English
It is like this. People who have become poor, their association is just like two people, without any difference. It is said like that. Then, what is the cause of the fault occurring? The answer is: for example, holding onto the sky, clouds arise at the edge. If there is no conceptualization of the sky, then the arising of clouds will not be seen either. Like this, if there is no holding onto just the nature of phenomena, then how will the realization that depends on it arise? If all phenomena are seen as suchness, then incompatible conceptualizations will also arise. However, that is the cause. In the Eightieth Chapter, it says: By holding onto the sky, it will be covered by clouds. Who knows that there is no sky? It is impossible for a cloud to arise and cover it. It is said like that. Here, since nothing is held onto, conceptualization does not arise. Then, it also appears in the undeniable clear and obscure scriptures, that is: Because there is nothing to negate, now nothing is negated. Therefore, there is nothing to be negated. And, you said it did not fall on the head. And so on, many appear, is this the same? The answer is: In his realm, because differentiation does not appear, he also prays to become a sharp faculty of abandonment. Considering that the arising feeling is unborn emptiness, therefore establishing it as unabandonable, this is an inferior mind, it has already been said without touching non-duality. ༈. The experience of meditating on the Great Yoga is also divided into three, and the stages of increasing samadhi are four, namely, wavering, attainment, habituation, and stability, which is reasonable. That is, the experience of wavering, the experience of attainment, and the experience of stability. Among them, the experience of wavering is like a waterfall, unstable, and faults of conceptualization also arise. Get a little closer there. When just attained, it is like a river, although the mind flows, it arises slowly, and when the mind of skillful means enters the mind in the nature of non-attachment, one should observe the experience, is the complexion bad, and long water flowing from the mouth and nose? Is the head stretched or bent? Is it raised or tilted? The senses are reversed, and whichever of these occurs in supine, prone, or upright positions is also a sign of calmness and sinking. Also, are there many blood vessels in the senses? Or does agitation occur repeatedly? Is it distracted or abiding? If there is much activity, then it is slightly rough, and higher seeing is stronger. If there is little activity, then if it is radiant, it is balanced. Arising. The cause and process of conceptualization are not known.
Chinese
此后体验将会衰退。即使出现一些好的征兆，内心也会变得迟缓松懈。对此应该保持中庸。稳定的体验就像是海底一样，清澈、不动摇、不思索，非常稳定。甚至不会产生思索，也不需要保持中庸。对于这种情况，会出现很多征兆。另一种体验是，努力于意义，无论做什么都觉得不会有任何进展；在物质征兆上，无论何时都觉得没有什么可做的；无论出现什么证悟的助缘，都觉得生起与否都一样，等等。虽然出现很多这样的情况，但都归于五种退失之中。像这样，从体验稳定到显示暖相，一般来说，动摇、获得和稳定是次第。本体是，总的暖相是觉得身体轻盈，内在的暖相是感觉不到呼吸的内外流动，秘密的暖相是，意义本身已经到达了顶峰。这与体验相似。而且，也一定是在体验了三种暖相之后，无论征兆以何种形式显现。这样说过。那么，获得暖相的征兆会变成什么样呢？间或地，身体的舒适感也由禅定而生，由于支撑的门打开了，所以会看到一切事物都充满了形象的样子，间或地，会看到声音充满了文字，间或地，会看到心充满了手印和象征，间或地，诸佛、菩萨和持明者会加持，如：至上的上师和至上者，请以慈悲心加持子嗣和兄弟。等等，会像这样出现。此外，还会看到黑暗的聚合，看到白光等景象，看到像烟雾一样的形态，看到火、水、风等元素的生起形态，看到天空中有巨大的莲花光芒，看到微尘和新月等景象，非人会前来供养，诸佛会伸出手来灌顶，会看到授记等等。还会看到魔的行境。诸如此类出现的种种都是外在的征兆。那么，内在的征兆是什么样的呢？感觉不到疾病和敌人，以及呼唤，对于世间的八法，获得和赞颂
English
Thereafter, the experience will decline. Even if some good signs appear, the mind will become slow and lax. One should remain neutral in this. A stable experience is like the bottom of the ocean: clear, unmoving, unthinking, and very stable. Even thoughts do not arise, and there is no need to remain neutral. For this, many signs will appear. Another kind of experience is when one strives for meaning, but feels that no matter what one does, there will be no progress; in terms of material signs, one feels that there is nothing to do at any time; no matter what causes for realization arise, one feels that whether they arise or not, it is the same, and so on. Although many such things appear, they all fall into the five kinds of decline. Like this, from the experience being stable to showing warmth, generally speaking, wavering, attainment, and stability are the order. The essence is that the general warmth is feeling the body is light, the inner warmth is not feeling the breath moving in and out, and the secret warmth is that the meaning itself has reached its peak. This is similar to experience. Also, it is certain that after experiencing the three kinds of warmth, no matter what form the signs appear in. It is said like this. So, what will the signs of obtaining warmth become like? Intermittently, bodily comfort also arises from samadhi, and because the doors of support are opened, one will see that all things are filled with the appearance of forms, intermittently, one will see that sounds are filled with letters, intermittently, one will see that the mind is filled with hand gestures and symbols, intermittently, the Buddhas, Bodhisattvas, and Vidyadharas will bless, such as: Supreme Guru and the Supreme One, please bless the descendants and brothers with compassion. And so on, it will appear like this. Furthermore, one will see aggregates of darkness, see visions of white light and so on, see forms like smoke, see the arising forms of the elements of fire, water, and wind, see a huge lotus light in the sky, see visions of dust particles and crescent moons, non-humans will come to make offerings, the Buddhas will stretch out their hands to empower, one will see prophecies and so on. One will also see the realm of demons. All such things that appear are external signs. So, what are the internal signs like? Not feeling sickness and enemies, and calls, regarding the eight worldly dharmas, gain and praise.
Chinese
也没有对名声和美誉的喜爱。对于没有得到、诽谤、不悦耳和没有名声，也不会不高兴，并且不会对斥责生气，不会对殴打进行报复，即使看到天女也不会生起贪恋，即使看到燃烧的罗刹也不会有害怕的恐惧，不贪恋食物和财富，对任何事物都没有执着，即使没有食物，感官也很清晰，身心获得了极大的调柔，没有虱子，清净无垢，再次变得年轻，没有睡眠，从疾病中解脱等等，这些是内在的。那么，有人会想，在这里展示这些有什么必要呢？展示这些是为了让初学者非常兴奋，从而迎接并变得谨慎。在《昆都》中说：例如，世间的孩子们，长时间对母亲感到厌倦，听到预兆的声音，就像非常兴奋地迎接一样。通过出现大预兆的兴奋方式，将获得非常精进的快乐。因此，知道预兆的征兆后，应该通过精进努力。这样说。那么，如果对此产生希望，会发生吗？如果不产生希望，会发生吗？如果可能出现征兆，难道不是无法实现的事情吗？回答说：不需要产生希望，即使没有出现征兆，也可以通过口诀来实现。在《询问的回答》中说：就像水中的浑浊变得清澈时，不需要寻找日月倒影的出现。当自心瑜伽变得清净时，不需要寻找胜者的加持的出现。以及，胜者的自性仅仅是智慧和慈悲，拥有它就包含了外在的征兆和迹象。例如，想要火的人一旦找到了火，是否包含有烟的征兆并不重要。因此，不要以执着于征兆和迹象的心，期待从他处何时出现。认识到过去、现在、未来三世佛的真实本体和瑜伽二者都从自身产生，保持心平等地观察和努力。这样说。如果出现这样的征兆，应该如何知道呢？对此也不要执着。为什么呢？因为如果执着和喜欢它，那本身就是无法获得如实性的巨大障碍，是魔的事业。还有，只要心中有邪念，那就是魔的事业。
English
There is also no delight in fame and reputation. There is no displeasure in not obtaining, slander, unpleasantness, and lack of fame, and there is no anger at being scolded, no retaliation for being beaten, no lust arises even when seeing a goddess, no fearful dread even when seeing a blazing Rakshasa, no attachment to food and wealth, no conceptualization of anything, the senses are clear even without food, the body and mind have attained great suppleness, there are no lice, one is pure and undefiled, one becomes younger again, there is no sleep, one is liberated from illness, and so on, these are internal. Now, one might wonder, what is the necessity of showing these here? Showing these is so that beginners become very enthusiastic, thereby welcoming and becoming cautious. In the Kun Dus it says: For example, worldly children, who have been weary of their mothers for a long time, when they hear the sound of a premonition, are like those who eagerly welcome it. Through the manner of excitement at the appearance of great omens, one will attain the bliss of great diligence. Therefore, having known the signs of premonitions, one should strive with diligence. Thus it is said. So, if one generates hope for this, will it occur, or will it occur without generating hope? If signs might appear, is it not something that cannot be accomplished? The answer is: there is no need to generate hope, and even if signs do not appear, it can be accomplished without fault through the oral instructions. In the Questions and Answers it says: Just as when the turbidity in water becomes clear, there is no need to seek the appearance of the reflections of the sun and moon. When one's own mind of yoga becomes pure, there is no need to seek the appearance of the blessings of the Victorious Ones. And, the nature of the Victorious Ones is solely wisdom and compassion, having that includes the external signs and indications. For example, if one desiring fire has found fire, it does not matter whether the sign of fire, smoke, is present or not. Therefore, with a mind attached to signs and indications, one should not hope for when it will appear from elsewhere. Knowing that the actual essence of the Buddhas of the three times and the two yogas arise from oneself, one should observe and strive with an equal mind. Thus it is said. If such signs appear, how should one know them? One should not be attached to that either. Why is that? Because if one is attached to and delights in it, that itself is a great obstacle to not attaining suchness, it is the work of Mara. Furthermore, as long as the mind is moved by wrong thoughts, that is called the work of Mara. It is said.
Chinese
因此，因意义而对征兆感到欢喜和执着，是颠倒的知觉。那么，应该怎样呢？口诀中说：如果长久安住于那样的意义，自己的觉性即是如是性。因为是奇妙征兆的生起处，所以心中什么也不要去思量。如是显现征兆，自己的觉性并非如是性的法，即使是微尘也无法找到。因此，不要对它们感到欢喜和特别执着，应当了知它们即是法性。不仅如此，还会出现梦兆，见到地狱的世界，见到以前未见过的境地，见到三千世界如手掌般平坦，从阎罗卒中解脱，从毒病中痊愈，从海水中游泳，疾病痊愈，梦见流血，梦见乘骑日月，日月轮降落等等，消除障碍，见到真谛，出现镇压地基等等的征兆。对于这些，也应视为心性。那么，从这些中，从等性中起立的时候，应当无所执着地行持。对此，行持也有四种：禁行方便的行持，无有贪嗔的行持，随顺意义的行持，以及随顺相应的行持。其中，禁行等性的行持是：对于干净和污秽的形态，不作任何差别，平等地行持。不仅如此，以方便摄持，对于轮回的事物，对于一切被众人舍弃的法，也都要行持。八十品中说：为了遣除众生的分别念，药物，应当主要地接受。菩提心和血肉，以及大小便和血等，修行者应当恒常食用。如是说。以咒语完全摄持的疾病，无法对一切造成损害。通达方便和智慧的，过去现在未来三时的痛苦不会造成损害。具有方便和智慧的，一切烦恼都是菩提的因。如是说。它的功德是：能获得身语金刚的权能。因此说，它是成就的物质。那么，即使没有通达方便智慧，在这个大乘中，是否主要行持清净的呢？并非如此，它显示不能从中解脱。它自身说：由于没有通达方便和智慧，不能解脱。