Chinese
大圆满禅定总释，卡丹巴。 大圆满禅定总释，卡丹巴。 大圆满禅定总释。卡丹巴之语。顶礼薄伽梵吉祥普贤王如来！ 顶礼一切智者。 从圆满佛陀和圣者的 经文和意旨的口诀中， 解释瑜伽禅定总释。 心性如珍宝， 不分方向和界限， 轮回和涅槃之法， 如何显现为目标和思考？ 它们的自性如何， 如虚空和彩虹的显现一样。 虽然迷惑的心识流各不相同， 但因没有种姓而难以区分。 为了引导具信的幸运者， 略述禅定的入门次第。 依凭经文和意旨的口诀， 由我这位证悟者来解说。 入门、观察、显现和调整， 将不协调转化为道， 断除心的执着， 在任运自成、广大遍布中， 获得自在，证得法身。 通过获得动摇和习惯的增长次第， 稳固任运自成的珍宝， 使幸运的瑜伽士圆满伟大的意义。 最初的方法是这样的： 上师具有经文和加持， 从极喜金刚直到 莲花王等， 熟悉他们的意旨之义， 从一切导师的自性中， 以艰难的态度接受。 任运自成的菩提珍宝， 完全脱离一切边， 虽然不被相所染污， 但一切不混杂，完全圆满。 为了取悦护法誓言者， 以及净化业障， 如法以会供和朵玛供养， 愿一切都得到加持。 第二种意义是这样的： 在具经文的上师面前， 种姓确定、具信、有智慧之眼， 因业和慈悲而能相遇， 身体正直，跏趺端坐， 对于这任运自成的珍重心识， 完全舍弃傲慢和自大， 如圣者的经文那样观察。 对于境、处和特征， 以智慧之眼好好观察。 地、水、火、风， 坚硬、潮湿、温暖和流动， 如果好好观察珍重心识， 不会有那样的特征， 所以心没有地大的事物。
English
Dzogchen Meditation General Commentary, Kadampa. Dzogchen Meditation General Commentary, Kadampa. Dzogchen Meditation General Commentary is present. The words of Kadampa. Homage to the Bhagavan, glorious Samantabhadra! Having paid homage to the Omniscient One, From the scriptures and instructions of the perfect Buddha and the holy ones, I will explain the general commentary on yoga meditation. The nature of mind is like a precious jewel, Without partiality or bias, The dharmas of samsara and nirvana, How they appear as objects and thoughts. What is their nature? Like the appearance of the sky and a rainbow, Although the streams of deluded minds are different, They are difficult to distinguish because they have no lineage. For the sake of guiding fortunate ones with faith, A brief outline of the stages of entering meditation. Based on the scriptures and instructions, I, the realized one, will explain. Entrance, examination, appearance, and adjustment, Transforming discord into the path, Cutting off the attachments of the mind, In spontaneous, vast, and pervasive expanse, Attaining mastery, obtaining the Dharmakaya. Through the stages of gaining stability and familiarity, Establishing the spontaneous precious jewel, Completing the great meaning for fortunate yogis. The initial method is as follows: The lama possesses scripture and blessings, From Garab Dorje onwards, To Padmakara and others, Familiar with the meaning of their intentions, From the nature of all teachers, Accept with diligence. The spontaneously accomplished precious Bodhichitta, Completely free from all extremes, Although not stained by characteristics, Everything is unmixed and completely perfect. In order to please the Dharma protectors and oath-bound ones, And to purify karmic obscurations, Offer tsok and tormas according to the scriptures, May all be blessed. The second meaning is as follows: In the presence of a lama with scripture, A person of definite lineage, with faith, and the eye of wisdom, Able to meet through karma and compassion, Sit upright with the body straight, To this spontaneously accomplished precious mind, Completely abandon arrogance and pride, Look in this way, according to the holy scriptures. At objects, places, and characteristics, Look well with the eye of wisdom. Earth, water, fire, and wind, Solid, liquid, hot, and moving, If you look well at the precious mind, There are no such characteristics, So the mind has no element of earth.
Chinese
如果从空性中寻找它， 那也变成没有心之所依。 像那样反复观察的时候， 生心无关联的证悟生起。 欲界、色界和无色界， 显现为三种自性， 如前一样反复观察， 心上也没有三界自性。 三界上也没有心存在， 像那样反复观察， 心性不住于三界的， 证悟会明显地生起。 色、声、香、味， 同样触的五种差别， 显现为五种自性， 如果在心中寻找它们， 那些自性不会被找到。 因为在境上找不到心， 境心无关联的证悟生起。 名为分别念摇动的体验。 之后要观察处所， 从头顶到脚底， 肉、血、骨头和， 水脉、根识的集合等， 细微粗大到毛发为止， 如果反复寻找这个心， 在没有观察次第安住时， 在显现为安住的状况中， 确定仔细地分析的时候， 以智慧之眼现量地， 证悟任何地方都不存在。 反复证悟稳固的时候， 这个一起珍爱的蕴， 像尸林一样显现，执着消失。 名为获得观察的体验。 心性自身的自性上， 观察的方法也如下： 白色等六种颜色， 在心中反复观察之后， 因为六种颜色哪里都不显现， 证悟心上没有颜色。 颜色上也没有心存在。 长短等四种相对， 四方形等四种自性， 如果那些在心中寻找， 心上没有形状的事物。 心性不在虚空中显现， 八种形状上也没有心存在， 证悟不在形状中显现。 男女、非男非女等的， 作为种姓标志而安立的那些， 在心中观察什么也没有。 像那样反复观察的时候， 生起脱离种姓的证悟。 经文中也这样说到： 心寻心兮不得心， 由此心得一真如。 以事寻事触于心， 心于何寻第一宝。 又说：心的自性寻而不得， 无法向他人指示说就是这样。 又说：言语无法触及，形状和颜色无力
English
If you seek it from emptiness itself, That also becomes without a basis for the mind. When you look again and again like that, The realization of the disconnection between arising and mind dawns. The desire realm, the form realm, and the formless realm, Appearing as three characteristics, If you look again and again as before, There are no three realm characteristics in the mind either. The mind does not abide in the three realms either, When you look again and again like that, The realization that the mind itself does not abide in the realms Will manifestly arise. Form, sound, smell, taste, Likewise, the five distinctions of touch, That which appears as five characteristics, If you seek those in the mind, Those characteristics will not be found. Because that mind is not found in objects, The realization of the disconnection between object and mind dawns. It is called the experience of the movement of thoughts. After that, one should look at the place, From the crown of the head to the soles of the feet, The flesh, blood, bones, and The channels, the collection of sense faculties, and so on, From the subtle to the coarse, down to the hair, If you repeatedly seek this mind, When abiding in the unexamined order, In the appearance of abiding, When definitely and carefully analyzing, With the eye of wisdom, manifestly, The realization that it does not abide anywhere arises. When the realization is repeatedly stabilized, This body cherished together, Appears like a charnel ground, and attachment is reversed. It is called the experience of obtaining analysis. On the nature of the mind itself, The method of analysis is also as follows: Six colors, such as white, After repeatedly looking at the mind, Because the six do not appear anywhere, Realize that there is no color in the mind. The mind does not abide in color either. Four relatives, such as long and short, Four natures, such as square, If those are sought in the mind, There is no object of shape in the mind. The mind itself does not appear in space, The mind does not abide in the eight shapes either, The realization that it does not appear in shape arises. Those designated as gender markers, such as male, female, and neuter, When looking at the mind, there is nothing. When you look again and again like that, The realization of being free from lineage arises. It is also said in the scriptures: The mind seeks the mind, but does not find the mind, From that, the mind finds one suchness. With things seek things, touching the mind, Where does the mind seek the supreme treasure? Again: The nature of the mind is sought but not found, It cannot be shown to others, saying it is like this. Again: Words cannot touch, shapes and colors are powerless.
Chinese
不是庸俗之辈的行境。 说示和观察都困难，远离言说的所有名相。 如是说。 心的自性离戏论， 不住于境，无有依凭， 同样，没有自己的体性。 如果生起如此证悟的体验， 就应执持审察坚定的体验。 宣说第三禅： 心的自性是光明， 在入定时显现， 于平等离境的禅定中， 不散乱，自然安住。 这是殊胜者的行境。 中等者将心性光明， 视为境与识的体性， 就那样安住于其中。 下等者获得远离分别杂染的， 仅是不动的安住。 即使没有达到自明的要点， 也应安住于那样的状态。 对于未被内外散乱沾染的， 处所，应当反复修习。 第四禅的意义也是如此： 禅定过患的差别是， 沉没和掉举。 那也有两种差别： 沉没和昏沉， 同样，掉举和散乱。 安住于入定状态时， 不要变成无有意识， 即使不随逐意识， 光明禅定不清晰， 就被称为沉没。 在如是安住于入定之时， 清晰的意识止息之后， 如融入般深邃的， 就被称为昏沉。 在那禅定中， 根器低劣之人， 如果视其为果， 就会堕入无有意识的境界。 这是远离智慧之眼。 在心性大光明中， 安住于自明之时， 粗大分别的巨石， 如风熄灭灯火般， 断绝自明智慧之流， 就被称为掉举。 稍微没有脱离禅定， 如风摇动灯火般， 生起细微分别时， 那被称为细微散乱。 它的差别是这样的： 由众多作意的差别， 有特意思索的努力， 以及往昔串习的习气， 生起未经思索的熟悉忆念。 即使未经思索，习气不熟悉， 也会突然生起心的分别。 在某种时候，细微或粗大的分别， 生起之时没有觉察， 一旦真正心生喜悦才会觉察。 那些细微或粗大的分别， 了知
English
It is not the realm of ordinary beings. It is difficult to teach and examine, and it is free from all terms of expression. Thus it is said. The nature of mind is free from elaboration, It does not abide in objects and is free from support, Likewise, it has no own-nature. If the experience of such realization arises, One should cherish the experience of firm discernment. The third dhyana is taught as follows: The nature of mind is luminosity, It arises during meditative equipoise, In the equanimity of objectless samadhi, One should abide naturally without distraction. This is the realm of the superior person. The middling sees the mind itself as luminosity, In the manner of object and consciousness, One should abide in it just as it is. The inferior finds a state of abiding that is free from the defilement of concepts, Abiding merely without wavering. Even if one has not reached the essential point of self-illumination, One should abide in just that state. In a place that is not tainted by external or internal distractions, One should meditate again and again. The meaning of the fourth is also like this: The distinctions of the faults of dhyana are, Sinking and excitement. These also have two distinctions each: Sinking and dullness, Likewise, excitement and scattering. When abiding in the state of meditative equipoise, One should not become unconscious, Even if one does not follow after consciousness, The luminosity of samadhi is not clear, It is labeled as sinking. As long as one abides in meditative equipoise, When the consciousness of clarity ceases, That which is profound like absorption, Is labeled as dullness. In that very samadhi, For a person of inferior capacity, If they see it as the meaning of the result, They will fall into the realm of unconsciousness. This is being without the eye of wisdom. In the great luminosity of mind itself, When abiding in self-illumination, The mountain of coarse concepts, Like the wind extinguishing a lamp, Cutting off the stream of self-luminous wisdom, Is labeled as excitement. Slightly without departing from samadhi, Like the wind stirring a lamp, When subtle concepts arise, That is called subtle scattering. Its distinctions are like this: Due to the distinctions of many fabrications, There is the effort of deliberately thinking, And through the habituation of past imprints, Unthought familiar memories arise. Even if unthought, the imprints are unfamiliar, Suddenly, conceptual thoughts of the mind arise. At some point, subtle or coarse concepts, Even if one does not notice when they arise, One will notice when the mind is truly captivated. Those subtle or coarse concepts, Knowing
Chinese
从法界宝藏的中心， 因抢夺自生智慧的宝藏， 被称为粗细盗贼。 如果追随这些盗贼， 将在生死轮回中长久停留， 智者应以精进努力。 调伏各种过失之法， 消除昏沉和掉举， 应恒常依止上师， 积累广大的加持资粮， 以极度恭敬的态度， 舍弃虚伪的傲慢， 以及掩盖真相的内心。 应依止上师的教言， 对甚深之法进行闻思， 以信心忏悔弥补过失， 赞颂智慧的阶梯， 恒常思念诸佛菩萨的 伟大功德。 如此便能平息过失。 若不散乱珍贵的觉性， 这些过失便不会产生。 调伏念头的方便如下： 具有智慧的人， 在具德大士的面前， 若能断除执着，远离对境， 粗细念头便会从根断除， 在菩提心中把握要点， 融入自生智慧之中， 远离希冀和恐惧，如虚空般。 例如在空荡的房屋里， 没有主人般的希冀和恐惧。 在心性空性的宫殿中， 自生觉性远离希冀和恐惧。 又如虚空中的云彩， 在阿赖耶识空性的虚空中， 粗细念头如云般显现， 从空性中产生，显现为空性。 最终在空性中寂灭， 生灭灭尽的觉悟生起。 又如鱼儿在水中游动， 无论如何游动也离不开水。 在阿赖耶识空性的海洋中， 粗细念头如鱼儿般游动， 无论如何变化也离不开空性， 自生光明便会显现。 又如仓库中的人， 仅仅认识到就不会受到损害。 同样，粗细盗贼， 若知其为空性便没有过失。 经中也曾如此说道： 无论生起何种分别念的相状， 若知念头即是法界， 则无需在法界之外另行修习。 又，无需思虑修习，如其本性， 于念头本身生起智慧。 如是等等经续中宣说。 在心性大光明中， 尽力安住于平等之时， 若生起粗细过失等， 最初纵然不能真实夺取， 之后便会生起智慧。