoming a person is the samadhi of equality. In the 'Lamp of Experience,' it says: 'The yogi who abides in an unmoving state, with compassion performs various actions, abiding in the sphere of non-conceptual bindus, with the view that afflictions are all conceptual obscurations, destroying the subtle and attaining equality.' Thus it is. Third, the yoga of equality has four aspects: its own nature, example, sign of warmth, and showing the fruit. First, the nature. In the 'Root Text,' it says: 'The dharmas of samsara and nirvana, no matter what they are, are not seen, but are clear in the all-knowingness. Even if years and months pass, it remains the same.' Thus it is said. If the experiences and realizations of the two yogas above, quiescence and insight, are blended into one, it is the perfect fruit. Therefore, all dualistic signs of samsara and nirvana, existence and phenomena, container and contents, good and bad, permanence and annihilation, existence and non-existence, happiness and suffering, hope and fear, right and wrong, etc., are self-liberated. Without the conceptualization of external appearances, the wisdom of self-arising awareness is spontaneously accomplished in all dharmas, and the object itself is pure from the beginning as the nature of awareness. Thus, the great samadhi of the inseparability of appearance and mind is manifested. The dharmas of samsara and nirvana, unarisen, self-appearing, without object, without object, self-liberated, what is not seen? Everything is clear in equality. Thus it is. Thus, in samadhi, the nature of all dharmas manifesting as equality has no distinction of superior, intermediate, or inferior. The way of settling, the way of arising, the way of producing, the way of extracting, etc., like the following, there is no sequence of object and subject, conceptual analysis, and practice. But it is still a path of meditation, so it is necessary to carry it in post-meditation. There is a sequence of mixed and unmixed samadhi and post-meditation. In the state of equality, one attains post-meditation of equality, slightly possessing a way of holding, which is contentious. Thus it is said, therefore with samadhi
Chinese
在认识到任何未被掌握的行为后，自明的觉知之显现，无论生起何种二取之念，都平等地安住于其自身之上。《秘密灯论》中说：“当禅定变得非常强烈时，让它自然而然地、不做作地放松。”即使白天没有入定和出定，在似睡非睡之际，也会有习气的模糊显现；睡眠时，用梦境来衡量禅定是否中断，并保持不散乱的状态。无论是白天黑夜，还是入定出定，都要持续不断地安住，努力修行，在思维和体验者自身之上安住，仅仅知道一时的情况是没有用的。《秘密灯论》中说：“不可言说的法性，以名相来命名是心，法性超越了心，心的智慧非常奇妙，这是殊胜智慧的传承。”生起的方式有三种：首先生起无漏的证悟，中间混合入定和出定，最后混合在一起，这三种分为动、得、稳三种。获得稳固的方法是：没有比上述的修行方法更好的了。这里不需要消除过失，因为《经验灯论》中说：“无论显现何种分别念，由于烦恼被彻底根除，都是平等性，因此，在这种情况下没有考察的差别。”禅定达到圆满的程度是，即使年复一年地计算，也绝不会中断禅定。不会昏厥、迷乱或意识模糊。即使四大组成的身体发生变化，或者发烧等因素，也会显现为禅定的境界。《秘密灯论》中说：“就像人习惯了走路、跑步而不会跌倒一样，证悟无生并与之融合的瑜伽士，无论做什么，都是在平等性的状态中。”第二，展示比喻。根本偈颂中说：“平等性不动摇，法身之状态，无法把握，如水中之月。无念之平等性，犹如大鹏鸟翱翔于天空。”因此，展示了两种比喻：证悟自性，以及毫不费力地到达佛地。自性就像清澈的水中显现月亮的倒影，但水本身并没有移动一样，平等性的证悟对一切法
English
Having identified any unmastered behaviors, the arising of self-awareness, whatever dualistic thoughts arise, remain equally upon themselves. The Secret Lamp says, "When samadhi becomes very intense, let it be naturally and unfeignedly relaxed." Even if there is no entering and exiting samadhi during the day, in the state between sleep and not-sleep, there will be vague appearances of habitual tendencies; during sleep, measure the extent to which samadhi is interrupted by dreams, and carry it in an undistracted state. Whether it is day or night, or entering and exiting samadhi, continuously abide, make effort in practice, and abide upon the one who thinks and experiences; it is not helpful to merely know the situation temporarily. The Secret Lamp says, "The nature of reality, which cannot be designated, naming it with names is mind, the nature of reality is beyond mind, the wisdom of mind is very wonderful, this is the lineage of supreme wisdom." There are three ways of arising: first, the arising of uncontaminated realization, in between mixing entering and exiting samadhi, and finally mixing together, these three are divided into moving, obtaining, and stable. The method of obtaining stability is: there is no better method of practice than the above. There is no need to eliminate faults here, because the Lamp of Experience says, "Whatever appears as differentiated thoughts, because afflictions are completely eradicated, it is equality, therefore, there is no difference of examination in this case." The extent to which samadhi is perfected is that even if counted year after year, samadhi will never be interrupted. There will be no fainting, confusion, or loss of consciousness. Even if the body composed of the four elements undergoes changes, or factors such as fever, it will appear as the state of samadhi. The Secret Lamp says, "Just as a person is accustomed to walking and running without falling, a yogi who realizes and merges with the unborn, whatever they do, is in the state of equality." Second, showing examples. The root verses say, "Equality is unwavering, the state of the Dharmakaya, cannot be grasped, like the moon in water. Non-conceptual equality itself, is like a great garuda soaring in the sky." Therefore, two examples are shown: realizing one's own nature, and effortlessly reaching the state of Buddhahood. One's own nature is like the reflection of the moon appearing in clear water, but the water itself does not move, similarly, the realization of equality towards all phenomena
Chinese
一切皆于智慧自显中任运成就。二是譬如雄鹰翱翔于天空，无需像小鸟般费力，也无需担忧坠入深渊般的险境，更无需顾虑是否能到达目的地，顷刻间便可随心所欲地到达任何地方。同样，证悟平等性的瑜伽士，无需像低级瑜伽士般费力，也无需担忧堕入低级境界，更无需顾虑是否能证得菩提，便可在无勤的状态下到达佛地。三是关于暖相的开示。根本偈颂中说：断绝一切事物之念，无有善与非善之分别念，烦恼障垢彻底清净，体验到各种梦兆。其中，在外、内、密三种中，密相的暖相是：远离烦恼、界、生处的三种漏，对于善恶二者的果报——苦乐二者，既无希求也无恐惧，超越生老病死的四条河流，降伏四魔后，无漏平等性的三摩地，其自性极其清净。窍诀灯中说：平等性远离一切，又是一切万有之自性，因此对无漏的饮食衣物不再执着，断绝一切遍计所执的烦恼、贪嗔，以及我执、偏袒、希求恐惧，以及八法等，远离五种怖畏，降伏四魔，在无有聚集和分离的境界中，处于半时的大平等舍中。内相是：具有五眼和六神通，未被遮蔽、自明、平等性的，具有无漏智慧之眼，因此六种神通，在清晰和持续方面都非常殊胜。外相是：以他人所见的各种神变来调伏众生，安住于平等性中，不离本位，于三千大千世界中，以大悲心自然化现为猎人、妓女、屠夫，以及具有天人福报者等，随应所化而调伏之。以神通和各种神变，以及化身来调伏众生。显现四种自然神变：乘坐日月于空中飞行，于山岩等处无有阻碍，入水不溺，遇火不焚，毒药、兵器和疾病无法侵害，能令水流逆转，狂风止息，摧毁劫末之火等，处于太阳的坛城之中。