English
Therefore, it is necessary to know how to regard everything as meditation. The third is the pith instruction of mind-holding: Decide that whatever appears is mind. The necessity of this is: appearances will not lose their own nature. It is necessary to know that whatever appears is mind. For these, grasp the mind, practice the special method of mind-holding: Do not deliberately cast awareness towards objects, do not deliberately pull back. Wherever it falls, stay on that. If you see a torma, stay on it. Do not stay there, if it falls on a kali, do not reject it either, stay on it. Form, sound, smell, taste, and so on, all appearances are explained by this. The necessity of this is: appearances and meditation merge, therefore, it is necessary to know how to regard everything as meditation. Now it is applying meditation to conduct: ask questions about the words of the above mind-holding view, etc., and let their meaning be explained. Practice like this: there is no need to wonder whether meditation will come from within, it will definitely come. There is no need to wonder how it will come. This thing that has been introduced as "this is it," because this is it: one's own mind is clear and without conceptualization, clear and without grasping, awareness is clear and bright, this is it. Just as space is vast, the equality of non-conceptualization is the Dharmakaya, as the All-Creating Tantra says: the Buddha's own mind is free from conceptualization, the meaning is also this. If you only meditate alone on a seat, you can do it. If you cannot do it when you get up, you will not be able to reach the end of the path, therefore, you must combine it with the four modes of conduct: whether walking, lying down, sitting, or staying, do not be separated from clarity, emptiness, and non-grasping. If you stay separated from meditation, then it has not been applied to conduct, therefore, rely on solitude, do not be separated. Whether performing the nine Dharma practices, or any worldly activities, do not be separated from clarity, emptiness, and non-grasping. Apply it to conduct, and do not be attached to the four sessions. As the Compilation of Pith Instructions says: there are ten applications of conduct, namely, applying the view to wandering conduct, and applying meditation to conduct. This is the chapter on grasping the view with method, that is, the first chapter. This is showing the experience of the view, in which there are five stages of experience, namely, common Dharma, lunch, noon, session experiences, and six experiences of the signs of grasping the mind.
Chinese
以禅定为主的五种体验，以智慧为主的五种体验。首先，五种总观的体验是，如《道次第》中所说：“动得修稳至究竟，五境圆满而成就。”因此，有动摇的体验、获得的体验、习惯的体验、稳定的体验、究竟的体验。第一种是，像从陡峭的山崖上流水一样，觉知倾泻和散布在分别念之上。有时即使安住，也不会停留，而是嗡嗡作响地流逝；有时即使不安住，也会愣愣地、呆呆地停留。有人会想，这算体验吗？这当然是体验，因为以前对于念头的流动和停留一无所知，而现在知道了，所以是体验。第二种是获得的体验，即自己的觉知通过控制，不会受到掉举和沉没的影响。那时，如果心想“我获得了禅定”，也会对禅定产生贪执。即使没有消失的理由，也会觉得消失了；即使没有醒悟的理由，也会觉得醒悟了；即使没有迷失的理由，也会觉得迷失了。第三种是习惯的体验，即自己的觉知处于舍的状态，如果没有色声等外缘，就不会散乱。第四种是稳定的体验，即不受外缘的影响，即使有外缘也不会受到损害。第五种是究竟的体验，即使在昏厥、晕倒和沉睡的时候，也能进入禅修。第二，六种掌握心之征兆的体验是：像水在铁管中沸腾一样的体验，像火星在黑暗的洞穴中闪烁一样的体验，像小鸟依偎在母亲翅膀下一样的体验，像乌龟被放入模子里一样的体验，像葡萄被压榨一样的体验，像风吹拂树梢一样的体验。第一种是，像水流在笔直的水渠中流动，被铁管吸入，向上盘旋一样，上面觉知向外境延伸，里面感觉到融入。第二种是，像火星在黑暗的洞穴中闪烁，显现出干燥的光芒一样，心不散乱，无分别念显现出干燥的光芒。第三种是，例如小鸟在母亲的翅膀下，感到舒适、温暖、平静一样，身体变得柔软，像牛奶上结了一层皮
English
There are five experiences mainly based on Samadhi, and five experiences mainly based on Wisdom. First, the five experiences of general observation are, as stated in the Lamrim: "The experiences of wavering, attainment, habituation, stability, and culmination, are completely perfected by these five aspects." Therefore, there are the experiences of wavering, attainment, habituation, stability, and culmination. The first is like water flowing from a steep cliff, where awareness pours and scatters upon conceptual thoughts. Sometimes, even when settled, it doesn't stay but flows away with a buzzing sound; sometimes, even when not settled, it stays blankly and dazedly. One might wonder, is this an experience? It is indeed an experience, because previously one was completely unaware of the movement and stillness of thoughts, but now one is aware of it, so it is an experience. The second is the experience of attainment, where one's awareness, through control, is not influenced by dullness or excitement. At that time, if one thinks, "I have attained Samadhi," attachment to Samadhi may arise. Even without a reason to disappear, one feels it has disappeared; even without a reason to awaken, one feels awakened; even without a reason to be lost, one feels lost. The third is the experience of habituation, where one's awareness is left in a state of equanimity, and if external conditions such as sights and sounds do not arise, it does not scatter. The fourth is the experience of stability, where one is not influenced by conditions, and even if conditions arise, they do not harm. The fifth is the experience of culmination, where even in times of intoxication, fainting, and deep sleep, one can still enter meditation. Second, the six experiences that are signs of grasping the mind are: the experience like water boiling in an iron pipe, the experience like sparks flashing in a dark cave, the experience like a chick nestling under its mother's wings, the experience like a turtle placed in a mold, the experience like grapes being pressed, the experience like wind blowing through the treetops. The first is like water flowing in a straight canal, being sucked in by an iron pipe, and spiraling upwards, where the upper awareness extends to external objects, and the inner awareness feels integrated. The second is like sparks flashing in a dark cave, revealing dry light, where the mind does not scatter, and non-conceptual thought reveals dry light. The third is, for example, like a chick under its mother's wings, feeling comfortable, warm, and peaceful, the body becomes soft, like a film forming on milk.
Chinese
就像舒适地伸展开一样，又像阳光照在帐篷外面一样温暖。就像母熊离开幼崽后，给小羊羔盖上毯子，小羊羔会颤抖和抖动一样，身体锻炼粗糙时，身体会颤抖、跳动和抖动等。第四个例子是，就像把乌龟放在盆里，它蜷缩着无法逃脱一样，心虽然散乱，却找不到可以抓住的地方，只能静静地待着。第五个例子是，就像葡萄被太阳晒化，像酸奶一样静止不动一样，觉知也像那样静止不动，不会散乱到任何地方。第六个例子是，就像风吹动树木发出沙沙声，但树木没有分别念，所以声音不会伤害树木一样，对色、声、香、味、触等任何禅修都不会造成伤害，不会动摇，因为色相是空性无别，声音是空性，气味是空性，触觉是空性无别。对于禅定占主导地位的体验来说，通过非常精进的练习，会广泛地遍布身心，执持力强且厚重，难以放下，不想被打断，不会追随各种感觉的产生。第一点是，对于身心两者来说，会产生柔软和粗糙两种练习。身体柔软就像上面所说的那样，会感到舒适和温暖。粗糙则是会颤抖和抖动。心的柔软练习是没有烦恼的痛苦。心的粗糙练习是，有时会产生不作分别念的念头，这两种练习会广泛地遍布身心。第二点是，这种体验执持力强，并且依赖于内心。第三点是，这种体验感觉像是被束缚或麻痹，难以放下。第四点是，身体不想被用于世俗事务。第五点是，觉知不会追随各种感觉的产生。智慧占主导地位的五种体验是：处于无相且摇摆不定的状态，思维和分析占主导地位，无法进入禅定，出现佛法的景象，以及相信一切显现和行为都是实相本身。第一点是，没有这种念头是“这个”的相状。
English
Just like stretching out comfortably, and like the sun shining outside the tent, it feels warm. Just as after a mother bear leaves her cub, covering a lamb with a blanket causes it to tremble and shake, when physical training is rough, the body will tremble, jump, and shake, etc. The fourth example is, just like putting a turtle in a basin, it curls up and cannot escape, the mind, though scattered, cannot find a place to grasp and remains still. The fifth example is, just as grapes melt in the sun and remain still like yogurt, awareness remains still like that, not scattering anywhere. The sixth example is, just as the wind moves the trees making a rustling sound, but the trees have no conceptualization, so the sound does not harm the trees, similarly, meditating on form, sound, smell, taste, touch, etc., does not harm or disturb, because form and appearance are emptiness and undifferentiated, sound is emptiness, smell is emptiness, touch is emptiness and undifferentiated. For experiences dominated by samadhi, through very diligent practice, it will widely pervade the body and mind, be strongly held and thick, difficult to let go of, unwilling to be interrupted, and not follow the arising of various feelings. The first point is that for both body and mind, both gentle and rough practices will arise. Gentle body is as mentioned above, feeling comfortable and warm. Rough is trembling and shaking. Gentle mind practice is the absence of afflictive pain. Rough mind practice is that sometimes non-conceptual thoughts arise, and these two practices widely pervade both body and mind. The second point is that this experience is strongly held and relies on the heart. The third point is that the experience feels bound or numb, difficult to let go of. The fourth point is that the body does not want to be used for worldly affairs. The fifth point is that awareness does not follow the arising of various feelings. The five experiences dominated by wisdom are: being in a formless and wavering state, dominated by thinking and analysis, unable to enter samadhi, the appearance of Dharma visions, and believing that all appearances and actions are reality itself. The first point is that there is no appearance of grasping at the notion of "this."
Chinese
啊！心怀动摇，轻浮不定。 第二是，对于佛法的词句和意义，过多地进行思辨。 第三是，因为一切都安住于空明的心性中，认为没有必要修习，所以不进入禅定。 第四是，深奥的教言原本就存在，而且非常殊胜，没有的东西也会突然产生，深奥意义的显现境在相续中生起。 第五是，了悟并且确信一切显现和行为都是心性的本然。 因此，这些体验的次第，大部分在你修习的时候就已经产生，所以要认识它们。 这些就是对见解的体验。 最终，任何一个都不可能不生起。 见解体验之章，第二。 现在宣说第三，对见解的介绍，分为四部分：宣说佛的名号，介绍法的名相，介绍自性、实相、生灭无别，以及介绍佛法总体的早中晚修。 第一，如果认识到自己这明空觉性，就能同时见到一切佛的容颜。所谓金刚萨埵，也就是自己的无分别心。因为其不变，故为金刚；光明而无分别，故为萨埵。其中，能生起所需所欲的是宝生；觉性菩提心的自显现是无量光；由此能成就自他的所有利益是成就义；一切都显现为自心之相是毗卢遮那；由此能战胜四魔的是释迦牟尼；不变的是金刚手；由此能脱离痛苦之刺的是文殊；觉性的力量随意显现的是大悲观音；无论在哪个方向都不动摇的是不动明王。诸如此类，所有寂静的都是息灭分别念，所有忿怒的都是降伏烦恼，所有黑色的身色都是心性不变，黄色是功德增长，红色是慈悲爱染，白色是没有过失染污，所有手持的器械兵器都是降伏烦恼。诸如此类，所有佛的名号都是自己的心性，一切佛都从自心中显现。如此了知，认识自心，即是认识一切佛。