Chinese
如果这样，在因位时，将见行结合起来修习。在正行时，对于空性的诸法，以空执著的常执分别，以及舍弃明分的无执见二者，虽然执为殊胜者众多，最终却堕入见的悬崖。那些缺乏闻思修经验的，宣说离戏见之玄妙者，声称因果诸法皆为空性的，离戏见在此岸也美妙。无论显现什么，心中都不区分心性和心显现的差别。如果想要以见解脱，那么整个器情世界，都认为是常、我、一、我的自性，这样的外道秘密怎么不能解脱？观一切如幻，外道也有。成为见道的显现，是幻化的事物。一切显现都融入主物之中，因此称之为数论派的解脱。认为离戏空性是断灭，这并非内道佛教徒独有的特点。一切法原本就是自性清净，以及远离取舍一切戏论，在见解的范畴中，梵天派也这样认为。远离边见的见解，内外双方都认可。作为吠陀经中论证远离边见的共同例子，有梦中乾闼婆城市等。这样的立宗，外道吠陀论者也说。空性以及远离一切戏论，和无二安乐是甚深道之殊胜，那些少闻者虽然执为殊胜，自在天派也清楚地承认这些。自性不成立，无执无分别，以及任何事物都不成立，清澈而无碍的见解修习，在象雄苯教中也有。由于道路的关键错谬，怎么会解脱呢？无我见是应成派和自续派的观点，如此宣说者，是缺乏听闻的。这并非仅仅是大乘的特点。在有部宗的论典中，也阐述了自续无实。任何显现都是自心，这是显宗和密宗共同的观点。遮止能取所取，是唯识和中观的观点。遮止无二智慧的真实成立，这样的见解安立，被认为是中观大派。以次第观修有为无常、蕴等无我，不能舍弃坏聚见。因为执著方式相违，所以能够摧毁无明，因此这些之中，空性见是殊胜的。在窍诀派中，也有我和法等。
English
If so, during the causal stage, practice by combining view and conduct. During the main practice, regarding emptiness of all phenomena, the conceptualization of permanence clinging to emptiness, and the view of non-clinging that abandons clarity, although many hold them as supreme, they ultimately fall into the abyss of views. Those who lack experience in study, reflection, and meditation, who speak of the marvels of the view of non-elaboration, claim that all phenomena of cause and effect are empty, and that the view of non-elaboration is also beautiful on this shore. Whatever arises in the mind, they do not differentiate between mind-essence and mind-appearance. If you want to be liberated by view, how can the secret of the non-Buddhist, who considers the entire world of container and contents to be permanent, self, one, and of the nature of self, not be liberated? Viewing everything as illusion also exists in non-Buddhists. The transformations that become the path of seeing are illusory things. All transformations dissolve into the principal substance, so it is called liberation according to the Samkhya system. Considering the emptiness of non-elaboration to be annihilation is not a unique characteristic of Buddhists alone. All dharmas are originally self-nature pure, and free from all elaborations of what to accept and reject, the Brahma school also considers it as the object of view. The view of non-extremes is also accepted by both internal and external schools. As a common example in the Vedas for proving non-extremes, there are dream cities of gandharvas, etc. Such assertions are also made by non-Buddhist Vedic proponents. Emptiness, being free from all elaborations, and non-dual bliss are the supreme of the profound path, although those with little learning hold them as supreme, the Ishvara school also clearly acknowledges all these. Self-nature is not established, there is no clinging and no conceptualization, and nothing is established, the practice of clear and unobstructed view also exists in the Zhangzhung Bon tradition. How can liberation arise from mistaken key points of the path? The view of selflessness is the view of the Prasangika and Svatantrika schools, those who explain this lack the ears to hear. This is not a unique characteristic of the Mahayana alone. In the treatises of the Realists, the self-sustaining is explained as unreal. Whatever arises is one's own mind, which is common to Sutra and Mind teachings. Stopping the grasper and the grasped is the system of the Mind-Only and Madhyamaka. The establishment of the view that prevents the true establishment of non-dual wisdom is considered the Great Madhyamaka. By gradually contemplating compounded things as impermanent, aggregates, etc., as selfless, one cannot abandon the view of the perishable collection. Because the mode of clinging is contradictory, it can destroy ignorance, therefore, among these, the view of emptiness is supreme. In the instruction lineage, there are also self and phenomena, etc.
Chinese
寻找内外的修行虽多，如今藏地盛行的寻心之法仅此一种，将扰乱禅定的散乱视为正法。无论显现什么，心与心性皆为自身之，内外一切处皆寻遍，然寻而未得，如所缘境之智慧等。即便想在某个阶段观察，亦是远离分别念所造作之能取所取戏论的，本有之智慧自识本面，了知清明无念之智慧，乃是实修传承一切教法之主。后得位时的名言是如此，然于等持位时，乃是无边虚空之界，是能观所观，言语分别念之行境。于究竟义中，如水与水波，是观见次第之分，此为二。经续中所说的所净与能净，以及以歌声劝请融化五现证菩提等，主要以自造的仪式进行，观修生起次第如同外道。未掌握圆满次第，仅以生起次第的念诵，将自身观想为寂怒本尊之身，虽能以语之力量摧伏怨敌魔障，然却常见转生为鬼神的开端。舍弃生起次第而修持圆满次第，若想专注于瑜伽之内，那瓶灌顶的必要性是什么？以何种庸常显现之执着能消除？一切世俗显现如是安住，无论显现什么，又如何显现为本尊之身？将不清净显现圆满证悟为圣妙百种姓，此瑜伽甚为稀有。因此，彻底清净能取所取之错觉后，以无二智慧，依各自之仪轨，修持外坛城，则一切显现皆为本尊身，修持身坛城，则引生圆满次第之智慧。此乃生起次第他空宗之观点，圆满次第如实了知自空宗之理后，修持双运之大乘瑜伽士，乃是所有金刚持之顶严。外道与托钵者，亦有风脉修习，故而修持甚深方便道。修习风脉，若三门之行，时间等有错谬，则会受障碍所控。未包含拙火之风息，修持大瓶风脉实为奇妙之处。若未以明点无漏融乐庄严，则暖相等
English
Although there are many practices for searching internally and externally, there is only one mind-searching method that is currently famous in Tibet, which regards the distraction that disturbs meditation as Dharma. Whatever arises, mind and mind-essence are of one's own body, and when searching in all internal and external places, one searches but does not find, such as the wisdom of objects. Even if one wants to observe at a certain stage, it is the primordial wisdom that is free from all the elaborations of grasping and fixation created by the mind, recognizing one's own face. The wisdom of clear and non-conceptual awareness is the main teaching of all practice lineages. The terminology of the post-meditation period is like that, but in the state of equipoise, it is the boundless expanse of space, the way of engaging with the object of observation, the observer, and verbal thoughts. In the ultimate sense, like water and water waves, it is the division of the stages of viewing, this is the second. The objects to be purified and the agents of purification spoken of in the tantras, as well as the five manifest enlightenments urged by songs of melting, etc., are mainly performed with self-made rituals of taste, and meditating on the generation stage is like the actions of non-Buddhists. Without mastering the completion stage, merely reciting the generation stage, visualizing one's own body as the deity of peaceful and wrathful forms, although one can subdue enemies and obstacles with the power of speech, one often sees the beginning of being born as spirits. Abandoning the generation stage and practicing the completion stage, even if one wants to engage in inner yoga, what is the main purpose of bestowing the vase empowerment? What ordinary appearance of clinging can be eliminated by meditation? All mundane appearances remain as they are, and how does whatever appears manifest as the deity's form? It is very wonderful yoga to perfectly realize impure appearances as the holy hundred families. Therefore, after thoroughly purifying the illusion of grasping and fixation, with non-dual wisdom, according to their respective rituals, meditating on the outer mandala, all appearances are the deity's form, and meditating on the body mandala, one draws in the wisdom of the completion stage. This is the view of the other-emptiness school of the generation stage. After truly understanding the reasoning of the self-emptiness school of the completion stage, the Mahayana yogi who practices union is the crown jewel of all Vajra holders. Non-Buddhists and beggars also have wind practice, therefore, practice the profound path of skillful means. When practicing wind practice, if the actions of the three doors, time, etc., are mistaken, one will be controlled by obstacles. The practice of the great vase wind, which does not even include the subtle winds within the dhūti, is a wonderful place. If it is not adorned with clear, undropping, melting bliss, then warmth, etc.
Chinese
即使出生也抛弃拙火的必要，身体要害以力量使脉字正直，以风的结合，系缚上下中三处，以生起次第和还原次第，生起四喜的智慧，虹身显现是拙火的密意。精通呼出风息和三种风的结合，从精华使风融入自身，完全掌握见解，具有方便智慧双运，对于这样的瑜伽士，一切都随喜。也见到迁转的时候和明点的错误，外气未断，非时杀神，六识停止，识不执取对境，光明融入时，珍惜串习的力量迁转。观想名色为空和虚空，以及抛弃忆念感受知觉明分，仅仅是止住也说是甚深道，见到一些瑜伽士努力进入。不具足明空觉性力量的，安住寂止的黑暗群体，像萤火虫一样，在畜生中也多。没有甚深道的诸法，名色和观想虚空等，在无色界天也有。仅仅是离于作意，就认为是甚深道之最胜，不离于他，就是修习此的果，八万大劫中，出现寿命的成就。因此，要精通见修行之要点，圣者所开示的道轨极为稀有。分析和安住的修法有两种，是分别和无分别结合之时，在正行之时，一致离于作意。在结合之时，是生起相的基础，确定此为分析的所依，四边解脱，在正行之时，明空无执是前代智者的规矩。正行的后藏时期，在那个时候不具足作意，先行分别，如同睡眠之时。因此，在那时说空性，是后来智者的规矩。抛弃分别和分析的分别念，本觉智慧自性光明，无作意不散乱，再次放射的时候，观自身面容是安住修法。分析和安住的修法无论哪一种，自己的体性自性光明，明澈显现，无修无散乱，是所有修传之主的修法。等持时期的修持是这样，后得时
English
Even having arisen, abandon the need for tummo. The body's vital points, with strength, make the root syllables straight. With the union of winds, bind the upper, lower, and middle three places. Through the stages of arising and reversing, generate the wisdom of the four joys. The manifestation of the rainbow body is the intent of tummo. Be skilled in exhaling breath and the three unions of winds. From the essence, gather the winds into the power of one's own body. Completely grasp the view, possessing the union of skillful means and wisdom. For such a great meditator, rejoice in everything. Also see the errors in the time of transference and the clarifying drop. Before the outer breath ceases, killing the deity untimely. When the six aggregates cease, consciousness does not grasp objects. When clear light dissolves, cherish the power of practice for transference. Viewing phenomena and consciousness as empty and space-like, and abandoning the clarity of memory, feeling, perception, and consciousness, some meditators see even mere calm abiding as the supreme profound path and diligently engage in it. Without the strength of clear emptiness awareness, a multitude abiding in peace, a cluster of darkness like a firefly, are also numerous among animals. All doctrines devoid of the profound path, such as phenomena and consciousness, and meditating on space, etc., are also present in the formless realms of the gods. Merely being free from mental activity is considered the supreme profound path. Not being separate from others is the result of meditating on that very thing. In eighty thousand great eons, the accomplishment of life will arise. Therefore, be skilled in the essential points of view and meditation. The path revealed by the holy ones is exceedingly rare. There are two types of meditation: analysis and placement. It is during the time of combining conceptualization and non-conceptualization. During the actual practice, there is agreement in being free from mental activity. During the time of combination, it is the basis for the arising of signs. Having determined that this is the support for analysis, liberation from the four extremes, during the actual practice, clear emptiness without grasping is the custom of the wise ones of former times. In the later Tibetan period of actual practice, if there is no mental activity at that time, sending analysis ahead is similar to the time of falling asleep. Therefore, at that time, saying it is emptiness is the custom of later wise ones. Abandoning all conceptualization done by the mind of conceptualization and analysis, that innate wisdom, the naked radiance of its own nature, when it arises again without fabrication or distraction, looking at one's own face is the method of placement meditation. Whatever the method of analysis and placement meditation may be, one's own characteristic, the clear light of one's own nature, clearly and purely arising, without meditation or distraction, is the main meditation of all practice lineages. Even so, the practice during the time of equipoise, during the post-meditation