English
Emptiness. As the order of these words, contemplate in the mind that all appearances are mind, contemplate the inseparability of grasping and grasped, and establish the definitive nature of being free from extremes. The first is to focus on all appearances as places, objects, and bodies. These do not truly exist as they appear, because different minds perceive the same object differently. Therefore, believe that everything is just an appearance of the mind. This is the sixth stage of contemplation. Place any object of focus in front of you and analyze its various aspects separately. Finally, understand that it is just a collection of particles. If you analyze and break down each particle, it will not be found as before. Therefore, although the object of focus appears uninterruptedly in front of your eyes, nothing is found when you examine it. Understand that it is just a delusion of your own mind. This is the seventh stage of contemplation. Apply the same sequence to all external appearances, which is the eighth stage of contemplation. The second is that if you analyze the mind that perceives various appearances, it does not reside anywhere, either inside or outside. It is not established as external colors or shapes. It is neither an object nor a sense faculty. Furthermore, if you analyze the three times of the nature of the mind, the past has ceased and is gone, the future has not yet arisen and is gone, and even the present, if analyzed in terms of the beginning, middle, and end of a moment, does not remain. Thus, although the consciousness of the perceiver appears uninterruptedly in awareness, it cannot be found when sought. Even when the consciousness of grasping and grasped does not exist, to rest in appearance is the ninth stage of contemplation. The third has three aspects: the yoga of emptiness, the yoga of one taste, and the yoga of inexpressibility. The first is to abandon all elaborations of conceptual thought of the three times and rest in a state of clarity without any object of focus. In between, remember slightly: "All these are nothing at all." Meditate in this way, which is the tenth stage of contemplation. The second is to focus the mind on oneself and the objects of appearance, and to rest in a state where there is no distinction between oneself and others, or between aspects of momentary awareness. In between, remember: "All phenomena are of one taste, equality itself." This is the eleventh stage of contemplation. The third is that in this way, the flow of experiential awareness is uninterrupted, appearance is not ceased, and although cause and effect, interdependent origination, can arise without interruption, it is only at the moment of appearance.
Chinese
从任何地方都没有成立，什么也不是，通过自己的体验成立，对无有造作的那本身安住。体验却无法言说的那，认识到是不可言说。这三者是，因为与分别念禅修相关联，所以说是具有分别念的瑜伽。十二种观修次第已过。第二，甚深禅修真实是，无分别念的瑜伽，也就是，如是说：远离一切分别念，远远超越思虑言说之境，如虚空般无垢，一切生起处，是离于观察的甚深自性。如是说。此时甚深是无有造作，超越心识之境也是。也说是成为一切形象皆可容纳的，从之前的那些本身之中，首先对于六识的显现明亮，从内心中稍微放入忆念，显现之时就认定为空性，显现空性无二无别的那本身，要知道是菩提心金刚的幻化。第十三种观修次第。之后对于自己的心性，无有造作地流转，稍微依止忆念而禅修。那时心识明空无有阻碍，与认定分离的那本身是原始的空性，对于菩提心普贤王如来那本身，首先要进行培养。第十四种观修次第。在那里，无论生起什么分别念和境相的显现，都以无有造作的方式依止忆念，对于那些从原始就没有生灭，没有认定没有观想的那本身安住。第十五种观修次第。轮回只是错觉的自显现，本来就没有存在过，如同绳子上显现的蛇一样进行认识，因为一切都远离分别念，所以名为轮回的并不存在。然而如同绳子上的蛇一样，认为是显现而无有。如是说。轮回从原始就没有存在过，心性远离戏论，认识到是法身自性任运成就。从这之后，如果心识分别念散乱，上等者要知道散乱之外没有其他的心识，心识之外没有其他的散乱，对那本身安住就会变成明空。中等者认识到散乱，对那本身截断而培养就可以。下等者坐在低处，放松觉性。
English
It is not established from anywhere, it is nothing, it is established through one's own experience, abide in that which is without fabrication. That which is experienced but cannot be spoken of, recognize it as inexpressible. These three are, because they are related to conceptual meditation, they are said to be yoga with concepts. The twelve stages of contemplation have passed. Second, the actual profound meditation is, the yoga of non-conceptualization, that is, it is said: "Free from all conceptualizations, far beyond the realm of thought and speech, like the sky, stainless, the source of all, it is the profound nature beyond investigation." As it is said. Here, profound is also that which is unfabricated, beyond the realm of the mind. It is also said to be something that can accommodate all forms, from those previous ones themselves, first to the appearance of the six consciousnesses, which is bright, slightly put mindfulness from within, recognize emptiness from the very moment of appearance, know that the non-duality of appearance and emptiness itself is the magical manifestation of the Bodhicitta Vajra. The thirteenth stage of contemplation. Then, for one's own mind itself, without fabrication, turning around, slightly rely on mindfulness and meditate. At that time, the mind's clarity and emptiness are unobstructed, that which is separated from recognition is the primordial emptiness, and for the Bodhicitta Samantabhadra itself, first cultivate it. The fourteenth stage of contemplation. There, whatever arises of conceptual thoughts and appearances of objects, by relying on mindfulness in an unfabricated way, abide in that which has no origination and cessation from the beginning, no recognition and no contemplation. The fifteenth stage of contemplation. Samsara is only the self-appearance of illusion, it has never existed from the beginning, introduce it like a snake on a rope, because everything is free from conceptualization, so there is no such thing as samsara. However, like a snake on a rope, it is considered to be appearing and non-existent. As it is said. Samsara has never existed from the beginning, and the mind itself is free from elaboration, realize it as the Dharmakaya's self-nature spontaneously accomplished. From here onwards, if the mind's conceptual thoughts are agitated, the best one should know that there is no other mind than agitation, and there is no other agitation than the mind, abiding in that itself will turn into clarity and emptiness. The intermediate one recognizes the agitation, and it is enough to cut off and cultivate that itself. The lowest one sits in a low place, relax the awareness.
Chinese
生起。吃营养丰富的食物来满足。这样可以消除。如果昏沉，对上等和中等两种，采用之前的同类方法。对下等则采用相反的方法来消除。这样就是六种所缘。如果这些也不能消除，对于掉举，就想产生快乐，以及砍头，以及从鼻孔进行明点的出入，这样可以消除。对于昏沉，就依止各种境的甘露，以及歌舞和乐器等来消除。如果内心不悦，就扇动心，并呼出。如果胸口闷胀，就把智慧猛烈地投射出去。对于产生刺痛等，就观想整个身体疏松。如果心总是向一个境跑，就把心融化，投向那个境，就能断除散乱。这样，消除障碍的九种所缘和六种所缘，这十五种所缘，不包括在普通的所缘类别中。这些的诀窍详细地要从古籍和上师的面前学习。第三是变得清晰，就像黄金和黄金的颜色一样，一切法与菩提心普贤王如来无别，自然显现。无论显现什么，一切现象本来就是空荡荡的。一切念头和觉知的流动，就像水中的月亮一样，显现为消逝之处。在那之前，在入定的时候，觉知清明地消于无所缘。身体和气的出入，以及心的自性赤裸裸地显现。这是第十七种所缘。普通的所缘和消除障碍加起来共三十二种。这种无分别的瑜伽最终会成为甚深见解的证悟。这些是各自收集的下半部分。第二，关于明亮坛城的引导，首先是确定明亮智慧的自性：执持大手印的形象，如幻如彩虹般，调伏自和他相续，称为真实明亮。如是说。从那开始，在道上生起，各自收集的上半部分和禅定两种。第一种又分为有分别和无分别两种。其中第一种又分为两种，即由于分别念重而修持心间的明点，以及由于烦恼重而修持下方的鼻尖。第一种称为明点的瑜伽，第二种称为细微的瑜伽。
English
Arise. Eat nutritious food to be satisfied. This can eliminate. If dull, for the superior and intermediate two, apply the previous similar methods. For the inferior, use the opposite method to eliminate. Thus, there are six objects of focus. If these also cannot eliminate, for agitation, think of generating happiness, and cutting off the head, and the coming and going of bindus from the nostrils, this can eliminate. For dullness, rely on the nectar of various realms, and eliminate it with songs, dances, and music. If the heart is not happy, fan the heart and exhale. If the chest is stuffy, project the wisdom intensely. For the arising of stinging pains, etc., meditate on the entire body being relaxed. If the mind always runs to one object, melt the mind and cast it towards that object, and the scattering will be cut off. Thus, the nine objects of focus for eliminating obstacles and the six objects of focus, these fifteen objects of focus, are not included in the ordinary categories of objects of focus. The detailed instructions for these should be learned from ancient texts and from the presence of the lama. Third, becoming clear is like gold and the color of gold, all dharmas are inseparable from the mind of enlightenment, Samantabhadra, and arise naturally. Whatever appears, all phenomena are originally empty and clear. All movements of thought and awareness, like the moon in water, appear as places of vanishing. Before that, during meditation, awareness clearly dissolves into no object of focus. The coming and going of the body and prana, and the nature of the mind, appear nakedly. This is the seventeenth object of focus. The ordinary objects of focus and the elimination of obstacles together total thirty-two. This non-conceptual yoga will eventually become the realization of profound view. These are the lower halves of the individual collections. Second, regarding the guidance of the clear mandala, first is to identify the nature of clear wisdom: Holding the image of Mahamudra, like an illusion, like a rainbow, taming one's own and others' continuums, it is called truly clear. As it is said. From that, arising on the path, the upper halves of the individual collections and the two types of meditation. The first is divided into conceptual and non-conceptual. The first of these is divided into two, namely, meditating on the bindu in the heart due to the predominance of conceptual thought, and meditating on the tip of the nose below due to the predominance of afflictions. The first is called the yoga of bindu, and the second is called the subtle yoga.
Chinese
稱之為。第一是，自身觀想為壇城之輪的主尊心間，有與自身相同的智慧薩埵。彼之心間，於手印的中心有種子字月亮安住，是三摩地薩埵。彼之光芒將眾生安置於佛的果位，之後再收攝而融入，以金剛三之自性，觀想如芥子般的明點，與自生本尊的顏色相同。若心散亂，則以明點的光芒，將一切器情世間次第顯明，再收攝而融入。觀想從明點中滴落安樂的甘露。這是第一觀修次第。第二是，以三摩地薩埵的光芒迎請一切佛菩薩。進入口中。融化為明點，降至金剛和蓮花脈的端點相遇之處。從手印至如穀粒般的中心，充滿種子字融化的微細明點。心專注於五種智慧的光芒。於彼等之狀態中，若心散亂，則應認識散亂，並修持等住之九種方法，應與共同法相同。此為第二觀修次第。第二是，精勤修持彼二微細明點之任一，最終注視向上、向下、前方之任一方向。心專注於離念深奧之境，則明點之顯相將自然生起。彼亦如海市蜃樓之盡頭，將生起白色明點如煙霧，紅色如天空，藍色如燈火，綠色如晴空，黃色之顯現。此乃前二之成就義與觀修之要點，此為第三觀修次第。第二，奢摩他亦有有分別與無分別二者。初者有真實奢摩他與增長二者。初者首先是分別之支分，將所依與能依之壇城連同明點，粗略或僅是主尊，剎那間再再顯明，此為第四觀修次第。依於彼，第二是觀察之支分，壇城等之微細部分亦仔細顯明，並將十二處與金剛三之本尊們亦同時顯明而修持，此為第五觀修次第。彼等應作為具有決定性之觀修次第。依於彼，心中獲得真實喜樂，是第三喜樂。