Chinese
都包含在这三者之中。这些在玛哈和阿努的章节中已经详细阐述，应当从其他地方了解。第二，这些的调整方法，如同玛哈和阿努的章节一样详细，并且也在此处单独说明，应当从各自的引导文和上师的口诀中了解。体验的征象是，应当按照四种体验次第来了解。四种体验次第是：第一是安住的等持，第二是不可动摇，第三是融入体验本身，第四是智慧任运成就。其中，第一种有五点：安住的体性，比喻，暖相，梦境，以及融入更高的体验的方式。第一点是：在证悟的境界中，觉性无内外地明朗，心识专注一境。也就是体性本具的安乐，自性光明，以及对二元对立的彻底决断。之后，在念头尚未抓住时，以放松的心态保持中立，一旦念头抓住，就会追随分别念，并与上师的心意相融。第二，比喻是，如同缓慢或湍急的河流，最初分别念很多，只能稍微安住，之后能安住半个时辰，再之后能安住一个时辰。证悟的智慧如碎片般显现，并且产生信心的比喻是，如同云间的太阳，有时觉性无内外地证悟为智慧自明，从而生起清晰的定解。比喻如同水流缓慢或湍急地流动，如同云间的太阳般清晰，并产生信心。如是说。第三，暖相和第四，梦境，在此阶段只是稍微获得动摇，详细的在下面讲述。第五，融入更高体验的方式是，将一天分为十分，十分之九都处于平常状态，体验如同太阳的十分之一是觉性的智慧自明。之后，错觉越来越少，越来越稀薄，智慧越来越清晰，越来越稳固。最后，当不可动摇的体验达到极致时，就会彻底转变为无有错觉的证悟智慧整体，并且就在那时成佛。没有详细阐述的内在体验本身会显现体验，如《意护》中所说：最初证悟的自生智慧，一天分为十分而安住，一分是智慧，九分是平常，逐渐地，不舍弃也不修饰，十者都止息。
English
All are included in these three. These have been explained in detail in the chapters on Maha and Anu, and should be understood from elsewhere. Second, the methods for adjusting these are as detailed in the chapters on Maha and Anu, and are also explained separately here. They should be understood from their respective guiding texts and the instructions of the lama. The signs of experience are to be understood according to the four stages of experience. The four stages of experience are: First is the samadhi of abiding, second is immovability, third is merging into the experience itself, and fourth is spontaneously accomplished wisdom. Among these, the first has five points: the nature of abiding, analogy, warm signs, dreams, and the way to merge into higher experiences. The first point is: In the state of realization, awareness is clear without inside or outside, and consciousness abides single-pointedly. That is, the bliss of intrinsic nature, the clarity of self-nature, and the thorough certainty of non-duality. Afterwards, when the mind has not yet grasped it, look at it with a relaxed attitude of equanimity. Once the mind grasps it, it follows after thoughts and merges with the mind of the guru. Second, the analogy is like a slow or rapid river. Initially, there are many thoughts and it can only abide slightly. After that, it can abide for half a session, and then for one session. The analogy for the arising of wisdom in fragments and the arising of confidence is like the sun between the clouds, where awareness is sometimes realized as self-luminous wisdom without inside or outside, and clear certainty arises. The analogy is like water flowing slowly or rapidly, like the sun between the clouds, clear and confident. Thus it is said. Third, the warm signs and fourth, the dreams, only slightly gain movement at this stage, which will be explained in detail below. Fifth, the way to merge into higher experiences is that one day is divided into ten parts, nine parts of which are spent in an ordinary state, and the experience is like one-tenth of the sun being the self-luminous wisdom of awareness. After that, delusions become less and less, clearer and clearer, and wisdom becomes clearer and clearer, and more and more stable. Finally, when the experience of immovability reaches its peak, it will completely transform into the whole of realized wisdom without delusion, and enlightenment will occur at that very moment. Inward experiences that are not explained in detail will manifest themselves, as it is said in the 'Mind Protector': Initially, the self-born wisdom of realization abides with one day divided into ten parts, one part is wisdom, and nine parts are ordinary. Gradually, without abandoning or fabricating, all ten cease.
Chinese
因此，密咒果位的获得方式就是这样获得的。如是安住的份上，从业的障碍和，烦恼和，由普通常见的征相所遮蔽的中间解脱后，据说获得不动的体验。如《体验明灯》中所说：烦恼普通常见的征相中间摧毁后，从所依赖的份上获得不动。以及，从收摄显现上说：那些动摇和串习稳固后，次第出现秘密的成就迅速。第二，不动的体验如前有五种。本体是：在任何显现都明朗为觉性的智慧的状态中，据说没有在心中生起和进入，只是安住在某种体验修持中。如第四《体验次第》中所说：只要安住于平等时，从过失的角度无论遮止什么，都具有自生智慧的暖热，日夜之间安住。后续的智慧是：在没有被忆念抓住的时候，啊（藏文，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：无）的一声消失，并且智慧安住在舍的状态中，忆念抓住的程度，分别念相遇自解脱。譬如说：没有动摇的如大海一般，不动的是自明朗的如酥油灯一般，没有沾染的清净的如莲花一般等等出现。如《体验明灯》中所说：不住于不分别明点的状态是，不动摇平静的大海，不动摇明朗的酥油灯相似。暖相有两种。暖是：《体验明灯》中所说：暖如木棉一般轻柔，获得身体的忍耐力大，精通平静自身安乐增长，地水火风四大和谐没有间断。那个意义详细地解说。相是：顺应的是道的相，不作授记共同的相，障碍是魔的相。前者是：心中没有生和死地体验，对于死亡和转生没有恐惧，对于轮回的处境没有厌倦，烦恼执着非常小并且平静，对于错乱感到惊讶，生起慈悲等等出现诸多功德。如那部经中所说：相是通达过去现在未来三时，对于见到十方没有恐惧，对于错乱的处境没有厌倦。以及，从收摄显现上说：获得身体的忍耐力，没有舍弃和取舍，对于任何都不生起烦恼，这
English
Therefore, the way to obtain the fruit of secret mantra is obtained in this way. From the aspect of abiding in this way, after the intermediate liberation from the obscurations of karma, afflictions, and common signs, it is said that the experience of immovability is obtained. As it is said in the "Lamp of Experience": After destroying the intermediate afflictions and common signs, from the aspect of relying, immovability is obtained. And, from the aspect of subduing appearances: After those movements and habits are stable, the secret accomplishments will appear quickly in order. Secondly, the experience of immovability is the same as before, with five aspects. The essence is: In the state where whatever appears is clear as the wisdom of awareness, it is said that there is no arising or entering in the mind, but simply abiding in some kind of experiential practice. As it is said in the fourth "Stages of Experience": As long as one abides in equanimity, from the aspect of faults, whatever is prevented, it possesses the warmth of self-born wisdom, and abides between day and night. The subsequent wisdom is: When it is not grasped by mindfulness, the sound of "A" (Tibetan: ཨ，Sanskrit Devanagari: अ，Sanskrit Romanization: a，Literal meaning: without) disappears, and wisdom abides in a state of equanimity. To the extent that it is grasped by mindfulness, conceptual thoughts meet and are self-liberated. For example: Like the ocean without movement, the immovable is like a self-illuminating butter lamp, the undefiled is like a pure lotus, and so on. As it is said in the "Lamp of Experience": Abiding in the state of non-conceptual bindu is like the great ocean of immovability and tranquility, like the unwavering and clear butter lamp. There are two signs of warmth. Warmth is: As it is said in the "Lamp of Experience": Warmth is as light as cotton, obtaining great physical endurance, mastering tranquility, one's own body increases in bliss, the elements are in harmony and without interruption. That meaning is explained in detail. The signs are: The conforming is the sign of the path, the unpredicted is the common sign, and the obstacle is the sign of the demon. The former is: Experiencing the mind without birth or death, there is no fear of death and transmigration, there is no weariness of the realms of existence, afflictions and attachments are very small and peaceful, there is amazement at delusion, and many qualities such as the arising of compassion appear. As it is said in that very text: The sign is understanding the three times as one, there is no fear in seeing the ten directions, there is no weariness of the realms of delusion. And, from the aspect of subduing appearances: Obtaining physical endurance, there is no abandoning or taking, if no afflictions arise in anything, this
Chinese
又，这是在地上行走的标志。如是说。另外，因为具有证悟的意义，所以对任何事都没有畏惧和疑虑。四种行为方式与意义不分离，行为的开端会改变，无论如何都会如所想的那样发生，无论显现什么都不会超出觉性的智慧，这是习惯变得可行的标志。正如那里面所说：如果无论做什么都不会失去意义，这就是习惯变得可行的标志。如是说。另外，据说六种神通会显现，四种戒律也只是勉强获得。六种神通的显现，等等。神通、说法、世俗谛，以及后来的依赖等等，都会勉强获得。如是说。未授记的共同标志是：觉性清明，气息进入脉轮位置，心性无论显现什么，从最高的有顶天以下，到最低的无间地狱以上，没有什么显现方式不会出现。如《经验之灯》中所说：因为其他的气息抓住习气，以及心性自显现无有偏颇的缘故，三恶道的痛苦，以及欲界天人的显现方式，以及色界生处禅定，以及生苗园和宫殿，经验是无论什么显现都会出现。如是说。另外，如海市蜃楼等五种气息的标志，以及如明镜般超越装饰等八种力量显现，以及化现无数化身等十八种魔的行境，以及面见本尊神，以及授记等等，据说会出现不可思议的景象。要知道这些景象是自显现的显现方式，要知道成为魔、成为未授记和成为道路的差别。前者是因为不了解自显现而执着为真实，认为有缺点和优点两种，以及在经验没有达到标准时，看到佛的净土等执着为真实，自认为良好，这就是成为了魔。第二种是对缺点和优点都不知道而处于中舍的状态，这就是未授记。第三种是因为知道这些景象是自生自显现，所以没有缺点和优点，自己已经达到了经验的标准，所以知道这些差别，没有真实的执着和骄慢之心。经验
English
Also, this is the sign of walking on the ground. Thus it is said. Furthermore, because it possesses the meaning of realization, there is no fear or doubt about anything. The four modes of conduct are inseparable from meaning, the beginning of behavior changes, and in any case, things happen as thought, and whatever appears does not go beyond the wisdom of awareness, this is the sign that habit becomes feasible. As it says in that very text: If whatever you do does not lose its meaning, that is the sign that habit becomes feasible. Thus it is said. Furthermore, it is said that the six superknowledges will arise, and the four precepts will also arise only as a mere attainment. The appearance of the six superknowledges, and so on. Miraculous powers, teaching the Dharma, conventional truth, and subsequent dependencies, etc., will be barely attained. Thus it is said. The common signs of the unprophesied are: awareness is clear, the breath goes to the root location, and since the nature of mind appears in any way, from the highest peak of existence downwards, to the lowest Avici hell upwards, there is nothing that does not appear in appearance. As it says in the Lamp of Experience: Because other breaths seize habitual tendencies, and because the nature of mind is self-appearing and impartial, the suffering of the three lower realms, and the appearance of gods and humans in the desire realm, and the meditative states of the form realm, and the gardens of seedlings and palaces, experience is that whatever appears will appear. Thus it is said. Also, like mirages and so on, the five signs of breath, and like a mirror adorned with whiteness, the eight forceful appearances, and like emanating countless emanations, the eighteen realms of activity of demons, and meeting the face of the yidam deity, and prophecies, etc., it is said that unimaginable visions will occur. It should be known that these visions are the way self-appearances manifest, and the difference between going to demons, going to the unprophesied, and going to the path should be known. The former is because one does not understand self-appearance and clings to it as real, seeing it as having both faults and virtues, and when the experience has not reached the standard, seeing the pure lands of the Buddhas, etc., clinging to them as real, and considering oneself good, this is becoming a demon. The second is being in a state of equanimity without knowing either faults or virtues, this is the unprophesied. The third is knowing that these visions are self-born and self-appearing, so there is no fear of faults and virtues, and one has reached the standard of experience oneself, so one knows the differences between them, and there is no real clinging or pride. Experience