English
one will obtain the cause of vision. Having meditated in this way, the third is to subdue the afflictions with the instruction of viewing without an object of focus, which is the introduction: In general, all appearances of objects are magical manifestations of the mind, but because one does not recognize the transformer of conceptual thoughts, the objects of grasping, such as forms, sounds, smells, tastes, tactile objects, and dharmas, appear externally, but that is not true either. There is no maker, such as self, fate, or Ishvara, but it is a mistake to assume that there was something before. Now it is certain that the external object of grasping is a magical manifestation of one's own mind. Internally, the thought of grasping, the awareness of grasping the general characteristics of dharmas and one's own characteristics. The six consciousnesses, the awareness that is clear and wavering, arise and cease in an instant, and their own nature is empty. From the crown of the head to the soles of the feet, even if you search, you will not find it. The past has ceased, and the future has not yet arisen. The present consciousness arises suddenly, and it is recognized as the inseparability of appearance and emptiness. If there is no clinging to it, then that view is the intention of the Buddha. In the Great Perfection Mind Series and, in all the instructions of the Space Series, there is no other teaching more profound than this, so one should realize one's own mind as the Buddha. The inseparability of appearance and emptiness is the nature of reality itself. From here. This cannot be grasped by words. Words cannot express any aspect of it. Therefore, wisdom and non-wisdom are one. There is no division into various differences. This is separated from experience. Like the dream of a mute person. Like the sun shining in a cloudless sky. Like a rainbow in the sky dissolving on its own. The four symbols are separate from the actual things. This transcends all symbols. It is said, and by relying on it and understanding it, one obtains the fruit of the inseparability of the two truths. The fourth is to make self-awareness irreversible with the instruction of the fruit of no abandonment and no attainment. Having practiced and understood in that way, if one attains anything, one will attain the meaning of the emptiness and selflessness of all dharmas. However one attains it, one will attain the freedom from elaboration of mindfulness. By whom is it attained? It is attained by the meditator. The need for attainment is to attain the fruit of the three bodies of the equality of samsara and nirvana, thereby perfecting the two benefits, which are in accordance with the common Dharma. In particular, now gradually understand the conduct, meditation, view, and fruit of this itself.
Chinese
虽然有翻译的版本，但应该理解为与上述所说的那些有所不同。首先，关于行持方面，从这里开始：由于显现和不显现的一切都是错觉，未经观察的体验是好的，但详细观察和分析是无法忍受的。如果非常仔细地观察，什么也找不到。因此，应该这样练习：没有执著的觉知是无记的，放入没有目标的眼睛里，将没有执著的自性觉知置于基上，安住在没有舍弃和获得的地上。如是说，经典中说了外、内、秘密四种，但现在所有的行持都是身体，所以有锻炼身体、将显现安住在自身和转变这两种。这将会显现出来。关于这个禅修，也是：无实、离戏论的觉性，因为断绝了念头的束缚而放任自流，这种无念的放松，是将所有念头都带到终结之地。如是说，生起心，有调伏心和安住觉性两种做法，虽然没有去处，但依靠身体、眼睛和虚空觉性的要点，现在才开始显现。关于这个见地：无偏颇的觉性是通透的，没有什么可以遮蔽，自身没有阻碍，在广阔无垠的珍宝宫殿中，观看五大元素耗尽的觉性寂静。如是说，有决断顿超离戏论的见地和顿超现量的见地两种。这里瑜伽士是观看虚空觉性，对于此，顿超的显现是用眼睛观看，所以应该依止使眼睛明亮的方法，真实的见地现在才能被看到。这是所传达的指示。关于这个果：空性自性是具相的大手印，果位原始遍布被确定下来，智慧无执著，行持广大光明。这是诸佛的伟大秘密。如是说，有认为获得有量果位三身，和将无量三身作为道用，无身之身，是身体的至上，身体的终极是证悟。如是认为一切法耗尽是究竟，这两种都会显现。这些是为了了解自和共的差别，经典中说了外、内、秘密、如是四种，这里只是理解而已。
English
Although there are translated versions, it should be understood that they differ from those mentioned above. First, regarding the practice, it starts from here: Since all that appears and does not appear is illusion, unexamined experience is good, but detailed observation and analysis are unbearable. If you observe very carefully, you will find nothing. Therefore, you should practice like this: Unattached awareness is amnesic, put it into aimless eyes, place the unattached self-awareness on the ground, and abide on the ground without abandonment or gain. As it is said, the scriptures speak of four types: outer, inner, secret, but now all practices are the body, so there are two types: exercising the body, resting the appearance in itself, and transforming. This will manifest. Regarding this meditation, it is also: The unreal, non-elaborate awareness, because the bond of thought is cut off and let go, this mindless relaxation is to bring all thoughts to the place of exhaustion. As it is said, arising mind, there are two practices: taming the mind and abiding in awareness, although there is nowhere to go, but relying on the key points of body, eyes, and space awareness, it is only now beginning to manifest. Regarding this view: Impartial awareness is thorough, nothing can obscure it, there is no obstacle from itself, in the vast and boundless precious palace, watch the awareness of the exhaustion of the five elements in stillness. As it is said, there are two types of views: the decisive cutting-through non-elaboration view and the direct breakthrough manifest view. Here the yogi is watching the space awareness, for this, the manifestation of direct breakthrough is watching with the eyes, so one should rely on the method of making the eyes clear, the true view can now be seen. This is the instruction conveyed. Regarding this result: Emptiness itself is the great mudra of form, the original pervasive fruit is determined, wisdom is unattached, and the practice is vast and luminous. This is the great secret of all Buddhas. As it is said, there are those who believe in obtaining the three bodies of measurable fruit, and those who use the immeasurable three bodies as the path, the body without body, is the supreme of the body, the ultimate of the body is enlightenment. Thus, it is believed that the exhaustion of all dharmas is ultimate, both of these will manifest. These are to understand the difference between self and common, the scriptures speak of four types: outer, inner, secret, and suchness, here it is just understanding.
Chinese
想到用身体和行为做什么，以及将涅槃的无动之身安住于平静。做这些的量取决于个人，直到达到各自的程度为止。程度是指即使在身体的行为下出现杀戮的刽子手，身体也不会受伤，心中也不会感到恐惧。其中，最好的情况是三天、六天和九天。中等的情况是重复两次。最差的情况是跟随第三次，也要知道通过它来安住。这其中的必要是：对身体的执着消失，罪障清净，障碍平息而成就事业，从最胜的身体中分离出来，接近涅槃时，不进入三界，以及身体解脱为化身。然后，第二是分离语言。再过几天，口中发出各种声音，各种咒语，各种迷惑的言语，令人羞耻的言语，吃吧，喝吧，打吧等等，以及各种动物的声音。简而言之，所有存在于轮回中的语言形式，都要在不睡觉的情况下进行。然后，当听到语言像岩石一样，所有的词语都变得虚假，无论别人说什么，都不会感到高兴或不高兴，这才算是分离。然后，让语言保持沉默，像哑巴一样。学习的时间长短与之前相同。这其中的必要是：对语言的执着消失，罪障清净，事业成就，接近涅槃，语言不进入迷惑，语言解脱为报身。然后，再次分离意念，就是衡量心中所产生的各种念头。无论是交易的形式，还是亲友的形式，无论是信仰，还是敌人的形式，无论是迷惑的想法，还是贪欲等烦恼，无论是观修本尊，还是生起坛城，还是各种佛法的想法，无论是恐惧和可怕，还是兴奋和快乐等等，这些想法的生起都要日夜进行。当对这些念头感到厌恶，想到用这些无意义的念头做什么时，就断绝意念的流动，安住于无念之中。这样，对轮回的意念在所有方面都感到厌恶，获得对无念的掌控，这就是分离的程度。时间长短与之前相同。
English
Thinking about what to do with the body and actions, and also settling the motionless body of Nirvana into tranquility. The amount of these to be done depends on the individual, until their respective levels are reached. The level is when, even if a killing executioner appears under the actions of the body, the body is not harmed and there is no fear in the mind. Among these, the very best is three, six, or nine days. The intermediate one is to repeat it twice. The worst one is to follow the third time, and it should be known that settling is also done through this. The necessity for this is: the attachment to the body is reversed, obscurations are purified, obstacles are pacified and the task is accomplished, separating from the supreme body, being close to Nirvana, not entering the three realms, and the necessity of the body being liberated into the Nirmanakaya. Then, the second is separating speech. Again, for a few days, various sounds in the mouth, various mantras, various deluded words, shameful words, eat, drink, hit, and so on, and the sounds of various animals. In short, all forms of speech that exist in samsara, these should be done without sleeping. Then, when speech is heard like a rock, and all words become untrue, and no matter what others say, there is no joy or displeasure, then it is considered separated. Then, let speech remain silent, like a mute. The duration of learning is the same as before. The necessity for this is: the attachment to speech is reversed, obscurations are purified, the task is accomplished, being close to Nirvana, speech does not enter delusion, and speech is liberated into the Sambhogakaya. Then, again, separating the mind is to measure whatever thoughts arise in the mind. Whether it is the form of trade, or the form of relatives and friends, whether it is faith, or the form of an enemy, whether it is a deluded thought, or afflictions such as desire, whether it is meditating on a deity, or generating a mandala, or thoughts of various Dharmas, whether it is fear and terror, or excitement and joy, and so on, the arising of these thoughts should be done day and night. When one is disgusted with these thoughts, thinking what to do with these meaningless thoughts, then cut off the flow of the mind and abide in non-thought. In this way, being disgusted with the mind of samsara in all aspects, gaining control over non-thought, this is the measure of separation. The duration is the same as before.
Chinese
目的是为了使执着的心念转变，消除罪恶，完成心之事业，接近涅槃，不产生错觉，使心清净为法身。像这样，如果通过身语意的行为，脱离轮回的身语意三者，那么，与涅槃的不动之身、不可言说之语、无念之意相遇。在共同修行的间隙，应该如何做呢？从极简之处说：行为本身就是结束之时，为了放下粗重的习气，进行顶礼、绕转、手印，以及趋入佛法的身之行为。在语言的间隙，念诵咒语，文字的集合，以及供养赞颂。同样，对于心，进行各种各样的禅修，是为了净化粗重的习气。如是说，脱离轮回，见到涅槃，应该将二者融合为一味。有些有缘者，会遇到当下耗尽的景象而解脱。因此，这个前行非常深奥。即使在直接体验觉性的时候，如果生起对轮回的身语意三者的执着和分别念，也应该这样做。现在，对于那些无法进入实际修行的有信心者，仅仅展示安住的方法，仅仅理解区分轮回和涅槃的意义，并加以展示。那些从轮回的身语意中解脱出来的圣者，即使不进行这些行为也可以。区分轮回和涅槃的教导，这是第七部分。接下来，讲述给予极简之灌顶。接下来，关于安住之仪轨，智者应进行三天。如果之前没有修习过，那么应该修习引导心性的前行。如是说，如果之前没有展示过，那么此时为了使一切都认识到是心性，并且为了证悟那离戏的伟大，应该修习心性。接下来，通过极简之灌顶，进入空性之坛城，给予灌顶和授记。接下来，要专注于身体的要点，首先要珍视以大象的坐姿为基础。就像大象一样，脸朝下躺着，双手手肘撑地，用手掌抬起臀部，膝盖贴近胸部，抬起脖子，稍微向后仰。