English
Emaho! From the vast expanse of the sky-like space, whatever happiness or suffering of the body may arise, if one remembers the meaning of being without faults or merits, if one remembers the meaning of not confusing the past and future, then it is the confidence of the self-illuminating nature of reality in practice. Thus it is said. Longchenpa said: Faults and merits, happiness and suffering, samsara and nirvana, like the sky, air, space, and clouds, are naturally arising and naturally pacifying, liberated in the expanse. Thus it is said. Sixth, because of realizing that self-arisen wisdom has no birth, death, change, or transformation, and is equal in the three times, therefore there is no fear of birth and death, and no hope or worry about samsara and nirvana, possessing such confidence of realization. As it is said in "Vast Sky-like Space": Because the mind has no birth or death, wherever the world is located, it abides in the meaning of no birth or cessation. The confidence of practice in inseparable view. Thus it is said. Longchenpa said: Bodhicitta has no birth, nor is there a path of death to be cut off. The expanse of uncut bodhicitta, bodhicitta has no death. This nectar of no birth and death, because it abides in oneself, there is no need to seek it. Thus it is said. Having realized and become familiar with this, one attains enlightenment without stages of practice. As it is said in "Vast Sky-like Space": Because of being inherently complete in the meaning of equality, the fruit of awareness is right now. Because of not forgetting that meaning, it is called nirvana. Thus it is said. Longchenpa said: The self-arisen wisdom body is pleased, because it cannot be destroyed by all extremes, it is the sign of the wish-fulfilling jewel, it is the supreme path of extraordinary excellence, it is the mind of the unsurpassed Sugatas. Thus it is said. Finally, with the instructions, there are methods for placing the meaning of realization, methods for correcting faults, and signs of practice. First, the instructions and guidance of the oral lineage should be known from the mouth. Then, having grasped the key points of awareness and knowing the object of meditation, one should be instructed and not be distracted from the meaning of realization, continuously maintaining the practice. As it is said in "Vast Sky-like Space": Finally, the yogi practitioner, in the primordial state without past or future, neither scattered nor sunk, only the natural state. Constantly meditate on this without distraction. Thus it is said. In "Definitive Meaning Gathering": This gathering of the true Dharmakaya, exists in oneself, do not look to others. The nature of reality, do not interrupt the session. The continuity of view, do not be forgetful. The nature of meditation, do not be too clear. The Dharma of conduct, do not fabricate. The root of samaya.
Chinese
不要违背誓言，不要突然死亡。果的法没有长久的征兆。如是说。那些意义要介绍并修持。第二，改正错误的方法是：错误和改正错误的方法。第一，一般愚钝的人有高傲、衰老等六种大修行者的过失，以及因生起感觉而散乱等六种禅定的过失，以及细微粗大分别等十种过失，以及沉掉和掉举等六种过失。那些在《大》和《阿努》的章节中已经详细阐述，也与之相符，应该从其他地方了解。第二，那些的改正方法是：如《大》和《阿努》的章节一样，这也要从其他地方讲述，并从口诀中了解。体验的征兆是：要次第了解体验，如体验次第第四中所说：最初是安住的等持，第二是不动摇，第三是融入平等性，第四是智慧任运成就。因此，有安住的体验，不动摇的体验，平等性的体验，以及任运成就的体验征兆。前者有五种：安住的体性，比喻，暖相，梦境，以及与更高体验结合的方式。体性是：从分别的自性中，觉性无内外地在明朗的自性中，心一境性地安住。那也是体性自性是安乐的，自性是明朗的，确定无二。之后，在念未抓住时，以啊字平等观看，念抓住时，随逐分别念，被说是散乱。比喻是：像河流的缓急一样，最初分别念多且稍微安住，然后半个时辰，然后一个时辰安住。证悟的智慧断断续续地显现，以及确信的比喻是：像云间的太阳一样，有时觉性无内外地证悟为智慧自明，会生起越来越强的定解。比喻是像急缓的流水，像云间太阳一样明朗确信。如是说。暖相和梦境是：此时仅仅出现轻微的动摇，详细的在下面讲述。与更高体验结合的方式是：一天分为十分，九分在平凡中度过，两分左右或十分之一是觉性的智
English
Do not violate the vows, do not die suddenly. The Dharma of the fruit does not have long-lasting signs. Thus it is said. Those meanings should be introduced and practiced. Second, the method of correcting faults is: faults and the method of correcting them. First, in general, foolish people have six faults of great practitioners, such as arrogance and senility, and six faults of meditation, such as being distracted by arising sensations, and ten faults, such as subtle and gross distinctions, and six faults, such as sinking and agitation. Those have been elaborated in the chapters of "Mahā" and "Anu," and are also consistent with them, and should be understood from elsewhere. Second, the methods of correcting those are: as in the chapters of "Mahā" and "Anu," this should also be explained from elsewhere, and understood from oral instructions. The signs of experience are: experience should be understood sequentially, as stated in the fourth level of experience: "First is the samādhi of abiding, second is non-movement, third is merging into equality, fourth is wisdom spontaneously accomplished." Therefore, there is the experience of abiding, the experience of non-movement, the experience of equality, and the signs of spontaneously accomplished experience. The former has five aspects: the nature of abiding, the analogy, the warm sign, the dream, and the way of combining with higher experience. The nature is: from the nature of conceptualization, awareness, without inside or outside, abides single-pointedly in the clear nature. That is also the nature itself is blissful, the self-nature is clear, and it is decisively non-dual. Afterwards, when mindfulness does not grasp it, look at it equally with the syllable "A," and when mindfulness grasps it, follow after the conceptual thoughts, and it is said to be scattered. The analogy is: like the ebb and flow of a river, at first there are many conceptual thoughts and it abides slightly, then for half an hour, then it is said to abide for one hour. The wisdom of realization appears intermittently, and the analogy of confidence is: like the sun between the clouds, sometimes awareness, without inside or outside, is realized as self-luminous wisdom, and increasingly strong conviction will arise. The analogy is like the rapid and slow flowing water, like the sun between the clouds, clear and confident. Thus it is said. The warm sign and the dream are: at this time, only slight movement occurs, which will be explained in detail below. The way of combining with higher experience is: dividing one day into ten parts, nine parts are spent in ordinariness, and about two parts or one-tenth is the wisdom of awarenes
Chinese
显现。 然后，据说迷惑越来越少，越来越清晰，智慧越来越清晰，越来越多，越来越稳定。据说，当无动摇的体验达到极致时，就会完全转化为证悟迷惑无解脱的智慧，并在此状态中成佛。如果未增长，据说会显现平等性的体验。在《意护》中说：“最初证悟的自生智慧，一日之中分为十分，一分是智慧，九分是平凡。逐渐地，不舍弃，不修持，九分否定，十分存在。密咒获得果位的方式就是这样获得的。”据说就是这样。从这样存在的状态中，据说通过消除业障、烦恼障和遍计所执障的中等程度，可以获得无动摇的体验。如《体验明灯》中所说：“烦恼遍计中等程度被摧毁后，从稳定的部分获得无动摇。”以及《显现十七》中所说：“从这些动摇、习惯和稳定中，次第出现秘密成就迅速。”据说就是这样。无动摇的体验也有如上五种。体性是：据说在显现一切显现为觉性的智慧状态中，没有意念的产生和进入，可以持续一天左右。如《体验次第四》中所说：“只要处于平等状态，无论阻止何种过患的显现，自生智慧都具有暖热，持续昼夜。”据说就是这样。后得智是，据说在未被忆念抓住时，会变得松散，意识处于舍的状态；一旦被忆念抓住，念头相遇即自然解脱。譬喻是，据说会出现如无动摇的海洋，不分别自明如酥油灯，不染污清净如莲花等。如是安住于不分别明点的状态：“如不动清澈的大海，如不摇动明亮的芝麻油灯。”据说就是这样。关于暖相和征相，暖相如《体验明灯》中所说：“暖相如木棉般轻盈，获得身体的巨大忍耐力，诸界平衡，自身安乐增长，动摇停止，远离禅定间隔。”因此，详细解释其含义。征相是：顺应的道之征相，未授记的共同征相，障碍魔的征相。前者是：由于证悟并体验到心中没有生灭，因此会
English
It is clear. Then, it is said that delusion becomes smaller and clearer, wisdom becomes clearer, more numerous, and more stable. It is said that when the experience of non-movement reaches its peak, it is completely transformed into the wisdom of realizing that delusion has no liberation, and enlightenment also occurs in that state. If it does not increase, it is said that the experience of equality will arise. In "Mind Protection," it says: "The self-born wisdom of initial realization, of that, one day is divided into ten parts, one part is wisdom, nine parts are ordinary. Gradually, without abandoning, without cultivating, nine parts negate, ten parts remain. The way to obtain the fruit of secret mantra is obtained in this way." It is said that this is how it is. From the state of being in this way, it is said that by eliminating the medium level of karmic obscurations, afflictive obscurations, and imputational obscurations, one can obtain the experience of non-movement. As it says in the "Lamp of Experience": "Having destroyed the medium level of afflictions and imputations, from the stable part, non-movement is obtained." And as it says in "Seventeen Appearances": "From these movements, habits, and stability, the secret attainments quickly arise in succession." It is said that this is how it is. The experience of non-movement also has five aspects as above. The essence is: It is said that in the state of clarity where whatever appears is clear as the wisdom of awareness, without the arising and entering of mind, it can last for about a day. As it says in the "Fourth Stage of Experience": "As long as one remains in equanimity, whatever prevents the appearance of faults, the self-born wisdom is warm and remains for the duration of day and night." It is said that this is how it is. Subsequent wisdom is that it is said that when it is not grasped by mindfulness, it becomes loose and the consciousness remains in a state of equanimity; once it is grasped by mindfulness, thoughts meet and are naturally liberated. The examples are: It is said that things like an unmoving ocean, a non-conceptual self-illuminating butter lamp, and an unstained pure lotus will appear. Thus, abiding in the state of non-conceptual bindu: "Like the great unmoving clear ocean, like the unmoving bright sesame oil lamp." It is said that this is how it is. Regarding warmth and signs, warmth is as it says in the "Lamp of Experience": "Warmth is as light as cottonwood, obtaining great endurance of the body, the elements are balanced, one's own body's happiness increases, movement ceases, and one is free from meditation intervals." Therefore, the meaning is explained in detail. The signs are: signs of the path that are conducive, common signs that are unpredicted, and signs of obstacles and demons. The former is: Because one realizes and experiences that there is no birth or death in the mind, one will
Chinese
对于迁徙不感到害怕，对于轮回的境界没有厌倦，烦恼和八法非常微小且平衡，对于错觉产生惊奇和慈悲等等，据说会产生诸多功德。征兆是通达过去、现在、未来三时。见到迁徙变化不感到害怕，对于错觉的境界没有厌倦。如是说。在第十七种显现中说：身体获得忍耐，对于八法没有舍弃和取舍，对任何事物都不生起烦恼，这也是进入地的征兆。如是说。另外，因为具有证悟的意义，所以对任何事物都没有害怕和疑虑，四种行为举止与意义不分离，转变习气的粗糙外壳，无论如何都如所想般显现，并且无论显现什么都不超出觉性的智慧，这是习惯成自然的征兆。无论做什么都不会失去意义，这是习惯成自然的征兆。如是说。另外，据说还会出现六种神通等等，并且四种神变也能稍微运用。六种神通的显现也是。如是等等。神变、说法、普遍讲述和随后的指示等等，能够稍微运用。如是说。无记共同的征兆是：觉性清澈，气息进入脉轮位置，心性无论如何显现，从最高的有顶天以下，到最低的无间地狱为止的显现，没有什么是不会显现的。如《体验明灯》中所说：另外，气息控制习气，心性无有偏颇，因为是自显现，三恶道的痛苦，欲界天女的显现，色界、无色界的禅定，游乐园和宫殿，体验的显现无论如何都会显现。如是说。另外，如烟雾等五种气息的征兆，如用星星装饰的镜子等八种力量的显现，化现无数化身等十八种魔的行境，见到本尊神的面容和预言等等，据说会出现不可思议的显现。要知道这些显现是自显现的显现方式，要知道成为魔、视为无记和成为道的差别。之前