Chinese
就像水注入水中一样，了悟到变动、自明、自知，多者成为一体。第四十八讲法。第三十九个所缘。 再者，无论生起什么分别念，都专注地观察那个分别念的自性，当那个分别念显现为空明而不可把握时，就不需要另外舍弃恶念，也不需要另外寻找对治。如云： 何者与何者束缚， 知晓彼即得解脱， 尤其通达此道时， 此生即往佛陀处。 如是说。思维一个令人贪恋的悦意之境，仅仅做到因贪恋而使心不自在的程度。又对一个不悦意的境生起嗔恨，并观察它。又在昏昏欲睡的时候，观察昏睡的心之自性。同样地，也观察我慢、嫉妒、悭吝这三者的自性，并带着不散乱的觉知，一心一意地观察。 心中不要延续之前的念头，不要被其他的念头打断。如果观察的时间太短，就无法熟悉，所以分成每次十分钟左右的段落，提起精神来观察。特别是，无论生起贪欲等任何烦恼，都不要跟随它，而是专注地观察它的自性。不散乱地安住于此，当五毒无根无基地显现时，就叫做贪欲等不舍而清净的自解脱，也叫做彼之自生智慧等五种智慧和无量光等五部佛。 同样地，无论生起什么分别念，都专注地观察并安住，由于无自性而自然解脱，所以也叫做五毒转为道用的窍诀。如云： 如毒药以咒语加持， 五毒亦有转道用之诀窍。 如是说。第四十九讲法。第四十个所缘。 总而言之，从心性本来的妙力显现中，会显现善、不善、无记等各种各样的现象，但不要有取舍，而是平等对待，不要另外寻找对治，而是专注地观察任何显现之物的自性，并在行住坐卧四种威仪中不散乱地修持，这样一来，这些现象就会在没有执著和自性的情况下，无根无基地赤裸裸地显现，从而证悟自性之智慧，使二取之错觉自然解脱。观世音菩萨
English
Just as water merges into water, realize that the many aspects of movement, self-luminosity, and self-awareness become one taste. Forty-eighth Dharma talk. Thirty-ninth object of focus. Furthermore, whatever thoughts arise, stare directly at the essence of that thought. When that thought itself arises as clear and empty, without any graspable entity, there is no need to separately abandon a bad thought, nor is there a need to separately seek an antidote. As it is said: Whatever binds, Knowing that, one is liberated. Especially when that path is realized, In this life, one goes to the state of Buddhahood. It is said. Contemplate a desirable object of attachment, just to the extent that attachment causes the mind to be unfree. Then, generate hatred towards an undesirable object and look at it. Also, when feeling sleepy, look at the essence of the mind that is causing sleepiness. Similarly, look at the essence of pride, jealousy, and miserliness, and continuously look at them with unwavering mindfulness. Do not continue the previous thought in your mind. Do not let other thoughts interrupt. If the duration of looking is too short, you will not become familiar with it, so divide it into sessions of about ten minutes each, and look with sharpened awareness. In particular, whatever afflictions such as desire arise, do not follow them, but stare directly at their essence. By remaining unscattered in that state, when the five poisons arise without foundation or root, it is said to be self-liberation through purification without abandoning desire, etc. That is also called the five wisdoms such as self-arising wisdom, and the five Buddha families such as Amitabha. Similarly, by staring and remaining focused on whatever thoughts arise, they naturally liberate themselves without inherent existence. Therefore, it is also called the pith instruction of transforming the five poisons into the path. As it is said: Like poison affected by mantra, There is a teaching for taking the five poisons as the path. As it is said. Forty-ninth Dharma talk. Fortieth object of focus. In short, from the display of the mind's own natural essence, various phenomena such as virtue, non-virtue, and neutrality arise, but without acceptance or rejection, remain in equanimity. Without seeking a separate antidote, stare directly at the essence of whatever arises, and cultivate this without distraction in the four activities (walking, sitting, standing, lying down). By doing so, those phenomena will arise nakedly, without grasping or inherent existence, and without foundation or root. Thus, the wisdom of self-awareness is manifested, and the illusion of dualistic grasping is naturally liberated. Avalokiteśvara