Chinese
就像石头一样，即使在无数劫中努力修行，如果对实相没有领悟，那么无上菩提的精华就会枯竭，不会产生佛陀的果实。是的。因此，这个剩余的身体，其组成元素均匀分布，重量不增不减，身体舒适，渴望解脱，因此禅定的七法是：双足并拢，双手并拢，腰部挺直，颈部略微弯曲，眼睛注视鼻尖，舌抵上颚，嘴唇和牙齿保持自然状态。像至尊毗卢遮那佛一样，以无有身心二元执着的无作意之心进入。这也要依靠上师的教导和自己的智慧的力量来安住，从而习惯它。首先，要讲述的是，弟子应该在一个僻静的地方，用珍贵的黄金、知识、丝绸和各种享乐来取悦上师，然后让弟子坐在右边的膝盖上，驱除弟子的障碍，用嘴对着他的耳朵，将口诀悄悄地传授给弟子的左耳。如果想要迅速成就悉地，就应当在不可思议的法界中修习能修者和所修之境。就像天空中没有太阳一样，之后也要像倾倒一般地观见，然后安住于这种观修。将我和我所等其他境和有境都修习为不可思议的法界。安住于自明的本性之中，这被称为禅定。这是谁也没有造作的自生智慧，安住于自身之中。将一切法都融入如是法性之中。将具有殊胜相的空性二元对立的法界融入不可分割的真谛之中。以自生智慧的自性坛城，将一切法都毫无遗漏地融入法性如是性之中，融入寂静的法界之中。不是融入和不融入这两种情况。修习证悟的真实意义。如果所修之境和能修之人都未生起，那么法性也没有谁可以修习的境。因此，在胜义谛中没有可以修习的，不执着于任何境，这就是进入真如的殊胜之处。法性是所修之境，不应该思念一个所思之境。那么，连一个不思之境也不执着。
English
Like a stone, even if one strives on the path with difficulty for immeasurable eons, if there is no understanding of the nature of reality, then the essence of unsurpassed Bodhi will dry up, and the fruit of Buddhahood will not arise. Yes. Therefore, this remaining body, with its constituent elements evenly distributed, neither gaining nor losing weight, the body is comfortable and eager for liberation, so the seven dharmas of meditation are: feet together, hands together, back straight, neck slightly bent, eyes gazing at the tip of the nose, tongue touching the palate, lips and teeth in a natural state. Like the venerable Vairocana, enter with a mind free from the duality of body and mind, without effort. This also relies on the guru's instructions and the power of one's own wisdom to abide, thereby becoming accustomed to it. First, what is to be said is that the student should, in a secluded place, please the guru with precious gold, knowledge, silk, and various enjoyments, and then have the student sit on the right knee, dispel the student's obstacles, and with his mouth to his ear, whisper the oral instructions into the student's left ear. If you want to quickly achieve siddhi, you should meditate on the object of meditation and the meditator as utterly imperceptible in the realm of Dharma. Just as there is no sun in the sky, afterwards also contemplate as if pouring out, and then abide in this contemplation. Meditate on the self and what belongs to the self, and other realms and those with realms, as utterly imperceptible in the realm of Dharma. Abiding in the nature of self-awareness, this is called Samadhi. This is self-born wisdom that no one has created, abiding within oneself. Merge all dharmas into suchness, the nature of Dharma. Merge the emptiness of non-duality, which possesses excellent aspects, into the indivisible state of truth, the realm of Dharma. With the mandala of self-born wisdom's own nature, gather all dharmas without exception into the suchness of Dharma nature, into the peaceful realm of Dharma. It is neither merging nor not merging. Meditate on the true meaning of realization alone. If the object of meditation and the meditator have not arisen, then there is no object of Dharma nature to be meditated upon. Therefore, in ultimate truth, there is nothing to be meditated upon. Not clinging to any object, this is the supreme way of entering Suchness. Dharma nature is the object of meditation, one should not contemplate a single object of thought. Then, do not cling to even a single object of non-thought.
Chinese
也不要认为它不存在。不以分别念执着于任何一方，这就是安住于自证平等性之义的智慧之禅定。二谛无别菩提心的真如，是极其不可见、难以用心识测度的，它以心识，容纳一切，广大而遍布，广阔而深邃，因此只有智慧深邃的人才能证悟。最初的心从任何地方都不来，最终也不去往任何地方。因此，它不是去和来。自性极其难以测度，并且没有能取所取，因此，也无法确定边、中、方位的界限。那么，它是如何显现的呢？远离能取所取的自证。它以无缘的方式显现。离戏论的法界和法界的智慧，也仅仅是自证而已。如果有人以狭隘的心识执着于任何事物，那么，只要轮回存在，他就如同将世界抛向远方一样。在《入无入经》中说：谁不了解无缘，谁就不了解法界。在《意集经》中说：自生智慧广大如虚空，不可执着于有无二元。因此，观修无缘自显现即是成佛，这是由能仁王和普贤王如来亲口宣说的。如果以意识认真思考意之真义，并且有所执着，那就好比试图将细如微尘的线穿过针眼一样。这样就无法见到真如的意义。就像试图用线穿透虚空一样，是无法见到的。大圆满阿底瑜伽的平等性也是如此。如同本体一样进行计数，并且词义也会显现。因此，对于一切显现等等，都要具备本体、词义和名称。相对于中观而言，大乘和小乘较为低劣，因为它们排除了戏论的边。无生真如本性空性，从原始以来就是空性，因此远离了空性的名言。戏论的八边是有无二元、常断二元、一多、生灭二元。想要远离，但也不要执着于仅仅是远离。自己的心性清净，远离四种垢染，即无和真如清净，也就是法性，以及无相瑜伽。
English
Nor should one think that it does not exist. Not clinging to any one side with conceptual thought, this is the very samadhi that abides in the meaning of self-awareness and equality. The suchness of the bodhicitta, where the two truths are inseparable, is extremely invisible and difficult to fathom with the mind. With the mind, it encompasses all, is vast and pervasive, broad and profound, therefore only those with profound wisdom can realize it. The initial mind does not come from anywhere, nor does it go anywhere in the end. Therefore, it is not a matter of going and coming. Its own essence is extremely difficult to fathom, and since there is no object or subject, there is no way to determine the boundaries of the edge, center, or direction. So, how does it appear? The self-awareness that is free from the object and the mind that grasps. It appears there in a non-objective way. The expanse free from elaboration and the wisdom of the expanse are also just self-awareness. If someone with a small mind clings to anything, then as long as samsara exists, it is like throwing the world far away. In the Sutra of No Entrance it says: Whoever does not know the non-objective, does not know the realm of phenomena. And in the Gongdü it says: Self-born wisdom is vast like the sky, it cannot be fixated on existence or non-existence. Therefore, meditating on non-objective self-appearance is Buddhahood, as stated by the Thukpai Wangpo and Kuntuzangpo themselves. If one seriously contemplates the definitive meaning of mind and has an object of focus, it is like trying to thread a fine thread through the eye of a needle. In that way, the meaning of suchness cannot be seen. Like trying to thread a thread through the sky, it cannot be seen. The equality of Ati Yoga of the Great Emptiness is the same. Count as the essence, and the definition will appear. Therefore, for all appearances and so on, have essence, definition, and name. Compared to Madhyamaka, the Great Vehicle and the Hearers are inferior because they eliminate the extremes of elaboration. The unborn suchness, the emptiness of nature, is empty from the beginning, therefore it is free from the term emptiness. The eight extremes of elaboration are the duality of existence and non-existence, the duality of permanence and annihilation, one and many, and the duality of arising and ceasing. Wanting to be free, but do not cling to just being free. One's own mind is pure, free from the four stains, that is, non-existence and suchness are pure, that is, the nature of phenomena, and yoga without characteristics.
Chinese
以及，摩诃瑜伽显空不二，诸法任运成就，平等即是如是。四数之末即是次第。胜过前面三者的加持差别，从功德差别和体性方面来说是没有的。受持。无上的如是，就境而言，名称的异名是诸法于自生智慧中为一，故为平等性。任运成就，离边无言说，摩诃如是，大空性，以及无生法界等。功德的每个部分都只是用名称来表达。平等性等等，每一个也都有名称的异名，就境而言，是其自身体性。平等性的体性是舍弃平等的平等性等等。定义是没有好坏大小的平等。根据是经、诀窍、理证三者。经是广说中的，五平等誓言等等。根本续中说，双重平等，超胜的双重平等。诀窍分类中说，一切平等的达（藏文：ད，梵文天城体：द，梵文罗马拟音：da，汉语字面意思：达）和拉（藏文：ལ，梵文天城体：ल，梵文罗马拟音：la，汉语字面意思：拉）。自生智慧的戏论是，界与智慧无二，如是之中金刚部。又说，实际上本来平等性，安住平等称为离欲说。理证是不违背经和诀窍而生起定解。从名义的角度来说，定义的表达也是。表示它的根据支分是具备经、诀窍、理证三者。这样，每一个意义都有三种不同的区分。殊胜的摩诃如是，什么是至高无上的意义？诸事物显现为多种多样，但事物却不存在。瑜伽的分别念，超出了言说和思虑的范畴。它本身不错误，不变异，所以如是本身无始无终，法界自明显现的智慧。它本身自明显现，所以胜观不动摇，即是止观。止观和胜观双运。通达一切诸法的智慧和无边无际的界性本身。所知法界，以智慧通达法界，就是分别。这样，以智慧和界性本身无二的方式结合。无上的菩提无有分别，远离戏论，故为金刚大明点。
English
And, Mahayoga is non-dual of appearance and emptiness, all phenomena are spontaneously accomplished, and equality is suchness. The last of the four numbers is the sequence itself. The blessings of the previous three are superior, but there is no difference in terms of the qualities and essence. Received. The supreme suchness, in terms of the occasion, the synonyms of the name are that all phenomena are one in self-arisen wisdom, hence it is equality. Spontaneously accomplished, free from extremes and without words, Maha suchness, great emptiness, and the unborn realm of phenomena, etc. Each part of the qualities is only expressed in name. Equality, etc., each also has synonyms of name, in terms of occasion, it is its own essence. The essence of equality is equality that abandons equality, etc. The definition is equality without good or bad, big or small. The reasons are the three: scripture, key instructions, and logic. The scripture is from the extensive explanation, the five equality vows, etc. The root tantra says, "Double equality, surpassing double equality." Key instruction arrangement says, "All equal Da (藏文：ད，梵文天城体：द，梵文罗马拟音：da，汉语字面意思：Da) and La (藏文：ལ，梵文天城体：ल，梵文罗马拟音：la，汉语字面意思：La). The elaboration of self-arisen wisdom is, because the realm and wisdom are non-dual, the Vajra family in suchness." Again, it says, "In reality, from the beginning, it is equality, abiding in equality is called free from desire and expression." Logic is the arising of definite understanding without contradicting scripture and key instructions. From the perspective of name and meaning, the expression of definition is also. The reason branch that represents it is complete with the three: scripture, key instructions, and logic. Thus, each meaning has three different distinctions. The supreme Maha suchness, what is the ultimate meaning? Phenomena appear in various ways, but things do not exist. The conceptual thought of yoga, transcends the scope of speech and thought. It itself is not mistaken, it does not change, therefore suchness itself is without beginning or end, the self-illuminating wisdom of the realm of phenomena. It itself is self-illuminating, therefore the superior insight is unwavering, it is calm abiding. Calm abiding and superior insight are united. The wisdom that understands all phenomena and the infinite realm itself. The knowable realm of phenomena, understanding the realm of phenomena with wisdom, is differentiation. Thus, by combining wisdom and the realm itself in a non-dual way. The supreme enlightenment is without distinction, free from elaboration, therefore it is the great Vajra bindu.
Chinese
是普遍存在的。将神观想为对境，也是在分别觉知之后观想，并且，习惯于此，因为不对境产生执着，所以甚至对仅仅是法界也不执着。以随后观想自己也不执着的次第。不住于境与有境，甚至不对仅仅是法界进行分别，阿底无别，无我慢，无心。自性自然不生不灭，因为无二我与我所而观修是：因为观修所缘和观修者二者皆不可得。例如，如同东方的天空和西方的天空远离地域的活动一样，远离一切造作、观修所缘和观修者。心识无法思议，安住于觉悟的状态，这被称为观修。如果观修所缘和观修者的概念都不存在。因为执着于观修的贪欲不存在于自身，所以安住于自身被称为观修，无有合离，这被称为观修。如此，以口诀的力量和如此以智慧的力量而安住于平等之时。处于禅定状态的过患和行为上的禅定障碍的过患以及界限的过患等等。不错误地认识过患，为了不扰乱禅定。为了做到这一点，需要简要地说明过患的种类。如果没有证悟见解，观修所缘执着于对境，没有认识到观修的意义，即遗忘和昏沉，昏沉是昏沉、迟钝和模糊。每一个又分为自性昏沉和因缘昏沉。以及行为上的昏沉。掉举也有三种：散乱、掉举和散逸。每一个又分为自性、因缘和行为上的掉举。六种，即以勤奋的意愿和不勤奋的懒惰而不进入观修，以及特意矫饰身语意三者。欲界和色界的四禅定以及无色界的四空定。以及两种颠倒，即外道的常断见。十一种。共同的七种是声闻、缘觉、唯识。中观、克里亚、瑜伽。邬波瑜伽以及上述的昏沉掉举等七种过患，共计二十一种。即十八种。同样，散逸有六种，什么是呢？自性上