Chinese
已完成。然后，依靠无戏论的灌顶坛城和宝瓶，对语进行一半有、一半无的灌顶。语成熟为阿黎和嘎黎，从而能自在驾驭各种声音。语的殊胜能力得以圆满。依靠极其无戏论的灌顶手印和缘起，对心进行无所灌注的灌顶。心成熟为法性，从而生起各种体验。由于当下显现，心的各种堪能三摩地得以圆满。依靠极度无戏论的灌顶，圆满了身语意，并依靠心之坛城进行灌顶。身语意成熟为三身。不再退转，即是赤裸裸地见到心性。如是，黑汝嘎的灌顶全部圆满。为了使如此成熟之果不再退转，应安住于誓言。身的誓言是：从身体方面断除对上师和金刚兄弟的损害。见到他们的身体和佛像时不加以诽谤。不造作对其他众生身体造成损害的罪恶和不善业。此外，在修学三摩地时，身体的关键在于不超越各自的坐姿。语的誓言是：不违背上师和金刚兄弟的教言。从根本上断除自己口语的恶语。总之，舍弃口语的罪恶和不善业。见到善逝的语之所依时不加以诽谤。此外，在修学三摩地时，应安住于禁语。意的誓言是：不扰乱上师和金刚兄弟的心。总之，舍弃颠倒错乱的心之所为。应恒常执持意之所依金刚杵和铃，总之，舍弃意的一切罪恶和不善业。此外，应当时时刻刻使心不离三摩地。如是，为了使灌顶稳固，应安住于誓言。如是成熟之后，现在使成熟之果解脱，即是修持口诀。如是灌顶之后，自己具有信心和
English
Completed. Then, relying on the empowerment mandala and vase of non-elaboration, the speech is empowered with half presence and half absence. Speech matures into Ali and Kali, thereby gaining mastery over various sounds. The uncommon power of speech is perfected. Relying on the extremely non-elaborate empowerment symbols and interdependence, the mind is empowered without anything to be poured into it. The mind matures into Dharmata, thereby giving rise to various experiences. Since it arises in that very moment, various workable Samadhis of the mind are perfected. Relying on the utterly non-elaborate empowerment, the body, speech, and mind are perfected, and empowerment is bestowed based on the mandala of the mind. Body, speech, and mind mature into the three Kayas. Non-regression is seeing the very nature of mind nakedly. Thus, the empowerments of Heruka are all complete. In order to ensure that the result of such maturation does not regress, one should abide by the vows. The body vow is to abandon harming the Guru and Vajra siblings through the body. Not to criticize their bodies and the Buddha's images when seeing them. Not to commit harmful and unwholesome deeds of harming other sentient beings with the body. Furthermore, when learning Samadhi, the key to the body is not to deviate from one's respective posture. The speech vow is not to break the words of the Guru and Vajra siblings. To fundamentally abandon harmful speech from one's own mouth. In short, abandon the sins and unwholesome deeds of speech. Not to criticize the support of the Sugata's speech when seeing it. Furthermore, when learning Samadhi, one should abide in silence. The mind vow is not to disturb the minds of the Guru and Vajra siblings. In short, abandon all inverted and confused actions of the mind. The Vajra and bell, the support of the mind, should always be held. In short, abandon all sins and unwholesome deeds of the mind. Furthermore, the mind should be inseparable from Samadhi at all times. Thus, in order to stabilize the empowerment, one should abide by the vows. Having matured in this way, now to liberate the matured result is to practice the instructions. Having been empowered in this way, one possesses faith and
Chinese
在完成了身语意的预备之后，现在进行三种安住：身体安住，在身体的闲暇中安住一日；之后，语不作任何言说，安住一日；之后，断绝心的散乱，安住一日。像这样，预备需要半个月。之后，从根本的禅定中修习，需要了解禅定的自性、词义、分类、如何修习三种禅定、对禅定纯熟的程度、达到纯熟的程度后三身的征相如何显现、禅定的果、以及词句的次第，共八个方面。其中，自性是不安住于各种不同的分别念。词义是：定，不摇动；哦，明晰而不分别；持，任何时候都不离开它，因此称为禅定。分类有三种：自住寂止的禅定、顿然降临的禅定、以及显现增长的禅定。如何修习这三种禅定呢？以具足信心，守护身语的要点，以及修习真实的禅定。其中，在修习自住寂止禅定时，身体处于法身的坐姿，语的要点是断绝言说，心安住在禅定的自性中。在修习顿然降临的禅定时，身体的要点是不离报身的坐姿，语的要点是安住，心不从禅定中散乱。在修习显现增长的禅定时，身体的要点是不离化身的坐姿。语的要点是学习各种声音。心不离于禅定本身。对禅定纯熟的程度，可以通过经典来了解。也就是在同一个坐垫上，完整地修习三种禅定的方式，以及结合白天和夜晚的时间。唉呀！唯一确定的是，修习三种禅定的要点是：集结者菩提萨埵大菩萨，请谛听！这是教诲，佛陀的教法我已经宣说，你好好地记住。这样给予了善妙，为了未来时代的众生，对于大圆满的意义有信心和信任的人们的
English
Having completed the preliminaries of body, speech, and mind, now perform the three abidings: body abiding, abide for one day in the leisure of the body; thereafter, speech not speaking anything, abide for one day; thereafter, cut off the distractions of the mind, abide for one day. Thus, the preliminaries should take half a month. Thereafter, to practice from the basis of samadhi, one must understand eight aspects: the nature of samadhi, its definition, its divisions, how to train in the three samadhis, the measure of proficiency in them, how the signs of the three kayas appear when that measure is reached, the fruit of that samadhi, and the sequence of words. Among these, the nature is not abiding in various different conceptualizations. The definition is: Ting, unmoving; Nge, clear and non-conceptualizing; Dzin, not departing from that at all times, therefore it is called Samadhi. The divisions are three: the samadhi of self-abiding stillness, the samadhi of sudden arrival, and the samadhi of expanding appearances. How to train in these three? With faith, guarding the key points of body and speech, and training in actual samadhi. Among these, when meditating on the samadhi of self-abiding stillness, the body should be in the posture of the Dharmakaya, the key point of speech is to cut off speaking, and the mind should abide in the self-nature of samadhi. When meditating on the samadhi of sudden arrival, the key point of the body is not to depart from the posture of the Sambhogakaya, the key point of speech is to abide, and the mind should not be distracted from samadhi. When meditating on the samadhi of expanding appearances, the key point of the body is not to depart from the posture of the Nirmanakaya. The key point of speech is to train in various sounds. The mind should not depart from that itself. The measure of proficiency in that is known through the texts. That is, the method of practicing the three samadhis completely on a single seat, and the time to combine day and night. Alas! The only certainty is that the key point of training in the three samadhis is: Samantabhadra Bodhisattva Mahasattva, listen! This is the instruction: I have taught the Buddha's teachings, you remember them well. Thus, giving goodness, for the sentient beings of the future who have faith and trust in the meaning of Dzogchen,
Chinese
我应当如此修学三种三摩地。自性是与他者分离的。安住是众生无分别念地安住。像这样安住的处所，完全安住，因为是自性安住，所以叫做自性安住。分类有：法性自性安住，以及心不作意地自性安住。像这样的三摩地，安住于其中的方法是：身体的要点不要超过法身的坐姿。然后，门的要点是法身的观看方式，特别提到了感官的门户，稍微向上翻转心意来观看。耳朵、鼻子和嘴巴也不要稍微否定心意。在这个时候，身体的行为，像是工作、农业和剧烈的劳动，以及在善的方面，像是精疲力尽的行为，都要避免，不要自己去做。安住在自性安住中，甚至睡眠也不要避免，这之后会说明在四个时段中，夜晚的时段要控制身心。在这个时候，不要将心的显现单独分开，在任何显现的上面安住是关键。总之，将身语安住在如常的状态，心的生起，沉重的是地的部分，进入的是水的部分，蔓延的是火的部分，分离的是风的部分，遍布的是空的部分，不要迷失在自显中，这样就能自解脱。感官的对境，像是眼睛的对境，不住于色，因此不被束缚，也不是解脱。同样地，声音、气味、味道和触感不住于此，因此不被束缚，也不是解脱，对于这六者也不真实安住，除此之外，无法用其他方式来表达。像这样，以正念掌握六境，安住在自显自解脱中，就能解脱。也就是说，不要让斩断显现的心念动摇，要了知自显自解脱。也就是说，这里的要点是依靠缓慢的风。也就是说，显现是自显，对此不作意的智慧以自性的方式生起，这就是大圆满的禅修，除此之外，无法用其他方式来表达，这就是见。像这样，显现和觉知在任何地方都是清晰且没有分别念的，现在在这种状态下，生起显现和觉知二取的体验，将在下面说明。第五，特别地，安住实相圆满。
English
I should train in the three samadhis in this way. Self-nature is the separation from others. Abiding is sentient beings abiding without conceptual thought. The place of abiding in this way, abiding completely, because it is self-abiding, it is called self-abiding. The divisions are: the self-abiding of dharmata, and the self-abiding of mind without contrivance. The method for abiding in such a samadhi is: the key point of the body should not exceed the posture of the dharmakaya. Then, the key point of the door is the way the dharmakaya looks, especially mentioning the sensory gateways, looking in a way that slightly turns the mind upward. The ears, nose, and mouth should also not slightly negate the mind. At this time, bodily actions, such as work, agriculture, and strenuous labor, and on the side of virtue, such as exhausting activities, should be avoided, and one should not do them oneself. Abiding in self-abiding, even sleep should not be avoided, and after this, it will be explained that in the four periods, one should control body and mind during the night period. At this time, the key is not to separate the appearance of the mind, but to abide on whatever arises. In short, leave the body and speech in their ordinary state, and the arising of the mind, the heaviness is the earth element, the entering is the water element, the spreading is the fire element, the separating is the wind element, the pervading is the space element, without losing oneself in self-appearance, one will be self-liberated. The objects of the senses, such as the object of the eye, do not abide in form, therefore are not bound, nor are they liberated. Similarly, sound, smell, taste, and touch do not abide in this, therefore are not bound, nor are they liberated, and one does not truly abide in these six, and apart from that, there is no other way to express it. In this way, by grasping the six objects with mindfulness, abiding in self-appearance and self-liberation, one will be liberated. That is to say, without letting the mind that cuts off appearances waver, one should know self-appearance and self-liberation. That is to say, the key here is to rely on slow wind. That is to say, appearance is self-appearance, and the non-conceptual wisdom arising in its own way is the meditation of Dzogchen, and apart from that, there is no other way to express it, and that is the view. In this way, if appearance and awareness are clear and without conceptual thought anywhere, then in this state, the experience of the inseparability of appearance and awareness arises, which will be explained below. Fifth, especially, abiding in the completeness of reality.
Chinese
从寂止中，如安住自住寂止之禅定等，于三种禅定修习之安住，如何从安住中生起之次第，已开示修习自住寂止。现在开示第六，如何修习大降临之禅定之次第。以“大降临之禅定”等开示。彼亦欲学彼者，先圆满灌顶，圆满积聚资粮之支分等，身体之要点作报身之坐姿，门之要点不离彼之观看方式。降临乃事物之实相，心降临于彼之上，从彼不于任何分别念中安住，大圆满之自性一时生起。定义为心降临于法性之上，彼之上无有其他，故名大禅定。分类为使降临于实相之上，以及使降临于显现之上。彼亦于修习此时，身体如大象，或于异生等之眼见中如庸常一般，语不言说其他四音位和五音位等，禁语，安住语之次第安住，远离词语错乱之语，以及讲述佛法之事等，因此时心非极度执持，以交付和具有而未紧紧束缚。如是开示第六大降临之禅定如何修习后，现在开示第七显现增长之禅定如何修习。以“显现增长之禅定”等开示。显现乃错乱之显现，于从未错乱之增长上作增长，有使错乱转为智慧之必要。于自性之显现上，于未作整饰之法性上作增长，有使彼显现为法性之必要。于清净之显现上，于自显自生之增长上作增长，有使于世俗之显现上止息之必要。于智慧力清净之显现上，于庄严和嬉戏之增长上作增长，有使体验于自位上明晰之必要。于彼等之上作增长者，以错乱本净本解脱之要点，禅定
English
From quiescence, such as abiding in the samadhi of self-abiding quiescence, etc., the order of how to arise from the abiding of practicing the three samadhis, having shown the practice of self-abiding quiescence. Now, the sixth is shown, the order of how to practice the samadhi of great descent. It is shown by "The Samadhi of Great Descent," etc. Also, those who wish to learn it, first complete the empowerment, complete the limbs of accumulating merit, etc., make the key point of the body the posture of the Sambhogakaya, and the key point of the door should not deviate from its way of looking. Descent is the reality of things. When the mind descends upon it, it does not abide in any conceptualization from it. The nature of the Great Perfection arises all at once. The definition is that the mind descends upon the Dharmata, and there is nothing else above it, hence it is called the Great Samadhi. The classification is to make it descend upon reality and to make it descend upon appearance. Also, at the time of meditating on this, the body is like an elephant, or like an ordinary person in the eyes of ordinary beings, etc., the speech does not speak of other four and five sound positions, etc., it is a vow of silence, the order of abiding in the state of speech is to abide, being separated from confused speech, and speaking of Dharma activities, etc., so at this time the mind is not extremely grasped, and is not tightly bound by entrusting and possessing. Thus, after showing how to practice the sixth Great Descent Samadhi, now the seventh is shown, how to practice the Samadhi of Increasing Appearance. It is shown by "The Samadhi of Increasing Appearance," etc. Appearance is the appearance of delusion, increasing on the increase of what has never been deluded, there is a need to turn delusion into wisdom. On the appearance of self-nature, increasing on the unadorned Dharmata, there is a need to make it appear as Dharmata. On the pure appearance, increasing on the self-appearing self-arising, there is a need to make it cease on the appearance of conventionality. On the appearance of the purity of wisdom power, increasing on the increase of adornment and play, there is a need to make the experience clear in its own place. Those who increase on them, with the key point of delusion being primordially pure and primordially liberated, the samadhi.