English
Do not do any cleaning. There is no defilement, and there is no attachment to the three times of past, present, and future. Similarly, do not accept even the holy ones. There are three out of forty "Manos." It is. It is used in conjunction with the meaning of what is said. Like this, those who practice properly, the great yogis, even if they do those actions, do not cling to what is done, nor do they keep asceticism in mind, because the nature is without attachment, they practice. Therefore, even if they naturally abandon renunciation and acceptance, it is complete practice. Therefore, merely being driven by thoughts does not prevent it, and if driven, it also transcends intentionally remembering in the mind. Such a view, even if it is free from expectations and doubts of fruit and signs, the continuous arising of experience and warmth does not prevent it, experience refers to the time of Yogini Mahayoga, it can also be the mind that is taught. Even if it arises like this, it cannot be said that this nature is a tamer, because it is based on the object of experience. As it is said in the Great Space: Easy and difficult, because it is easy, it is difficult. It does not appear to exist, it pervades everything. It is just a name, indicating this, Vajrasattva cannot be symbolized. It says so. In the proof of the accomplishment of yoga, it says: If you touch the meaning of the unborn, it is only your own. That self-awareness also thinks like this, it cannot be indicated and spoken to others. For that, there is no symbol of words. It says so. In another way, in the Mind Training Tantra, it says: Whenever, for the profound Dharma that does not exist constantly, if you cling to that which appears in the mind, for whom, experiencing the profound meaning of non-discrimination, because it is experience, therefore it is discrimination. Therefore, for the meaning that has not been experienced at all, just being sure is also called experience, but it cannot be indicated, in another way, the continuity of experience and warmth is, in the initial shaking, it is "wa," in the middle of obtaining, it is "ba," in the stable end, it is "bao." That is also said in the mantra of the three Acharyas: The feeling of the initial mind is, consciousness arises and ceases. The feeling of the middle mind is, from the arising of consciousness, it is considered illusory, and the illusion is considered illusory. For that, do not prevent, do not follow. The final feeling is, the nature of the Dharmadhatu without birth and death, is the nature of the completely non-discriminating Dharmadhatu, and do not abide in that either. There are three kinds of clinging to practice. For that, the initial experience is, consciousness arises, feels, and then subsides. The habitual experience is
Chinese
菩提心也将生起。对于执着于相的诸法，会产生不相信的认知。诸法本是如此，如此颠倒真是稀奇。会产生奇妙行持的认知。不明白此理的众生们，以勤奋修持艰难的大方便，真正的大义之路却很漫长。即使积累的果实存在，也无法见到那个意义。会产生那样的认知。如是知晓的觉受暖相，任何有缘分的士夫，不以次第言词解说，心中会生起成千上万的佛法。一切在言说的门径中显现。对于意义确定的理由，能够用言词表达出来。如是说。又，以智慧和事业的差别，会出现禅定暖相的预兆。如果开示真实真谛的意义，不会恐惧不会害怕会生起欢喜。如果确定地看待真实的意义，会对轮回的诸法生起厌离。与真实的意义熟悉之后，不会对名相之法生起信心。当见到真实的意义时，不会对僧众生起欢喜，而是亲近意义本身。见到意义的同时会生起智慧。当生起智慧的时候，一切显现的事物，都会像幻象一样被认知。在认知仅仅是幻象的基础上，依靠法性来观察意义，无显现的意义本身，会以无显现的方式被见到。当见到无显现的实有之时，一切神通都会显现。那是真实的预兆。之后，在太阳的光芒中，会出现像微尘一样的相。这是摇动的预兆。之后，会出现像海市蜃楼一样的景象，被称为最初的暖相。之后，会出现像海浪一样的景象，被称为中间的暖相。之后，会像大风一样，无有阻碍地生起。被称为最后的暖相。之后，文字的暖相扩展开来，会像下大雨一样。那被称为获得的暖相。那像天空中的云彩一样盘旋，禅定的力量会变得高强。那是极其稳固的暖相。之后，在一棵棕榈树的高度，我的身体不由自主地，在空中跳跃和努力升起。这是极其明亮的暖相。如是说。
English
The mind of enlightenment will also arise. For all phenomena fixated on characteristics, a perception of disbelief will arise. Since phenomena are like this, it is wonderful to be mistaken in this way. A perception of wondrous conduct will arise. Those beings who do not understand this meaning, through diligent practice of difficult great methods, find the path to the true great meaning very long. Even if the accumulated fruit exists, they will not be able to see that meaning. Such a perception will arise. Such warmth of realization, for any fortunate individual, without explaining through sequential words, hundreds of thousands of dharmas will arise in the mind. Everything is clear in the gateway of speech. The reasons for certainty in meaning, one is able to express with words. Thus it is said. Also, due to the difference in intelligence and action, the preliminary signs of the warmth of samadhi will arise. If the meaning of the true reality is shown, one will not be afraid or frightened, and joy will arise. If one looks with certainty at the true meaning, weariness will arise towards the phenomena of samsara. Having become familiar with the true meaning, faith in nominal dharmas will not arise. When the true meaning itself is seen, joy in the assembly will not arise, but one will draw near to the meaning itself. Upon seeing the meaning, wisdom arises. When wisdom has arisen, all appearing things will be known as illusion. Based on knowing it as mere illusion, if one looks at the meaning of the nature of reality, the meaning itself, which is without appearance, will be seen without appearance. When the non-appearing existence is seen, all miraculous manifestations will occur. That is the preliminary sign of truth. Then, in the sun's rays, signs like dust particles will appear. This is the preliminary sign of movement. Then, something like a mirage will appear, which is said to be the first warmth. Then, something like ocean waves will appear, which is said to be the intermediate warmth. Then, something like a great wind will also arise without obstruction. This is said to be the final warmth. Then, as the warmth of letters expands, it will be like a great rain falling. That is said to be the obtained warmth. It hovers in the sky like a cloud. The power of samadhi will become high. That is the extremely stable warmth. Then, at the height of about one tala tree, my body, involuntarily, leaps and strives to rise into the sky. This is the extremely clear warmth. Thus it is said.
Chinese
生起。从瑜伽的法典中说，进入禅修后，无论是否能证悟，首先会生起不悦意的心情。然后会生起沮丧和焦虑。然后一切都会变得懒散。然后会觉得自己变得渺小而温顺。然后会觉得这样显现的一切法都是虚假的吗？是幻觉吗？是梦境吗？然后对于这样显现的一切法，执着于实物、痛苦和偏见，生起怜悯之心，觉得毫无意义，徒劳无功。然后会觉得对任何事物都不执着。没有丝毫的恐惧和疑虑，身体像棉花一样柔软宽广，甚至不觉得存在。意识的显现就像吉祥天女举着丝绸舌花一样。在体验中，当一切都聚集在一起时，仅仅显现出极其飘忽不定的状态。一切法都未成立的等持之力。无论如何随心所欲地禅修，直到想要转变的念头生起为止。菩提心禅修的暖相生起，这就是普贤王如来大乐。即使暖相没有生起，稍微有一点点，也这样禅修。就会变成任运成就的持明者。然后从那之中也会变成普贤王如来。如是说。从那之中说，从真实的意义上没有改变，明明白白地安住，这就是获得法之暖相。金刚布置中说，身体的暖相在下面，直到感觉不到虱子，就会生起事业之力。断除睡眠的觉悟，获得身体的忍耐力，这就是最初的暖相。与界的食物分离，光彩和感官变得清晰，这被称为第二暖相。像棉花一样轻盈，界既不舒适也不不舒适，远离疾病的痛苦，这就是大暖相稳固。如是说。因为这些是清晰的，所以不做详细解释。在这些暖相先后存在的时候，梦兆等会根据征兆而出现。又在那之中说，征兆的梦兆等，也会极其广大地出现。瑜伽士应该知道。习气清净的预兆，总是赤身裸体地出现，以及大
English
Arising. From the Dharma texts of Yoga, having entered into meditation, whether one realizes or not, first a sense of displeasure arises. Then, frustration and anxiety arise. Then, everything becomes sluggish. Then, one feels small and docile. Then, one wonders if all phenomena that appear in this way are false? Are they illusions? Are they dreams? Then, towards all phenomena that appear in this way, clinging to things, suffering, and biases, compassion arises, and one feels it is meaningless and futile. Then, one feels unattached to anything. Without even a sesame seed of fear or doubt, the body is as soft and wide as a cotton petal, and one doesn't even feel that it exists. The manifestation of consciousness is like the goddess holding a silk tongue flower. In the experience, when everything is gathered together, only an extremely fleeting state appears. The power of Samadhi in which all phenomena are not established in any way. Meditate as you wish, until the thought of wanting to transform arises. The warmth of Bodhicitta meditation arises, and this is Samantabhadra, the Great Bliss. Even if the warmth has not arisen, even if it is a little bit, meditate in this way. One will become a spontaneously accomplished Vidyadhara. Then, from that, one will also become Samantabhadra. Thus it is said. From that, it is said that abiding clearly without changing from the true meaning is obtaining the warmth of the Dharma. In the Vajra Arrangement, it says, the warmth of the body is below, until one does not feel lice, the power of action will arise. Cutting off the realization of sleep, and obtaining the endurance of the body, this is the first warmth. Separating from the food of the elements, and the radiance and senses become clear, this is called the second warmth. Being as light as cotton, the elements are neither comfortable nor uncomfortable, and being free from the suffering of diseases, this is the great warmth that is stable. Thus it is said. Because these are clear, I will not explain them in detail. During the time when these warmth signs exist before and after, dreams and omens will appear based on signs. Again, it says in that very text, the dreams and omens of signs will also appear extremely extensively. Yogis should know this. The preliminary signs of the purification of habitual tendencies, such as always appearing naked, and great
Chinese
经常洗浴，各种污垢得以清除，在河流中游泳，在湖水中游泳，被雨水冲刷，或者别人用装满水的水壶，倾倒在我的身上，也被巨大的火焰焚烧，在非常高的山顶上，被风吹得四处飘散。这些是消除业障的征兆。远离恐惧的预兆是：从战场上返回，从疾病中解脱并痊愈，从监狱中逃脱，从刽子手的手中逃脱，从野兽中逃脱，从毒病中痊愈，从束缚中解脱，绳索被斩断。这些都是吉祥的伟大征兆。获得土地的预兆是：攀登宝座的台阶，攀登普通的楼梯，攀登树木，向上行走，攀登山顶，攀登珍贵的阶梯，攀登佛塔，攀登天空的阶梯。这些是成就事业的预兆。征服土地的预兆是：坐在高高的宝座上，骑着大象，骑着狮子，骑着大鹏鸟，前往佛塔，坐在山顶上，坐在天空的中央，身上出现云彩，坐在太阳的中央。这些是瑜伽士安住于地的征兆。成为佛子（佛之子）的预兆是：服从国王的命令，被任命为命令的掌权者，能够支配他人，降伏世间，控制他人的军队，在伟大的战争中获胜，自己成为国王，头上长出花朵。这些是成为胜者之子的征兆。获得佛法的预兆是：找到深奥的经书，同样提出许多问题，并实践它们，为他人讲解和展示，最终确定其意义，照镜子，观看装满水晶瓶，观看、观察、舔舐（或饮用），收集珍贵的宝石，手中拿着法轮，用手抓住日月，用头绕须弥山。这些是获得佛法的
English
Constantly bathing, all kinds of defilements are purified, swimming in rivers, swimming in lakes, being washed by rain, or having someone pour water from a full pot onto my body, also being burned by a great fire, being scattered by the wind on very high peaks. These are signs of eliminating karmic imprints. The premonitions of being free from fear are: returning from the battlefield, being freed from illness and recovering, escaping from prisons, escaping from the hands of executioners, fleeing from wild animals, recovering from poisoning, being freed from bonds, and having ropes cut. These are great signs of auspiciousness. The premonitions of obtaining lands are: climbing the steps of a throne, climbing ordinary stairs, climbing trees, going upwards, climbing mountain peaks, climbing precious stairs, climbing stupas, and climbing the stairs of the sky. These are premonitions of accomplishing goals. The premonitions of conquering lands are also: sitting on a high throne, riding an elephant, riding lions, riding a great Garuda, going to stupas, sitting on mountain peaks, sitting in the center of the sky, having clouds appear on the body, and sitting in the center of the sun. These are signs of a yogi abiding in the earth. The premonitions of becoming a Buddha's son are: obeying the king's commands, being appointed as the authority of commands, being able to dominate others, subduing the world, controlling the armies of others, winning in great wars, becoming a king oneself, and having flowers grow on the head. These are signs of becoming a son of the Victorious One. The premonitions of obtaining power over the Dharma are also: finding profound scriptures, similarly asking many questions, practicing them, explaining and showing them to others, ultimately determining their meaning, looking in mirrors, looking at a full crystal vase, looking, observing, licking (or drinking), collecting precious jewels, holding a Dharma wheel in hand, grasping the sun and moon with hands, and circling Mount Meru with the head. These are signs of obtaining power over the Dharma.