English
One should remain unmoving. As it says in the Lamrim: "Therefore, with the remaining equal parts, endowed with bliss, the seven-fold posture, having been endowed, like the venerable Victorious One, the state of mind without grasping." This shows the three states of being unmoving. The seven dharmas are: legs in the lotus position, hands in equipoise, waist straightened like an arrow shaft, neck slightly bent, eyes cast down at the tip of the nose, tongue touching the upper palate, lips and teeth placed naturally. In particular, looking at the sky twelve fingers above the eyebrows, not speaking, and not thinking of anything in the mind, but remaining in the state of space. In this way, by doing it for one day, three days, or seven days, one will see signs such as smoke. Similarly, by doing it for fourteen days, twenty-one days, or one month, one will first see something like smoke, as well as clouds, illusions, sparks, lamps, and appearances like sunlight. As it says in the Lamrim: "Like mirages, smoke, clouds, sparks, lamps, combined as sunlight." At those times, one should abandon all outer, inner, and secret activities of body, speech, and mind, and remain in that state. As it says in that very text: "At all times when connecting cause and effect, abandon the elaborations of the nine practices of Dharma. Even if they are present in the continuum, they should not be adopted, because they are distractions of signs." Having become accustomed to the yoga of darkness in this way, during the daytime, sit as before and remain in a state free from any memory or thought. From that: "Non-apprehension, extreme non-apprehension, and successively non-apprehension, without abiding, without thought, without arrogance, beyond the realm of conceptual speech and thought, suchness, the sphere of wisdom, that itself is self-luminous and unmoving, uniting calm abiding and insight." That is, the external object of apprehension, the internal mind of grasping, and in between, one's own body, speech, and so on, without grasping, are extremely non-apprehending and so on. At that time, not thinking of anything is calm abiding, and being clear is insight, thus uniting the two. In this way, if one strives for six months, one year, or one year and two or four months, the coarse winds that flow upwards will cease, and having gained mastery over the wind of wisdom, one will gradually attain the three vidyadharas of maturation, life empowerment, and great seal, and from one thousand six hundred years onwards, one will accomplish the deeds of a Buddha. From this:
Chinese
三十六个夜晚，或十二、十四、十六，成就自在种姓之圣者。彼时十六岁以下，五身自然圆满。如是。此理乃光明成就无漏之时所用。其相为五光之种种显现，以及明点，和如燃烧之珍宝，以及罗睺之坛城等四种显现。文殊菩萨云：光明炽盛，光荣之幼童，手持光芒，显现者。如是。智慧显现明亮，众生之灯，智慧之光。光辉灿烂，悦意。如是。华严经云：珍宝大海相连，光明之坛城极庄严。有些显于虚空之中。如是。光荣之幼童和珍宝是心。大海是眼睛。相连是显现，即空色显于虚空。如是显现乃法性现量之显现。彼时若作续寿之事，则于来世得生清净佛土，得寿命自在而成佛。其功德为秘密明点等。其后，由串习，五大之风息灭于智慧中，五智之自性为显现所遍布，乃证悟增上之显现。其后，由串习，见五部佛土，乃觉性圆满之显现。如云：坛城无余皆为庄严。如是。其后，五大之风入于五智之增减灭尽，一切显现如无云之虚空般，乃法性灭尽之显现，接近任运成就。其中，前二显现见于异熟之所依，圆满乃寿命自在，灭尽乃手印持明，彼等圆满后，得佛之任运成就持明。于此理迷惑，有些说化身报身二者位于大集轮之下，此乃未分清道显之报身化身，以及究竟之报身化身。彼等显现之时，显现上无执着的智慧内在之体验生起。道次第云：边与中央亦不可寻，离能所取之自明。
English
Thirty-six nights, or twelve, fourteen, sixteen, accomplish the holy one of the sovereign lineage. At that time, up to sixteen, the five bodies are spontaneously perfected. Thus it is. This principle is applied to the time when luminosity accomplishes the uncontaminated. Its signs are the various appearances of the five lights, as well as bindus, and like a burning jewel, and like the mandala of Rahu, these four appearances. Manjushri said: "Radiant light, glorious youth, holding light in hand, the illuminator." Thus it is. Wisdom appearance is bright, the lamp of beings, the light of wisdom. Splendid and beautiful. Thus it is. The Avatamsaka Sutra says: "Connected by a sea of jewels, the mandala of light is extremely adorned. Some are clear in the midst of the sky." Thus it is. The glorious youth and the jewel are the heart. The sea is the eye. Connected is the appearance, that is, emptiness and form appear in the sky. Such appearance is the direct appearance of dharmata. At that time, if one performs longevity practices, one will be born in a pure Buddha-field in the future, attain life empowerment, and attain enlightenment. Its qualities are the secret bindu and so on. Thereafter, through familiarity, the winds of the five elements subside into wisdom, and the nature of the five wisdoms is pervaded by appearances, which is the appearance of increasing realization. Thereafter, through familiarity, seeing the five Buddha-fields of the five families is the appearance of perfected awareness. As it is said: "The entire mandala is adorned." Thus it is. Thereafter, the increase and decrease of the winds of the five elements entering into the five wisdoms ceases, and all appearances become like a cloudless sky, which is the appearance of the exhaustion of dharmata, approaching spontaneous accomplishment. Among them, the first two appearances are seen in the basis of maturation, perfection is life empowerment, exhaustion is the vidyadhara of the mudra, and after they are perfected, one obtains the spontaneously accomplished vidyadhara of the Buddha. Confused about this principle, some say that the two, nirmanakaya and sambhogakaya, are below the great assembly wheel, which is not distinguishing between the sambhogakaya and nirmanakaya of the path appearance, and the ultimate sambhogakaya and nirmanakaya. At the time of those appearances, the inner experience of wisdom without clinging to appearances arises. The Stages of the Path says: "Neither the edge nor the center can be examined, the self-awareness free from grasping and being grasped."
Chinese
以无缘的方式显现。如此说。第一个显现的时候，三门松缓安住，身体舒适，语清明，心无分别的三暖，以及呼吸内外运行的粗大获得自在。在那之中说： 如此不做任何行为地伸展， 身语意会生起暖热， 获得微细的堪忍， 获得驾驭运行之气的自在， 真实地安住于意义之中， 必定体验三种暖热。如此说。那也是，外在的征象是光明和明点的显现，因为是穷尽文字的生处而见到。内在的征象是身语获得堪忍，五种烦恼变得微小，三摩地稳固和显现增长。在那之中说： 那也有前后内外， 外在是穷尽生处之真实， 见到光明和莲花的光等， 内在获得堪忍的差别， 五种水流逐渐断绝。如此说。也见到吉祥的梦，在那之中说： 瑜伽士安住的梦境也， 赤裸裸地显现且清净垢染。如此说。第二个显现的时候，对一切法如幻化等进行分别，并且显现大大增长。道次第中说： 离能取所取的觉性， 不动摇地明晰如幻之智慧， 如同水和水月一般， 被说为平等明晰的自性。 无论生起什么分别相， 因为是智慧如幻的自显现， 不会生起贪嗔希忧， 智慧如幻不是其他。如此说。那时，会对众生生起无有自主的悲悯。金刚中说： 如此获得习惯幻化之后， 对于轮回之法，以无量之菩提心而夺取， 不迷惑而对迷惑生起稀奇， 无意义地安住也是如此， 此生的一切受用， 在梦中也见到如幻。如此说。那时，会生起无量的功德。在那之中说： 功德与虚空边际相等， 受用与佛陀无别， 具有行持福德之大资粮， 彼即无染之大智慧， 后来的瑜伽士无有勤作。如此说。能获得寿命自在。即使在梦中也见到如幻，因此对一切法没有执着。那时，身体像木棉一样轻盈，并且不觉知呼吸内外运行
English
It appears in a non-objective way. So it is said. At the time of the first appearance, the three doors remain relaxed, so the body is comfortable, the speech is clear, the mind is non-conceptual, the three heats, and the coarse movement of breath in and out are mastered. In that very state, it says: If you stretch out without doing anything like that, Heat will arise in body, speech, and mind, And you will gain subtle patience, And you will gain control over the moving breath, And you will truly arrive at the meaning, And you will surely experience the three heats. So it is said. Also, as an external sign, the appearance of light and bindus is seen because it is the origin of the exhaustion of letters. As an internal sign, tolerance is attained in body and speech, the five afflictions become smaller, samadhi is stable, and appearance increases. From that, it says: There is also a former inside and outside, The outside is the real origin of exhaustion, Seeing light and lotus light, etc., Inside, there is a distinction between obtaining tolerance, And the five streams are gradually cut off. So it is said. Good dreams are also seen, from which it says: The dream in which the yogi dwells is also, Nakedly exposed and free from impurities. So it is said. At the time of the second appearance, all phenomena are conceptualized as being like illusions, and the appearance greatly increases. In the Lamrim it says: The consciousness that is free from grasping and being grasped, The wisdom that is clear and unwavering like an illusion, Just like water and the moon in water, It is said to be of a nature that is equally clear. Whatever conceptual signs arise, Because it is the self-appearance of illusory wisdom, Attachment, hatred, hope, and fear do not arise, Illusory wisdom is not something else. So it is said. At that time, compassion arises for beings who have no self-control. In the Vajra it says: Thus, having gained familiarity with illusion, The limitless mind of enlightenment seizes the phenomena of samsara, Amazement arises at confusion without confusion, It is the same to sit without meaning, All the enjoyments of this life, Even in dreams, are seen as illusions. So it is said. At that time, immeasurable qualities arise. From that, it says: Qualities are equal to the end of space, Enjoyment is one with the Buddha himself, Possessing a great accumulation of merit for causes and enjoyment, That itself is great wisdom without attachment, The later yogi has no effort. So it is said. It causes life to be empowered. Even in dreams, seeing it as an illusion, there is no attachment to all phenomena. At that time, the body becomes as light as cotton, and the breath is not felt moving in and out.
Chinese
具有内外无虫和虱子等特征。第三个显现是所有显现都自显为天神的坛城。如《道次第》所说：蕴等坛城显为天神，如清澈海洋中的倒影，一切事物自性明智显为天神，无一亦无多，清明无境不可动摇，胜者说此为瑜伽之自性。自性戏论与瑜伽戏论，彼亦显现为调伏暴恶之寂静与忿怒相，轮涅戏论与手印戏论，堆积戏论与坛城戏论，因一切戏论故而显现果。戏论衰减，明晰瑜伽之声。如是。这些显现也从观修千佛等坛城中显现，并且从光明中真实显现。那时，其征相也特别殊胜，与见到地的真谛者相同。特别是，从那之中，圆满了六神通和五脉，以上中下之分，能清晰地调伏国土世界乃至洲。如是。五脉是将身语意功德事业各自划分为五种的智慧。清晰是即使被天眼阻隔也能见到。从这里开始没有梦境。第四个显现之时，从身体和显现的束缚中解脱。《金刚经》云：具有智慧身之相，诸法于金刚身中解脱。如是。那也是从先前的习惯中不费力气自然成就的。如是说：以常见自身不动摇，并以精勤修持之次第，圆满了所有道的威力，瑜伽士脱离后自然成就，俱生之垢亦清净。如是。其功德也如《道次第》所说：不离等持，以化身调伏百千俱胝之世界，以及百千俱胝之无量刹土中，从事狩猎和卖淫等行业者。如是。如此四种显现圆满后，自然成就了作为果位的殊胜三身佛陀。那时，安住于二十五种功德中的第一个五身是：法身远离戏论，报身大光明，化身不定种种，现证菩提断证究竟。