Chinese
把握分寸是：在没有脱离三种漏洞的时候，无论见到什么样的体验，也不会超出不动的体验。因此，要知道以上的所有显现都只是体验显现，而不是真实见到。据说，真实见到本尊神，在体验和梦中见到面容，听到悦耳的声音等等是不会发生的。因此，区分这些是魔还是干扰是非常重要的，所以要了解其差别。关于梦：裸体洗澡等是消除障碍的八种征兆；从黑暗的洞穴中出来等是从恶道中解脱的八种征兆；自己身上发出光芒，显现世间光明等是见到真相的征兆；见到他人或本尊神的面容并得到预言等，据说会出现不可思议的梦兆。要知道，成为魔和走上正道的区别如上所述。魔的征兆是：在不适当的时候见到面容、听到声音等等；制造眷属弟子和杂事的分散，从而生起我慢，增长贪嗔等八法，执着于世间的行为和见解。即使有这些体验，也要像上面那样把握分寸，对轮回的法生起厌离心，以坚定的信心和强烈的精进进行修持。总而言之，要自己把握上述的各种征兆，明白是自生自显，不要有成不成、希望不希望的顾虑，而进行修持。正如《彼性》中所说：“通明征兆等，六门征相无论显现什么，未生觉性自显现，自生自灭任其自然。”以及《显现收摄》中所说：“内外征兆的次第，生起也不生起欢喜，没有也不对其不欢喜。”等等。将体验与更高的体验结合的方法是：在不动的体验中，通过获得动摇、习惯、稳固等而获得稳固，从而从分别念的执着和烦恼的束缚等轮回的过患中彻底解脱，从而获得平等性的体验。正如《体验明灯》中所说：“不住不动的瑜伽士，安住于不可思议的明点之中。意念的烦恼，分别念的遮蔽，微
English
To keep things in perspective: When you have not separated from the three leakages, no matter what experiences you see, they do not go beyond the experience of non-movement. Therefore, you should know that all the above appearances are merely experiential appearances, and not actually seen. It is said that actually seeing the yidam deity, seeing faces in experiences and dreams, hearing pleasant sounds, etc., will not happen. Therefore, it is very important to distinguish between these as demons or disturbances, so you should understand the difference. About dreams: bathing naked, etc., are eight signs of eliminating obscurations; emerging from a dark cave, etc., are eight signs of liberation from the lower realms; light arising from oneself and illuminating the phenomenal world, etc., are signs of seeing the truth; seeing the faces of others or yidam deities and receiving prophecies, etc., it is said that inconceivable dream signs will appear. The difference between going to demons and going to the path should be understood as above. The signs of a demon are: seeing faces, hearing voices, etc., at inappropriate times; creating distractions with retinues, disciples, and busyness, thereby generating pride, increasing the eight worldly dharmas such as attachment and aversion, and clinging to worldly behavior and views. Even if you have these experiences, you should keep things in perspective as above, generate renunciation from the dharmas of samsara, and practice with firm faith and strong diligence. In short, you should grasp the above signs yourself, understand them as self-arising and self-appearing, and practice without worrying about whether you will succeed or not, or hoping or not hoping. As it says in "That Nature": "Whatever appears in the signs of the six gates, such as clear signs, etc., the unborn awareness is self-appearing, self-arising, self-pacifying, leave it as it is." And as it says in "Gathering Appearances": "The sequence of inner and outer signs, even if they arise, joy and sorrow do not arise. Even if they do not exist, there is no displeasure with them." etc. The method of combining experience with higher experience is: in the immovable experience, by obtaining stability through obtaining movement, habituation, stability, etc., one is completely liberated from the clinging of conceptual thoughts and the bondage of afflictions, etc., the faults of samsara, and thereby obtains the experience of equality. As it says in "Experience Lamp": "The yogi who abides in the immovable state, abides in the sphere of the inconceivable bindu. The afflictions of thought, the obscurations of conceptual thought, mi
Chinese
摧伏诸魔而得平等性，如是说。若未得平等性而迁转，则最上者舍弃蕴身，与于法界解脱同时。即智慧中阴、法性中阴，以及最后有中阴，能获得天人种姓，如是说，从此解脱。༈ 平等性之平等有四：自性者，以证悟诸法自生智慧现前故，轮涅无二，意念平等性无有偏颇而安住。彼亦无有遮障，且有增长，恒常不断而住。于彼亦有微细平等之后，且安住于良善之行持，如是说。彼中云：平等性中得平等后，稍有良善行持者。如是说。譬如恒常不断之河流，智慧自明之日轮，无有畏惧之鹏鸟等，如是说。相者，从轮回中解脱之相，痛苦，以及神通。前者，生老病死与行法等烦恼之系缚彻底解脱，且远离三漏，远离五怖畏，四魔永断，以及证悟无法言说之法性，本尊之天及化身能见其面，听闻其声，得自在，以及受记等真实显现，如是说。彼中云：魔与差别之支分无有，平等性一切离一切实有故。无漏之衣食，远离贪执。遍计烦恼贪嗔与，八法烦恼彻底断。离五怖畏，四魔摧伏。胜者授记，自在圆满。纵然显现何种差别平等之相，以烦恼彻底解脱故为平等性。无有胜过此之常性差别。如是说。神变有四：三千世界纳入芥子中等之神变，以及以一切有情之语言说法等之法显现，以及动摇三千大千世界等，且相续增上为随顺显示，以及以宣说密咒之音声降伏魔众，以恶趣之行境而遍说之神变。如是，以具足诸多功德故，不从平等性之自性中动摇，于百千刹土等。
English
Having subdued the maras, one attains equanimity. Thus it is said. If one transmigrates without having attained equanimity, then the best is that one abandons the aggregates and liberation in the dharmadhatu occurs simultaneously. That is, one obtains the intermediate state of wisdom, the intermediate state of dharmata, and finally the intermediate state of existence, the race of gods and humans, and then liberation, it is said. ༈ There are four aspects of equanimity: The essence is that, by realizing the manifestation of self-arisen wisdom in all phenomena, samsara and nirvana are non-dual, and the intention of equanimity abides without partiality. Moreover, it is without obscuration and has increase, abiding continuously without interruption. Therein, there is also a subtle after-effect of equanimity, and it is said to abide merely in the effort of good conduct. Therein it says: From the state of equanimity, one obtains the after-effect of equanimity, possessing a slight quality of good conduct. Thus it is said. The examples are a river that is continuous without interruption, the sun of self-illuminating wisdom, and the great garuda without fear or apprehension, and so forth, it is said. The signs are the signs of liberation from samsara, suffering, and clairvoyance. The former is that the bonds of afflictions such as birth, aging, sickness, death, and religious practice are completely liberated, and one is separated from the three outflows, separated from the five fears, the four maras are completely subdued, and one realizes the inexpressible dharmata. The deity of the yidam and the emanation body see his face, hear his voice, gain empowerment, and prophecies, and so forth, actually occur, it is said. Therein it says: There is no difference between maras and divisions, because equanimity is all-separate and all-real. Without outflows, food and clothing are without attachment. Completely imputed afflictions, attachment and aversion, and the eight worldly concerns are completely cut off. Separated from the five fears, the four maras are subdued. The Victorious Ones prophesy, empowerment is complete. Although the signs of equanimity appear in various ways, because afflictions are completely liberated, it is equanimity. There is no difference of permanence other than this. Thus it is said. Miraculous displays are four: the miraculous display of the three thousand worlds being contained in a mustard seed, and so forth; the manifestation of dharma such as speaking in the language of all beings; and the subsequent teaching of the three thousand great thousands of worlds shaking and the continuum increasing; and the miraculous display of subduing the maras by proclaiming the sound of secret mantra, and completely expressing the states of evil destinies. Thus, because it is endowed with many qualities, without wavering from the state of equanimity, in hundreds of thousands of buddhafields, and so forth.
Chinese
据说，以慈悲来调伏。正如其中所说： “安住于平等性中， 以三千大千世界， 无数种不可思议之神通， 以及化身来调伏。” 如是说。神通是：据说以无漏的六神通了知一切。这是将修持融入更高境界的方法：以平等性的意行，摧毁大小二种所知障，从而获得任运成就。正如其中所说： “以平等性瑜伽的意行， 以及意之自性中的智慧， 摧毁大、中二种所知障， 无勤任运而成就。” 如是说。任运成就的四种平等性是：本体为五身，持有任运成就之种姓；意为极明，安住于无边无中无来去的境界中，以大平等而无有入定与出定。据说，不离此境界，于无边无际之刹土中，以不可思议之化身，随应所化而行利益。譬如，无有偏颇犹如虚空；自明之智慧犹如日之精要；随需而生犹如如意宝。征相是：与佛陀无异，功德、事业、神变、神通也同样。据说，只是在是否脱离细微的习气方面有所差别。正如《修持之灯》中所说： “征相是佛陀之神变， 各种功德自性圆满。 无有遮蔽，一切明晰之六神通， 境界与智慧，与胜者， 相同，只是习气略有差别。” 如是说。将果融入的方法是：从任运成就的自证智慧中，解脱出细微的习气，即二元对立，从而证得无须断证之佛果。正如其中所说： “离边光明无为法， 以无缘自证之智慧， 于一刹那间，最后之， 习气摧毁即如来。” 如是说。如是，一切法皆显现为离边光明之无为智慧，于无勤任运大成就之境界中自然生起。安住于入定与出定之细微习气，以自证智慧无二显现，意
English
It is said that one subdues with compassion. As it says in that very text: "Without moving from the state of equanimity, With a thousand trillions of three-thousandfold world systems, With various kinds of uncertain miracles, One subdues with emanated bodies." So it is said. Omniscience is: It is said that one knows that much with the six uncontaminated kinds of omniscience. This is the way to apply practice to higher experiences: With the intention and conduct of equanimity, having destroyed the two obscurations of knowledge, great and small, one attains spontaneous accomplishment. As it says in that very text: "With the intention and conduct of equanimity yoga, And with wisdom in the state of intention, Having destroyed the great and middling obscurations of knowledge, One attains spontaneous accomplishment without effort." The four spontaneities of spontaneous accomplishment are: The essence is the five bodies, holding the lineage of spontaneous accomplishment; the intention is utterly clear, abiding in a state without extremes, center, going, or coming, with great equanimity, without post-meditation. It is said that without moving from that state, in limitless realms, one accomplishes the benefit of beings with inconceivable emanations, subduing each according to their needs. For example, like the sky, without partiality; like the essence of the sun, self-illuminating wisdom; like a wish-fulfilling jewel, arising according to needs and desires. The signs are: The same as the Buddha himself, qualities, activities, miraculous powers, and omniscience are also said to be the same. It is said that there is a difference only in whether or not one is separated from a subtle trace of habitual tendencies. As it says in "The Lamp of Practice": "The signs are the Buddha's miraculous powers, Various qualities, the nature complete. The six unobstructed, all-clear kinds of omniscience, The realms and the extent of knowledge, like the Victorious One, Are the same, but the habitual tendencies are slightly different." So it is said. The way to apply the result is: From the spontaneously accomplished self-aware wisdom, the subtle trace of habitual tendencies, that is, duality, is liberated, and thus one attains Buddhahood without anything to abandon or attain. As it says in that very text: "The unconditioned, clear light beyond extremes, With the wisdom of objectless self-awareness, In a single instant, the last, The habitual tendencies are destroyed; that is the Thus-Gone One." So it is said. Thus, all phenomena manifest as the unconditioned wisdom of clear light beyond extremes, arising naturally in the state of great spontaneous accomplishment without effort. That subtle trace of habitual tendencies abiding in post-meditation is manifested non-dually by that self-aware wisdom, and the intention