English
It is like cultivating Samadhi, lighting a lamp in the darkness, and entering the realm of light. Second, there are two types of pursuing goals. First, pursuing the Dharma-nature. Entering the realm of Dharma-nature, which is like the sky, because there is no boundary in the central direction, it is vast. The mind that realizes the Dharma-nature, through wisdom, quickly moves towards the Dharma-nature. In reality, there is no going and no coming, not abiding in any extreme. This state is the mind of enlightenment, without the arising of duality, without suffering, so it is extremely blissful. Second, the necessity of pursuing accomplishments. For example, when the sun rises, darkness transforms into light; just like using the deadly Hala poison to treat poisonous diseases. The Samadhi that does not abandon the nature of conceptual thoughts, but can freely control the Dharma-nature, is the supreme and common accomplishment pursued by all practitioners. Similarly, this Samadhi of suchness will become a supporting condition for obtaining accomplishments. The second case is, if there is no yoga of this great Samadhi of emptiness, what faults will there be? For example, like a rock at the bottom of the ocean, unable to surface, and the middle is dry. Even if one strives for a long time to practice the path of clinging to substantiality and seeks the fruit, if there is no moisture of the meaning of suchness, then the sprout of the supreme Bodhi-mind will wither, and the fruit of Buddhahood will not arise. Third, there are two methods of cultivation. First, the physical posture. For the sake of cultivating Samadhi, in order to keep the various parts of the body in balance. The body is comfortable, and the mind yearns for liberation. Cultivating with the body in the seven-point posture, just like the venerable Vairochana. Second, there are two methods of settling the mind. First, a brief explanation. Abiding in Samadhi with a mind that does not cling to the body and has no contrived conceptual thoughts. For those with shallow wisdom, they should rely on the instructions of the Guru to abide equally. For those with great wisdom, they should rely on the power of their own wisdom, abiding in the state of realizing the view, thereby becoming accustomed to Samadhi. Second, a detailed explanation, which is further divided into two. First, those with shallow wisdom rely on the power of instructions to abide. What was said before the brief explanation, the disciple who abides by relying on the power of instructions, should live in a place far from the hustle and bustle of
Chinese
萨。用黄金、绿松石等珍宝和飘逸的丝绸，以及饮食等享受使上师欢喜，然后让弟子端正地坐在上师的膝上，即面前。用猛咒驱逐空行母和夜叉等障碍，用宝瓶的嘴对准耳朵。在别人听不到的情况下，详细地将诀窍悄悄地灌输到左耳中，并融入心中。诀窍的实质是，如果想在此生迅速成就共同和殊胜的成就，就应修习观修之所观和观修者都完全不可得，在法性无生之界中观修。第二，以大智慧的力量观修，这又分为两部分。第一，简略地指示。简略指示之后，也以智慧的力量安立。将明空之禅定普遍倾注，忆念之前的见解，并在见解之后安住在明空之中，这是二者。第二，广说分为两部分。倾注明觉，以及在证悟见解之后观修。第一部分有四点。第一，无我与我所，普遍倾注明觉而观修。执着于我的阿赖耶识和由我所体验的蕴，以及显现为外境的诸要素，这些都是观修的对境，从不可得三者中，以极大的决心观修不可得，并在无生之界中解脱，仅以忆念，以境之禅定的自性，观修无境自明。其原因是瑜伽士自己的明觉安住在法性明空的状态中，其含义是，它不是由任何作者所造，也没有因缘，而是自生的。因此，将内外一切法都结合在无生如是的境界中显现，因为没有执着于观修之所观和观修者二者，所以是无生的。在无生法界的状态中，因为明觉或自性没有成立，所以一切法都融入其中，境与心二者无别地显现。第二，无有自生舒卷，普遍倾注明觉而观修。无有因缘的自生光明，以智慧禅定的坛城。所知内外一切法，都无余地在法性如是的境界中显现，这被称为收摄。然而，成立收摄和不收摄二者
English
Sa. Having pleased the precious guru with jewels such as gold and turquoise, and flowing silks, and enjoyments such as food and drink, the student is placed upright on the guru's lap, that is, in front. The obstacles such as dakinis and yakshas are expelled with fierce mantras, and the jeweled tube's mouth is placed to the ear. Without others hearing, the pith instructions are whispered in detail into the left ear and absorbed into the mind. The essence of the pith instructions is that if one wishes to quickly accomplish common and supreme siddhis in this life, one should meditate on the object of meditation and the meditator as being completely non-objective, and meditate in the realm of the unborn nature of reality. Second, meditating with the power of great intelligence, this is divided into two parts. First, a brief indication. After the brief indication, it is also established with the power of intelligence. The general pouring of the clear and empty samadhi and remembering the previous view, and after seeing, abiding in clarity and emptiness, these are the two. Second, the extensive explanation is divided into two parts. Pouring out awareness, and meditating after realizing the view. The first part has four points. First, meditating on the pouring out of awareness without self and what belongs to self. The alaya-consciousness that clings to self, and the aggregates experienced by self, and the elements that appear as external objects, these are the objects of meditation, from the three non-objectifications, with great determination, meditate on non-objectification, and liberate in the unborn realm, with only remembrance, with the nature of samadhi of the object, meditate on the self-illuminating without object. The reason for this is that the yogi's own awareness abides in the state of clear and empty nature of reality, its meaning is that it is not made by any maker, and there is no cause or condition, but it is self-arisen. Therefore, combining all inner and outer phenomena to appear in the unborn suchness state, because there is no clinging to the object of meditation and the meditator, it is unborn. In the state of the unborn dharmadhatu, because awareness or essence is not established, all phenomena dissolve into it, and object and mind appear indivisibly. Second, meditating on the pouring out of awareness without self-arisen expansion and contraction. The self-arisen luminosity without cause or condition, with the mandala of wisdom samadhi. All knowable inner and outer phenomena, without exception, appear in the state of suchness of reality, this is called gathering. However, establishing both gathering and not gathering
Chinese
是的。或者不是。因为它本身没有错误，也不会欺骗，所以是正确的意义，未被修改的真如，智慧在无境中自明。第三，修无所修、无能修，智慧普照。因为所修之境法性和能修之主体二者在胜义中均未生起，所以没有在心中修法性之境。因此，在胜义中没有所修之境，对于任何所修之境，心识都不会介入，即在无二中显现，这就是进入禅定的最佳方式，是无所安立的安立之法。第四，修无所思、无能思，智慧普照。因为法性在心识中没有任何可思之处，所以也不应思。那么，是否不思就是思呢？为了遣除特意之思，也不应不思。因为它本身是完全不可分割的，所以在思与不思的境上，心识不作分别，此禅定即是无境自明，安住于自证平等性之中。第二，见解证悟之后的修行分为二：证悟的见解和修行。第一部分分为两点。第一，以殊胜智慧证悟的见解，在此理解更胜一筹，胜义菩提心的真如是：对事物极难辨识，心识难以测度，如虚空般广阔，如大地般宽广，如海洋般深邃。因此，在其深处，先具足智慧，再以甚深密咒，就能证悟其意义的见解。通过思辨忆念见解的意义，然后在不失其本性的情况下进行修行。第二，自身证悟的体性没有来去和边中。菩提心最初从何处而来，最终也不会去往任何地方。因此，它不是由来去二者组成的。这个意义极其难以用心识测度，并且不是一个可以辨识的境，因此，远离了戏论的边，也无法确定哪个是中。第二，修行分为两点。第一，在证悟的意义上，无二的自显修行是：那么，如果这样，如何才能使远离能取所取的自性智慧作为对境呢？
English
Yes. Or not. Because it itself is without error and does not deceive, it is the correct meaning, the unadulterated Suchness, wisdom self-illuminating in the absence of an object. Third, meditating without an object of meditation and without a meditator, wisdom pervading all. Since both the object to be meditated upon, the nature of reality, and the subject who meditates, are unborn in ultimate reality, there is no object of meditating on the nature of reality in the mind. Therefore, since there is no object to be meditated upon in ultimate reality, the mind does not engage with any object of meditation, that is, it appears in non-duality, which is the supreme way to enter into samadhi, the method of establishing the unestablishable. Fourth, meditating without an object of thought and without a thinker, wisdom pervading all. Since there is nothing to be thought about in the nature of reality within the mind, one should not think about it. Then, is not thinking itself thinking? In order to dispel intentional thinking, one should not not think either. Because it itself is utterly indivisible, the samadhi in which the mind does not discriminate on the object of thinking or not thinking is the self-illuminating absence of an object, abiding in the state of self-awareness and equality. Second, meditation following the realization of the view is twofold: the view of realization and meditation. The first part is twofold. First, the view realized by supreme wisdom, here understanding is superior, the Suchness of the ultimate Bodhicitta is: extremely difficult to discern as an object and difficult for the mind to fathom, it is as vast as space, as broad as the earth, and as deep as the ocean. Therefore, in its depths, first possessing wisdom, then with profound secret mantras, one will realize the view of its meaning. By contemplating and recollecting the meaning of the view, and then meditating without losing its essence. Second, the nature of one's own realization is without coming and going, and without beginning and end. That Bodhicitta does not come from anywhere in the beginning, nor does it go anywhere in the end. Therefore, it is not composed of coming and going. That meaning is extremely difficult to fathom with the mind and is not an object to be discerned, therefore, being free from the extremes of elaboration, there is no way to determine which is the middle. Second, meditation is twofold. First, the non-dual self-appearing meditation on the meaning of realization is: Then, how can one make one's own wisdom, which is free from the apprehended and the apprehender, as an object?
Chinese
以无所缘的方式自明，故而显现。所修之法界与证悟法界之智慧二者亦非在他处，仅是自之明空觉性而已，故而宣说了能所二取不二。第二，修法有二。第一，开示以有所缘而入歧途，无所缘即是佛。若有小慧者，缘所修而入于三摩地，有所缘存在之时，如同抛掷世间之物。若以空性为所缘，则心识无法趣入，无所缘自明即是佛之意趣。此乃释迦能仁及诸佛所宣说。第二，以有所缘则不见无所缘，并以譬喻说明。若以心识确定所修之法性，并以心识思虑，执之为所缘而存在，譬如将细线穿入针孔。如此则不见法性之真实，即无所缘之义。如同穿针引线，却不见广大虚空。第四，本体有二。第一，略说。大空性之瑜伽，无生平等之如是性，若如是执着本体各异，则名相亦随之而生。同时，定义与类别三种亦必然产生。因此，对于一切显现等一切道，应具足本体、定义、名相三种。第二，广说有二。第一，总说如是性之义的名相。相对于声闻缘觉而言，此为大；相对于密咒而言，此为小。因此，中观宗遮破并遣除了八边戏论之义。认为不从因缘而生，未经造作之如是性，是远离一切边之空性。并非先前不空，而是暂时变为空性。而是从原始以来即是空性，甚至连空性之名相亦不存在。因此，认为远离生灭、常断、来去、一异之八边戏论，但执着于远离亦非正见。事续瑜伽士认为，自心清净，远离四边垢染之如是性，是完全清净之法性，是迁变空性。瑜伽部瑜伽士认为，法界等性