English
It is the great nail of meditation. ༈ From the very beginning, the true essence is the lineage of meaning itself. There is no other action, so there is no doubt of distraction, dullness, and separation. This meaning is ultimate, so wisdom arrives very genuinely. This is the great method of being free from seeking through diligence and effort. First, through the true (ཀ) yogi (ག) of self (ཁ)-awareness, in the view of realization, be certain that there is no bias. Without being fabricated by the mind, abide in the great bliss of spontaneous accomplishment. Abiding without distraction, that alone is called meditation. ༈ Sinking inward, the mind scattering to objects, and dullness, even if shaken by faults in any way. Initially, the meaning of the ground is without rejection or establishment, and the key point of realizing it. Therefore, it is not abandoning, negating, purifying, or transforming. Just within the measure of realization, abide in your own place. ༈ The five sense doors cutting off objects, the afflicted mind grasping at self, the mind following after what is before and after. Appearance is illusion, characteristic is self-awareness, nature is emptiness. Emanation body (༡，nirmana，निर्मान，幻化), enjoyment body (༡，sambhogakāya，सम्भोगकाय，报身), complete (༢，pūrṇa，पूर्ण，圆满), dharma body (༡，dharmakāya，धर्मकाय，法身) (ཆོས་སྐུ，３), spontaneously accomplished (༡，anābhoga，अनाभोग，无功用). Therefore, do not seek with hope and fear, but let it be relaxed. ༈ Not losing awareness, not correcting faults, not seeking results. Three things arise in speech, but there is no difference in meaning. Do not let the mind incline towards these three differences. The bindu is self-luminous and unique. ༈ When sinking, awareness does not appear clearly. When dull, the meaning of knowledge and reality are not clear. When very sunk, the continuum of memory is interrupted. When very dull, abandon the flow of concepts. Scattering is when awareness scatters to its own objects. Distraction is being led by worldly activities. When very scattered, one makes discriminations and judgments in the mind. When very distracted by things, it ripens into the signs of actor and action. ༈ The habitual patterns of beginningless ignorance. Overeating nutritious food, and dullness caused by the factors of dwelling and clothing. The increase of phlegm disease, and excessive tiring work. The key point of the instruction is weak, and the scope of practice is narrow. Looking at crowds gathering, and not seeing worldly activities. Through the terms of learning, using the wisdom of thought to remember, relying on the continuum. The material and the lamp of awareness are disturbed by the teachings.
Chinese
傲慢，总而言之，就是自己的觉性没有达到标准。通过理性的分析，用例子说明，通过闻思经典而产生信任。通过寒凉、粗糙、轻盈的食物，使胆、风、痰的体液平衡，住在凉爽的地方，早上是痰的时间。在适当的时候断除，对身体的享用要适中。以八识、三种生起方式、三种任运成就来概括所知，以现量和比量二种量来衡量。度母用风来抬升意识，给予赞颂，并进行观修。忆念上师的功德，实际上就像沉浸在禅定中一样清晰。通过具有殊胜意义的道友，以随心所欲的行为来调和诸蕴。扩展知识，并将意识导向奇妙的境地。要诀的口诀在于符合所知的事物本性，从而断除受过失支配的道路。通过比较进入之门的所有乘，从而达到确定的意义的关键。在聚集的人群中，放下观点和世俗的诸多事务。想要众多经典的特点，要事先通过闻思来确定。在这个禅修的时候，不是分别产生念头的时机，因此要断除分别念的穷尽。如果过于散乱，觉性的骏马就会与风分离。忆念业的成熟所带来的恶果痛苦，自己对自己进行训诫。忆念末法时代和寿命短暂，通过忆念的信心来把握觉性。如果像这样安住，那么就会生起四种次第的体验，首先是仅仅安住于心的体验。即使具有阿底瑜伽的根基，但由于过于决断而智慧不足，因此在观点和证悟的程度上，要习惯于住在寂静的地方。不要停留在平等的状态，而是会再次产生许多念头，稍微安住于远离沉没和掉举的因缘的状态，就叫做安住。时而安住时而散乱，就像云间的太阳一样，对禅修有信心，希望得到，又怀疑得不到，没有希望。并且通过对它的信任，对轮回生起厌离和厌倦，贪执减少，对众生生起大悲心。这样显现，就不会堕入轮回的悬崖恶趣，获得人身后，仅仅因为业的联系而与真实的修行者相遇。由于降伏的禅定力量微弱，因此无法超越轮回的世间。通过先前安住的体验所获得的力量，各种过失
English
Arrogance, in short, is when one's own awareness does not meet the standard. Through rational analysis, illustrated with examples, and through studying the scriptures, faith is generated. By means of cool, rough, and light foods, the humors of bile, wind, and phlegm are balanced, residing in a cool place, with morning being the time of phlegm. At the appropriate time, cut off, and the enjoyment of the body should be moderate. Encapsulate the knowable with the eight consciousnesses, the three ways of arising, and the three spontaneous accomplishments, and measure with the two valid cognitions of direct perception and inference. Tara lifts the consciousness with wind, gives praise, and meditates on it. By remembering the qualities of the noble guru, in reality, clarity arises as if immersed in samadhi. Through a friend with auspicious meaning, harmonize the elements by engaging in whatever conduct is comfortable. Expand knowledge and direct consciousness towards wondrous realms. The key instruction lies in conforming to the nature of knowable things, thereby cutting off the path of being dominated by faults. By comparing all the vehicles of entry, one reaches the key of definite meaning. In gatherings of people, let go of views and many worldly affairs. To desire the characteristics of many scriptures, first determine through study and reflection. During this meditation, it is not the time for separately arising thoughts, therefore cut off the exhaustion of discursive thoughts. If too distracted, the horse of awareness will be separated from the wind. Remembering the suffering of the evil consequences of the ripening of karma, one should admonish oneself. Remembering the degenerate age and short lifespan, grasp awareness through the faith of remembrance. If one abides in this way, then the experiences of the four stages will arise, first the experience of merely abiding in the mind. Even if one has the basis of Atiyoga, but due to being too decisive and lacking wisdom, one should become accustomed to dwelling in solitary places in terms of view and realization. Do not remain in a state of equanimity, but rather many thoughts will arise again, and slightly abiding in a state free from the causes of sinking and excitement is called abiding. Sometimes abiding and sometimes scattering, like the sun between the clouds, having faith in meditation, hoping to attain, and doubting whether one will attain, without hope. And through trusting in it, aversion and weariness arise towards samsara, attachment decreases, and great compassion arises towards sentient beings. In this way, it appears that one will not fall into the precipice of samsara and the lower realms, and having obtained a human body, one merely encounters a true practitioner due to karmic connections. Because the power of subduing samadhi is weak, one is unable to transcend the world of samsara. Through the power gained from the experience of previously abiding, various faults
Chinese
从地解脱后，日夜不作分别，安住于明点的状态中。 如大海的深处一般不动摇，而且好的梦兆和其他的征兆也更加增上。 因为没有超越，所以执持愚钝的揣测，以及执着的习气。 因为没有脱离，所以有漏的串习力量达到究竟。 将轮回和涅槃的体性，成就为无别的自性。 不住于任何的执着，观见后，在超越勤作的究竟意义上，以年月安住。 所有的好征兆和好相全部圆满，超越了寿命的迁变，安住于无法趋入的种姓执持中，因此在此生证得菩提。 因为稍微具有后得，所以是具有良好行为的勤奋者。 亲自面见自心为法身而达到究竟。 无法用比喻来表示的，用虚空来表示，因为超越了边和中心。 无勤作的加持，以各种所化众生的因缘，显现为任何形象。 虽然无法从那之中产生，但是因为没有偏袒并且自明，所以可以修持。 那些体验如次第般，全部圆满地生起的时候。 对于那个时候没有决定，因为有勤奋的力量和智慧的大小。 对于一些超越的人来说，也有从安住的禅定中获得究竟体验的。 如果确定后来会出现如同极喜金刚我一样的人，那么顿悟解脱是确定的。 这个口诀是殊胜成就的特别精华，是殊胜的精髓。 轮回和涅槃的一切法，执持相者的一切。 从原始以来，不造作的自性就是菩提心。 善逝过去、现在、未来三世的一切胜者都是。 是了知诸佛心意的智慧。 对于无误真实的意义，以智慧成就的。 最上等的智慧，是成为大丈夫的思维对境。 不是由因缘聚合而成的，因此与三时迁变、生灭、安住分离而稳固。 是无与伦比的明空特殊。 因为从原始就存在，所以没有任何动摇，因此是非为法。 因为远离增损，所以是决定意义的圣教。 为有缘者开示
English
Having separated from the ground, without conceiving day and night, abiding in the state of bindu. Like the depths of the great ocean, unmoving, and good dream signs and other signs also greatly increase from above. Because one has not gone beyond, one holds onto the limits of weak speculation and the latent tendencies of attachment. Because one has not separated, the power of habitual tendencies of contaminated phenomena becomes perfected. Having made the characteristics of samsara and nirvana ripen into an inseparable essence. Seeing that one does not abide in any kind of grasping, one abides for years and months in the ultimate meaning that is beyond effort. All the good signs and characteristics are completely perfected, and having transcended the transference of life, one abides in a lineage that cannot be traversed, thereby attaining enlightenment in this life. Because one possesses a slight after-attainment, one is a diligent practitioner of good conduct. Having directly seen one's own mind as the Dharmakaya, one has reached the ultimate point. That which cannot be indicated by example is indicated by space, because it has transcended the limits of beginning and end. The blessings of effortless activity manifest in various ways due to the circumstances of the various fields of those to be tamed. Although it cannot be generated from that, it can be practiced because it is free from bias and self-illuminating. When those experiences arise in their entirety, without omitting any of the four in their proper order. There is no certainty as to when that will be, because there is the power of diligence and the greatness or smallness of intellectual skill. For some individuals who have gone beyond, there are also those who have obtained the ultimate experience from the samadhi in which they abide. If one is certain that someone like Garab Dorje will arise later, then definitive realization and liberation are certain. This instruction is the special essence of supreme accomplishment, the essence of the sacred. All phenomena of samsara and nirvana, all those who grasp at characteristics. From the very beginning, un fabricated nature is the mind of enlightenment. All the Sugatas, the Victorious Ones of the three times—past, present, and future—are that. It is the wisdom that knows the intention of the Buddhas' minds. For the unerring, genuine meaning, it is endowed with intelligence. The wisdom that is most excellent is that which becomes the object of thought for great individuals. Because it is not made by the aggregation of causes and conditions, it is stable because it is separate from the impermanence, arising, ceasing, and abiding of the three times. It is the unique, special clarity and knowing. Because it has existed from the very beginning, it does not move in any way, and therefore it is unconditioned. Because it is free from exaggeration and denigration, it is the definitive meaning of the scriptures. It is shown to those who are fortunate.