Chinese
并且不会分离。通过揭示自性显现的关键，没有什么是需要抛弃的。通过抑制和约束，没有什么是需要获取的。因为没有抛弃和获取，所有的错觉都会在自身中净化。理解清净显现的处所是从法性中产生的，这是关键。将清净的智慧融入体验是关键，因为这本身显现为体验的真谛。此外，那样的三摩地，其本质是结合二者。定义是：开始是清晰的，降临是二者的结合。因为伟大不是通过理解获得的，所以它是极其深奥的。因此，这被称为子、开始、降临和伟大。分类是：降临于显现的开始，以及降临于空性。此外，身体应采取化身佛的坐姿，在虚空空旷无云的地方，以化身佛的观看方式观看，并通过将觉知像线团一样囚禁起来。因此，体验会逐渐增长，清净的增长和圆满会显现。从觉知达到极限，所有显现都显现为身体开始，当这样显现的时候，当自显达到身体的极限时，外在六道众生的形相也会解脱为光明，自身相续中的错觉显现也会停止。当一切都显现为报身时，当外在显现停止的时候，这就是觉知达到极限的显现。因为一切显现和存在都达到了平衡，所以这个人不会以有漏之身显现，而是成佛。因此，当显现和存在达到平衡，自己的血肉之躯不再显现，而是解脱为光明，由地、水、火、风所生的血肉之躯，因此，四种元素在自身中净化，身体和意念的身体也不再显现，而是消失在自身中，不会退转到三界。在这个时候，它变成了自己的觉知所执持的光明之身。那也是存在于显现的境域中，而不是被执持的境域中，例如水中的月亮，虽然显现但没有自性。以上讲述了如何修习第七个增长显现的三摩地。现在讲述如何从修习第八个安住自性的三摩地中体验和产生征兆。从“那时，觉知在虚空中”等开始讲述，从以上所修习的，那时自己的觉知
English
And there is no separation. By unraveling the key to the appearance of self-nature, there is nothing to abandon. By suppressing and restraining, there is nothing to acquire. Because there is no abandonment or acquisition, all illusions are purified in themselves. Understanding that the place of pure appearance arises from the nature of reality is the key. Mixing pure wisdom into experience is the key, because this itself manifests as the truth of experience. Furthermore, that samadhi, its essence is the union of two. The definition is: the beginning is clear, the descent is the union of two. Because greatness is not obtained through understanding, it is extremely profound. Therefore, this is called son, beginning, descent, and greatness. The divisions are: descending upon the beginning of appearance, and descending upon emptiness. Furthermore, the body should be in the sitting posture of a nirmanakaya Buddha, and in a place where the sky is empty and cloudless, one should look with the viewing manner of a nirmanakaya Buddha, and by imprisoning awareness like a ball of yarn. Therefore, experience will gradually increase, and the increase and completion of purity will appear. From awareness reaching its limit, all appearances manifest as the body. Starting from when it appears like that, when self-appearance reaches the limit of the body, the forms of the six realms of outer beings will also be liberated into luminosity, and the illusory appearance in one's own continuum will cease. When everything appears as the sambhogakaya, when the outer appearance ceases, this is the appearance of awareness reaching its limit. Because all appearance and existence are balanced, this person will not appear with contaminated aggregates, but will attain Buddhahood. Therefore, when appearance and existence are balanced, one's own flesh and blood body no longer appears, but is liberated into luminosity, the flesh and blood body born of earth, water, fire, and wind. Therefore, the four elements are purified in themselves, and the body and mind body also no longer appear, but disappear into themselves, and do not regress into the three realms. At this time, it becomes a light body held by one's own awareness. That is also present in the realm of appearance, but not in the realm of being held, like the moon in water, appearing but without self-nature. The above explained how to practice the seventh samadhi of increasing appearance. Now, it explains how to experience and generate signs from practicing the eighth samadhi of abiding in one's own place. It is taught starting from "Then, awareness in the sky," etc. From what was practiced above, then one's own awareness.
Chinese
伴随着风，置于虚空之中，这也是以法身的见地，稳固地安放，在伟大、不变、不散乱中平等地安住。像这样禅修，比这更真实的是，这是由共同的法和自身的特征所组成的身的等持显现。处于那样的状态时，智慧的流动不会向外发生，当从深处生起明晰的体验时，觉性会直接运用金刚链。仅仅是见到它，体验就越来越增长，显现增长的程度达到顶点。在这个时候，自己的智慧敏锐而迅速，即使是以前没有见过的佛，没有听过的（佛名），在这个时候也会知道佛的名号，佛的数目百千俱胝会显现在心中。像这样禅修的瑜伽士的身体，也会出现以前没有做过的，没有智慧之地的各种技艺，出现其他地方没有的奇特之处。同样，臀部和力量等等，象征着幻术的恶咒语和梵文的字母等等，会知道四百零一种不同的（技艺）。像这样，会知道三百六十种不同的语言。同样，会知道无数种不同的身体语言，以及语言和心意的各种不同的表达方式。同样，身体、语言和意等等，内在的缘起，以及地、水、火、风的缘起等等，会自然而然地知道。这些和那些以前没有见过的形态，以及其他人不知道的，（这个人）会知道，这是从佛陀的心性完全清净的智慧之见完全清净而来，体验这一切。同样，没有学习过事物，就能知道地的声音和意义。同样，没有体验过水、火、风，有缘者也能正确地听到声音和意义。因此，一定会见到六道众生的出生之处等等。像这样，通过了解四大的声音和意义的关键，总之，具有自性大圆满福分的人会听到感官等六种神通。因此，这个人会显现自利法性。
English
Accompanied by wind, placed in the sky. This is also with the view of Dharmakaya, steadily placed. Being equal in greatness, immutability, and non-distraction. Meditating like this, more authentic than this is, this is the Samadhi appearance of the body composed of the general Dharma and its own characteristics. When staying in that state, the movement of consciousness does not occur outwards. When generating a clear experience from the depths, awareness directly uses the Vajra chain. Just seeing it, the experience increases more and more, and the degree of manifestation increases to the peak. At this time, one's own wisdom is sharp and quick, even the Buddhas that have not been seen before. Having not heard of them, at this time the names of the Buddhas will be known, and the number of Buddhas, hundreds of thousands of millions, will appear in the mind. The body of a yogi who meditates in this way will also have things that have not been done before. Various kinds of skills without a place of wisdom, and unique wonders that are not found elsewhere will appear. Similarly, hips and strength, etc., symbolizing the evil mantras of illusion and the letters of Brahma, etc., will know four hundred and forty-one different (skills). In this way, one will know three hundred and sixty different languages. Similarly, one will know countless different body languages, as well as various different expressions of language and mind. Similarly, body, speech, and mind, etc., the inner interdependence, and the interdependence of earth, water, fire, and wind, etc., will be known naturally. These and those forms that have not been seen before, and what others do not know, (this person) will know. This comes from the completely pure wisdom vision of the Buddha's mind, experiencing all of this. Similarly, without learning about things, one can know the sound and meaning of earth. Similarly, without experiencing water, fire, and wind, the fortunate one can correctly hear the sound and meaning. Therefore, one will definitely see the birthplaces of the six realms of beings, etc. In this way, by understanding the key to the sound and meaning of the four elements, in short, the one who has the fortune of the Great Perfection of self-nature will hear the six superknowledges such as the senses. Therefore, this person will manifest the self-benefiting Dharmata.
Chinese
通达三世，利益有情众生之事，依赖于神通来实现，因此，大圆满的修行者将会做到。第八，讲述了安住自位的止观禅定修习中的体验和征兆如何生起。现在，第九，讲述了大圆满顿生的次第，修习顿超大禅定所产生的体验和征兆。‘嗟，菩提萨埵谛听’等开示说：‘嗟’，确定菩提萨埵您，以自身的光芒摧毁轮回。以恭敬的身语意，不退转的信心，无疑虑的智慧，不被其他声音打断的耳根，好好地谛听。因此，如顿超般无暇，无阻碍，顿然解脱的大禅定，有缘者若能修习此禅定，便能获得自在，驾驭一切外境。因此，次第的功力，身语意上的征兆会真实显现。任何想要修习此法者，暂时将这一切置于心中，当外境中生起各种烦恼的因缘时，要知道所生起的烦恼皆无自性。一切事物和梦境的显现都如幻象，或者如患病和成熟之梦般不留痕迹，或者如无常的影像般显现。显现是显现，但无自性，因为要知道外境的显现是无常的。虽然外境如影像般显现，但证悟到不执著和不分别的大境界，在任何人的相续中生起，都会显现出有和无，以及显现之物的顿超，因此烦恼的因缘不会在瑜伽士的相续中生起。如此修习，依靠此不退转于三界的禅定，便能证得佛果。’第九，讲述了大圆满中，修习顿超大禅定所产生的体验和征兆。现在，第十，双运
English
Knowing the three times and benefiting sentient beings depends on the realization of clairvoyance. Therefore, this great perfection practitioner will accomplish it. The eighth section explains how experiences and signs arise from meditating on the Samadhi of abiding in one's own state. Now, the ninth section explains the order of the Great Perfection's sudden arising, and how experiences and signs arise from meditating on the Samadhi of the Great Sudden Leap. 'O Bodhisattva, listen!' and so on, teaches: 'O,' certainly, Bodhisattva, you who destroy samsara with your own light. With respectful body, speech, and mind, unwavering faith, doubt-free wisdom, and ears uninterrupted by other sounds, listen well. Therefore, like the sudden leap, without leisure and without obstruction, this great Samadhi of sudden liberation, if a fortunate one practices this Samadhi, they will gain freedom and control over all external appearances. Therefore, the power of the stages, the signs on body, speech, and mind, will actually appear. Anyone who desires to practice this, for a while, keep all this in mind. When various causes of afflictions arise in external objects, know that all the afflictions that arise are without inherent nature. All things and dream appearances are like illusions, or like dreams of illness and maturity that leave no trace, or like various impermanent images that appear. Appearance is appearance, but it has no inherent nature, because you should know that external appearances are impermanent. Although external appearances appear like images, the experience of non-attachment and non-discrimination arises in anyone's mindstream, the sudden leap of existence and non-existence, and the appearances of things will manifest, so the causes of afflictions will not arise in the yogi's mindstream. By meditating in this way, relying on this Samadhi that does not regress in the three realms, one will attain Buddhahood.' The ninth section explains the experiences and signs that arise from meditating on the Great Sudden Leap Samadhi in the Great Perfection. Now, the tenth, union
Chinese
在广大之法中，开显增长显现之三摩地，如何生起体验和征相的开示是：以“奇哉，以自之光芒”等开示。教诫说：“摧毁轮回之菩萨，汝亦谛听！”如此，将显现增长安立于法性中，以大圆满离边、圆满大圆满之见，顿时解脱之三摩地，有缘者若欲修习，彼人当知，身体有脉，脉有气，气有各别之分别念，以及不分别之智慧乘骑而行之故，身体不改变之要诀是，特别是不离化身之坐姿而安住之故，身体以如仙人般的坐姿来安住，安住身体之要诀，有脉不弯曲之必要。彼不摇动，有气不流动之必要。彼不流动，有分别念不生起之必要。又，以了知对境和觉性之要诀，抛向虚空，则生起法性之显现清净之体验。于门之要诀中，如化身之观视姿势一般，生起智慧之门是虚空，以不动如大象之姿势安住，则无有突发之念，觉性之增长安立于空性中，即安立于大圆满中，安住于本体与觉性无二之见地中。如是，将自之觉性托付于虚空，如是，于本体与觉性无二之见，无有分离而于一切时中安住。真实法性之自性本体中，觉性到达自身，对此恒常修习者，于危难之时，为增长显现，前往尸陀林等处修习，则外显现增长，诸多显现之缘起于法性中解脱，内于心性增长，则自心空性无有分别而解脱。如是，第十品双运大圆满中，开显增长显现之三摩地，如何生起体验和征相的开示完毕。现在是第十一品平等性大圆满中，夜晚之时，法性之要诀即光明法