English
Since "self-bliss" is placed in the natural state of great bliss, if the key point is grasped in this way, there will be no understanding of it as the Dharmadhatu, and therefore there will be no obscurations. Or, since the mind itself does not exist, it is certain that the things that arise from the mind and all kinds of conceptual thoughts also do not exist, and even if you search for them, you will not find them. To realize this without error is to gain the confidence of the realization of the noble experience, which is to see the great truth. Sixth, it is explained from "Here is the Mahayana" to "Arising is thus certain," in order to show that it is not an inferior realm. So, should the noble views of those great, sudden-enlightenment beings also be necessarily explained to those of small intellect who proceed gradually? It is not like that. Because, this occasion is the supreme essence of the secret mantra Mahayana, the profound meaning of the sudden enlightenment is: those who enter gradually through the causal vehicle are obscured by the plague of great illness caused by the limit of their own efforts, and they cannot obtain great meaning, so they cannot truly realize it. Therefore, the very fact that the six aggregates of the gradualists are placed as the cause of distraction, appearing as sinking and elation, is because, at the moment of sudden enlightenment, it appears as the spontaneously perfect nature of reality, unblocked and unwavering. Therefore, what is sought by "therefore" is that the two entrances become one within one, so that all those to be tamed, whether they are gradualists of small intellect or sudden-enlightenment beings of great intellect, do not enter randomly, but through these stages of entry, either gradually or suddenly, according to the degree of realization and inclination understood by their own intellect, the gate of Dharma is shown as it is, whether it is shown gradually or the method of sudden enlightenment is shown, one should strive in the field of one's own reliance and not waste time. Therefore, the reasons for each determination are also, like this, the reason why it is necessary to use different gates, the countless victorious ones who have arranged the lamps, the noble gates of Dharma spoken in their respective fields, and the various skillful means that have been spoken, are all in accordance with the degree of intelligence of those to be tamed, and they are not fixed in one place, nor are they biased towards one side, and it cannot be assumed that they are speaking of something that is fixed and unchanging, but rather each of their own.
Chinese
因为他是按照我所喜欢的方式说的，所以一定会像那样真实地确定下来。第七部分有三个方面：纠正中断的过失，纠正五毒等烦恼，纠正故意的过失。第一部分是，从“这有什么用？”到“自性本性”之间所讲的，是为了说明修行时中断的过失。对于这个没有错误的意义，什么会介入，也就是使修行的想法无法进行下去的中断，障碍的种类是：懒惰、犹豫不决、身语意三门的事情多、意识散乱、被六种念头所控制、因为心不明朗而昏沉、想要或非常想要一个清晰的意义、被睡眠所控制、期望征兆和预兆、迷失和堕落、怀疑产生分别念、对确定的意义产生怀疑、心向内收或通过专注将心收摄于内、心向外散乱、喜欢世俗的消遣、对修行的意义产生厌倦、执着于禅定的快乐和喜悦、喜欢喧嚣，这是直接指出的十五种。那么，应该如何否定或做什么呢？纠正的殊胜方法是：那些中断的魔障的自性，仅仅是刚一生起的时候，就因为远离一切边际的真如，未被改造的本性，心的坛城的光明自性中没有丝毫过失的尘埃，所以，刚一生起，就像意识到小偷一样，在真如中自然显现，是无法否定和抛弃的。那么，如果说依赖于一个被执着的对境呢？那是不依赖的，因为什么都没有感觉到本身就是巨大的感觉，也可以说是一种感觉。感觉本身，因为没有用心而清净。第二部分是，从“五毒等”到“自寂本性”之间所讲的，是为了说明修行时如果生起烦恼该怎么办。应该这样理解：全知至尊仁波切说，那有六种过失：突然生起贪欲，生起强烈的嗔恨，傲慢和嫉妒纷争。
English
Because he spoke in a way that I liked, it will surely become true in that way. The seventh part has three aspects: correcting the faults of interruption, correcting the afflictions such as the five poisons, and correcting intentional faults. The first part is, from "What is the use of this?" to "Self-nature, suchness," which is taught to show the faults of interruption during meditation. Regarding this unerring meaning, what intervenes, that is, the interruption that makes the thought of meditation impossible, the types of obstacles are: laziness, indecisiveness, many activities of the three doors of body, speech, and mind, a wild mind, being controlled by the six thoughts, being dull because the mind is unclear, wanting or greatly wanting a clear meaning, being controlled by sleep, hoping for signs and omens, straying and falling, suspecting the arising of thoughts, doubting the definitive meaning, the mind gathering inward or gathering the mind inward through focus, the mind scattering outward, liking worldly distractions, generating aversion to the meaning of meditation, clinging to the joy and bliss of samadhi, and liking noise, these are the fifteen directly indicated. So, how should these be negated or what should be done? The supreme method of correction is: the nature of those interrupting demons, just at the moment of arising, because of the suchness that is beyond all extremes, the unconditioned nature, in the luminous nature of the mandala of the mind, there is not even a speck of dust of fault, so, just as soon as it arises, like recognizing a thief, it naturally appears in suchness, and cannot be negated or abandoned. So, if it is said that one relies on an object that is clung to? That is not relying, because not feeling anything at all is itself a great feeling, and can also be called one feeling. Feeling itself is purified by not being mindful. The second part is, from "The five poisons, etc." to "Self-peace, suchness," which is taught to explain what to do if afflictions arise during meditation. It should be understood in this way: Omniscient Supreme Rinpoche said, there are six faults in that: suddenly arising desire, arising strong hatred, arrogance and jealousy contending.
Chinese
如所说：“观点傲慢及其他六种。”生起五大毒的贪嗔等，以及等等，即收集其他的：厌倦寺庙，以及十种和五种障碍。所有生起的烦恼念头。如何处理这些呢？不舍弃它们本身，如其本性，如太阳和光芒般，在觉性中自然平息，自知自解脱于本性中，成为殊胜的对治之法。第三，从“对于殊胜之义”到“卓越傲慢得寂灭”之间阐述。对于真如殊胜之义的禅修，有哪些障碍呢？有十种：喜欢心不散乱，想要意义清晰，想要获得快乐，想要摆脱痛苦，或者贪恋快乐的滋味，因为怀疑不适合而产生的努力之苦，产生许多念头的盗贼，或者想要生起暖相，想要显现神通，想要展现名相的幻术，因为执着于意义而固执，贬低他人的观点，以及对自己的观点感到傲慢。如何对治这些呢？安住于自然生起自然平息的伟大之中。如是安住于自然生起自然平息，也无有特意修持，如是说。这三种过失中的前两种会阻碍资粮道的瑜伽，第三种在接近加行道和见道时也会阻碍。第八有三：真实宣说功德，十八种魔境如何转为征兆和过失，当名相自解脱且无有任何喜忧时，即为达到圆满。第一，从“大禅定中”到“无则自性”之间阐述。如此努力修习的功德，即是证悟稳固的程度，是这样显现的：无论四种行为如何运用好坏，都不会从觉悟的意义中退失，不希求征兆和果实，不担心堕入三界轮回的深渊，不从一个地方移动
English
As it is said, "View arrogance and those six." Arising attachment and aversion of the five great poisons, and so forth, which is to gather others: being weary of monasteries, and the ten and five obscurations. All the arising aggregates of afflictive emotions. How should these be dealt with? Without abandoning them themselves, as their very nature, like the sun and its rays, naturally pacifying in the state of awareness, self-knowing, self-liberating in suchness, becoming a supreme remedy. Third, from "For the meaning of the sacred" to "Excellence arrogance arises peace itself" is shown. What obstructs the meditation on the supreme meaning of suchness? There are ten
Chinese
即使在所有净土中，也能像把新鲜余甘子放在手掌中一样清楚地看到，但不会生起欢喜；即使看到燃烧的罗刹，也不会动摇恐惧之心；即使天女前来，也不会生起贪恋之念，始终不执着；即使安住于不可思议的法界，也不会断绝有为法的修持；无论享用什么、做什么，都比我的圣洁行为更能持续不断地行善；即使享用五妙欲，也不会接受任何事物，因此不会产生好坏的果报；即使身体受到他人的伤害，或者听到不悦耳的言语，内心也不会动摇，这就是如实了知法性本性的功德显现，内在的征兆显现在外。第二部分，从“瑜伽士的魔”到“颠倒认知的魔”之间，讲述了魔的十八种活动范围。什么是魔的十八种活动范围呢？对于有能力成就事业的瑜伽士来说，也会变成魔的活动范围，因此神通的征兆有十八种。如果执着于这些，就会被解释为二元对立的魔。也就是说，实际上，许多佛和菩萨圣者出现在我的面前，我渴望从他们那里听闻佛法，这是第一种。我变成像法王遍照佛一样，为许多菩萨宣说和开示神圣的佛法，这是第二种。我看到自己在一瞬间变幻出无数的佛化身，这是第三种。我认为自己清楚地看到和理解了诸佛所说的一切无量佛法之门，这是第四种。我认为自己知道过去和未来的所有四个时期或生世，并且清楚地浮现在脑海中，这是第五种。我认为自己清楚地看到六道众生所处的轮回，以及所有中阴状态，甚至包括昆虫在内，在哪里投生，就像他们坐在我面前一样，这是第六种。对于那些可怜的众生，不由自主地生起强烈的慈悲心，这是加持的力量，这是第七种。我看到没有白天和黑夜，始终显现和明亮的大光明在燃烧，这是第八种。我的身体变成...
English
Even in all pure lands, one sees clearly as if placing a fresh emblic myrobalan in the palm of one's hand, yet joy does not arise; even seeing a burning rakshasa, the mind of fear does not waver; even when a goddess comes, the thought of attachment does not arise, and one is always unattached; even abiding in the inconceivable realm of Dharma, one does not cut off the practice of conditioned dharmas; whatever one enjoys or does, one's virtuous actions are more continuous than my holy deeds; even enjoying the five desires, one does not accept anything, so good or bad results do not arise; even if the body is harmed by others, or unpleasant words are spoken, if the mind does not waver, then the qualities of knowing the nature of reality as it is appear, and inner signs appear outwardly. The second part, from "The demon of the yogi" to "The demon of distorted knowledge," explains the eighteen activities of demons. What are the eighteen activities of demons? For a yogi who is capable of accomplishing things, it can also become the activity of demons, so there are eighteen signs of miraculous powers. If one clings to these, they will be explained as the demon of duality. That is, in reality, many Buddhas and holy Bodhisattvas appear before me, and I desire to hear the Dharma from them, this is the first. I become like the Dharma King Vairochana, speaking and teaching the holy Dharma to many Bodhisattvas, this is the second. I see myself emanate countless Buddha bodies in an instant, this is the third. I think I clearly see and understand all the immeasurable doors of Dharma spoken by the Buddhas, this is the fourth. I think I know all four times or past and future lives, and they appear clearly in my mind, this is the fifth. I think I clearly see the cycle of the six realms of beings, and all intermediate states, even insects, where they are born, as if they are sitting in front of me, this is the sixth. For those miserable beings, great compassion arises involuntarily, this is the power of blessing, this is the seventh. I see a great light burning, always appearing and bright, without day or night, this is the eighth. My body becomes...
Chinese
九、看见能毫无阻碍地穿行于泥土、石头、山岩、火焰、水和墙壁等一切事物中；十、能够像鸟儿一样在空中和地上行走、坐卧；十一、看见十方诸佛伸出金色的手，放在我的头顶加持；十二、知道自己能以与一切众生语言相符的方式说法；十三、看见所有器情世界的一切有情无情都敬我为依处，向我顶礼膜拜；十四、看见整个三千大千世界平放在手掌中；十五、心想我的心性，那本然之性，无碍地显现为一切法的自性；十六、心想我能自在地入定，能毫无阻碍地利益众生；十七、看见许多佛和菩萨显现，告诉我：‘善男子，你应该去往世间利益众生，宣说佛法。’；十八、看见梵天、帝释天等世间主尊以及许多具大神力的天龙向我供养。如是这十八种显现，无论如何显现，都要明白这是心性自性光明的显现，不要执着，也不要欢喜，这样就能转为十八种圣妙的征相，不会有对显现和空性的执着。如果有人不这样认识法性，反而执着于相，对所见之物心生欢喜，那就无法见到实相，而是被邪恶的魔所控制，这意味着他已经接受了魔的领域。因此，征相和魔的显现是共同显现的。这些内容与《禅定经验之灯》略有不同，只是顺序略有差异，但意义上没有区别，文字也相同。第三部分是从“六门之相”到“自寂即是”。这部分是为了说明在调整心态之后，通过六根之识来认识自性。