English
Not being afraid of migration and not being weary of the realm of samsara, afflictions and the eight worldly concerns are very small and balanced, and wonders and compassion arise for illusions, etc., it is said that many merits arise. The sign is that one understands the three times as one. Seeing migration and change, one is not afraid. There is no weariness in the realm of illusion. Thus it is said. In the seventeenth appearance, it says: When the body obtains patience, and there is no abandoning or taking of the eight worldly concerns, and no afflictions arise for anything, this is also a sign of going to the ground. Thus it is said. Furthermore, because it possesses the meaning of realization, there is no fear or doubt about anything, and the four modes of conduct are inseparable from meaning, and the coarse shell of habitual patterns is transformed, and whatever appears happens as one thinks, and whatever appears does not go beyond the wisdom of awareness, this is a sign of being accustomed to being able to do it. Whatever one does, one does not lose meaning, this is a sign of being accustomed to being able to do it. Thus it is said. Furthermore, it is said that the six clairvoyances, etc., will arise, and the four miracles can also be manipulated to some extent. The appearance of the six clairvoyances as well. Thus and so on. Miracles, teaching the Dharma, universal expression, and subsequent instructions, etc., can be manipulated to some extent. Thus it is said. The common sign of the unpredicted is: awareness is clear and the wind goes to the root place, and the nature of mind appears in any way. From the top of the highest existence downwards, to the lowest Avici hell, there is nothing that does not appear in the appearance. As it says in the Lamp of Experience: Furthermore, the wind controls habitual patterns, and the nature of mind is impartial, because it is self-appearing, the suffering of the three lower realms, the appearance of the goddesses of the desire realm, the concentration of the form and formless realms, pleasure gardens and palaces, the appearance of experience will appear in any way. Thus it is said. Furthermore, the five signs of wind, such as mirages, and the eight appearances of power, such as mirrors adorned with stars, and the eighteen objects of demons, such as spreading countless emanations, and seeing the face of the yidam deity, and prophesying, etc., it is said that inconceivable appearances will arise. One should know that these appearances are the way of appearing of self-appearance, and one should know the difference between going to demons, seeing as unpredicted, and becoming the path. Before
Chinese
关于“慢”：不认识自显现而执著为实有，视其为过患或功德；以及未掌握体验尺度，将所见之佛土等执著为实有，并自诩为良好，此乃入魔道。第二，对于过患或功德皆不认识，处于中舍状态，此乃无记。第三，认识到所有显现皆为自显现，故无过患功德之希冀与恐惧；因已掌握自身体验尺度，故能知晓其差别，且无有实执与傲慢之心。掌握体验尺度是指：在未脱离三漏（漏，梵文：āsrava）之时，无论体验如何显现，皆不超出不动摇之体验。因此，应知晓以上所有显现皆为体验之显现，而非真实所见。如若真实在仪轨、梦境中得见本尊，或在声像中听闻其言语等情况不会发生。因此，区分其与魔之差别至关重要。关于梦境：梦见裸身沐浴等为清净业障之八种征兆；梦见从黑暗泥潭中走出等为脱离恶道之八种征兆；梦见自身发出光芒照亮显有等为得见真谛之征兆；此外，还有得见本尊示现预言等不可思议之梦兆。然而，入魔道与入正道之差别应如前述般了知。魔之征兆为：在非时得见本尊，听闻其言语等；以及制造眷属弟子的混乱与喧嚣，增长我慢、贪嗔等八法，执著于世间行为与显现。即使出现这些体验，亦应如前述般掌握尺度，从轮回之方向转变心念，以坚定之信心与猛烈之精进修持。总而言之，对于以上所有征兆，应掌握自身体验尺度，认识到其为自生自显，不作取舍，无有希冀与恐惧地进行修持。《险道明灯》中说：无论显现何种六根之相，皆是未生之觉性自显现，应将自生自灭之觉性安住于自然状态中。以及《十万显现》中说：无论内外征兆次第如何显现，皆不生起喜忧之心，若不显现亦然。
English
Regarding 'conceit': Holding onto appearances without recognizing them as self-display, viewing them as either faults or virtues; and without grasping the measure of experience, clinging to visions of Buddha-fields, etc., as real and boasting of them as good—this is going to the demonic path. Secondly, not recognizing anything as either a fault or a virtue, remaining in a state of indifference—this is non-committal. Thirdly, recognizing all those appearances as self-display, so there is no hope or fear of faults or virtues; and because one has grasped the measure of one's own experience, one knows the distinctions between them and has no clinging to reality or arrogance. Grasping the measure of experience means: in the state of not being separated from the three outflows (āsrava, Sanskrit), no matter how experiences appear, they do not go beyond the experience of non-wavering. Therefore, it should be understood that all the above appearances are merely appearances of experience and not actually seen. It is said that actually seeing the face of the yidam deity in practice and dreams, and hearing their voice in sound and images, etc., will not happen. Therefore, it is extremely important to distinguish them from demons. Regarding dreams: Dreaming of bathing naked, etc., are eight signs of purifying obscurations; dreaming of emerging from a dark swamp, etc., are eight signs of escaping from the lower realms; dreaming of light emanating from oneself and illuminating existence, etc., are signs of seeing the truth; furthermore, there are inconceivable dream signs such as seeing the face of the yidam deity giving prophecies. However, the distinction between going to the demonic path and going to the path should be understood as before. The signs of a demon are: seeing the face and hearing the voice at inappropriate times, etc.; and creating confusion and chaos among disciples and followers, increasing the eight worldly concerns such as pride, attachment, and aversion, clinging to worldly behavior and appearances. Even if these experiences arise, one should grasp the measure as before, turn the mind away from the direction of samsara, and practice with firm faith and intense diligence. In short, for all the above signs, one should grasp the measure of one's own experience, recognize them as self-born and self-display, and practice without acceptance or rejection, without hope or fear. In 'Clearing the Narrow Passages,' it says: 'Whatever signs of the six senses may appear, they are the self-display of unborn awareness, let the self-born and self-pacified awareness rest in its own state.' And in 'Ten Million Appearances,' it says: 'Whether the sequence of inner and outer signs arises or not, no joy or sorrow arises.'
Chinese
说“我不喜欢那个”等等。将体验应用于更高层次的方法是：即使在不可动摇的体验中，也能获得动摇、习惯和稳定等稳定状态。通过这种方式，所有概念的执着和烦恼的束缚等轮回的过患都会被彻底解除，从而获得平等性的体验。不可动摇的安住瑜伽士，处于无分别明点的虚空中，以其证悟摧毁烦恼、概念和障碍的细微部分，从而获得平等性。如是说。如果未获得平等性而去世，那么最好是舍弃身体和解脱于法界同时发生，即在智慧的中阴、中间法性的中阴和最后的有的中阴中，获得天女的持明，然后从中解脱。如是说。平等性的体验有四种：自性是，通过直接证悟一切法皆为自生智慧，轮回与涅槃无二，证悟安住于平等性，没有偏颇。它既不减少也不增加，而是持续不断地存在。它具有细微的平等性余韵，据说仅存在于善良行为的努力中。从平等性的状态中获得平等性的余韵，稍微具有善良行为的努力。如是说。譬如，持续不断的河流，智慧自明的太阳，没有恐惧和疑虑的大鹏鸟等等。征兆是，从轮回中解脱的征兆，神通和预知。前者是，从生老病死和八法等烦恼的束缚中彻底解脱，脱离三种漏洞，脱离五种恐惧，彻底摧毁四魔，证悟无法言说的法性，亲见本尊和化身，听闻声音，接受灌顶，接受预言等等，据说这些会真实发生。与魔没有区别，因为平等性是完全脱离一切，完全真实一切。脱离漏洞，对食物和衣服的执着得到解脱。所有概念、烦恼、贪嗔以及八法等都被彻底斩断。脱离五种恐惧，摧毁四魔。胜者圆满地给予预言和灌顶。无论显现何种特殊的体验和征兆，因为烦恼被彻底解脱，是平等性的缘故，所以对此没有分别。如是说。神通有四种：
English
It is said, "I do not dislike that," and so on. The method of applying the experience to a higher level is: Even in the unwavering experience, one obtains stability such as gaining steadiness, habituation, and stability. In this way, all the faults of samsara, such as attachment to all concepts and the bonds of afflictions, are completely liberated, and the experience of equality is obtained. The unwavering abiding yogi, abiding in the space of non-conceptual bindus, with his realization destroys the subtle parts of afflictions, concepts, and obscurations, and thereby obtains equality. Thus it is said. If one passes away without having attained equality, then it is best that the abandonment of the body and liberation into the dharmadhatu occur simultaneously, that is, in the bardo of wisdom, the intermediate bardo of dharmata, and the final bardo of existence, one obtains the vidyadhara of the goddess, and then is liberated from it. Thus it is said. The experience of equality has four aspects: The essence is that, through directly realizing that all dharmas are self-born wisdom, samsara and nirvana are non-dual, and realization abides in equality, without partiality. It neither decreases nor increases, but continuously exists. It has a subtle after-effect of equality, and it is said to exist only in the effort of virtuous conduct. From the state of equality, one obtains the after-effect of equality, slightly possessing the effort of virtuous conduct. Thus it is said. Examples are, a continuously flowing river, the self-illuminating sun of wisdom, a great garuda without fear or doubt, and so on. The signs are, the signs of liberation from samsara, the siddhis, and clairvoyance. The former is that, one is completely liberated from the bonds of afflictions such as birth, old age, sickness, death, and the eight worldly dharmas, and is free from the three outflows, free from the five fears, completely destroys the four maras, realizes the inexpressible dharmata, directly sees the yidam deity and the emanation body, hears the voice, receives empowerment, receives prophecy, and so on, it is said that these will actually occur. There is no distinction from the maras, because equality is completely detached from everything and completely real in everything. Free from outflows, attachment to food and clothing is liberated. All concepts, afflictions, attachment, aversion, and the eight worldly dharmas, etc., are completely cut off. Free from the five fears, the four maras are destroyed. The Victorious Ones completely bestow prophecy and empowerment. Whatever special experiences and signs may appear, because afflictions are completely liberated, it is due to equality, so there is no distinction in this. Thus it is said. Miraculous powers are four:
Chinese
例如，将芥菜籽放入我的身体等神变，用所有众生的语言说法等显现佛法，以及显示动摇三千大千世界等，并使血脉增长，通过宣说秘密真言的声音来降伏魔众，清净恶趣等，是总括一切的神变。如是，由于具有众多功德，因此宣说在不离平等性的状态中，以大悲调伏百千等刹土。如是，不离平等性的状态，刹土三千大千百千，以现量、神变和各种化身来调伏。如是宣说。现量是指以无漏的六现量了知以上所有。将体验与更高的体验结合的方法是：以平等性的意行，摧毁大中小两种所知障，从而获得任运成就。即，以平等性的瑜伽意行，以及意之自性智慧，摧毁粗细两种所知障，从而不勤作而获得任运成就。如是宣说。任运成就的体验有四种：本体是五身任运成就的持明，意是自明、无边无际、无来无去的境界，安住于无造作的入定和后得中。不离此境界，在无边无际的刹土中，以不可思议的化身，随应所化而利益众生。譬如，无有偏颇犹如虚空，自明智慧犹如太阳的精华，随需而生犹如如意宝。征相是与佛陀相同，功德、事业、神变和现量也与佛陀相同。宣说存在与否的区别在于习气细微的垢染。即，征相是佛陀的神变，各种功德自性圆满，业障全部清净，六现量，境和知量与胜者相同，区别在于习气。如是宣说。将果与佛陀结合的方法是：以任运成就的自证智慧，使习气细微的垢染无二解脱，从而无需断证而证得佛果。即，最终