Chinese
如果约束自己的观看方式，就像打开了外在虚空的空旷光芒，从作为例子的内在觉知的清净虚空中，秘密光明精华的虚空，显现出光明空性，超越一切边际和中心的法性。像这样修持的时候，要努力不被昏沉和掉举等五盖所控制。正如大圆满《心性休息》中所说：如何修持，也是方便的支分：睡眠昏沉掉举悔，以及怀疑这五种障碍，断除之后以止观双运的方式修持。睡眠昏沉二者极大地遮蔽止，掉举后悔二者使胜观散乱，怀疑是二者的损害者，是不利的一方。这里，瑜伽行者们禅定的障碍有五种：使真实的止清晰明净的是睡眠和昏沉，使胜观清澈专注的是掉举和后悔，怀疑是二者都不能成就的原因。睡眠是无自主地进入，内心收摄；昏沉是不明了对境的无记之识；掉举是心向外境散乱；后悔是对所做之事心中懊恼的不悦之识；怀疑是以二取之心对未确定的事物犹豫不决，阻碍成办。这些都要断除和取舍。在《亲友书》中说：掉举后悔和害心，昏沉以及睡眠，贪欲和怀疑，这五种障碍，要知道它们是抢夺善财的盗贼。也就是说，掉举和后悔是一个，睡眠和昏沉是一个，对欲望的贪求，害心和怀疑，总共是五个。如果散乱，就要分别修习止观；如果昏沉，就要提起；如果掉举，就要放下。与一切行住坐卧相结合，这是修习增长的要点。这是法王遍知大士所说。同样，当修习增长，远离错谬的时候，对任何有实无实之物都不作分别，一切分别念都融入心性的本基中，心不摇动而稳固，就能从轮回中解脱，成为没有二取，不执著自他的无上之
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If you restrain your way of looking, it's like opening up the empty radiance of the outer sky. From the pure sky of inner awareness, which is the example, the sky of secret, luminous essence appears in an instant, the nature of reality that transcends all boundaries and centers. When practicing in this way, one must strive not to be controlled by dullness and agitation, etc., the five obscurations. As it says in the Great Perfection, "Resting the Mind Itself": How to practice, also a branch of skillful means: Sleep, drowsiness, agitation, regret, and doubt are the five obscurations. Abandoning them, practice in the manner of uniting calm and insight. Sleep and drowsiness greatly obscure calm abiding. Agitation and regret completely distract higher vision. Doubt is the opposing, harmful factor to both. Here, the obstructions to meditation for yogis are five: What makes true calm abiding clear and lucid is obscured by sleep and drowsiness. What makes higher vision clear and one-pointed is scattered by agitation and regret. Doubt is the cause of non-accomplishment at all times. Sleep is involuntarily drawing the mind inward. Drowsiness is an unspecified consciousness that does not clarify the object. Agitation is the mind scattering outward to objects. Regret is the unpleasant consciousness of being displeased by something one has done. Doubt is indecisiveness with a dualistic mind, obstructing the accomplishment of uncertain actions. These must be abandoned and adopted. As it says in the Letter to a Friend: Agitation, regret, harmful thoughts, drowsiness, and sleep, desire and longing, and doubt—know that these five obscurations are thieves who steal the wealth of virtue. That is, agitation and regret are one, sleep and drowsiness are one, longing for desire, harmful thoughts and doubt—these are five. If scattered, train separately in calm and insight. If dull, arouse. If agitated, relax. Integrate with all activities, this is the key to training and increasing progress. This is what the great omniscient Dharma Lord said. Likewise, when progress has increased and one is free from error, without thinking about anything real or unreal, all conceptual thoughts dissolve into the nature of the ground of mind, and when the mind is unwavering and stable, one is liberated from samsara, becoming the unsurpassed
Chinese
因此，将获得超越思维和言语的伟大虹身。如多哈中所说：如果对有和无进行彻底分析，那么所有众生都将完全融入其中。当心不摇动，安住于自身时，那时将从轮回的现象中自然解脱。当完全不知自他时，那时将获得无上之身。又如《总集续》中所说：唉！在如实无勤的大乐中，三门不作任何努力，不做任何修饰，也不设定任何目标。心中不作意，不追随任何相。安住于自生智慧的安乐之义中。这是自生光明之见，是总集王之见的行持。如是安住时，将生起极其寂静、空明、无边无际的体验。如大圆满心性休息中所说：那时，自性唯一，处于原始状态。不执著能取和所取，是法身。无垢光明，是太阳的精华。将显现乐明无念、无边无际的状态。如是，在毫不颠倒的真正意义上获得稳固，直至证得法身国王的永恒统治之前，都要以四座瑜伽来修持。即黎明、早晨、下午和夜晚。在每个座次的开始，进行皈依和发菩提心。在座次中间，以无实如幻的境界进行止观双运，并使之纯熟。在座次结束时，以回向和发愿来印持，并观想俱生智，显空不二的大乐。在座间休息时，也不要让三门陷入散乱和无意义的行为中，而要让十种法行得以延续。如一切法行之窍诀《现观庄严经》中所说：书写、供养和布施，听闻、阅读和受持，讲解、讽诵和思义，以及禅修，这十种法行的自性，是无量功德的聚积。如是，这些也将成为生起体验的因缘，故称为普贤行。以上是断除的次第。如果想要进行任运顿超之引导次第，那么伏藏师
English
Thus, one will attain the great rainbow body that transcends thought and expression. As the Doha says: If one thoroughly analyzes existence and non-existence, then all beings will be completely absorbed into it. When the mind does not waver and remains stable in its own place, then one will be naturally liberated from the phenomena of samsara. When there is complete ignorance of self and other, then one will attain the supreme body. Furthermore, as stated in the *Kunjed Gyalpo Tantra*: Alas! In the great bliss of effortless effortlessness, the three doors do not make any effort, do not make any modifications, and do not set any goals. Do not conceptualize in the mind, and do not follow any signs. Abide in the meaning of the bliss of self-born wisdom. This is the view of self-born luminosity, the activity of the view of the All-Creating King. Thus, when abiding in equanimity, an experience of utter stillness, emptiness, clarity, and boundlessness will arise. As the Great Perfection *Mind at Rest* says: At that time, nature is one, in the primordial state. Without fixating on the apprehended and the apprehender, it is the Dharmakaya. Immaculate luminosity is the essence of the sun. Bliss, clarity, non-thought, and boundlessness will arise. As it is said, one should gain stability in the true meaning without any inversion, and until one attains the eternal reign of the Dharmakaya King, one should practice with the four sessions of yoga: dawn, morning, afternoon, and night. At the beginning of each session, take refuge and generate bodhicitta. In the middle of the sessions, familiarize yourself with the practice of shamatha-vipashyana in the state of unreal illusion, and make it thorough. At the end of the sessions, seal it with dedication and aspiration, and view the great bliss of co-emergent wisdom, the inseparability of appearance and emptiness. During the breaks between sessions, do not let the three doors fall into distraction and meaningless activities, but let the ten practices of Dharma continue. As the key to all Dharma practices, the *Manifest Realization Tantra* says: Writing, offering, and giving, listening, reading, and retaining, explaining, reciting, and contemplating the meaning, and meditating, these ten practices of Dharma are the nature of a collection of immeasurable merit. Thus, these will also become causes for the arising of experience, and are therefore called the conduct of Samantabhadra. These are the stages of Trekchö. If you wish to engage in the stages of the spontaneous Thögal guidance, then the treasure revealer