Chinese
大圆满禅定经验之灯。 智者嘎饶多吉。 大圆满禅定经验之灯。 智者嘎饶多吉。 智者嘎饶多吉所著。 大圆满禅定经验之灯。 在印度语中：Bhyananyupaprahinama。 在藏语中：名为禅定经验之灯。 向自显金刚萨埵顶礼。 自性住和五位胜者， 示导之殊胜，慈悲之主， 成为众生之怙主之上师， 于自显之状态中无别敬礼。 诸法皆为无生自显， 以证悟而于离边之定处， 不散乱，于无生灭中安住之， 经验证相次第需个别标示。 彼亦可分为顿超与渐进两种方式。 顿然于无生自显中， 以证悟而无境，从自解脱。 于无二自生智慧中， 显现声响不作意，显现为法身。 于明点自明唯一中， 无舍取，离于修持。 生起觉受，止息动摇，显现为法身。 能取所取习气边际穷尽。 自生智慧现前之， 远离光明边之广阔中， 无杂圆满明点唯一。 慈悲加持任运显现。 顿超道上无有定准， 某些从安住中达到究竟。 有些从不动平等性中， 达到究竟功德圆满。 有些最初安住不久， 生起经验与暖相高低。 无有次第定准而达到究竟。 有些从安住之指示， 不动与平等性中， 向上提升而达到究竟。 有些次第而生起， 有时生起顿超。 彼等无论为何，各自之， 经验与相应而生起者， 如同经验四次第之次第， 各自之时机与经验证相合。 特别迅速且无定准生起， 于顿超中生起者。 渐进者为安住与， 不动平等任运成就。 安住之体性所表之譬喻， 证相表示自己之果。 体性为等持后得， 如何修持之方式为发挥。 平等性未被过患所染污， 不作意之状态中不迷而明。 安住于专注有无上， 空明乐中不分别而安住。 其中最初如洪水般， 分别念。
English
Great Perfection Contemplation Experience Lamp. Vidhyadhara Garab Dorje. Great Perfection Contemplation Experience Lamp. Vidhyadhara Garab Dorje. Composed by Vidhyadhara Garab Dorje. Great Perfection Contemplation Experience Lamp. In the language of India: Bhyananyupaprahinama. In the Tibetan language: Called the Lamp of Contemplation Experience. Homage to Self-Appearing Vajrasattva. The nature of abiding and the five victorious ones, The supreme of teachers, the lord of compassion, To the lama who is the protector of beings, In the state of self-appearance, I prostrate indivisibly. All dharmas are unborn self-appearance, With realization, in the definite place of detachment, Without distraction, abiding in the unborn and unceasing, The experiential signs and stages must be individually indicated. It is also shown in three ways: all at once, breakthrough, and gradual. All at once, in unborn self-appearance, With realization, without object, liberated from oneself. In the non-dual self-arisen wisdom, Appearances and sounds, uncorrected, arise as the Dharmakaya. In the self-luminous single bindu, Without acceptance or rejection, free from meditation. Arising sensations, stopping movement, arise as the Dharmakaya. Grasping and clinging, habitual tendencies, the limits of existence are exhausted. The self-arisen wisdom is manifested, In the vastness of luminosity beyond extremes, The unmixed, complete, single bindu. The blessings of compassion arise in every way. On the path of breakthrough, there is no certainty, Some have reached the end from abiding. Some, from the immovability of equality, Have reached the perfection of complete qualities. Some, immediately after first abiding, Experience and warmth signs arise in high and low degrees. Without a fixed order, they have reached the end. Some, from the instruction of abiding, Immovability and equality, Ascend upwards and reach the end. Some arise with a gradual order, Sometimes breakthrough arises. Whatever those may be, each of their own, Experiences and corresponding arising, Like the order of the four stages of experience, Each of their own times and experience signs are combined. Especially quickly and uncertainly arising, Those who arise in breakthrough. The gradual one is abiding and, Immovable equality spontaneously accomplished. The example representing the nature of abiding, The sign represents its own fruit. The nature is equipoise and subsequent awareness, How to practice is to bring out the best. Equality is not defiled by faults, In the state of non-intentionality, not confused but clear. Abiding is focused on existence and non-existence, In emptiness and clarity, bliss and non-thought abide. In that, at first, like a flood, Discursive thoughts.
Chinese
众多且稍稍安住，之后如缓急之河流，时而安住时而思维，半个时辰安住。之后如缓慢流淌之河流，于觉性中缓慢且整段时间安住。未分段之禅修亦如前知晓体验与证悟。最初平等住之证悟乃，盲系、散乱、相遇、法性。之后盲系琐碎，大多相遇自返生起。之后相遇琐碎，大多安住于自返。若后念未被忆念抓住，则处于庸常之散乱与舍弃。忆念抓住则庸常之执着返回。所取能取知晓为盲测之错乱。相遇显现且自返生起。如何守护之平等住，虽确定然时而安住时而分离，不散乱于意义且不离意义，以勤奋而行舍弃。意义乃离戏论之现量，因无寻觅之其他部分境，不寻觅而安住于自性之自然。不作希求而放松安住，无论显现何状、显现何物、变化为何，亦不离如是性，以无死三钉钉牢，安住于无有开展收摄之意境。后念乃忆念之绳索，如野马般紧抓而束缚。提升、时段间歇、脉之量度，以及过失与修正之方法等一切，把握体验与脉之量度，过失修正从上师处知晓禅修放松。甚深教言具德上师处，以观察与供养、体验抄录，确定显现、排除险阻、进行提升。思维无常死亡生起精进，安住于实相忆念之算数已定，依靠秘密行之方便，以及幻轮之各种姿势，与气和乐之口诀，以及修持无缘大悲，以诀窍之要点与智慧，锻炼觉性之力量提升体验。因此深信如急流缓流，如云中之日般明朗。六识自返放松乃，如病人受苦失羞耻。法身泯灭之名离戏论，如人被挖眼掏心。报身自执解脱他念，如自明于虚空旭日升。无二体验明朗心安乐，畏惧之士攀登之路唯一，如见自乡而无惧。自生体验之征相乃，暖相、梦境、排除险阻。暖相
English
Abundant and dwelling slightly. Then, like a river with alternating swiftness and slowness. Sometimes dwelling, sometimes contemplating, dwelling for half a session. Then, like a slowly flowing river. Dwelling gently in awareness for a session. Also, meditating without dividing into sessions. Experience and realization are known as before. The realization of the first equipoise is: blind attachment, scattering, encountering, dharmata. Then, blind attachment is trivial, mostly encountering self-returning arising. Then, encountering is trivial, mostly dwelling in self-returning. If subsequent awareness is not grasped by mindfulness, then it remains in ordinary scattering and equanimity. If mindfulness grasps, then ordinary clinging returns. Grasping and grasper are known as the delusion of blind speculation. Encountering arises and self-returning arises. How to maintain equipoise: Although certain, sometimes dwelling, sometimes separating. Without distraction from meaning and without separating from meaning. Relying on equanimity with effort. Meaning is the direct perception of freedom from elaboration. Because there is no other object to be sought. Not seeking, but abiding in the naturalness of one's own nature. Not making desires, but abiding loosely. Whatever may arise, whatever may appear, whatever may change. Not moving from suchness. Fixing with the three immutable nails. Abiding in the intention without expansion or contraction. Subsequent awareness is the rope of mindfulness. Like a wild horse, tightening and binding. Enhancement, session breaks, measuring the elements. And all faults and methods of correction, etc. Holding the measure of experience and elements. Knowing the correction of faults, meditation, and relaxation from the master's face. From a profound teaching, a qualified lama for a long time. By observing, offering, and copying experiences. Ascertaining appearance, clearing obstacles, and making enhancements. Thinking of impermanence and death, generating diligence. The abiding of reality is accounted for by mindfulness. Relying on the means of secret conduct. And various postures of the illusion wheel. And the instructions of wind and bliss. And meditating on objectless compassion. With the key points of selection and wisdom. Training the power of awareness, enhancing experience. Therefore, have faith that the rapid flow and slow flow are like the sun shining through the clouds. The free return of the six consciousnesses is like a sick person suffering and losing shame. The name of the dharmakaya is the cessation of elaboration. Like a person whose eyes are gouged out and heart is extracted. The enjoyment body liberates self-grasping and other thoughts. Like the sun rising in the self-luminous sky. Non-dual experience is clear and the mind is happy. A fearful person is the only one who ascends the path. Like seeing one's own country and being fearless. The signs of self-born experience are: heat signs, dreams, clearing obstacles. Heat in
Chinese
获得轻微的忍耐，身体轻松快乐，感觉不到气息的运行，心性自然安稳。光明而无所缘，没有分别念。中阴的觉受和神通是，对轮回的法生起厌倦，不贪执自己的处所，想要去遥远的地方。我执、偏执、傲慢的行为，以及烦恼、贪嗔、执着都很小。忘记言语，减少思虑。对有意义的幻觉感到惊讶，具有慈爱、悲悯和利他之心。对世间八法不重视，努力追求真谛。见到耗尽的生处，见到风的五种征兆，以及八种烟相等等的体验，可能仅仅是获得一些动摇。十八界的行境也是如此。六道众生的根本处，气息进入其中。由于无始以来的各种习气，以及心性显现为任何事物，所以出现六道众生的各种景象，以及天神和天女等等，以及花园和净土等等。各种体验的差别都会显现。这一切都是心性的自显现，不加改变地安住。听到不悦耳的声音，看到不喜欢的颜色，惊恐颤抖，气息粗重，发出长长的叹息。没有分别念，没有睡眠，做很多梦。食物难消化，身心僵硬粗糙。禅修受到阻碍，时间短暂而浅薄。身体疼痛，无缘无故地感到头晕。脉和明点衰败，元素耗尽。将元素衣服与元素和体验结合起来禅修。非时见到本尊，得到预言等等。要知道这是魔的伎俩，消除障碍，按照方法摧毁它，将自显现、自生、自在地安住。与一位天神同处，获得神通，以及对某些对境的神通，可能仅仅是获得一些动摇。瑜伽士体验的梦境也是，以自显现如幻的方式显现，被狗和凶猛的野兽，魔和罗刹、邪魔等等，弄脏、砍断身体、吞噬等等。有时忍受，并且在心中明白。抓住梦境，并且如实地了解。没有所缘的分别念，琐碎的想法，稍微理解和体验显现。此外，瑜伽士的梦境是，赤身裸体出现，洗澡，在清澈的河流中倾倒冲洗。雨水不断地用瓶中的水冲洗，内在的脓血流出，被火焚烧，风吹散，飞向天空。这一切都是污垢
English
Having slight patience, the body is light and happy, the movement of breath is not felt, and the mind itself is naturally stable. Clear and without object, without conceptual thought. The bardo experiences and clairvoyance are, being weary of the dharmas of samsara, not being attached to one's own place, wanting to go to a distant place. Self-grasping, partiality, arrogant behavior, and afflictions, attachment, hatred, and clinging are small. Forgetting words, reducing thoughts. Being surprised by meaningful illusions, having love, compassion, and altruistic intention. Not valuing the eight worldly dharmas, striving for the truth. Seeing the exhausted birthplaces, seeing the five signs of wind, and experiences such as the eight smoke visions, etc., may only be gaining some shaking. The realm of activity of the eighteen elements is also the same. The root place of the six realms, the breath enters into it. Because of the various habitual tendencies from beginningless time, and because the mind itself manifests as anything, the various appearances of the six realms appear, as well as gods and goddesses, etc., as well as gardens and pure lands, etc. Various differences in experience will appear. All of this is the self-manifestation of the mind itself, abiding without changing it. Hearing unpleasant sounds, seeing disliked colors, being startled and trembling, the breath being coarse, emitting long sighs. Without conceptual thought, without sleep, having many dreams. Food is difficult to digest, the body and mind are stiff and rough. Meditation is hindered, the time is short and shallow. The body aches, and for no reason, feeling dizzy. The channels and bindus decline, the elements are exhausted. Meditating by combining the element clothes with the elements and experience. Seeing deities out of time, receiving prophecies, etc. Know that these are the tricks of demons, eliminate obstacles, destroy them according to the method, and abide in the self-manifest, self-arisen, and free way. Being in the presence of one deity, gaining clairvoyance, and clairvoyance towards certain objects, may only be gaining some shaking. The dreams of the yogi's experience are also, appearing in a self-manifest illusory way, being dirtied, having the body cut and devoured, etc., by dogs and fierce beasts, demons and rakshasas, evil spirits, etc. Sometimes enduring, and understanding it in the mind. Grasping the dream, and understanding it as it is. Without object, conceptual thoughts, trivial thoughts, slightly understanding and experience appearing. Furthermore, the yogi's dreams are, appearing naked, taking a bath, pouring and washing in a clear river. Rain continuously washing with water from a vase, inner pus and blood flowing out, being burned by fire, scattered by wind, flying into the sky. All of this is dirt