English
Yor pa o. Everything that arises also arises from itself. Appearance also appears from itself. Clarity also becomes clear from itself. Being pure and liberated also liberates in its own nature. Therefore, it is great perfect wisdom. That is the appearance of its own nature. There is no other appearance than its own appearance. Although clouds and vapors arise, they arise from the sky. Appearance also appears in the nature of the sky. Abiding also abides in the nature of the sky. Purity is also pure in the nature of the sky. Liberation is also like liberation in the nature of the sky. So it is said. In the Tantra of Great Clarity of Meaning Free from Elaborations, it is taught to combine meditation with the mind of existence and non-existence. It is taught to the average mind with constant samadhi and reason. This is the fifty-eighth chapter. Then again, the Lord of Secrets asked: Kye Kye, Blessed One Vajradhara! Please explain what can be meditated on. After asking, the Teacher said: Vajra Holder, listen and remember! For other beings, the practice of meditation is taught. If you do not know that there is no meditation, you will not perceive the mind, etc., and you will not understand non-action. The meaning of constant samadhi is not clear. If you do not know that there is meditation, there is no difference between you and ordinary people. Ordinary self-continuum will go astray. Knowing the meaning of not meditating is meditating, the meaning of the only Buddha is inseparable. Knowing the meaning of meditating is not meditating, you can return from the extremes of the object-oriented mind. Realizing the meaning of non-duality, you can be free from the extremes of clinging to one side. When teaching the meaning of meditation, the method of learning, what is to be learned, and the amount of practice are taught in three ways. The method of learning is taught in three ways: outer, inner, and secret. The outer is to relax the three doors of body, speech, and mind, let go of all activities and abide. The inner is to gather the doors of the winds of the channels. From the bindu of the self-born dharmadhatu, first the existence of the body is formed. From this, two channels arise upwards and downwards. When the two channels meet, the channel knot becomes the navel. From this, the body of many branch channels is created. From this, the internal organs such as the heart grow. From this, there is breath, and from this, conceptual thoughts arise. Therefore, the root attached to the channel is the eye, so you should look at whatever appears as your own appearance and do not make conceptual thoughts. When the symbol is urged, the power of consciousness will not change. If you do not go with the power, it is like wind and hail. If you do not gather it, you cannot waste it in your own place. Therefore, do not look for faults in what is called wind. There is wind
Chinese
通达的智慧完全增长，以方便摄持，无分别自然安住。有时发出哈（藏文：ཧ་，梵文天城体：ह，梵文罗马拟音：ha，汉语字面意思：哈）和 啪（藏文：ཕཊ་，梵文天城体：फट，梵文罗马拟音：phaṭ，汉语字面意思：啪）之声，吹出气。秘密修习有三种方法：国王安坐于宝座，大臣囚禁于牢狱，民众以威力降伏。 唉！金刚持，善加摄持！国王是自性明净的法身。宝座是自性清净，显现于虚空之境。意义是法界明点，境相显现。其意义离我，法界完全清净，是智慧明觉安住的宝座。现在将菩提心灯，比作水之自性清净而明亮。 也就是以安住的方式存在，以显现的方式广大。譬如老鹰栖息于山岩之中，住在巢穴门口一样。如同此比喻，明觉智慧安住在珍宝心中，自己的本体在征相上显现明了。安坐于宝座，是智慧的显现，那是如明镜般的阿赖耶识智慧，通透明亮。因此，法界完全清净的明点，是水的明灯。其中，如前一样，心中智慧的显现，光明照耀。安坐于宝座，是智慧的显现，大智慧的明点，无有阻碍，自然明亮。智慧心髓安住于明觉，明觉上智慧显现，任运成就的明点，摧毁了相和分别念。如是安住不变，除了自显之外，没有他显。那是任运成就的明点，如果显示意义三者的结合，所见自性清净的虚空，是虚空清净的自声。其本体是清净的。能见的水之明灯，是法性清净的本声。明觉在境上生起的显现，是智慧清净的光声。 唉玛！虚空清净的自声，如同界限之虚空。法性清净的本声，如同黎明之虚空。大智慧的光声，如同虚空中太阳升起。国王安坐于宝座，是远离戏论，在法界不变的自性中，明觉本自清净，不离此而安住。从死主魔鬼之门，智慧
English
The wisdom of understanding fully expands. By grasping the means, non-thought naturally abides. At times, the sounds of Ha (藏文：ཧ་，梵文天城体：ह，梵文罗马拟音：ha，汉语字面意思：Ha) and Phat (藏文：ཕཊ་，梵文天城体：फट，梵文罗马拟音：phaṭ，汉语字面意思：Phat) are emitted, exhaling breath. There are three methods of secret training: the king being placed on the throne, the ministers being imprisoned, and the people being forcefully subdued. Alas! Vajra-holder, hold well! The king is the self-aware, pure Dharmakaya. The throne is the naturally pure, appearing in the realm of space. The meaning is the bindu of the sphere, the appearance of the realm. The meaning of that itself, being free from self, the sphere is completely pure, the seat where the wisdom of awareness resides. Now, the lamp of Bodhicitta is likened to the nature of water, pure and clear. That is, it exists in the way of abiding, and it is vast in the way of appearing. For example, just as a hawk dwells in the mountain rock, residing in its nest entrance. Like that example, the wisdom of awareness dwells in the precious mind, and one's own essence is clearly revealed on the sign. Sitting on the throne is the appearance of wisdom, that is, the all-ground mirror-like wisdom, clear and transparent. Therefore, the bindu of the completely pure sphere is the water lamp. Inside, like before, the appearance of wisdom in the mind shines brightly. Sitting on the throne is the appearance of wisdom, the bindu of great wisdom, unobstructed, naturally bright. The heart essence of wisdom abides in awareness, and wisdom is clear in awareness, the spontaneously accomplished bindu destroys signs and conceptual thoughts. Thus, it abides unchanging, and there is no other appearance other than self-appearance. That is the spontaneously accomplished bindu, if the union of the three meanings is shown, the visible, naturally pure sky is the self-sound of the pure sky. Its essence is pure. The water lamp that sees is the original sound of the pure Dharmata. The appearance of awareness arising in the realm is the radiant sound of pure wisdom. Alas, the self-sound of the pure sky is like the sky of boundaries. The original sound of the pure Dharmata is like the sky at dawn. The radiant sound of great wisdom is like the sun rising in the sky. The king sitting on the throne is the freedom from elaboration, in the unchanging nature of the sphere, awareness is originally pure, abiding without moving from that. From the gate of the Lord of Death, the demon, wisdom.
Chinese
因为命脉中有三脉运行。那三者受到抑制，便与如来的意旨相合，不住于相。眼睛注视虚空中央，脉气之门便关闭了。菩提萨埵的等持，处于佛与有情之间，眼睛注视虚空。脖子稍微弯曲，下巴放在肩膀上。三脉气流的通道被切断。天与人的禅定和摄心，因为执着于相，所以比前两者困难，眼睛注视地面。那时脖子稍微弯曲，下巴几乎碰到胸部。那是国王坐在宝座上，以及将宝座放下的方法。因此，觉性如同国王一般，安住于自地。大臣是心，觉性的力量没有散失于气中，因此不会流于有分别念，而是无分别念地清晰。例如，大臣被囚禁，就没有了出谋划策和做事的人。身体没有分离，气息尚存，觉性有如马一般，如同大臣。如同被囚禁一般，有分别念的气，却无法运行。五根如同百姓一般，因此执行事务。那时清晰而没有分别念。那如同使百姓臣服一般。 唉！种姓之子，应当修习的是， 澄澈自性大本体。 自性清净的虚空， 与法性清净的虚空二者， 远离分别念的觉性三者， 无别空性且不作意， 称为无造作之自性。 自明智慧清晰， 与四大的光芒显现二者， 自性无碍智慧光芒， 清晰显现却无自性。 若无空性则有自性， 无别大本体之义， 简而言之即是自明智慧。 串习的程度是： 识不为外缘所左右， 分别念的相续断绝，胜伏表相。 暖相在不希望的情况下出现。 有为（造作）转为广大的道。预言依次出现。 从上师、本尊、空行母处， 依靠实物和生起的音声， 由此必定在相续中生起。 如是说。 出自《离戏义明大续》，其中阐述了可修习的意旨，以及广述修习之方法。
English
Because the three channels through which the winds flow reside. When those three are restrained, they accord with the intention of the Thus-gone One, not abiding in characteristics. The eyes gaze into the center of the sky, and the door of the channel-winds is closed. The samadhi of a Bodhisattva is situated between the Buddha and sentient beings, the eyes gaze into space. The neck is slightly bent, and the chin is placed on the shoulder. The passage of the three channel-winds is cut off. The meditation and mind-holding of gods and humans are difficult compared to the previous two because of clinging to characteristics, the eyes gaze at the ground. At that time, the neck is slightly bent, and the chin is almost touching the chest. That is the method of a king sitting on a throne, and of letting go of the throne. Therefore, awareness is like a king, abiding in its own ground. The minister is the mind, and because the power of awareness is not lost in the wind, it does not flow into conceptual thought, but is clear in non-conceptual thought. For example, when a minister is imprisoned, there is no one to advise or do things. Without separating from the body, breath remains, awareness has a horse, like a minister. It is like being imprisoned, the wind of conceptual thought exists, but cannot flow. The five senses are like the populace, therefore they perform actions. At that time, it is clear and without conceptual thought. That is like subduing the populace. Alas! Son of lineage, what should be practiced is: The clear essence, the great self-nature. The sky of self-nature purity, And the sky of dharma-nature purity, The three awarenesses free from conceptual thought, Undifferentiated emptiness and non-mentation, Are called unconditioned essence. Self-cognizant wisdom is clear, And the two appearances of the four elements as radiance, The unobstructed self-nature, the radiance of wisdom, Clearly appears but has no self-nature. If there is no emptiness, there is self-nature, The meaning of the undifferentiated great self, In short, is self-cognizant wisdom. The measure of familiarity is: Consciousness does not go under the power of conditions, The continuum of conceptual thought is cut off, and characteristics are overcome. Signs of heat arise without being desired. Conditioned (fabrication) turns into a vast path. Prophecies arise in sequence. From the Guru, Ishtadeva, and Dakini, Relying on the sound of objects and arising, Through that, it will definitely arise in the continuum. Thus it is said. From the Tantra of the Great Clarity of Meaning Free from Elaborations, which explains the intention of what can be practiced, and extensively explains the method of practice.