Chinese
这是通过结合而获得的体验。对于毫无错误地展示的自心导师，在见解的指引下，通过忆念、坚定、决断，并习惯于此状态的体验。远离犹豫、怀疑、期望是或怀疑不是的偏见，这就是圆满证悟的体验。四种实现证悟的支分，即证悟本身，被展示为包含在内。两种习惯的支分，即习惯本身，是：本体、定义、分类、确信、命根、安住之法、指出过失以及纠正过失的方法。四种体验次第的标志，分为共同的两种和特殊的两种。自性的显现，是自明觉直接证悟的，从其状态中不散乱，无作意地安住于自性之中。菩提心性，本初即是普遍扩展的，为了习惯于其状态，因此确定名称为习惯之法。对于法性自身的特征不明显觉知，通过专注于目标，仅在心中清晰地显现普遍意义的形象，这被称为以心作为对象的禅修。通过自明觉无对象地直接证悟法性，即使不专注于心，也能从其状态中不散乱地自明，这被称为不以心作为对象，但以不散乱的意义来禅修不散乱。如此分为两种，这些差别的类别是不可思议的，有很多方式。不以心来禅修是禅修的命根，因为一切法都从其自身显现中不散乱。不散乱是禅修的确信，没有散乱的去除，就像珍宝岛上没有石头的去除一样。通过恩师的教导，直接无对象地自明觉知法性，不从其状态中散乱，以忆念来守护。无论生起什么不一致的分别念，其自性都自然成就于法性之中，不要用对治来阻止它，让它自然消融。因此，对于获得果位的期望和未获得的怀疑的三种生起方式，在不费力地成就劣等三身时，不需努力寻找，而是自然安住。
English
This is the experience gained through combination. For the teacher of one's own mind who demonstrates without error, under the guidance of view, through recollection, firmness, and determination, and the experience of becoming accustomed to this state. Being free from the biases of hesitation, doubt, expecting it to be, or suspecting it not to be, this is the accomplished experience of complete realization. The four limbs of accomplishing realization, which are realization itself, are shown to be included. The two limbs of habituation, which are habituation itself, are: essence, definition, classification, certainty, life force, the method of abiding, pointing out faults, and the method of correcting faults. The signs of the four stages of experience are divided into two common and two special. The appearance of self-nature is the direct realization of self-awareness, without distraction from its state, abiding naturally without contrivance. The nature of Bodhicitta, which is primordially and universally expansive, in order to become accustomed to its state, therefore the name is determined as the method of habituation. For the characteristic of Dharma itself, which is not directly cognized, by focusing on the object, only the image of the general meaning appears clearly in the mind, this is called meditation with the mind as the object. Through self-awareness directly realizing Dharma without an object, even without focusing the mind, it is self-illuminating without distraction from its state, this is called meditating on non-distraction by the meaning of non-distraction, without meditating with the mind as the object. Thus divided into two types, the categories of these differences are inconceivable, there are many ways. Not meditating with the mind is the life force of meditation, because all phenomena are non-distracted from their own appearance. Non-distraction is the certainty of meditation, there is no removal of distraction, just as there is no removal of stones from a jewel island. Through the instructions of the kind guru, directly and without object self-awarely realizing Dharma, without being distracted from its state, guard with mindfulness. Whatever inconsistent conceptual thoughts arise, their self-nature is naturally accomplished in Dharma, do not stop it with an antidote, let it dissolve naturally. Therefore, the three ways of arising of expecting to obtain the fruit and doubting not obtaining it, in effortlessly accomplishing the inferior three bodies, do not need to search with effort, but abide naturally.
Chinese
应如是。 什么是昏沉和掉举的过失呢？ 最初是黑暗的习气，过量的滋养食物和厚重的住所衣物， 痰增多和过度疲劳。 这些昏沉的病症和原因聚集， 导致心识不明，被黑暗压制。 教授不足和修习不够，因愚昧而对所知之义不清晰，无法确定。 最初应知的基石未被指示。 虽然心安逸且无分别的技巧， 但因证悟未被指示，会受他人影响。 掉举是心识生起的三种方式： 五根执取外境的相是外境的魔。 心识追随前后念而散乱是散乱的魔。 烦恼意执着我为实有是内在的魔， 即使认识到也无法安住于其中是散乱的魔。 这些阻碍真实成就，故称为魔。 进而， 指示对治这些过失的方法： 对于根器上等者，过失不会损害，即使产生也不可能， 因为认识、习惯、对治过失和体验都能立即实现。 例如，如果确定出现化身，则会立即实现。 如同勇士一般。 因此，对于智慧较弱者，对治中等或下等根器过失的方法： 对于昏沉，用风的摇动来竖立，给予赞扬。 住在适宜的凉爽处，食用凉爽粗糙清淡的食物来调和身体，进行道路沐浴。 早晨空腹，晚上少食，保持身体平衡。 例如，灯能照亮其他事物， 灯也能照亮自己， 但之后就像没有丝毫分别念一样。 进而， 对治愚昧和掉举三种魔的生起方式： 安住的方法就是上面所指示的。 通过安住就能完成对治愚昧和掉举的事业。 口头上说却不付诸行动是散乱的魔。 对不迷惑且确定的上师失去敬爱和誓言， 这会堕入金刚地狱的针中。 不要让自己的勇士之心沮丧。 嘿，藏族人，高兴地对自己说好话。 这不是向他人提问的地方。 以前自己
English
It should be so. What are the faults of dullness and agitation? Initially, it is the habit of darkness, excessive nourishing food and heavy dwelling clothes, increased phlegm and excessive fatigue. These dullness ailments and causes gather, causing the mind to be unclear and suppressed by darkness. Due to weak instruction and little practice, the meaning of what is to be known is not clear due to ignorance, and it cannot be determined. The foundation of what should be known initially has not been indicated. Although it is a skill of ease and non-discrimination, it will be influenced by others because realization has not been indicated. Agitation is the three ways in which consciousness arises: The five senses grasping the characteristics of objects is the demon of objects. The mind following after previous and subsequent thoughts and scattering in various ways is the demon of scattering. The afflicted mind grasping at "I" as real is the inner demon, and even if one recognizes it, not being able to abide in it is the demon of distraction. These obstruct true accomplishment, therefore they are called demons. Furthermore, indicating the method of counteracting these faults: For those of superior faculties, faults will not harm, and even if they arise, it is impossible, because recognition, habituation, counteracting faults, and experiences can all be realized immediately. For example, if it is certain that an emanation will appear, it will be realized immediately. Like a hero. Therefore, for those of weaker intelligence, the method of counteracting the faults of intermediate or inferior faculties: For dullness, erect it with the movement of wind, give praise. Reside in a suitable cool place, eat cool, rough, and light food to harmonize the body, and take a road bath. Be empty in the morning, eat less in the evening, and maintain balance in the body. For example, a lamp illuminates other things, and the lamp also illuminates itself, but afterwards it is as if there is no conceptual thought at all. Furthermore, the method of counteracting the three ways in which the demons of ignorance and agitation arise: The method of abiding is what was indicated above. Through abiding, the task of counteracting ignorance and agitation will be completed. Saying it verbally but not putting it into action is the demon of distraction. Losing affection and commitment to a guru who is not deluded and certain, this will cause one to fall into the needle of the Vajra Hell. Do not let your own heroic mind be discouraged. Hey, Tibetan, happily say good things to yourself. This is not a place to ask others questions. Formerly yourself.
Chinese
仅仅是欺骗自己就足够了。从今以后，不再参与世间的任何事务，这样才能成就自他一切的利益。四种次第的修持中，每一种生起证相的支分都有本体、比喻、征相、结果四种。这是化身勇士在口诀引导中宣说的。安住和不动摇是共同所知的修持，平等性和任运成就的智慧是此处需要特别了解的修持。与具有见修行果的道友相处，通过本体、差别和把握命根三者来指示。身语意的任何行为，都应以证悟和串习的命根来圆满四种意义。具有取舍的行持和远离取舍的行持，经典中宣说了这两种。取舍以其自性不执着于真实的意义，这就是不造作的虚空金刚行。为了利益他人，表面上看似有取舍，但实际上并不执着，这是为了调伏众生而行的慈悲行。不执着于顺应的接受和不顺应的舍弃，这是行持的命根。行善的白业和行恶的黑业，菩萨安住于自性中，在这种幻化的显现中平等安住。像这样，在证悟平等性的巨大把握中受用。首先，安住于证悟和串习的自性中，是智慧进入的（0）地（1）道（0）。具有本体、定义、分类和把握命根。其中，本体是证悟菩提心自性，安住于自性并最终达到圆满。由于是功德聚集的基础和所依，所以称为地。因为是智慧进入的途径，所以是道。由于想要修习地并能够行走于道，所以用安住处来表示。完全见到白色的地。种姓地。第八地。见地。薄地。离欲地。已作证悟地。阿罗汉地和声闻地八地中，进入获得断除烦恼之苦的真谛。将十地菩萨与十度对应。（极喜地）布施（离垢地）持戒（发光地）忍辱（发焰地）精进（难胜地）禅定（现前地）智慧（远行地）
English
It is enough to deceive oneself. From now on, do not engage in any worldly affairs, for that is how to accomplish the benefit of oneself and others. In the four stages of practice, each branch of arising signs has four aspects: essence, example, sign, and result. This was spoken by the emanation hero in the oral instruction guidance. Abiding and non-moving are common knowable practices, while equality and spontaneously accomplished wisdom are practices that need to be particularly understood here. Associating with a friend who possesses view, meditation, conduct, and result is shown through essence, difference, and grasping the life force. Whatever actions of body, speech, and mind are done, they should be practiced with the life force of realization and habituation to accomplish the four meanings. Conduct with acceptance and rejection and conduct without acceptance and rejection are taught in the tantras as two types. Acceptance and rejection, by their own nature, do not abide in the real meaning, and this is the unconditioned vajra conduct of space. Although seemingly accepting and rejecting for the sake of others, in reality, there is no clinging, and this is the compassionate conduct that accords with taming beings. Not clinging to accepting what is favorable and rejecting what is unfavorable is the life force of conduct. White actions of virtue and black actions of non-virtue, the bodhisattva abides in the natural state, and in that illusory appearance, they abide equally. In this way, one enjoys the great confidence of realizing the meaning of equality. First, abiding in the nature of realization and habituation is the (1) ground (0) path (1) of entering wisdom (0). It has essence, definition, distinction, and grasping the life force. Among these, the essence is realizing the nature of bodhichitta, abiding in that nature, and ultimately entering into completion. Because it is the basis and support of the accumulation of qualities, it is called ground. Because it is the path of entering wisdom, it is the path itself. Because one desires to practice the ground and be able to walk the path, it is indicated by the dwelling place. The ground of completely seeing white. The ground of lineage. The eighth ground. The seeing ground. The thinned ground. The ground of being free from desire. The ground of having accomplished realization. From the eight grounds of arhats and hearers, one enters into obtaining the truth that prevents the suffering of afflictions. The ten bodhisattva grounds are associated with the ten perfections. (Joyful Ground) Giving (Immaculate Ground) Morality (Illuminating Ground) Patience (Radiant Ground) Diligence (Difficult to Conquer Ground) Samadhi (Manifest Ground) Wisdom (Far Reaching Ground)
Chinese
力（不动），威力（善妙智慧），愿文（法之云），智慧。这些清净二障，生起普光明之智慧。克里亚三部金刚持之地，瑜伽五部密集安布之地，乌巴亚四部金刚持之地，玛哈无染莲花眼之地，阿努字母轮大集会和普贤无别之地。这些都远离了相违品的障碍而获得。 具有特征的大乘五道中，在资粮道和加行道二者中，通过串习止观而与上道相应。通过观的明智，在见道和修道中，最终在无学道中修习。内道的次第和顿悟二者，是通过方便确定的道和通过智慧解脱的道。在生起次第和圆满次第中行道。克里亚的身语事业为主的道和禅定为主的道。乌巴亚事业和定二者的力量，像那样行道。 本来圆满，无造作，无上，如上师之如实性而住，入地是道。证悟未修未作是上师之地。不从下往上行，而是顿悟入道。清净障碍而无法往上行是地道之命。最初入智慧秘密中说：具缘最初入者，与最终完成者无有差别。如是说。初和终极意义相同，无有差别。本来具有是地道的把握。 串习之支分二界和串习之方便自身一起宣说。 灌顶界等名称不同，差别意义相同，以不同之九种显示，意义上不同住立是心不能测度的。 安住于证悟之自性中，外敌魔障和内生三毒的障碍之魔出现是，譬如具有珍宝等财物，野蛮人盗贼等努力侵入一样。 对此共同的守护是，如教安住之瑜伽士的救护是秘密主先前安立的。