English
Is it the Buddha? Is it the three bodies accomplished through practice? Is it the Bodhi sought through view, meditation, conduct, and result? Even if one finds those a hundred times, is it still conceptual thought? The world of birth will become a coarse Dharma. Therefore, understand as mentioned above! Thus it is said. Third, the great samadhi of thunderbolt descent is: When thoughts of external objects and conditions arise naturally in the continuum, because one knows that all those are without self-nature and manifest, are rootless and unreal, therefore do not follow those, or abide in the state of equipoise, clear and bright, self-luminous, free from the eight faults of contemplation, not abiding in the worldly realm, for the two of them, at their own time, not recognizing the reality of abandonment and non-indication, and not touching the words of confused ordinariness, the nature of the two, the awareness of the nature, nakedly and openly leaping, recognize that as the immediate awareness, and maintain that state. Let the thoughts move freely, contemplate meditation with the mind, abandon familiarity and ordinariness, calculate with the three of the dwelling place, movement, and awareness of conceptual thought, all cannot be liberated from samsara, erupting from a similar cave, the body ordinary, speech free from words, the mind not bound by attachment and abiding in its own nature, because the conditions of appearance will not arise in the continuum, therefore obtaining the irreversible samadhi is: From the Six Spaces it says: The great samadhi of thunderbolt descent is: Whoever practices this habitually, will gain control over all appearances. The power of its sequence is: Whatever kind of visualization one wants to practice, take all these as the object of consciousness. When the conceptual thoughts of external objects and conditions arise naturally, if one knows that all these are without self-nature, then all appearances are like illusions or, like dreams and reflections. And it says: The body is like ordinary, speech is free from words, the mind is not tightly bound. As it is said, one should practice accordingly. The second meaning, through the four methods of abiding, to manifest the great view of non-meditation, there are: the view of abiding like a mountain king, the intention of abiding like an ocean wave, the instruction of abiding like awareness, and the four methods of directly looking at appearances. From the wordless tantra it says: It should also be understood like this. The view of abiding like a mountain king and, the intention of abiding like an ocean wave and, the instruction of abiding like awareness and, the teaching of the method of directly looking at appearances. Thus, the view of abiding like a mountain king is: Awareness self-luminous this
Chinese
之后，认定，无论显现什么，都安住于如须弥山般不可动摇的状态中，要知道，这便是显现本身未离见之义，以了知见解，心识不随风而动，从那之中：山王不动见，是秘密，无有怀疑，自性无有变。以及，从显有结合中：心中无有动摇，安住于无有摇动的状态中，心中无有名相施设，安住于无有贪执戏论分别执着的的状态中，安住于不变的实相中。如是这般的不动见，对于初学者来说无法如实安住，因此，作为安住之方便，需要这后三不动，也就是，调整如海不动的自处，在清澈无垢的心之明镜中，以觉性不动来认识见的体性，以显现凝视不动，使显现不沾染觉性，从而使显现与心识于本基解脱，最初便能获得山王不动之见。如是这般，从方便与意果的安住方式三种中，第一（第二，观察），如海不动是：眼睛直视前方，了知清澈明亮，如海面不被波浪扰动一般，不以执着来玷污未曾止息的显现之境，这是：从无字续部中：如海不动的意是：非显现，非显现之因，非空性，非存在于空性中，非光明，乃大光明之境，非沉没，自性无有散乱，不摇动，非不摇动，不会变为摇动，不使用，非不使用，超越一切使用，非由作为而生，以大安住之法来观察，不做收放，处于唯一不动的状态中，并非安住，无有超越它者，在如秘密智慧海般的智慧中，安住于无有动摇的法界中，从深不可测的大海中，观察无有沉没的胜幢顶端，无有空性的心，乃无作大身，无有作为，胜过一切作为，本初无作，自生不动，显现不改变，不以分别念来造作，若法性安住于虚空，则显示为意，法身智慧，舍弃一切思虑，若无有转变之因，则是修行的意，无有能缘的对境
English
Then, recognizing, whatever arises, abide in a state that is as unmoving as Mount Sumeru. Know that this is the very manifestation that has not departed from the meaning of view. With understanding and insight, the mind does not go with the wind. From that itself: Mountain King Unmoving View, is secret, there is no doubt, self-nature has no change. And, from the union of appearance and existence: Without movement in the mind, abide in a state without agitation. Without applying names to the mind, abide in a state without attachment, elaboration, discrimination, or clinging. Abide in the unchanging reality. Such an unmoving view, for a beginner, cannot be truly maintained. Therefore, as a means of abiding, these latter three unmovings are needed, that is, adjusting the self-abiding of the sea-like unmoving, in the clear and stainless mirror of the mind, with the unmoving of awareness, recognize the nature of the view, with the gazing unmoving of appearance, so that appearance does not stain awareness, thereby liberating appearance and mind at the base, and initially attaining the view of the mountain king unmoving. In this way, from the three ways of abiding of means and fruition of intention, the first (second, observation), the sea-like unmoving is: the eyes fixed straight ahead, knowing clearly and brightly, as the sea is not disturbed by waves, not defiling the unceasing realm of appearance with clinging, this is: From the wordless tantra: The intention of the sea-like unmoving is: not appearance, not the cause of appearance, not emptiness, not existing in emptiness, not luminosity, but the realm of great luminosity, not sinking, self-nature without distraction, not moving, not unmoving, not changing into moving, not using, not not using, transcending all use, not arising from action, observe with the great method of abiding, not doing gathering and scattering, being in the state of one unmoving, not abiding, there is nothing beyond it, in the wisdom like a secret ocean of wisdom, abide in the unshakable realm, from the unfathomable great ocean, observe the top of the banner of victory without sinking, without the mind of emptiness, the uncreated great body, without action, victorious over all actions, primordially uncreated, self-arisen unmoving, appearance not transformed, not fabricated by mind, if the nature of reality abides in space, then it is shown as intention, the wisdom of the Dharmakaya, abandoning all thoughts, if there is no cause of change, then it is the intention of meditation, without an object of focus.
Chinese
亦如是安住。 如海深处星辰现，无执明分无止息，如是即是胜者意。 如是说。此处以眼泪之清澈比作大海，其即是智慧生起之道，因此，不遮止诸根，于自清净中，不遮止外境之六处，于明耀中亦显现，然亦不令觉性散于外境上，如是安住。若遮止六识，则误入愚痴之禅修。若遮止六境，虽有正念，然亦误入止住一处。若境显现，然未决断见地，仅住于空明之觉性中，则成为转生色界之习气等之因。于六歧途之中，不误入歧途之禅修乃是： 诸根之门皆明朗，然心无有分别念。 如是等等。于诸佛之意汇集之续部中云： 虚空明朗譬如虚空，显现之门明亮眼当动， 原始清净实相之法性，心无执着而安住。 法界明朗周遍澄澈中，觉性深邃明亮而安住。 无作无戏广大界中，流动澄明清澈而安住。 如是。三者，觉性任运安住乃是： 光明空性自生之智慧，亦离于心与，意与，识，无有耽著禅定之歧途，自解脱广大界内外与中间皆无有间断之意，如是觉性自住之君王安坐于法座上，且断绝气脉之门，心之臣仆囚禁于牢狱中，断绝分别念之流动时，觉性之君王专注一境而安住于自性中，五根识之显现皆空，故依于心之轮回于无名中清净，觉性朗然，坦然，赤裸然存在，于此境地中安住于了知本地母光明显之自性上，依于智慧之佛陀如手持宝藏般自然获得，故一切窍诀之要义皆汇集于此二者之中。因此，觉性自显中云： 瑜伽行者若见觉性义，无有无需修持之胜者。 如是。此与妥噶相联，觉性不住而住，不执而执，不生而生，不稳而稳，不知而知，不脱而脱，以能作如是之六窍诀而了知自生智慧之明灯自性。
English
Also thus abide. Like stars appearing in the depths of the ocean, ungrasping clarity without cessation, thus is the intention of the Victorious Ones. Thus it is said. Here, the clarity of tears is likened to the ocean, which is the path for the arising of wisdom. Therefore, without blocking the senses, in self-clarity, without negating the six objects of external appearance, even in brightness they appear, yet without letting awareness scatter onto external objects, thus abide. If the six consciousnesses are blocked, one errs into the meditation of ignorance. If the six objects are blocked, although there is mindfulness, one still errs into abiding in one place. If objects appear, but the view is not decisively determined, merely abiding in empty clarity of awareness, it becomes a cause for the habit of being born in the form realm. Among the six diversions, the meditation of not straying into diversions is: The doors of the senses are all clear, yet the mind has no conceptual thoughts. Thus and so forth. In the tantra that gathers the intention of all Buddhas, it is said: Clear sky is like the sky, the door of appearance is bright, move the eyes, The nature of reality of primordial purity, the mind abides without grasping. In the clear, pervasive, and pure expanse of the Dharmadhatu, awareness abides deeply clear. In the unmade, free from elaboration, vast expanse, movement abides purely and clearly. Thus. Third, awareness abiding naturally is: The self-born wisdom of clarity and emptiness, also separate from mind, intellect, and consciousness, without the diversion of attachment to meditative absorption, the intention of self-liberation, the great expanse without interruption of inner, outer, and intermediate, thus the king of awareness abiding in its own place sits on the throne, and the door of the channels is cut off, the minister of the mind is imprisoned in jail, when the flow of conceptual thoughts is cut off, the king of awareness focuses on one point and abides in its own nature, the appearance of the five sense consciousnesses is empty, therefore the samsara dependent on the mind is purified in namelessness, awareness is clear, open, and nakedly present, in this state abiding in the self-nature of knowing the self-luminous light of the original ground, the Buddha dependent on wisdom is naturally attained like holding a treasure in hand, therefore the essential points of all instructions are gathered in these two. Therefore, it is said in Awareness Self-Arising: If a yogi sees the meaning of awareness, there is no Victorious One who does not need to be cultivated. Thus. This is related to Tögal, awareness abides without abiding, grasps without grasping, arises without arising, stabilizes without stabilizing, knows without knowing, liberates without liberating, with the six instructions that can do so, one knows the nature of the self-born wisdom lamp.