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Meditate in the realm of Dharma. This meditation through the power of oral instructions gives rise to the settling meditation of Kusulu. The following meditation through the power of wisdom gives rise to the analytical meditation of the wise Panditas. Great intelligence, meditation through the power of wisdom, has two aspects: concise instruction and extensive explanation. The first is concise instruction: After the concise instruction, establishing great intelligence through the power of wisdom also has two aspects: one is the immediate awareness, like the sun rising in the sky, placing wisdom as a general outpouring; the other is establishing it after seeing the view. The extensive explanation has two aspects: meditating in the general outpouring of awareness and meditating after realizing the view. The first has four aspects: Enumeration: Meditating by spreading reason in the absence of self and what belongs to self. Truth: In self and what belongs to self, etc., other objects and subjects, without any clinging, meditate in the realm of Dharma. This is called Samadhi, which abides in the state of self-awareness and realization. This is the self-arisen wisdom that no one has made, abiding in itself. It unites the Dharma nature with Suchness, which is the emptiness with excellent aspects, non-duality, dissolving into the state of the Dharma realm. ༈ Meditating by spreading reason without spontaneous expansion and contraction. Truth: Gathering all the Dharmas of the self-arisen wisdom, the nature of the mandala, without exception, into the Dharma nature Suchness. Neither gathering nor not gathering. Meditating on the meaning of realization as the only true state. Meditating by spreading reason without meditator and object of meditation. Truth: If there is no object to be meditated upon and no teacher to meditate, then there is nothing to be meditated upon in the Dharma nature itself. Therefore, in the ultimate truth of meaning, there is nothing to be meditated upon. It does not enter into the realm of objects with characteristics; it is extremely vast. It does not attach to any duality. The mind that does not attach to anything is like the sky; this is the supreme path that enters into the intention of the Buddha. ༈ Meditating by spreading reason without thinker and object of thought. Truth: The Dharma nature is not to be thought of in one object of thought, nor is it to be thought of. It is not to be thought of as not thinking of it. The one-sided mind does not think of anything. This is the Samadhi that abides in the meaning of the equality of self-aware wisdom, awareness.
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总括来说，这种禅修，对于顿悟成佛的殊胜菩提，仅仅依靠字面上的理解是不够的。必须在刹那间的觉性上，触及到认识的秘密。这里不再详细解释。之后，在证悟见地之后进行禅修有两种：证悟的见地和对证悟之义的无缘自显的禅修。第一种又分为两种：宣说殊胜智慧的证悟，以及正直地指出菩提心的真如，它是极其不可思议的，与一切本质的执着相分离，难以用思维来衡量，因此，它本身是心胸开阔、广阔深邃的。只有深刻的智慧才能证悟它。证悟的见地是没有来去和边际的。正直地指出，如此这般，禅修的所缘菩提心，最初从任何地方也没有来，最终也不会去往任何地方，因此，它不是可以去来之物。其自性极其难以衡量，由于没有能缘所缘的执着，因此，边际和中心也无法从方向和部分上来衡量。对证悟之义进行无缘自显的禅修。正直地指出，那么，如果这样，远离能取所取的自性觉性本身，就会以无有能缘所缘的方式显现。禅修的所缘是胜义离戏法界，而法界智慧也仅仅是自性觉性而已。心的安住方式的错误有两种：宣说执着于所缘是错误的，而无所缘才是成佛之道；正直地指出，对于那些没有证悟见地的狭隘心智的人来说，见地就是执着于所缘。这又分为两种：执着于对一般意义的理解，以及执着于自相胜观的体验。第一种是名相乘的观点，从资粮道的大法流三摩地以下。第二种是从加行道的暖位开始，直到世间最胜位以下。像这样，安住于对所缘的执着，进入三摩地，只要有执着，就会远离世间。这就是世间禅修。超越世间的禅修是没有能入所入的执着，无勤任运地证悟，这就是佛陀的密意，是能仁自在和普贤王如来所宣说的。执着于所缘就无法见到无所缘，例如
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In general, this meditation, for the supreme Bodhi of sudden enlightenment to Buddhahood, it is not enough to rely solely on literal understanding. One must touch the secret of recognition on the instantaneous awareness. It is not explained in detail here. Afterwards, there are two types of meditation after realizing the view: the realized view and the meditation of unconditioned self-appearance on the meaning of realization. The first is divided into two: proclaiming the realization of supreme wisdom, and directly pointing out the Suchness of Bodhicitta, which is extremely inconceivable, separated from all grasping of essence, and difficult to measure with thought. Therefore, it itself is open-minded, vast, and profound. Only profound wisdom can realize it. The realized view has no coming and going, and no beginning or end. Directly pointing out, in this way, the object of meditation, Bodhicitta, initially does not come from anywhere, and ultimately does not go anywhere. Therefore, it is not something that can come and go. Its own nature is extremely difficult to measure, and because there is no grasping of subject and object, the beginning and end cannot be measured from direction and parts. Meditating on the unconditioned self-appearance of the meaning of realization. Directly pointing out, then, if this is the case, the self-awareness itself, free from grasping subject and object, will appear there in a way that there is no grasper or grasped. The object of meditation is the ultimate reality, the Dharmadhatu free from elaboration, and the wisdom of Dharmadhatu is also just self-awareness. There are two types of errors in the way of settling the mind: proclaiming that clinging to an object is wrong, and that non-objectivity is the path to Buddhahood; directly pointing out, for those with narrow minds who have not realized the view, the view is clinging to an object. This is divided into two: clinging to the understanding of general meaning, and clinging to the experience of self-characteristic Vipassana. The first is the view of the characteristic vehicle, from the great Dharma stream Samadhi of the accumulation path and below. The second starts from the heat of the joining path, up to the supreme worldly position and below. In this way, settling on clinging to an object and entering Samadhi, as long as there is clinging, one will be far from the world. This is worldly meditation. The meditation that transcends the world is the realization without clinging to entering and entering, effortlessly and spontaneously. This is the intention of the Buddha, which was proclaimed by the Lord of Sages and Samantabhadra. Clinging to an object cannot see non-objectivity, for example
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以及其他。接下来，正确或确定地观修法性，在意识的境界面前思考，并将其作为对境，如果认为它是可以被指向的，就像将细线穿入针眼一样。胜义法性，即无所指的真如，无法以此见到实义，就像用线穿针眼无法看到天空一样。 第四，本体分为两部分：简略指示和详细解释。首先是简略指示：大空性的瑜伽，在无生中平等，这样的真如，如同本体各异一样，它的名称也适用，并且顺带地，它的定义和三种形态也必然产生。因此，对于包括一切显现等所有道，也要具备本体、名称、定义这三者。 详细解释分为两部分：计数，一般展示真如的名称；接下来，一般来说，在因的乘中，相对于声闻和独觉来说，是伟大的中观派；相对于密咒乘来说，是低劣的，因此，下部乘的中观派遮止和破除了八戏论边，认为法性是不生的真如，即自性或本性的空性。也就是说，他们认为先前不空的东西立即变为空性，但实际上，对于从原始以来就是空性的东西，连空性这个名称都不存在。仅仅是远离了生灭、常断、来去、一异的八戏论边，这也不是此处大瑜伽所认可的。事部密咒行者认为，自己的心性清净，没有四边的垢染，这样的真如是完全清净的法性。瑜伽部的真如，瑜伽行者认为，在法界中没有戏论的相状的真如。第四，大瑜伽的真如是：大瑜伽的显空不二，显现是本体的因，自成，显空本体平等性的真如。特别是，详细展示大真如分为四部分：计数，衡量大真如的方法；接下来，像这样，中观派认为胜义空性远离八戏论边，以及事部的清净心远离边，瑜伽行者认为法界远离戏论，以及大
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and so on. Next, to correctly or definitely meditate on the Dharma-nature, contemplate it in the realm of consciousness, and if you think of it as an object to be pointed at, it is like threading a fine thread through the eye of a needle. The ultimate Dharma-nature, the Suchness that is without an object, cannot see the meaning with that, just as threading a thread through the eye of a needle cannot see the sky. Fourth, the essence has two parts: a brief indication and a detailed explanation. The first is a brief indication: the yoga of great emptiness, equal in unbornness, that Suchness, just as the essence is different, its names also apply, and incidentally, its definition and three aspects necessarily arise. Therefore, for all paths including all appearances, etc., also have essence, name, and definition, all three. The detailed explanation has two parts: enumeration, a general presentation of the names of Suchness; next, in general, in the vehicle of cause, relative to the Shravakas and Pratyekabuddhas, it is the great Madhyamaka; relative to the mantra vehicle, it is inferior, so the lower vehicle Madhyamikas block and eliminate the eight extremes of elaboration, and consider the Dharma-nature to be unborn Suchness, that is, the emptiness of nature or essence. That is, they think that something that was previously not empty suddenly becomes empty, but in reality, for something that has been empty from the beginning, even the term "emptiness" is absent. It is merely being free from the eight extremes of elaboration of birth and cessation, permanence and annihilation, coming and going, one and many. This is not what is accepted here in Maha Yoga. The Kriya Tantra practitioners consider that their own mind-nature is pure, without the defilement of the four extremes, and that Suchness is the completely pure Dharma-nature. The Suchness of Yoga is what Yogis consider to be the Suchness without the characteristics of elaboration in the Dharmadhatu. Fourth, the Suchness of Maha Yoga is: the non-duality of appearance and emptiness in Maha Yoga, where appearance is the cause of the essence, spontaneously accomplished, the Suchness of the equality of the essence of appearance and emptiness. In particular, the detailed explanation of Maha Suchness has four parts: enumeration, measuring the Maha Suchness; next, in this way, the Madhyamikas consider ultimate emptiness to be free from the eight extremes of elaboration, and the Kriya's pure mind to be free from extremes, and the Yogis consider the Dharmadhatu to be free from elaboration, and the Maha
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瑜伽的不舍显现的大空性，四种次第的最后次第，玛哈的如来藏比前三种更殊胜，功德上更殊胜，本体上是无上的。如果详细解释它的意义，本体的衡量方式是：中观克里亚。瑜伽的胜义本体是：按照次第，胜义离戏，远离八边，显现为因，果于任何处也不成立的空性，唯一的心清净，远离四边，法界中没有戏论的相等等，如前所说。玛哈瑜伽者不舍弃任何显现，安住于大空性中，因此可以衡量。加持的衡量方式是：下部的三种胜义，按照次第，加持什么也不显现，只显现三族左右和五族左右，玛哈瑜伽的胜义显现两万四千等，因此可以衡量。以功德衡量是：下部的三种胜义，证悟和串习的功德，普光，三族金刚持，瑜伽密集摆设，各自只能获得自地的果位，玛哈瑜伽，以获得莲花眼来衡量。或者总结意义来说，加持的功德本体是无上的。对于此，瑜伽以下的如来藏，方便的手印寂怒等的色身不可衡量，不会改变。在此玛哈瑜伽的如来藏中，世俗的显现无论什么都显现和产生，因此成为加持的无上，如《秘密藏》所说：无生中生一切，无生是法界，生是能显现轮涅一切法的意义。功德成为无上是：瑜伽以下的胜义安住于无相中，因此功德小，玛哈瑜伽的胜义中，以七宝任运成就来衡量。此中说：胜义中是七宝，世俗中是平等圆满。本体成为无上是：瑜伽以下的胜义是唯一的空性，在此显现任运成就为本体的因，因此，本体是显空无别，因此可以衡量。这也是此中所说：如意树和珍