English
The practice is similar to the previous one. At the base of the butter lamp's wick is butter. Put those previous instructions into mastery and put the meaning into liberation. Without grasping the mind, like searching for the end of the sky, and scattering the mind in the ten directions, etc., also put into practice. Those are done according to the power of superior mental capacity. For intermediate mental capacity, make it able to endure. For inferior mental capacity, do fewer sessions and shorten the sessions. Also, during the gathering, if the mind is grasped because the wind is grasped, and signs of wind disturbance appear; during the session, if signs of body and element disturbance appear, then rest from meditation and make adjustments. Also, adjust in accordance with the twenty-four common signs, which will be explained elsewhere. Thus, after completing the session, this is the introduction: The view of grasping the mind. The practice of grasping the mind. The pith instructions of grasping the mind. The special method of grasping the mind. Among these, the view is that from the highest realm of gods to the lowest hell, there is not one that cannot be grasped by the mind. For those with faith and devotion, it is sufficient to grasp the lama and yidam. For those with hatred, it is sufficient to grasp the enemy. For those with desire, it is sufficient to grasp the beautiful men and women. "For this, those with men and women, the equal king did not say." And, "Desire, hatred, and ignorance also arise from the path of great enlightenment." And so on, whatever you grasp, you can grasp. The necessity of this is that after being liberated from the attachment of grasping the mind in one direction, if it is said that it is better to grasp other yidams, deities, or channels and winds, etc., and the thought arises that "anything can be grasped," then the necessity is to not change one's mind. The practice is that whatever is seen, the mind is already grasped and abiding there, and whatever abides, grasp that itself. The necessity is to be free from the doubt of not grasping the mind. Knowledge will not leak outwards. To be able to abide in practice at all times. The pith instruction is to be certain that whatever appears is the mind. The necessity of this is that appearances will not leak out to other streams. Those should be grasped and practiced in this way: The special method of grasping the mind is: Do not need to pull back the awareness that scatters to objects. Do not need to prevent. Do not intentionally scatter, do not intentionally pull back. On whatever is scattered, stay there for a little while. If it scatters to something else, then stay there for a little while. Also, if you see something like a torma,
Chinese
就像朵玛那样放置它。然后如果转移到像嘎巴拉那样的东西上，也不要禁止，就放在它上面。所有的显现都混合在一起。声音、气味、味道和触感，都与它混合。如果有什么必要，显现和禅修就混合在一起。所见所闻等等，没有不变成禅修的。现在，展示如何将禅修应用于行为。也要提出上述词句的问题。这样进行实修：不要认为从口头上禅修会来或不会来，一定会来的。介绍自己所拥有的。不要认为有什么样的，从口头上介绍说这就是。自己的心是清晰且没有概念的。清晰且没有执着的觉知，就是这种清明澄澈的状态。如《虚空大》中所说：“无分别平等法身。”以及《普作续》中所说：“佛陀自心离分别。”因此，因为那是禅修，所以要应用于行为。吃东西也是空明如虚空。行走、坐卧，都要不离地修持。吃的时候也像与之不离，即使分离也像没有分离。有时快速地走，有时缓慢地走，有时跳跃有时奔跑，也要观察与之分离还是没有分离。以前带有相状的法行集，也要在明空无执的状态中不分离地进行。无论做什么，如欢笑、哭泣、交谈等等，如果不分离地安住，那就是禅修应用于行为。如果没有这样应用，就要对确定觉知进行大量的练习。像这样应用于所有四种行为，强烈地进行实修。最后也说，四座之间没有中断的方法。现在是关于见地以方便来把握的第一品。现在，展示体验见地。关于这一点，有与一般法和食物相符的五种次第体验，六种抓住心要的征相体验，五种偏重于三摩地的体验，以及五种偏重于智慧的体验。其中，最初的五种是：第一，动摇的体验就像从陡峭的山崖上流下的水一样。觉知在分别念之上涌动和散开。有时即使安住也无法停留，而是嗡嗡地走动。有时即使不安住，也会稍微停留。如果问这是否正在成为体验，那么以前不知道在念头上行走就是在行走，现在因为知道了那样，所以正在成为体验。获得的体验是，如果自己的觉知确定，就不会受到沉没和掉举的影响
English
Place it as it is, like a torma. Then, if it is transferred to something like a kapala, do not reject it; leave it on that itself. All appearances are mixed. Sound, smell, taste, and touch, everything is mixed with it. If there is any need, appearances and meditation are mixed. There is nothing among seeing, hearing, etc., that does not become meditation. Now, showing how to apply meditation to conduct. Also ask the questions of the above words. Practice like this: Do not think whether meditation will come or not from verbalization; it will definitely come. Introduce what you have yourself. Do not think about what kind it is; introduce it verbally, saying, "This is it." One's own mind is clear and without concepts. The clear and ungrasping awareness is this clear and lucid state. As it says in the Great Sky, "Non-conceptual equality is the Dharmakaya." And as it says in the All-Creating Tantra, "Buddha's own mind is free from concepts." Therefore, since that is meditation, apply it to conduct. Eating is also like the empty and clear sky. Walking, sitting, and lying down, practice without separation. Even when eating, it is like being inseparable from it; even when separating, it is like not separating. Sometimes going quickly, sometimes going slowly, sometimes jumping, sometimes running, also observe whether you are separating from it or not. Even the previously formed practices of Dharma with characteristics, practice them without separating from the state of clarity and emptiness, without grasping. Whatever you do, such as laughing, crying, talking, etc., if you remain without separation, that is meditation applied to conduct. If it is not applied in that way, then do a lot of practice in settling awareness. Apply it to all four conducts in this way, and practice intensely. Finally, it is also said that there is no way to interrupt the four sessions. Now, this is the first chapter on grasping the view with skillful means. Now, showing the experience of the view. Regarding this, there are five stages of experience that correspond to general Dharma and food, six signs of experience that capture the mind, five experiences that emphasize samadhi, and five experiences that emphasize wisdom. Among these, the first five are: First, the experience of wavering is like water flowing from the face of a steep cliff. Awareness surges and scatters on top of conceptual thoughts. Sometimes, even if you settle, it does not stay but goes buzzing around. Sometimes, even if you do not settle, it will stay for a moment. If you ask whether this is becoming an experience, it is because you did not know before that going to thoughts was going, but now because you know that, it is becoming an experience. The experience of attainment is that if your own awareness is settled, you will not be influenced by sinking or excitement.
Chinese
哦哦！那时也会产生禅定的味道。明明不会消失，却觉得要消失了。明明不会散失，却觉得要散失了。串习的体验是，长久的觉知置于舍的状态，没有色声等外缘就不会散乱。稳固的体验是，不被外缘所左右，即使出现外缘也不会造成损害。究竟的体验是，在昏迷、晕倒和睡着的时候也能进行禅修。顶礼！六种摄心的体验中，如铁管般汇聚是说，比如水在水渠中流动时，被铁管吸入，像向上盘旋一样涌来，之前觉知向外境散逸，现在被收摄，感觉到汇聚在一起。如火星飞溅是说，像黑暗中火星飞溅，景象闪闪发光一样，心不散乱，不分别念闪闪发光地显现。如小鸟被冰雹击打是说，比如小鸟在母亲翅膀下时，感到舒适柔软一样，像涂上乳酪一样感到舒适柔软。去了别处，小鸟被冰雹击打而颤抖一样，因气脉控制，身体颤抖、跳动和抽搐等现象会发生。如乌龟放在木碗里是说，像乌龟放在木碗里，想逃也逃不掉，只能待在那里一样，觉知即使散乱也找不到所缘，只能待在那里。如葡萄被压碎是说，比如葡萄被太阳晒化，像酸奶一样一点点地存在，觉知一点点地存在，不向任何地方散乱。如树木的枝叶被风吹动是说，比如风吹动树木，发出嗖嗖的声音，但风没有自性，树木没有去任何地方一样，无论显现什么色声香味触等都不会造成损害，因为色显现与空性无别，声响与空性无别，气味感觉与空性无别，味道品尝与空性无别，触觉与空性无别。顶礼！五种禅定为主的体验是，通过极度串习，柔软和粗糙两种感觉会遍布身心，串习柔软的感觉是，像身上涂了乳酪一样舒适柔软，粗糙的感觉是，颤抖和抽搐等，这两种感觉会遍布身心。
English
Oho! At that time, the taste of samadhi will also arise. Although it will not disappear, one thinks it will disappear. Although it will not be lost, one thinks it will be lost. The experience of familiarity is that long-lasting awareness is placed in a state of equanimity, and without external conditions such as form and sound, it will not be distracted. The experience of stability is that one is not controlled by external conditions, and even if external conditions arise, they will not cause harm. The ultimate experience is that one can still meditate during times of unconsciousness, fainting, and falling asleep. Homage! Among the six experiences of mind-holding, gathering like in an iron tube means, for example, when water is flowing in a canal, it is sucked in by an iron tube, and it comes up swirling like an upward spiral. The awareness that was previously scattered to objects is now gathered, and one feels gathered together. Like sparks flying means, like sparks flying in the darkness, the appearance shines brightly, the mind is not distracted, and non-conceptual thoughts shine brightly. Like a chick being hit by hail means, like a chick being under its mother's wings, feeling comfortable and soft, one feels comfortable and soft like being smeared with yogurt. Having gone elsewhere, like a chick being hit by hail and trembling, due to control of the winds, phenomena such as the body trembling, throbbing, and twitching will occur. Like a turtle placed in a wooden bowl means, like a turtle placed in a wooden bowl, unable to escape, it can only stay there, even if awareness is distracted, it cannot find its object of focus, and can only stay there. Like a grape being crushed means, for example, when a grape is melted by the sun, it exists little by little like yogurt, awareness exists little by little, without scattering anywhere. Like the wind blowing through the branches of a tree means, for example, when the wind blows through the trees, making a whooshing sound, but the wind has no self-nature, and the tree has not gone anywhere, no matter what appears, such as form, sound, smell, taste, and touch, it will not cause harm, because form appearance is inseparable from emptiness, sound is inseparable from emptiness, smell sensation is inseparable from emptiness, taste is inseparable from emptiness, and touch is inseparable from emptiness. Homage! The five experiences that are mainly samadhi are that through extreme familiarity, both soft and rough sensations will pervade the body and mind. The experience of familiarity with softness is that one feels comfortable and soft like being smeared with yogurt, and the rough sensation is trembling and twitching, etc., these two sensations will pervade the body and mind.
Chinese
并且，体验执着强烈，无念厚重而稳固，觉得体验像是选择或麻醉一样难以舍弃，不愿将身心投入世间事务，觉知不会跟随各种念头和感受。༈。智慧较多的五种体验是没有这个念头是什么的认知，心处于空荡荡的摇摆状态，对于佛法的意义，思考和辨析占很大比重，一切都处于心性空明的状态，觉得像是处于禅定幻觉中，因此不进入禅定，出现以前未知的佛法景象，也会出现未知的深奥预言，一切显现和行为都知晓是心性的本性，并且产生念头。如此这般体验的次第，大部分在体验时，要能认知到你自身已经生起。如果这些生起，就是体验了见地。即使在最后，也有一些不会生起。这是体验见地的第二章。༈。现在，介绍见地的口诀有三，首先是介绍佛的名号。如果介绍了自己的明空觉性，就能同时见到所有佛的容颜。金刚萨埵指的是明而无念的觉性，因为其不变，所以是金刚。明而无念，所以是金刚萨埵。因为从中产生所需所愿，所以是宝生。觉性菩提心的显现是无边无际的，因此，能成就自他利益，所以是不空成就。一切都显现为自心本性的形态，所以是毗卢遮那佛。因为能战胜四魔，所以是释迦牟尼佛。因为不变，所以是金刚手。因为远离痛苦的折磨，所以是文殊。觉性的力量显现为任何事物，所以是大悲观音。因为不向任何方向移动，所以是不动明王。诸如此类，所有寂静的都是念头寂静，所有忿怒的都是断除烦恼，所有黑色的身色都是心性不变，黄色是功德增长，红色是慈悲爱恋，白色是没有瑕疵，所有手持的法器和武器都是断除烦恼。诸如此类，所有佛的名号