English
It appears as self-luminous in a way that is without an object of focus. The object of meditation, the dharmadhatu, and the wisdom that realizes that dhatu are not to be found elsewhere. They are merely one's own clear and empty awareness. Thus, the non-duality of object and awareness is taught. Secondly, there are two methods of meditation. First, it is taught that focusing leads astray, and that non-focusing is Buddhahood. If someone of little intelligence focuses on the object of meditation and enters samadhi with their mind, as long as there is focus, it is like throwing something far away in the world. If emptiness is focused on as an object, the mind cannot enter it. That which is self-luminous without an object is the intention of the Buddha. This is what the Sage, the Lord, and all the Buddhas have said. Second, one does not see non-focusing by focusing, with an example. If one definitely thinks of the nature of reality as something to be meditated on, and considers it as an object and believes it exists as a focus, it is like threading a fine thread through the eye of a needle. In this way, one does not see the meaning of the nature of reality, which is without focus. Just as threading a thread through the eye of a needle prevents one from seeing the vast sky. Fourth, there are two aspects to the essence. First, a brief explanation. The yoga of great emptiness, the unborn equality, suchness, if one identifies the essence as different, then names also apply. In addition, definition and the three types of categories necessarily arise. Therefore, for all paths such as all appearances, cultivate the three aspects of essence, definition, and categories. Second, the detailed explanation has two parts. First, a general explanation of the categories of the meaning of suchness. It is great in relation to the Shravakas and Pratyekabuddhas, and small in relation to Secret Mantra. Therefore, the Madhyamikas reject and eliminate the meaning of the eight extremes of elaboration. They believe that suchness, which is not born from causes and conditions and is unconditioned, is emptiness that is free from all extremes. It is not that it was not empty before and then becomes empty temporarily. Rather, it has been empty from the beginning, and even the mere term "emptiness" is absent. Therefore, it is believed to be free from the eight extremes of elaboration: birth and cessation, permanence and annihilation, coming and going, one and many, but holding onto being free is also not correct. Kriya Tantra practitioners believe that the suchness of their own mind, which is pure and free from the stains of the four extremes, is completely pure dharmata, a changing emptiness. Yoga practitioners believe that the equality of the dharmadhatu
Chinese
认为远离戏论之相的真如是显空，摩诃瑜伽是轮回涅槃无二任运成就大平等之真如。第二，特别详细阐述摩诃之真如，有四点：第一，摩诃之真如的安立方式。真如的四种次第的最后是摩诃之真如，是加持可以显现任何事物，是具有功德究竟的任运成就之果，本体是胜义七宝显空无二，因此成为一切之至尊。第二，分类有两种：第一，不混合分类，从功德方面显示名称数量。成为至尊的那个，也分为状态的名称类别，诸法离好坏取舍是平等性，诸法皆是功德任运成就，任何边都不成立故离边，离诠释故无言说，一切方面都殊胜故大空，离因缘故无生，任何都不生故法界等，只是从本体功德的各个部分说出一个个名称而已。第二，它与任何都不相违，以具足三种理智而安住的方式。这样平等性等七者，每一个也以状态的差别，如上所说本体是不共的，并且词语的意义所表达的词义也是共同宣说的，那么是否是成为成立的理智之支分呢？是与经、窍诀、理三种全部融合结合，是从续部中产生的。第三，修习的体性有三：意义和三摩地的体性，界和智慧无别的果，修习的功德。第一中有二：第一，意义和三摩地的体性真实。比下乘更高的摩诃之真如的殊胜意义是什么呢？那即是，在显现为轮回涅槃之事物的时候，心和事物因为没有成立自性，所以在任何分别念中，都是超出言思的，是无为的真如，是无边际的界，是无有遮障而明亮的智慧胜义谛。第二，显示那本身是止观双运。胜义
English
The Suchness that is free from the characteristics of elaboration is considered to be appearance and emptiness, and Mahāyoga is the Suchness of the great equality of spontaneous accomplishment, without duality of samsara and nirvana. Second, there are four points to explain the Suchness of Mahā in detail: First, the way to establish the Suchness of Mahā. The last of the four orders of Suchness is the Suchness of Mahā, which is the blessing that can manifest anything, and it is the fruit of the ultimate qualities of spontaneous accomplishment. Since the essence is the ultimate seven treasures, without duality of appearance and emptiness, it becomes the supreme of all. Second, there are two
Chinese
不造作的如是之自性，于明澈了悟之究竟不摇动，息灭戏论之相，安住于无分别之状态。以自明之觉性，现量超胜地照见，是为胜观。彼二无有差别，以双运故，明朗而双运。 第二，仅于此，一切法无自性，以智慧无边际故，与法界本体无别。所修之法界，以能修之心之智慧了悟之法界，此二无有差别而结合。如是，以心之智慧与法界本体无别结合，清净、空性、觉悟、显现无有差别，故为金刚无戏论之明点。 第三，彼禅修亦以各别分别之智慧，于见解之见之后禅修，以及于等持之境不缘，禅修之等持自性亦不缘，以及后得之智慧亦不缘之次第。不居于所修之境，亦不执著于禅修之自性。之后，无有以我所修之各别我慢而自诩之心。 第四，定义有二。第一，禅修等持之定义。于空性之状态中，自性自然无有法与补特伽罗之二种我，故所修之境与能修之觉性二者皆无自性可缘故，如虚空般，以心之境远离所修、能修之一切造作。于任何心皆不可思议之状态中安住，仅此即称为禅修。 第二，无有聚散而禅修之定义。若无有以所修、能修之觉识执著于境相、空性等任何事物，则于法性禅修之味无有贪著，故自之觉性与意义二者无有聚散之故。 第五，过患有二。第一，略示。如是，以口诀之力，以及如是智慧之力而安住之时，安住于等持之时之过患，以及之后以行持遮蔽等持之过患，若能认识到界之过患为错误而改正，则为不夺等持之故，过患之类别略
English
Immovable at the culmination of clearly realizing the unadulterated nature of suchness. Abiding in a state of non-conceptualization, where the characteristics of elaboration are pacified. Vipassanā is seeing with the self-illuminating, manifest, and surpassing awareness. Because these two are without difference, they are clearly united through union. Second, at that very moment, all phenomena are without inherent existence. Because wisdom is limitless, it is inseparable from the essence of reality. The object of meditation, the essence of phenomena, and the essence realized by the wisdom of the meditating mind, these two are joined inseparably. Thus, by joining the wisdom of the mind and the essence of phenomena without difference, purification, emptiness, realization, and appearance are without distinction, and therefore it is the vajra, the bindu free from elaboration. Third, that meditation is also meditating after seeing the view with the wisdom of individual discernment; and the nature of samadhi, which is meditating without focusing on the object of equipoise, is also completely unfocused; and with the sequence of unfocused post-meditation wisdom. Not abiding in the object of meditation, nor clinging to the nature of meditation. Afterwards, there is no self-praise with the pride of individual meditation. Fourth, there are two definitions. First, the definition of meditation as samadhi. Because there is naturally no duality of self of phenomena and person in the state of emptiness, both the object of meditation and the consciousness of the meditator are without inherent nature to focus on. Like the sky, the object of the mind is separated from all activities of meditation and meditator. Abiding in a state where the mind cannot think of anything, this alone is called meditation. Second, the definition of meditating without gathering and scattering. If there is no clinging to any object, appearance, emptiness, etc., with the consciousness of the object of meditation and the meditator, then there is no desire or attachment to the taste of meditating on the nature of reality, so there is no gathering or scattering of one's own consciousness and meaning. Fifth, there are two faults. First, a brief explanation. Thus, when abiding by the power of the instructions and the power of wisdom, the faults of abiding in samadhi, and the faults of obscuring samadhi with subsequent conduct. If the faults of the elements are recognized as errors and corrected, then in order to prevent the taking away of samadhi, the categories of faults are briefly
Chinese
略述如下：第二部分，广说分三：安住于三摩地时的过失、界的过失、行为禅修者的六种过失。第一部分有五点。第一，共同和疑惑颠倒的十八种过失。初学者忘记上师口诀的所缘，即由于昏沉和掉举的过失而不清晰，这普遍遮蔽了止观双运。昏沉分为自性昏沉、因缘昏沉和造作昏沉。第一种是白痰增多和愚痴心重；第二种是身体疲劳、住在温暖的地方、吃肉喝酒等；第三种是身体依靠、闭眼、住在黑暗的房间、穿厚衣服等，遮蔽了胜观。掉举分为自性掉举、因缘掉举和造作掉举。第一种是风大增多和贪欲心重，心不愿安住于三摩地，散乱于各种对境；第二种是出现障碍，不由自主地被各种违缘所扰乱，依止世间法，即忙于俗事和经商等；第三种是晚上穿薄衣服、住在喧闹的地方、赞叹外境等，遮蔽了止观，共有六种。这些过失的起因是，如果刻意用功，就会产生掉举，如果不刻意用对治，就会产生昏沉，以及疑惑三界九地是解脱之道，颠倒地认为常断等，共有十一种。资粮道和四种瑜伽的共同过失是，上述的忘记和昏沉掉举六种，加上疑惑等七种，总共有十八种。第二，散乱的六种过失。如前所述的遮蔽一样，散乱于三摩地的过失有六种，即执着自性或体性的散乱，是指五种识停留在五根的显现等无记状态上。由于意识散乱于外境五欲，所以是外散乱。没有昏沉和掉举，以三摩地的觉受而执着，是内散乱，这遮蔽了止观双运。为了使其他所化众生生起信心而进行有相的善行，这是有相的散乱。从自己的三摩地中，进入世间的灭尽定等其他定，或者下
English
To mention a little, the second part, the extensive explanation, has three: the faults of the time of abiding in samadhi, the faults of the elements, and the six faults of the conduct of a great meditator. The first part has five. First, the eighteen faults of commonality and doubt and wrong views. The first practitioner forgets the guru's instruction on the object of focus, that is, the lack of clarity due to the faults of agitation and mental sinking, which generally obscures the union of calm abiding and insight. Sinking is divided into natural sinking, circumstantial sinking, and deliberately caused sinking. The first is the increase of phlegm and the predominance of dullness. The second is doing tiring physical work, staying in a warm place, eating meat and alcohol, etc. The third is leaning the body, closing the eyes, being in a dark room, wearing thick clothes, etc., which obscures insight. Agitation is divided into natural, circumstantial, and deliberately caused. The first is the predominance of wind and strong desire, the mind does not want to abide in samadhi, and scatters to various objects. The second is the occurrence of obstacles, being involuntarily distracted by various adverse conditions, relying on conditioned phenomena, that is, being busy with worldly affairs and business, etc. The third is wearing thin clothes at night, staying in noisy places, praising appearances, etc., which obscures calm abiding, making six in total. If these arise from what cause, agitation arises from deliberately exerting the mind, and sinking arises from not deliberately applying the antidote, and doubting that the three realms and nine grounds are the path to liberation, and wrongly believing in permanence and annihilation, making eleven in total. The common faults of all four yogas of the path of accumulation are the aforementioned forgetting and sinking and agitation, six and seven, making eighteen in number. Second, the six faults of distraction. Like the aforementioned obscurations, there are six types of faults of distraction in samadhi, that is, distraction by clinging to nature or essence, which refers to the five consciousnesses staying in the state of non-indication on the appearance of the five senses, etc. Because consciousness is scattered to the five objects of desire, it is external distraction. Without sinking and agitation, clinging to the experience of samadhi is internal distraction, which obscures the union of calm abiding and insight. Performing virtuous deeds with signs in order to make other disciples have faith is distraction by signs. From one's own samadhi, entering other concentrations such as the cessation of worldly things, or lower