Chinese
以菩萨乘，即使了悟到对补特伽罗的实有执著而产生的对蕴的“我执”以及对法的实有执著的“法执”二者都不存在，也仍然会执着于将如幻的世俗显现视为应断除的，将胜义视为应获取的。因此，这种执着会遮蔽，使人无法见到阿底的意义。内道认为，虽然一切法皆为不生，但若将法界作为对境，并以禅定的努力来修持，则会造成遮蔽。密宗内道认为，虽然一切法皆为不生，但若将法界、法性、空性作为对境，并努力进行禅定，这会遮蔽，使人无法见到阿底的意义。诸如此类，无论执着于好的念头还是坏的念头，只要存在执着和抓取，就会遮蔽阿底无偏、自生智慧，因此需要认识到这一点。那么，阿底本身是什么样的呢？阿底无有因缘，故为自生；无有遮蔽，故自身清明。因此，心性阿底非由因而生，非由缘而造作，而是自生。它本身无有遮蔽，故自身清明。并非“此处清明，彼处不清明”，而是各处皆自明，因此没有任何应舍弃或应获取的，也没有任何应否定或应肯定的。现在，即使认识到了这样的遮蔽，仍然会出现想要的征兆和不想要的征兆，因此将征兆的诀窍简要地进行阐释。征兆有十五种，即：本尊、其他身相、授记、慈悲、无畏、无碍、虚空的金字、光明、梦兆、他心通、神变、多样性、体验、加持、欺骗性，以及与供养等熟悉的事物。不具备这六种的十五种征兆，是魔加持的征兆。六种是：体验喜悦且容光焕发，禅修处于良好状态，不轻易产生傲慢和自负，自相续清净且嗔恨平息，没有以威吓的姿态念诵和思维，以及与经论相符的道之征兆。如果上述十五种征兆具备了下面的六种，那就是想要的体验征兆。与此相反的是：自己体验不喜悦且征兆没有光彩，禅修处于不良状态，由此产生傲慢和自负，自相续不清净且嗔恨没有平息的时候，产生威
English
In the vehicle of the bodhisattvas, even if one realizes that there is no self-grasping of the person, which leads to the ego-grasping of the aggregates, and no grasping of the self of phenomena, one still clings to the relative illusion as something to be abandoned and the ultimate as something to be attained. Therefore, this clinging obscures and prevents one from seeing the meaning of Ati. The inner schools believe that although all phenomena are unborn, obscurations arise if one makes space the object and strives with meditative effort. The secret mantra inner schools say that although all phenomena are unborn, if one makes the expanse, the nature of reality, emptiness, the object and strives in meditation, this obscures and prevents one from seeing the meaning of Ati. And so on, whatever good or bad thoughts one clings to and grasps, they obscure Ati, the impartial, self-arisen wisdom, so one must recognize this. So what is Ati itself like? Ati is without cause or conditions, so it is self-arisen; it is without obscurations, so it is self-luminous. Therefore, the nature of mind, Ati, does not arise from causes, nor is it created by conditions, but is self-arisen. It itself is without obscurations, so it is self-luminous. It is not that it is luminous here and not luminous there, but it is self-luminous in all directions, so there is nothing to be abandoned or attained, and nothing to be negated or affirmed. Now, even if one recognizes such obscurations, desirable and undesirable signs still arise, so the key points of the signs will be briefly explained. There are fifteen signs: the yidam deity and other forms, prophecies, compassion, fearlessness, unobstructedness, golden letters in the sky, light, dream omens, clairvoyance, miracles, diversity, experiences, blessings, deception, and familiar things like offerings. The fifteen signs that do not possess these six are signs blessed by demons. The six are: joyful experiences and radiance, good times for meditation, not easily swayed by pride and arrogance, a pure mind-stream and pacified anger, no intimidating manner of recitation and thought, and signs of the path that are in accordance with the scriptures. If the above fifteen signs possess the following six, then they are the signs of desirable experiences. The opposite of this is: when one's own experience is not joyful and the signs have no radiance, when meditation is in a bad state, when pride and arrogance arise from this, when one's own mind-stream is not pure and anger is not pacified, when intimidation arises.
Chinese
如果有人认为要告诉别人，或者当各自的法理不一致时，如果出现这十五种情况，那就是魔加持而造成的阻碍之兆，是不如意的征兆。总之，无论出现什么奇特的征兆，如果自己有贪嗔痴慢疑，那就说明出现征兆的时机还未成熟，那就是魔。无论出现什么征兆，如果没有贪嗔痴慢疑，那就应该知道那是道之征兆。 现在讲述最后一个共同要点，即十种应用的修行。十种应用中，所谓将见解应用于行为，见解是指用阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：无生）来象征，从而证悟一切法无生且远离执着；用德（藏文：ཏི，梵文天城体：त，梵文罗马拟音：ta，汉语字面意思：无灭）来象征，从而证悟无灭即自显；用瑜伽来象征，从而证悟一切法显空等性无别，这叫做见解。将其应用于一切行为，例如，如果做一个善行，比如顶礼，就将阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：无生）应用于顶礼的对境、顶礼者、顶礼的物品三者皆无生；将德（藏文：ཏི，梵文天城体：त，梵文罗马拟音：ta，汉语字面意思：无灭）应用于三者皆无灭，即自显；将瑜伽应用于无二，顶礼的显现不遮挡，并且在顶礼之时远离执着。这样，无论身语意三门做什么善行和行为，都可以这样应用。 所谓将禅修应用于行住坐卧，禅修是指证悟了见解阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：无生）、德（藏文：ཏི，梵文天城体：त，梵文罗马拟音：ta，汉语字面意思：无灭）、瑜伽的含义后，觉性安住于无所缘的状态，如同空明虚空一般。将其应用于行住坐卧，行走时也如空明虚空般无执；坐着、躺着、吃饭和享受时，也如空明虚空般不分离地应用。 所谓将慈悲应用于无偏，一般来说，慈悲有三种：缘众生之慈悲、缘法之慈悲和无缘之慈悲。远离偏颇，证悟一切众生处于生灭无二的甚深菩提之境，慈悲生起的对境是众生，大悲生起的根源，生起远离事物之偏颇，因此将能缘所缘应用于无二。在梦境显现之时，以平等性的大悲心摄持一切众生，就是这个意思。或者说，将慈悲的阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：无生）应用于慈悲的行为和作者皆不生，德（藏文：ཏི，梵文天城体：त，梵文罗马拟音：ta，汉语字面意思：无灭）不灭，瑜伽无二，所以远离
English
If someone thinks of telling others, or when their respective doctrines are inconsistent, if these fifteen things occur, it is a sign of obstruction blessed by demons, an undesirable sign. In short, no matter what strange signs appear, if you have attachment, aversion, pride, and jealousy, it means that the time for the signs to appear has not yet come, and it is a demon. No matter what signs appear, if there is no attachment, aversion, pride, and jealousy, then you should know that it is a sign of the path. Now, I will explain the last common point, which is the practice of the ten applications. Among the ten applications, the so-called application of view to action means that the view is symbolized by A (Tibetan: ཨ, Devanagari: अ, Romanized Sanskrit: a, literal meaning: unborn), thereby realizing that all dharmas are unborn and free from grasping; symbolized by Ti (Tibetan: ཏི, Devanagari: त, Romanized Sanskrit: ta, literal meaning: unceasing), thereby realizing that unceasing is self-manifestation; symbolized by Yoga, thereby realizing that all dharmas are inseparable from the equality of appearance and emptiness, which is called view. Apply it to all actions. For example, if you do a virtuous act like prostration, apply A (Tibetan: ཨ, Devanagari: अ, Romanized Sanskrit: a, literal meaning: unborn) to the object of prostration, the prostrator, and the object of prostration, all three are unborn; apply Ti (Tibetan: ཏི, Devanagari: त, Romanized Sanskrit: ta, literal meaning: unceasing) to the three are unceasing, that is, self-manifestation; apply Yoga to non-duality, the appearance of prostration is not obscured, and at the time of prostration, it is prostrated free from grasping. In this way, whatever virtuous deeds and actions are done by body, speech, and mind, can be applied in this way. The so-called application of meditation to conduct means that meditation is to realize the meaning of the view A (Tibetan: ཨ, Devanagari: अ, Romanized Sanskrit: a, literal meaning: unborn), Ti (Tibetan: ཏི, Devanagari: त, Romanized Sanskrit: ta, literal meaning: unceasing), and Yoga, and then the awareness abides in a state without object, like empty clarity and space. Apply it to conduct. When walking, it is also like empty clarity and space without grasping; when sitting, lying down, eating, and enjoying, apply it without separation like empty clarity and space. The so-called application of compassion to impartiality means that in general, there are three types of compassion: compassion focused on sentient beings, compassion focused on dharma, and compassion without focus. Away from bias, realizing that all sentient beings are in the profound realm of enlightenment where birth and death are non-dual, the object of compassion is sentient beings, the source of great compassion, the arising is free from the bias of things, so apply the object and the subject to non-duality. At the time of the appearance of dreams, holding all sentient beings with the great compassion of equality is the meaning of this. Alternatively, apply the A (Tibetan: ཨ, Devanagari: अ, Romanized Sanskrit: a, literal meaning: unborn) of compassion to the act of compassion and the agent are unborn, Ti (Tibetan: ཏི, Devanagari: त, Romanized Sanskrit: ta, literal meaning: unceasing) is unceasing, Yoga is non-dual, so it is free from
Chinese
说是安立于离系。所谓“痛苦道”是指：阿（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）不生，痛苦不生，远离执着。底（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）不灭，痛苦不灭，自显现。瑜伽二者无别，痛苦的显现不遮止，也不触及它的边际。因此，了知痛苦的法性无有差别，便安立于道。所谓“烦恼为果”是指：阿（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）不生，五毒生起，远离执着。底（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）不灭，五毒不灭，自显现。瑜伽二者无别，五毒的显现不遮止，也不触及它的边际。因此，彼即是明空无二的法身，故安立为果。所谓“乐与不乐为普贤”是指：阿（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）不生，乐与不乐不生，远离执着。底（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）不灭，乐与不乐灭，自显现。瑜伽二者无别，乐与不乐的显现不遮止，也不触及它的边际。因此，乐与不乐无有善恶取舍，故安立为普贤。所谓“无有自他二者”是指：阿（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）不生，不生为自他。底（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）不灭，不灭为自他。瑜伽二者无别，自他的显现不遮止，也不触及它的边际。故安立于自他无二的平等性中。所谓“轮回与涅槃”是指将有情安立为佛。实相远离生老病死的二者无别中，轮回或有情是不了悟它，而具有生老病死。于此，如实了知实相是如何的，即是见。不离其状态而行持，即是行。此显现为涅槃或佛。因此，不舍弃轮回和有情本身。了知二者无别，故安立于涅槃或佛。所谓“显有为心，心为法性”是指：显现是外器，存在是内情，一切皆是自心。心性，阿（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）不生，无有执着，是空性的法性。底（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）不灭，显有不灭，自显现是显现的法性。瑜伽，对于显有的显现不遮止，也不触及它的边际，故安立于无二平等性的法性中。所谓“无有取舍功过而安立”是指：阿（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）不生，功过不生，远离一切执着的空性平等。底（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）不灭
English
It is said to establish separation. What is meant by "suffering as a path" is: A (Tibetan, Devanagari, Romanized Sanskrit, literal Chinese meaning) unborn, suffering is not born, free from grasping. Ti (Tibetan, Devanagari, Romanized Sanskrit, literal Chinese meaning) unceasing, suffering does not cease, self-manifesting. Yoga, the appearance of suffering is not blocked and does not touch its edge. Therefore, knowing the nature of suffering to be without distinction, it is established on the path. What is meant by "afflictions as fruit" is: A (Tibetan, Devanagari, Romanized Sanskrit, literal Chinese meaning) unborn, the five poisons arise, free from grasping. Ti (Tibetan, Devanagari, Romanized Sanskrit, literal Chinese meaning) unceasing, the five poisons do not cease, self-manifesting. Yoga, the appearance of the five poisons is not blocked and does not touch its edge. Therefore, that itself is the Dharmakaya of indivisible clarity and emptiness, so it is established as the fruit. What is meant by "joy and sorrow as Samantabhadra" is: A (Tibetan, Devanagari, Romanized Sanskrit, literal Chinese meaning) unborn, joy and sorrow are not born, free from grasping. Ti (Tibetan, Devanagari, Romanized Sanskrit, literal Chinese meaning) unceasing, joy and sorrow cease, self-manifesting. Yoga, the appearance of joy and sorrow is not blocked and does not touch its edge. Therefore, in joy and sorrow there is no good or bad, acceptance or rejection, so it is established as Samantabhadra. What is meant by "without self and other" is: A (Tibetan, Devanagari, Romanized Sanskrit, literal Chinese meaning) unborn, not born as self and other. Ti (Tibetan, Devanagari, Romanized Sanskrit, literal Chinese meaning) unceasing, not ceasing as self and other. Yoga, the appearance of self and other is not blocked and does not touch its edge. Therefore, it is established in the equality of indivisible self and other. What is meant by "samsara and nirvana" is establishing sentient beings as Buddhas. In the indivisibility of the nature of reality, which is free from birth, aging, sickness, and death, samsara or sentient beings do not realize it, and are thus subject to birth, aging, sickness, and death. Therein, seeing how the nature of reality is, is the view. Acting without departing from that state is the conduct. That becoming manifest is nirvana or Buddha. Therefore, samsara and sentient beings themselves are not abandoned. Knowing the two to be indivisible, it is established as nirvana or Buddha. What is meant by "phenomena as mind, mind as dharmata" is: appearance is the outer container, existence is the inner content, all is one's own mind. The nature of mind, A (Tibetan, Devanagari, Romanized Sanskrit, literal Chinese meaning) unborn, without grasping, is the dharmata of emptiness. Ti (Tibetan, Devanagari, Romanized Sanskrit, literal Chinese meaning) unceasing, phenomena do not cease, self-manifestation is the dharmata of appearance. Yoga, the appearance of phenomena is not blocked and does not touch its edge, so it is established in the dharmata of indivisible equality. What is meant by "establishing without acceptance or rejection of faults and qualities" is: A (Tibetan, Devanagari, Romanized Sanskrit, literal Chinese meaning) unborn, faults and qualities are not born, the equality of emptiness free from all grasping. Ti (Tibetan, Devanagari, Romanized Sanskrit, literal Chinese meaning) unceasing