English
Strive for gatherings and fire offering armies. All internal and external connections, For the sake of others, abandon all tombs with your mind. Gathering the conditions of realms and samadhi, Starting from the preliminary completion of guarding against obstacles, Also possessing the enjoyment of lineage, Establish the near completion of averting harm. Starting from the preliminary completion of the common generality, Reside the image near the stupa. Holding the manner of the eight branches, Completely transform and merge, then enter. Without mistaking the three purities, By familiarizing the king of self-awareness, This supreme enlightenment will be attained. Therefore, after seeing, it is Suchness, Establish as the basis for the arising of compassion. The order of arising is also definitely the same. For those with slightly lesser fortune, For the sake of eliminating others and seeking meaning, Entering is also for the sake of the former two meanings. In the mire of ignorance and delusion, Shooting the arrow of the lamp of wisdom, Completely dispelling the darkness of delusion, The supreme bliss of self-nature clear light. In short, the appearance of the darkness of the accumulation of obscurations, In the vast expanse of the Dharma realm sky, Wisdom swiftly accomplishes meaning, Without going, without coming, without abiding. The supreme Bodhicitta, Araba bliss. Like the manner of dark poison, The mastery of conceptualization is samadhi. All those who seek meaning, Will accomplish it with this samadhi. If this yoga is not present, Like a boulder at the bottom of the ocean, Even if you search for the path for eons, It is meaningless and dries up the essence. Therefore, with the remaining parts equally distributed, The manner of the seven dharmas with joyful bliss, After possessing it, like the venerable Vairochana, Entering the state of mind without grasping or effort. This also depends on the power of the wisdom of the instructions, Establishing it through familiarization. The previously mentioned son in a solitary place, With the enjoyment of precious fluttering, Pleased him, placed the son on his lap, Expelled obstacles, gently sucking with the lips of the tube. If you want to quickly achieve siddhi, You should meditate on the realm of utter non-objectification. Afterwards, gather everything and establish after seeing. I, mine, and other beings, All meditate in the realm of utter non-objectification. Abiding in self-awareness itself, Is self-arisen, not made by anyone, Unite everything into Suchness, Merge into the nature of the non-dual Dharma realm. With the mandala of self-born wisdom, Gather everything completely into Suchness. Lovely and unlovely
Chinese
两者皆非，唯有真实本身。若所修与能修未生起，则法性亦无可修。胜义无可修，故不入于任何，是为入之最胜。不应思，不应作意，亦不应不思。于何者不作意，彼即自明之平等性。菩提心之如是性，极不可见，难以测度。宽广浩大，深不可测，以甚深智慧方能证悟。从何处来，往何处去？不行于去来。极难测度，不可见，故边与中亦不可测。离能取所取之自明，于无相之方式中显现。界与界之智慧，亦唯是自明而已。若缘何而入，则彼世间遥远。无入即是佛，为诸根及一切所说。若决定思且有对境，如极细之线缠绕，则不见如是性，如线缠绕虚空。瑜伽之平等即如是性，如其自性般计数，是为决定词之显现。故于一切皆应成就。以大与小而排除边，未生之如是性空性。本初空，离空性之名言，离八戏论，非所欲。以何者自心之边际垢染，无有之如是清净性。瑜伽无相之如是性，无二俱生平等之如是性。四数次第之最后，加持功德自性殊胜。上师亦是境、名、平等性，及任运成就、离边、无名言。大空、未生、法界等，仅是功德之一部分。彼亦是境之自性，名义决定词之宣说，具足因之支分，以三种方式显现。何为殊胜之义，诸法于彼性中无有，故超离分别之言说思虑。如是性即界与智慧，彼即自明不摇动，止观双运。一切皆是智慧界，于界中施设界。以智慧界之施设，即是菩提金刚明点。彼亦各自
English
Neither of the two. It is only the true itself. If the object of meditation and the meditator are not born, then the nature of reality is also not to be meditated upon. Since ultimate reality is not to be meditated upon, it does not enter into anything, it is the best of entering. One should not think, one should not contemplate, and one should not not contemplate. That which does not think in any way, that is the self-awareness of equality. The suchness of the mind of enlightenment, is extremely invisible and difficult to examine. Vast and extensive, deep and profound, it is realized by profound wisdom. From where does it come, where does it go? It does not go to coming and going. Extremely difficult to examine and invisible, therefore, neither the end nor the middle can be examined. The self-awareness that is free from grasping and being grasped, appears there in the manner of being without an object. Space and the wisdom of space, are also only self-awareness. If one enters by focusing on something, then that world is far away. The one without entering is the Buddha, as stated by the senses and all. If one thinks definitely and has an object, like a very fine thread being wound, then that suchness is not seen, like the sky being wound by a thread. The equality of yoga is suchness, counted as its own nature, it is the manifestation of the definitive word. Therefore, one should achieve everything. By eliminating the extremes with great and small, the unborn suchness is emptiness. Primordial emptiness, free from the term of emptiness, free from eight elaborations, not desired. By what means is the edge of one's own mind defiled, the suchness of purity without. Yoga's signless suchness, non-dual spontaneous equality suchness. The last of the fourfold order, the blessing of qualities is supreme in nature. The lama is also the circumstance, name, equality, and spontaneous accomplishment, free from extremes, without terms. Great emptiness, unborn, the sphere of reality, etc., are only expressing a part of the qualities. That too is the nature of the circumstance, the statement of the meaning of the name and the definitive word, possessing the limbs of the reason, appearing in three ways. What is the supreme meaning of the excellent, since things are non-existent in their own nature, it transcends the words and thoughts of discrimination. Suchness is the sphere and wisdom, that is self-luminous and unwavering, uniting calm abiding and insight. Everything is the sphere of wisdom, applying the sphere to the sphere. By the application of the sphere of wisdom, it is the bodhi vajra bindu. That also separately
Chinese
思维修和，不缘极不缘，随不缘的次第，不住不思无骄慢。自性自然无我故，能作所作皆不缘故，如虚空般诸行皆离，无思而住名曰禅。若不涉入任何念，无有贪欲故无聚散。如是如是安住时，住与行持诸障蔽，若执为过失而不夺，为作此事略说之。忘失所缘及掉举沉没，勤作与不勤作以及行，疑惑颠倒有十一，共同的有七共十八。如是散乱有六种，自性散乱为五识，外境五处散逸而散乱，沉没掉举体验是内，为他善行之相也。其他等持或他乘，彼之宗派心散意，我慢等持而入定，无疑是趣向恶趣处。忆念生起随之而行，遮止以及猛利陷入和，特意三者调整于意，体验与作意住处缘，摄持与现行希望多，障蔽五十及支分。第一禅天的四禅定，四等持中歧途有九，恒常断灭颠倒且错谬。事务多且生起迅速，性急烦乱以及闻恶声。见轮及颜色之时，亦知是界性所变。因此行卧坐立和，受用之时亦离瑜伽。邪命盗贼渔夫牛眠，悭吝贪着市侩猴行过。如是知晓之瑜伽士，依于舍弃之八作意，或于一一略微观视，或者任其自生自灭。如何施力皆勿作，为诸事务散乱而住，诸多事务无我性，以三摩地而摄持后，于相平等之法界中镇伏。遮止与建立又何在？稍微界性之分衰损故，不见不入等等，执取后依于欢喜之行，以相符之仪轨而滋养。行持不如法之故，以利器断绝而舍弃，以忆念之绳索系缚后，于一切相皆不令衰损。
English
Thinking meditation and, non-objectifying, extremely non-objectifying, and the stages of following non-objectification, without dwelling, without thinking, without arrogance. Because of the natural selflessness, since both action and agent are non-objectified, like the sky, all activities are separated, abiding without thought is called meditation. If not entering into any concept, without desire, there is no gathering or scattering. When abiding in equipoise in this way, the obscurations of dwelling and conduct, if grasped as faults and not seized, for doing this, I will briefly explain. Forgetting the object of focus, agitation and sinking are strong, effort and non-effort, and doing, doubts and wrong views are eleven, common ones are seven, totaling eighteen. Likewise, distractions are sixfold, the nature of distraction is the five consciousnesses, scattering to the five external objects, experiencing sinking and agitation is internal, it is a sign of virtuous practice for others. Other samadhi or other vehicle, in that tradition, the mind scatters, thinking, 'I am in samadhi,' entering into samadhi with pride, there is no doubt that one goes to a bad place. Arising of memory, following after, stopping, and forcefully entering into and, intentionally, the three are adjusted in the mind, experiencing and conceptualizing the place of focus, holding and manifesting much hope, obscurations are fifty and branches. The four dhyanas of the first world of form, in the four samadhis, there are nine wrong paths, constant annihilation is inverted and mistaken. Many tasks and quick arising, impatience, disturbance, and hearing bad sounds. When seeing wheels and colors, also know that it is a change of element. Therefore, walking, sleeping, sitting, and staying, and during enjoyment, one is separated from yoga. Wrong livelihood, thieves, fishermen, sleeping like cattle, stinginess, attachment, market behavior, and monkey behavior are faults. Thus, the yogi who knows this, relies on the eight intentions of abandoning, or slightly observes each one separately, or lets it arise and subside naturally. Do not force it in any way, abide scattered by many activities, many activities are without self, after being controlled by samadhi, subdue it in the realm of equality of characteristics. Where is negation and affirmation? Because a little element is diminished, not seeing clearly, not entering, etc., after grasping, rely on joyful conduct, nourish it with compatible rituals. Because the conduct is not properly attained, cut it off with a sharp edge and abandon it, after binding it with the rope of mindfulness, do not let it deteriorate in any way.
Chinese
如此精进勤勉长久后，安住之初末亦能增长，动摇获得，习惯稳固至究竟，以五种圆满而成就。若有安住于险峻之水中，则为分别念习惯之陶师，以不住之行而令厌倦。彼时如头燃火，稍有存在，然彼等稀少。彼时缓慢地延长呼入呼出，为习惯此事等，首先应取舍舍弃。如山一般不动摇，即使是禅修，也能做到不厌倦。舍弃品尝滋味，则能达到究竟。见到力量显现，无有喜悦与忧愁。第二，中间偶尔有失去与获得，观察、滋养、舍弃烦恼和烦恼之因。以极其长久的精进，从上向上增长。为自他一切之事，从学习动摇开始，直到第五个阶段，以无分别念之方式，于一切万有无执着地享用。舍弃九种行为之一部分，也说为以不执着的方式行事。无有去来之处，而有去和来，于去来之中，无有去来。无有安住之处，而一切安住，于安住之中，无有安住。无有享受之处，而一切享受，于享受之中，无有享受。无有衰损，不执着于享受，不阻止，不执持，具足二资粮。为自己而不执着于一切，瑜伽迅速获得，无有怀疑。于行住坐卧享受之时，如是行事，于法性中，以加持解脱，另一方面，以思维他人而圆满。经论中所说的行为，说为一切众生所行，何况是信解学习，见到因缘。彼等以知见禅修作为基础而行事。一切知见融入，皆为利他，行持四种事业，若能掌握修持，一切事业皆应行持，修习次第，并观想增上的轮涅，降伏自性圆满，供养亲近后，使具足能力加持而圆满。彼时一切律仪，信解学习不舍弃而守护，然普遍具有三摩地誓言。誓言，誓言，所谓誓言，并非存在于别处，自己的见解即是誓言。为了不舍弃，也称为誓。化为形象也称为誓。先前具有的，也在此习惯。因此，认识自心后，懒惰散乱