Tibetan
【处理错误】 [ { "chinese_translation": " वाणी की सुखद विशेषता उत्पन्न होती है। यदि मन की धारा उससे जुड़ जाती है, तो इसे असीम आसक्ति का ध्यान कहा जाता है। जब यह पूर्ण हो जाता है, तो यह असीम चेतना के क्षेत्र में भटक जाता है। फिर, मृत्यु के बाद, वह शक्तिशाली यक्षों के परिवार में जन्म लेता है। यदि यह पूर्ण नहीं होता है, तो इसे स्थूल वस्तुओं में प्रवेश करने का ध्यान कहा जाता है। यदि ऐसा नहीं है, तो सुख स्वाभाविक रूप से उत्पन्न होता है, और मन का स्वभाव स्वयं स्पष्ट हो जाता है। यदि उसे कोई पहचान नहीं मिलती है, तो यह वास्तविक ध्यान है। इसके अलावा, यदि ध्यान के माध्यम से ज्ञान उदासीनता में चला जाता है, और उससे कोई लाभ नहीं होता है, तो इसे सुखद लाभहीन ध्यान कहा जाता है। जब यह पूर्ण हो जाता है, तो यह असीम आकाश के क्षेत्र में भटक जाता है। फिर, मृत्यु के बाद, वह गहराई में रहने वाले जानवरों के परिवार में जन्म लेता है। यदि यह पूर्ण नहीं होता है, तो उपस्थिति अंदर अवरुद्ध हो जाती है, और वह स्पष्टता की सीमा में नहीं रहता है। ऐसा ध्यान जो इस तरह से नहीं होता है, वह यह है कि बाहरी स्वभाव स्पष्ट है, और आंतरिक स्वभाव अपरिवर्तित रहता है, और यदि वह समान रूप से रहता है, तो यह वास्तविक ध्यान है। इस प्रकार, ध्यान के माध्यम से, बाहरी और आंतरिक स्मृति स्पष्ट रूप से ज्ञात होती है, और बिना किसी रुकावट के, उसे उसी रूप में बनाए रखा जाता है, तो इसे पांच इंद्रियों के विषयों को अपरिवर्तित रखने का ध्यान कहा जाता है। जब यह पूर्ण हो जाता है, तो वह न तो अस्तित्व और न ही गैर-अस्तित्व के क्षेत्र में जन्म लेता है। फिर, मृत्यु के बाद, वह ठंडे नरक में जन्म लेता है। यदि यह पूर्ण नहीं होता है, तो वह छह समूहों को अपने स्वभाव के रूप में पकड़ लेगा। जब वह उस तक नहीं पहुंचता है, तो स्मृति बाधित नहीं होती है, लेकिन उससे पकड़ने वाली चेतना बाहर नहीं निकलती है, और आंतरिक ज्ञान में उसकी पहचान स्पष्ट होती है, तो यह वास्तविक ध्यान है। इसके अलावा, ध्यान के समय, मन का प्रशिक्षण गलत पक्ष का ध्यान है। मन असीम रूप से ले जाया जाता है, और ज्ञान अनुभव के शीर्ष पर नहीं पहुंचता है, तो मन विभिन्न विचारों के लिए बाहर निकल जाता है, और इसे पथ के गलत पहलू का ध्यान कहा जाता है। जब यह पूर्ण हो जाता है, तो यह कुछ भी नहीं के क्षेत्र में भटक जाता है। फिर, मृत्यु के बाद, वह लंबे समय तक जीवित रहने वाले देवता के रूप में जन्म लेता है और दुख का अनुभव करता है। यदि यह पूर्ण नहीं होता है, तो उपस्थिति के गलत पहलू से शून्यता की धारणा सीमा में प्रवेश कर जाएगी। यदि ऐसा नहीं है, तो मन को शून्यता के रूप में अभ्यास किया जाता है, और मन का स्वभाव स्वाभाविक रूप से स्पष्ट होता है। आंतरिक रूप से, शून्यता को धारणा से रहित ध्यान कहा जाता है, जो वास्तविक ध्यान है। इसके अलावा, आंतरिक रूप से पकड़ने का पक्ष", "english_translation": "When a special bliss of speech arises, if the mindstream clings to it, it is called the meditation of limitless attachment. When that is perfected, one strays into the sphere of limitless consciousness. Then, having died and transmigrated, one is born into the family of powerful yakshas. If it is not perfected, it will become the meditation of engaging with all coarse objects. If it is not like that, when bliss arises in its own way, the nature of mind is clear in its own purpose. If no recognition is found in that, it is genuine meditation. Furthermore, if through meditation, awareness goes slack into equanimity, and there is no benefit from that, it is called the meditation of unproductive bliss. When that is perfected, one strays into the sphere of limitless space. Then, having died and transmigrated, one is born into the family of animals dwelling in the depths. If that is not perfected, appearances are obstructed inwardly, and one does not abide at the limit of clarity. Meditation that does not go like that is when the outer is naturally clear, and one abides in equipoise without altering the inner nature, and if it goes slack, then it is genuine meditation. Thus, through meditation, when outer and inner awareness are known clearly without obstruction, and without cutting off the flow, one leaves it in its own state, it is called meditation without altering the objects of the five senses. When that is perfected, one is born into the sphere of neither existence nor non-existence. Then, having died and transmigrated, one is born into the cold hells. If that is not perfected, one will grasp the six aggregates as one's own continuum. When one has not reached that point, even if memory is not obstructed, but the consciousness that grasps does not go out from that, and one's own face is clear in inner awareness, it is genuine meditation. Furthermore, at the time of meditation, the training of the mind is the meditation of the wrong side. When the mind is carried limitlessly, and awareness does not arrive at the peak of experience, the mind goes out after various thoughts, and it is called the meditation of the wrong aspect of the path. When that is perfected, one strays into the sphere of nothing whatsoever. Then, having died and transmigrated, one is born as a long-lived god and experiences suffering. If that is not perfected, from the aspect of wrong appearance, the thought of emptiness will engage with the limit. If it does not go like that, when the mind is practiced as emptiness, naturally pure, the nature of mind is naturally clear light. Inwardly, meditating on emptiness as free from fixation is genuine meditation. Furthermore, the side of grasping inwardly" } ] ============================================================
Chinese
内中恒常安乐，唯是觉性明朗。外境之器未舍弃，名为境心内返之禅修。此究竟者，生于二禅天之天神。之后，生于虚空游行之饿鬼身。若未究竟，则内执着亦被外执所缚，仅于安乐中流转。若未如是，内中安乐生起，外境明朗而体验，乃是纯正之禅修。又，于修习空性之时，本尊天之装束清晰，于心之执着处显现，此名为于自续相上观心之禅修。此究竟者，生于色界天。之后，生于欲界凡庸处。若未究竟，则相变为有分别，成为自性分别。若未如是，内中自性心空明而流动自止，外境空明而事物自净，乃是纯正之禅修。又，以未识空性离于执着，修习风之颜色，于字句生傲慢，转变其形相而修习，此乃堕入实物之空性禅修，此生于色界。之后，生于欲界。若非如此，内中戏论分别自止而明朗体验，外境之相戏论断绝，而体验空性，乃是纯正之禅修。若不堕入彼等九种歧途，则名为安住无谬之禅修。如是，以二者显示了第九身义无谬之禅修，及其谬误之处。现在，以二者显示第十身义禅修之体性与内涵之第一，显示禅修之体性，于彼禅修之体性与显现二者中，此为显示体性。彼禅修之体性，因其自性为空性，故无法说出此为何种体性。因其自性为光明，故于了知内外无二之时，彼二者之觉性即被认为是禅修之体性。禅修之自性是不与有无显空任何者相混杂，故心性于自面中显现，于种种分别之势力下。
English
The constant bliss within is merely the clarity of awareness. Not abandoning the outer vessel of appearance is called the meditation of turning the object-mind inward. One who perfects this is born as a deity of the second dhyana. Then, one is born in the body of a hungry ghost wandering in the sky. If not perfected, then even the inner grasping is bound by the outer grasping, and one revolves in the stream of mere bliss. If it does not go that way, if bliss arises inwardly and clarity is experienced outwardly, that is genuine meditation. Again, when meditating on emptiness, if the appearance of the yidam deity is clear, and it is clear in the aspect of the mind's grasping, this is called the meditation of looking at the mind abiding on its own continuum of characteristics. One who perfects this is born as a deity of the form realm. Then, one is born in an ordinary desire realm. If not perfected, the characteristics become differentiated, and it becomes conceptual analysis of self-nature. If it does not go that way, if the mind itself is clear and empty inwardly, so that movement is self-stopping, and the outer appearance is clear and empty, so that things are self-purifying, that is genuine meditation. Again, because emptiness is not understood as being free from grasping, meditating on the color of wind, being arrogant about letters, and transforming their appearance, that meditation is called the meditation of emptiness falling into things. This is born in the form realm. Then, in the desire realm. If it is not like that, if the inner proliferation of thoughts is self-stopping and clearly experienced, and the outer proliferation of characteristics is cut off, and emptiness is experienced, that is genuine meditation. If one does not fall into those nine directions, it is called meditation that abides without error. Thus, the ninth body meaning, the meditation without error, and the places of error of that itself are shown by two. Now, the first of the tenth body meaning, the characteristics of meditation and showing the inner nature, is shown by two. Showing the characteristics of meditation is: Among the characteristics of meditation and the way it appears, here is what is called showing the characteristics. The characteristic of meditation is that because its essence is emptiness, it is not possible to say what kind of characteristic this is. Because its nature is clear, when one knows that inner and outer are non-dual, the awareness of those two is considered the characteristic of meditation. The nature of meditation is that it is not mixed with any of existence, non-existence, appearance, or emptiness, so the mind itself is clear in its own face, under the power of various discriminations.
Chinese
未曾修习者，视所执为境，执持为心，穷尽其边际，此乃修习之自性。修习之时，法性于自面显现，显现之当下即是清净，此乃修习之特征。如是宣说修习之特征后，现在宣说第二，修习之显现方式：于此，显现乃是于等持之时，显现而无分别，存在而无我。其安住之方式并非错乱，故所执与能执自然空寂。此亦因基心本自清净，故其后心于自处显现，从因缘、业及烦恼中清净之自性而安住。如是修习，则外在显现之事物，种种境及心之自性，无事物而自清净，觉性安住于自处，意之识的流动止息。又，眼等五根之境，色等之执着于自处清净，外在粗大之四大元素，地水火风之显现亦自清净，内在自明之智慧体验生起。如是生起后不久，五种智慧完全清净之增上，明点空性之灯等显现，此乃显示。之后，法性穷尽之显现乃是，法性远离分别，而与之相反则是自性完全解脱。如是，第十身要，修习之特征与显现方式，分为二而宣说。现在，第十一身要，未修习之过患，以二者宣说之第一，宣说轮回自续执持之自性：若所依之补特伽罗，一切法皆成言词，未修习之过患乃是：于法性无串习之力，于此，轮回之特征乃是，显现种种痛苦，如是显现之量，生起我与我所之分别念，于他者生起异体之想，以外境与识二者显现之故，无有经验，故以心识言词所作之见，及以修习目标所作之对境，视片段之境为清净与不清净二者。由彼之势力，为五毒所束缚。如是宣说执持轮回自续之自性后，现在是第二，果
English
Those who have not practiced consider grasping as the object and holding as the mind, exhausting their limits, which is regarded as the nature of meditation. During meditation, the nature of reality is clear in its own face, and being clear in itself is purity, which is the characteristic of meditation. Having shown the characteristics of meditation, now the second, showing the appearance of meditation: In this, appearance is clarity without conceptuality during the time of equipoise, and being without self. Its way of abiding is not mistaken, so the grasped and the grasper are naturally empty. Also, because the ground mind is pure from the beginning, in the subsequent time the mind is clear in its own place, abiding in the nature of purity from causes, actions, and afflictions. Thus, having meditated, the external appearing objects, various objects, and the nature of the mind, without objects, are self-purified, and awareness abides in its own place. The movement of the mind's consciousness is cut off. Also, the attachment to the objects of the five senses, such as sight, and forms, etc., are purified in their own place, and the gross appearances of the external elements of earth, water, fire, and wind are also self-purified, and the experience of inner self-luminous wisdom arises. Having arisen in this way, before long, the increase of the five wisdoms being completely purified, the appearance of empty bindu lamps, etc., is shown. Then, the appearance of the exhaustion of the nature of reality is that the nature of reality is free from conceptuality, and the opposite of that is the complete liberation of self-nature. Thus, the tenth body point, the characteristics of meditation and the way of appearing, are shown in two parts. Now, the eleventh body point, the faults of not meditating, are shown in two parts, the first of which is showing the nature of holding onto samsara as one's own continuum: If the individual who is the basis has all the teachings become mere words, the fault of not meditating is: Because there is no strength of habituation to the nature of reality, here, the characteristic of samsara is: Because various sufferings appear, to the extent that they appear, different thoughts arise with self and what belongs to self, and the thought of otherness arises towards others, because external objects and consciousness appear as two. Because there is no experience, the view made with mental words and the object made with meditation targets, one sees the fragmented object as pure and impure. By the power of that, one becomes bound by the five poisons. Thus, having shown the nature of holding onto samsara as one's own continuum, now the second, the result