English
Is it abiding or has the thought changed? The very nature of the thought itself has not gone beyond that clear, empty, naked state. Now, when all appearances of objects are like water and waves, and it is understood that everything is a magical display of the mind, and in reality nothing is established, then all appearances are recognized as the mind. The nature of that mind, when examined in terms of going, staying, and coming, is understood to be not established anywhere, like a horse or ox in a dream, and it is understood that it is not established in reality, and the emptiness of the mind is recognized. From within the state of emptiness and clarity, various unobstructed great bliss spontaneously arises, and when it is understood like the moon in water, then emptiness is recognized as spontaneously accomplished. In that way, as soon as it is spontaneously accomplished, from the clear awareness, emptiness, spontaneously accomplished, free from elaboration, unchanging great bliss, without moving, like a snake that has shed its knot, arising and liberation are simultaneous, and it is certain, so spontaneously accomplished is recognized as naturally liberated. The mind that is the basis for recognition is this ordinary consciousness, unmoving and nine-moving, the clear and bright awareness, this is the union of clarity and emptiness, great bliss, the emptiness that possesses all the supreme qualities, or called Mahamudra, recognizing it is called realizing Mahamudra, so there is nothing to meditate on, not even for a moment, the awareness is kept bright and clear in its own place. Without hope for good or fear of bad, relax and maintain the self-nature of ordinary consciousness, and in that moment, like seeing the clear sky in the center of a cloudless sky, the Mahamudra, the union of bliss and emptiness, is seen. Now, uniting Shamatha and Vipassana, experience and realization are excellent, and one has entered the path of liberation, it is certain. In short, the non-dual wisdom that is free from all the delusions of dualistic grasping, the emptiness of great bliss, free from elaboration, possessing all the supreme qualities, that which is called Mahamudra is recognized. That is also blessing for those with faith, turning towards those with compassion, and descending upon those who receive blessings. Without hiding, it is naturally present within oneself, but it was not known before. Now it is recognized, so the foundation has reached the Mahamudra, the path has seen the nature of the Mahamudra, and the fruit has reached the ultimate Mahamudra, so it is very important to cultivate joy and always diligently cultivate it as the essence. These recognitions and views are all one aspect.
Chinese
应当这样做。按照它的产生方式，将引导归纳为一个方面。如果不这样做，而是从一开始就将引导归纳为一个方面，那么对于迟钝的、仅有宗教故事的人，即使其他人进行引导，也不会有任何进步，只会留下空洞的理解，存在危险。因此，应当根据各自的见解，给予相应的引导。这是正行阶段。第二十六节。第三部分是后续的增益和消除障碍，即功德的产生方式、道路的行进方式以及果位的显现方式。第一部分是，从暇满难得直到修持菩提心，都应当归入大手印的范畴。所有生起次第和圆满次第的修持，都应当具备那样的三种要领。所有四种行为方式，都要认识自性，并与大手印相结合。不造作、远离戏论的止观双运，不离此而修持。依靠它，通过四种行为方式来增益。此外，执着于善与非善的取舍，对于尚未成就的三时，认为就在此时成佛，认为自心本来就具备五种智慧而视为平凡，不将修生智慧作为主要，而希望通过闻思智慧获得解脱，即对于处所、时间、本体、自性、智慧产生错误的认识，应当舍弃。身体姿势要端正。安住时，在安住之处；行动时，在行动之处，观察它的本体而安住，并将禅定与身体姿势融为一体，避免变换和疲劳。对于好的和坏的体验和证悟，都要舍弃贪恋和憎恨。要精通于最初开始、中间断除、最后修持，即要学习三种精通。此外，对于乐、明、无念等，总之，对于任何体验和证悟，如果执着，就会误入歧途并走向毁灭，因此应当舍弃贪恋和憎恨。第二十三节。通过一异离合的道理等进行确定，所有法都成为自性空，将通过分别念产生的空性视为失去本性，将空性视为对治，将烦恼视为应舍弃，没有认识到一切都是空性，即空性变成了对治。没有认识到基、道、果三者的所有道路都是成佛的道路，即空
English
It should be done in this way. According to its arising, the introductions should be summarized into one aspect. If this is not done, but the introductions are summarized into one aspect from the beginning, then for those who are dull and only have religious stories, even if others guide them, there will be no progress, and only an empty understanding will remain, which is dangerous. Therefore, introductions should be given according to each person's view. This is the main stage. Section 26. The third part is the subsequent increase and elimination of obstacles, that is, the way merits arise, the way the path is traversed, and the way the fruition is manifested. The first part is that from the difficulty of obtaining leisure and endowment to the practice of cultivating the mind of enlightenment, all should be included in the category of Mahamudra. All practices of the generation stage and completion stage should have those three essential points. In all four modes of conduct, one should recognize one's own nature and combine it with Mahamudra. Without artificiality, free from elaboration, the union of Shamatha and Vipassana should be practiced without separation. Relying on this, one should increase through the four modes of conduct. Furthermore, attachment to accepting and rejecting good and non-good, thinking that one will attain Buddhahood at this time for the three times that have not yet been accomplished, considering one's own mind, which originally possesses the five wisdoms, as ordinary, not taking the wisdom born of meditation as the main thing, but hoping to be liberated by the wisdom of hearing and thinking, that is, having wrong perceptions about place, time, essence, nature, and wisdom, should be abandoned. The posture of the body should be upright. When abiding, in the place of abiding; when acting, in the place of acting, one should observe its essence and abide, and transform and avoid fatigue by merging meditation and body posture into one. For good and bad experiences and realizations, one should abandon attachment and hatred. One should be skilled in beginning at the beginning, cutting off in the middle, and cultivating in the end, that is, one should learn the three kinds of skillfulness. Furthermore, for bliss, clarity, non-thought, etc., in short, for any experience and realization, if one is attached, one will go astray and be destroyed, so one should abandon attachment and hatred. Section 23. Through the reasoning of one and many, separation and union, etc., it is determined that all dharmas are empty in their own nature, and the emptiness produced by conceptual thought is regarded as losing its nature, emptiness is regarded as an antidote, and afflictions are regarded as what should be abandoned. Not realizing that everything is emptiness, that is, emptiness becomes an antidote. Not realizing that all the paths of the base, path, and fruit are the paths to Buddhahood, that is, emptiness
Chinese
认为除了这个方法之外，其他方法都无法理解，不考虑方便的部分，这是落入空性歧途。未经亲身体验，就用自性（藏文：སྭ་བྷཱ་བ་，梵文天城体：स्वभाव，梵文罗马拟音：svabhāva，汉语字面意思：自性）等来修习空性，用空性来扩展一切，从而轻视业果，这是落入空性扩张的歧途，这四种歧途应当避免。这些人为制造的空性，对于初学者来说并非不可行，但最终应当舍弃。之后，努力做到不执着于任何显现之物的自性，不作取舍、扬弃、保留，任其自然发展。第二十八次禅修。此外，即使生起对分别念和烦恼等的喜爱，也不要像对待兄弟一样紧抓不放，而是要依靠猛烈的摇动来放松。将分别念视为敌人，将这些分别念视为恩人，并将它们置于无执的状态中，这样就能消除它们。将烦恼视为敌人，认为一切法都不成立，从而轻视业果，这是将空性视为敌人。执着于各种显现的鲜明明亮，对它感到不舒服，这是将显现视为敌人。此外，因为具备少许功德，看到其他人有信心，并对那些不具备慈悲和空性功德的人产生慈悲，心想：我要为这些人做利益，但这样做不成，反而放弃了自己的善行而投入其中，这是将慈悲视为敌人。在见解尚未确立的情况下，自认为无所不知，从事声音、度量、工艺等琐事，并放弃禅定，这是将因果的分别念视为敌人。这五种情况也是如此，当这些分别念生起时，观察它们的自性，不作取舍、扬弃、建立，任其发展，就能消除它们。同样，无论出现禅修的过失，如昏沉、掉举、沉没等，还是疾病、魔障，禅定的障碍，或者乞讨、饥饿、痛苦、特殊的体验和证悟等，都要放下贪嗔，观察它们的自性，任其自然，它们就会自然平息。或者，观察分别念、疾病、魔障、障碍等的生处、住处、去处这三者，以及颜色、形状等。或者，对疾病等进行施受法。或者，将疾病等各种显现视为化身（藏文：སྤྲུལ་སྐུ།），觉性视为报身（藏文：ལོངས་སྐུ།），空性视为法身（藏文：ངོ་བོ་ཉིད་སྐུ།）。这三身
English
Considering that no other path can understand except this one, and not considering the aspect of means, this is losing the path of emptiness. Without personal experience, practicing emptiness with svabhava (藏文：སྭ་བྷཱ་བ་，梵文天城体：स्वभाव，梵文罗马拟音：svabhāva，汉语字面意思：self-nature) etc., and expanding everything with emptiness, thereby belittling the results of actions, this is losing to the expansion of emptiness, these four losses should be avoided. These artificially created emptinesses are not impossible for beginners, but should be abandoned in the end. Then, strive to maintain a state of non-grasping, freely cultivating whatever arises, without acceptance or rejection, elimination or retention. Twenty-eighth session. Furthermore, even if fondness for thoughts and afflictions arises, do not cling to them like brothers, but relax by relying on vigorous shaking. Viewing thoughts as enemies, regard those very thoughts as benefactors, and eliminate them by placing them in a state of non-grasping. Viewing afflictions as enemies, seeing that all phenomena are not established, thereby belittling the results of actions, this is viewing emptiness as an enemy. Clinging to the clear and bright appearance of various phenomena, feeling uncomfortable with it, this is viewing appearance as an enemy. Furthermore, because of possessing a few qualities, seeing others with faith, and feeling compassion for those who do not possess the qualities of compassion and emptiness, thinking, 'I will benefit these people,' but failing to do so, abandoning one's own virtuous practice and engaging in that, this is viewing compassion as an enemy. Without settling the view, thinking one is omniscient, engaging in minor tasks such as sound, measurement, crafts, etc., and abandoning samadhi, this is viewing the thoughts of cause and effect as enemies. These five situations are also like this, when these thoughts arise, look at their nature, and eliminate them by cultivating them without acceptance or rejection, denial or affirmation. Similarly, whatever arises, whether it is a fault of meditation, such as dullness, agitation, or torpor, or illnesses, demonic influences, obstacles to samadhi, or begging, hunger, suffering, special experiences and realizations, abandon attachment and aversion, look at their nature, and leave them as they are, they will naturally subside. Alternatively, look at the place of origin, dwelling, and destination of thoughts, illnesses, demonic influences, obstacles, etc., as well as their color, shape, etc. Alternatively, practice giving and taking with illnesses, etc. Alternatively, view the various appearances of illnesses, etc., as nirmanakaya (藏文：སྤྲུལ་སྐུ།), awareness as sambhogakaya (藏文：ལོངས་སྐུ།), and emptiness as dharmakaya (藏文：ངོ་བོ་ཉིད་སྐུ།). These three kayas
Chinese
无有系缚视为法身也。此乃除障增益兼具者。其他除障增益虽多，然皆汇集于此。第二十六座。二、功德生起之方式与道之行进方式：于前行着重，修习暇满难得与无常，令心厌离此生。以业果深信彼，以生命献供而守护。以轮回之过患，于轮回生起厌离，欲求定出离而欲得菩提。修习慈悲菩提心，离弃自利之欲，唯成办他利。以百字明，罪障清净之相于实修与梦境等中生起，且生起证悟。以曼扎，身心安乐。欲望小。知足。获得无量福德。以上师瑜伽，信心炽燃。禅定与加持，证悟不费力而生起。以止观，获得身轻安。具有神通神变，且于衣食之贪欲小，具光彩等无量。以胜观，行进十地五道，而使无修之证悟达到究竟。 第三十座。道之行进方式亦于此处，一缘。离戏。一味。无修大中小三者行进，其中，第一者：心于止观稍微稳固、极稳固、甚稳固之次第，行进一缘大中小三之道。第二者：彼串习稳固故，了知一切法远离戏论。不甚依赖禅修忆念，离戏稍微显现、极显现、甚显现，以不稳固与稍微稳固、极稳固之故，行进离戏小中大三之道。第三者：于一切法稍微了知为一味，与极为了知与甚为了知，由清净先前之空执彼等，以不稳固与稍微稳固与甚稳固之故，行进一味小中大三。第四者：离于所修能修稍微了知，极为了知，甚为 了知故，于先前之显现上安乐。亦离于后得识之忆念如幻彼，以不稳固与稍微稳固与