English
It is the action of being in that moment, at which time merely remembering can pacify illnesses and obstacles. Even if that happens, without generating thoughts of liking or disliking, but abiding without wavering from the state of equality of the dharma nature, is the realm of dharma. That is also what is said in the Secret of Wisdom: "There is no attachment to various appearances. Unfabricated, the dharma nature does not waver. Outer and inner, vessel and essence, are the realm of dharma. Clear wisdom without affirmation or negation." How to abide in the state of equality? Abide in the state of the four mudras of the body. The method of abiding of the mind is: As it is said in the Secret of Wisdom: "Without abandoning the objects seen and heard, in the thusness of the mind, abide just until thoughts do not arise." The measure of the length of the session of abiding is: Stop when the faults of sinking and excitement have not arisen in the samadhi. If sinking, move the seat and clear the awareness. If excitement, by directing awareness to the thought of excitement, it will naturally subside. That is also what is said in the root tantra, the Secret of Wisdom: "If the mind wanders from that, direct the wandering to itself. Combine the duration of the session with your own constitution. Generally, meditate for not too long." It is said like this. After rising from that samadhi of equipoise, the experience of emptiness, of many and one taste, arises, the external objects of grasping, the eye seeing forms, the ear hearing sounds, the nose smelling odors, the tongue tasting flavors, the body feeling tactile sensations, all of these are known to be emptiness and become emptiness. The internal grasping mind's desire, hatred, delusion, pride, miserliness, jealousy, and anger, all of these are also known to be emptiness and become emptiness. For example, like snow falling on a lake, as much snow as falls on the lake turns into water, whatever thoughts arise in the external objects of grasping and the internal grasping mind, all are known to be unobtainable as things, naturally empty, and become emptiness. That is also what is said in the Hundred Thousand: "Inner emptiness, outer emptiness, both inner and outer emptiness, and all actions, etc., are said to be emptiness." At that time, it is the action of being in the moment when emptiness has become vast, outer emptiness, inner emptiness, emptiness is vast, outer clarity, inner clarity, clarity is great light, outer awareness, inner awareness, awareness is uninterrupted, going is comfortable, staying is comfortable.
Chinese
因为显现为安乐任运成就，那也是在《智慧秘密》中说到的：无论生起什么样的相的分别念，都像水中的树木一样没有实义。如同晴朗天空中的云彩一样。这样说的。那个时候，能够平息所有阻碍的男女性邪魔鬼怪。那也是在《智慧秘密》中说到的：心不散乱于意之界，此身虽显现为人，然意之秘密与我等同。天龙夜叉罗刹等，自然无法胜过任何。这样说的。那时，以等持的禅定，能够持续与天空和太阳同等的白天或夜晚中的任何一个。那个时候，五种神通显现，以天眼神通能够见到地下、地上、地上之上的三种事物。以天耳神通能够听到地下、地上、地上之上的三种声音。以知他人心神通能够知道他人所想。以忆念死生神通能够忆念或知道他人死亡的原因以及来世所生之处。那时，共同的成就包括行走迅速，身体像棉花或木棉的叶子一样轻盈，能够飞翔于天空，能够遁入地下，在水中行走而不下沉，火不能焚烧，特别是能够将水的生处、地、火、风、空的生处等四种或五种元素进行幻化，并且能够示现神通和身体的多种变化。对于此，如果不产生喜欢的感觉和不喜欢的分别念，并加以守护，那么就会真正显现出离戏清净的体验，那时禅定没有白天和夜晚之分，没有等持和后得之分，没有止观之分，没有修和不修之分，因为心性和法性清净，比如晴朗的天空中升起太阳一样。晴朗的天空中升起太阳时，黑暗无需驱赶自然消散，如同太阳无需升起自然显现一样，那时脱离了心的戏论，因为智慧完全清净，所以分别念自然消散。因为智慧自然明亮而达到究竟，所以无需依赖对治，所有暂时的禅定都自然寂灭自然清净，心中没有什么可做的。那也是根本的因
English
Because it manifests as bliss spontaneously accomplished, it is also said in the Wisdom Secret: Whatever conceptual thoughts of signs arise, they are like trees in water, without essence. Like clouds clearing in the middle of the sky. It is said like that. At that time, it is possible to pacify all male and female obstructing demons and yakshas. That is also said in the Wisdom Secret: Do not be distracted from the realm of thought, although this body appears as a person, the secret of thought is equal to me. Even gods, nagas, yakshas, and rakshasas, naturally cannot overcome anything. It is said like that. At that time, with the samadhi of equipoise, one can sustain either day or night, whichever is equal to the sky and the sun. At that time, five kinds of clairvoyance arise: with the clairvoyance of the divine eye, one can see the three realms of underground, above ground, and above the ground. With the clairvoyance of the divine ear, one can hear the three sounds of underground, above ground, and above the ground. With the clairvoyance of knowing others' minds, one can know what others are thinking. With the clairvoyance of remembering death and birth, one can remember or know the cause of others' deaths and where they will be born in the future. At that time, common accomplishments include swiftness of foot, the body being as light as cotton or kapok leaves, being able to fly in the sky, being able to enter the earth, walking on water without sinking, being unharmed by fire, and especially being able to transform the four or five elements such as the source of water, earth, fire, wind, and the source of space, and also being able to display miracles and many manifestations of the body. If one does not generate feelings of pleasure or thoughts of displeasure towards this and protects it, then a state of freedom from elaboration and complete purity will truly arise, and at that time there is no day or night in samadhi, no equipoise and post-equipoise, no shamatha and vipashyana, no meditation and non-meditation, because mind-nature and dharma-nature are pure, like the sun rising in a clear sky. When the sun rises in a clear sky, darkness vanishes without being dispelled, just as the sun appears naturally without rising, at that time, having abandoned the elaborations of the mind, because wisdom is completely pure, conceptual thoughts naturally dissolve. Because wisdom is naturally clear and reaches its culmination, there is no need to rely on antidotes, and all temporary samadhis naturally subside and become pure, and there is nothing to do in the mind. That is also the root cause.
Chinese
现在，从《智慧秘密》第五章中说：修习纯熟至极，如何思索的执著之心，全部都已穷尽时，无分别智慧就会达到最圆满的显现。如是说。从《般若摄颂》中说：太阳脱离云彩，具有光芒的网，摧毁所有浓厚黑暗的黑暗出现，压伏萤火虫、生物、所有众生和星宿之群以及月亮的光芒。如是说。《智慧秘密》中说：无论生起粗细的分别念，那本身就在自生界中清净。犹如天空中的云彩消散。如是说。那也是，首先在时间的表示之时，以要诀的四种表示，心要智慧之风心本身，事物之实相，自生的伟大智慧，难以思议和言说的那唯一。将一个太阳分为十分之一。对于根器上等的补特伽罗，修习三次。对于中等的根器，修习两次。对于下等的根器，也修习一次，如果能够认识并守护那刹那的智慧，在等持一心之中，即使宰杀一只羊，分割其肉，也能显现。如果能够分割，那么在后得位，显现犹如幻象。在那时，会显现五种征相。如果在等持中，能够达到与天空和太阳相等的一天，那么在后得位，会显现众多事物味道相同，空性的体验。那时，也会显现五种神通。也会获得许多殊胜的奇迹。如果在等持中，日夜不停地进行，那么在后得位，也会日夜不停地进行。等持和后得没有差别，止和观没有差别。等持清净就是后得。止清净就是观。心的烦恼、错乱、突发性的平息安住就是止。心性本来没有错乱的意义，以殊胜的方式证悟就是观。以表示或方法抓住忆念，安住在法性平等的状态中不动摇，就是等持。安住在法性平等的状态中不动摇，突发的戏论和执着的分别念清净，乃至连戏论和执着之心的边际，极其微细之处也不存在的意义见到后。在那之后，不需要以表示或方法抓住忆念，没有特意执着的心的清净就是后得。那也是，任何远离了分别念，那就是后得。如是说。心性本
English
Now, from the fifth chapter of "Secret Wisdom": When practice becomes perfected, the mind that grasps at thoughts, when all is exhausted, non-conceptual wisdom will reach the ultimate clarity. Thus it is said. From the "Perfection of Wisdom Collection": The sun, free from clouds, with a network of rays, arises to destroy all the thick darkness, overpowering fireflies, creatures, all beings, and the multitude of stars and the light of the moon. Thus it is said. From "Secret Wisdom": Whatever coarse or subtle thoughts arise, they are purified in the self-arisen realm. Like clouds dissolving in the sky. Thus it is said. That is, first, at the time of the symbolic indication, with the four symbolic indications of the essential point, the wind-mind of the essence of wisdom itself, the reality of things, the great self-arisen wisdom, that one which is difficult to think and speak about. One part divided into ten parts of one sun. For individuals of the highest faculty, practice three times. For those of the middle faculty, practice twice. Even for the lowest, practice once. If one recognizes and protects that instant of wisdom, in single-pointed samadhi, even if one slaughters a sheep and tears its flesh, it will appear. If one can tear it, then in the post-meditation state, appearances arise like illusions. At that time, five signs will appear. If one can sustain a day in samadhi equal to the sky and the sun, then in the post-meditation state, the experience of emptiness, where many things taste the same, will arise. At that time, the five superknowledges will also arise. One will also attain many extraordinary miracles. If one goes on without day or night in samadhi, then in the post-meditation state, one will also go on without day or night. There is no difference between samadhi and post-meditation, no difference between shamatha and vipashyana. Pure samadhi is post-meditation. Pure shamatha is vipashyana. Shamatha is the pacification and abiding of the mind's afflictions, confusion, and sudden occurrences. Vipashyana is the realization of the meaning that the nature of mind is primordially unconfused. Holding mindfulness with symbols or methods, and remaining unmoving from the state of equality of dharmata, is samadhi. Remaining unmoving from the state of equality of dharmata, the sudden elaborations and grasping thoughts are purified, and having seen the meaning where even the subtle and profound edges of elaboration and grasping mind do not remain. After that, without needing to hold mindfulness with symbols or methods, the purity without a mind that deliberately grasps is post-meditation. That is, whatever is devoid of conceptualization, that is post-meditation. Thus it is said. The nature of mind
Chinese
从无分离，无显隐，对于无去来生灭之义，以不变而获得稳固，因此无有等持后得而完全清净。那时就获得了大圆满金刚桥的果位。知道这一句词在此处并不适用。极摄集中说：英雄舞自在，般若波罗蜜多胜行持。因此，无论做什么样的行为，都不会被过失所染污，因为不会退转。这也在金刚桥灌顶的口诀中说：如何思维所执之识，全部都已穷尽时，自明智慧达到究竟。这样说了。《大圆满义之量度》中说：最初是分别念的自生智慧，一日之中安住于十分之中，一分是智慧，九分是庸常，逐渐地不遮止不修饰地安住于十分之中，密咒果位的获得方式就是这样获得的。如光明生起而黑暗清净一样，证悟无二之后，二取就清净了。这样说了。这也在大金刚桥幻眼续中说：轮回完全清净是智慧的虚空，舍弃造作禅定次第，果位远离他求之境，没有善恶业的分别念，不会被恶业的异熟所染污，没有习气而证悟智慧。这样说了。智慧秘密中也说：彻底证悟本来如是之义后，证悟稳固就称为果。这样说了。英雄舞自在的行为是，摄集中说：英雄舞自在，般若波罗蜜多胜行持。这样说了。《多哈》中说：前面和后面以及十方，无论看到什么就是什么。怙主现在今天迷惑已断，现在谁也不用问了。这样说了。例如像瑞兽增寿一样。瑞兽增寿因为身体充满了手脚，所以无论哪个方向都能无碍地行走。无戏论完全清净的觉受生起后，就没有偏颇和不适了。远离了心的戏论，心性就是完全清净的，因此无论做什么，都没有不净的显现。这也在《般若波罗蜜多》中说：知完全清净所以眼完全清净，眼完全清净所以色完全清净，色完全清净所以知完全清净，这二者是没有分别的。