English
Concerning the meditation practice of sudden enlightenment in general. To be straightforward, sudden enlightenment is like a life born from illusion, its body maturing in a single instant. For those individuals who surpass the view and practice of gradual enlightenment and possess the confidence to distinguish the three truths, there are four types of meditation practice: That Samadhi, Total Samadhi, One Mudra, and With Elaborations. First, That Samadhi refers to all phenomena abiding in the naturally arising wisdom, without artificiality. Total Samadhi refers to all phenomena abiding in the state of self-aware wisdom, without cessation, manifesting everything. One Mudra refers to not moving from self-aware wisdom in the naturally arising deity's form. With Elaborations refers to the nature of the vessel and its contents naturally manifesting as the mandala of the deity and wisdom, primordially pure. Thus, when these four are endowed with inseparable union, from the very moment of realizing the view, one becomes immediately accustomed to the four truths. The view manifests as the nature of a great bindu without beginning or end. Gradual meditation on this is That Samadhi, the great emptiness, and Total Samadhi, the illusory wisdom. The Samadhi of the inseparable cause, these three are non-different at the same time. The great bindu is complete and non-dual, which is the meaning of the unadulterated Suchness, the realm of equality. It manifests without any cessation, it is the Samadhi of all-illuminating appearance. The great bindu is complete, manifesting as the inseparable body and wisdom, it is the Samadhi of the cause. The three Samadhis of gradual practice are practiced in sequence, here they are simultaneously present in sudden enlightenment. In the Small Path it says: That nature, uncreated, unmoving aspect, that is the Dharmadhatu of Suchness. That nature, all-illuminating wisdom, that is the state of all-illuminating appearance. All phenomena of the result are real, that is the sequential possession of the cause. In the Display of Magical Differentiation it says: Spontaneously realize and spontaneously meditate, that nature free from sequence becomes clear, it is called the Great Perfection of the moment. Secondly, it teaches that the eight consciousnesses are realized and meditated as the five wisdoms without deviation. To be straightforward, the meaning of realizing that all minds and consciousnesses are clear as the essence of the eight consciousnesses and five wisdoms is explained in detail in the section on the nature of the view.
Chinese
与所述相符。此处，根据《意集经》所说：从根本的阿赖耶识显现出如明镜般的智慧。从所缘的阿赖耶识显现出平等性智。从显现的阿赖耶识显现出妙观察智。从能动的阿赖耶识显现出成所作智。从心之自性显现出法界体性智。如是说。通达见解的意义后，以禅定三摩地来控制觉性，修习的意义是：八识自显为五智的体性，无有对境，此即不分别的智慧，五智的体性自然成就，不离此故，是大手印。第三，分别解说。分为两种：上等，证悟无漏之真谛而成佛；中等，同时证悟有漏之真谛。第一种又分为两种：不违越之誓言，以及与此相应之行持而成佛之方式。第一种又分为两种：念诵。第一，从平等性之义的见修行不违越之开示；陈述。以见解基之义平等性而证悟平等性，若安住于不违越结合之修习平等性之义的誓言之意义上，则不舍弃任何事物，获得果位平等圆满大自在佛普贤王如来无有差别的地。若超越平等性之义，则不能获得佛果。第二，开示不违越行持而圆满二资粮。陈述。又或者，这是选择之词，如以下将出现的无法守护之行持誓言。从见修之状态中，无论如何行持三门之行，皆不离大自在平等性之三昧耶的意义之上。三门的一切行为皆不间断地圆满福德和无所缘之智慧二大资粮。第二，行持成佛之方式分为两种：念诵。第一，行仪不离平等性；陈述。瑜伽士的行住坐卧
English
It agrees with what has been said. Here, according to the Gongdü: From the fundamental consciousness appears the mirror-like wisdom. From the object-oriented consciousness appears the wisdom of equality. From the appearing consciousness appears the discriminating wisdom. From the entering consciousness appears the accomplishing wisdom. From the nature of mind appears the wisdom of dharmadhatu. As it is said. After understanding the meaning of the view, controlling awareness with samadhi meditation, the meaning of meditation is: The eight aggregates self-manifest as the essence of the five wisdoms, without object, this is the non-conceptual wisdom, the essence of the five wisdoms is spontaneously accomplished, not departing from this, is the Great Seal. Third, explaining with distinctions. There are two types: superior, realizing the truth of non-contamination and attaining Buddhahood; intermediate, simultaneously realizing the truth of contamination. The first has two aspects: the non-transgressing samaya and the way to attain Buddhahood by practicing in accordance with it. The first has two aspects: recitation. First, the teaching of not transgressing the view and meditation of the meaning of equality; statement. By viewing the ground of equality and realizing it as equality, if one abides without transgressing the meaning of the samaya of the practice of union, without abandoning anything, one will attain the ground of the Buddha Samantabhadra, the great self-nature of equal perfection, without differentiation. If one transcends the meaning of equality, one will not attain Buddhahood. Second, the teaching of not transgressing conduct and perfecting the two accumulations. Statement. Or, this is a word of choice, such as the vows of conduct that cannot be guarded, which will appear below. From the state of view and meditation, no matter how the actions of the three doors are practiced, they do not deviate from the meaning of the samaya of the great self-nature of equality. All actions of the three doors are uninterruptedly perfected into the two great accumulations of merit and non-objective wisdom. Second, the way to attain Buddhahood through conduct has two aspects: recitation. First, the conduct does not deviate from equality; statement. The yogi's walking, coming and going, sitting and staying, sleeping and lying down
Chinese
逆行，在吃喝享用的时候，如果观修的意义没有减退，以平等性安住于法界，谁能行持？瑜伽士以殊胜的智慧，应当恒时如此行持。第二，以具足见行而证得佛果。真实而言，安住于法界平等性的意义上，以心识分别之后，为了行持于那个法界，行持于何种法界呢？行持于无生法界，因为行持于胜妙果位的生处，无二平等性的法界，最终在无二平等性本身也不安住的寂灭中成佛。对此，金刚经中说：最初有智慧的补特伽罗，以无余的真谛无有分别，以自性觉性的理证，对于蕴、界、处，方便与智慧无二之义，本来圆满成佛。依赖于何而证悟呢？圆满了道的支分，次第不安排地圆满了十地，无余功德自然显现，一切无余坛城，是二资粮圆满的果位，是诸根一时受用的境地。如是以及地与波罗蜜多，道与功德一时圆满。所说之义已经阐明。第二，中等有漏者一时现见真谛有三种。计数。第一，见解证悟境与心无二，真实而言，见解证悟自证智，譬如如意宝珠的宝藏一样，所有想的都会出现，因此，即使观看一切法，也如镜中影像显现而无自性一般，即使观看内外一切法，也不会显现为实有自性。第二，安住之方便有两种：修习证悟之义的方便和修正过失的方便。第一种有三种。计数。第一，安住于证悟之义而获得果位的方式，真实而言，无论哪个瑜伽士，如果认识到自己心识相续的法性是什么，并且以见解证悟，超越了执著于所修和能修二者，使心识无有颤动，无勤安住，那么哪个瑜伽士，对于证悟自己法性的心识无有勤作
English
Going against the grain, if the meaning of view and meditation does not diminish during times of eating, drinking, and enjoying, and one abides in the realm of equality, who can practice this? Yogis with excellent wisdom should always practice in this way. Second, it shows how one attains Buddhahood by possessing view and conduct. Truly, abiding in the meaning of the realm of equality, after discriminating with the mind, in order to practice in that realm, in which realm does one practice? One practices in the realm of unbornness, because one practices in the realm of non-duality, the source of the supreme fruit, and ultimately attains Buddhahood in the peace where even non-duality does not abide. Regarding this, the Vajra says: Initially, an intelligent person, with the indivisibility of all truths, through the reasoning of self-awareness, regarding the aggregates, elements, and sources, the meaning of non-duality of skillful means and wisdom, is inherently completely enlightened. Upon relying on what is realization? The limbs of the path are completely perfected, the ten bhumis are perfected without being arranged in sequence, all qualities arise spontaneously, all complete mandalas, are the result of the completion of the two accumulations, and are the field of experience for the senses all at once. Thus, the meaning of what was said, that the grounds and perfections, the path and qualities, are completed at once, is clear. Second, there are three ways in which a middling contaminated person sees the truth all at once. Enumeration. First, the view realizes that the object and mind are inseparable. Truly, the wisdom of self-awareness that realizes the view is like a treasure of wish-fulfilling jewels, where everything thought of arises. Therefore, even when looking at all phenomena, it is like reflections in a mirror, appearing but without inherent existence. Even when looking at all internal and external phenomena, they do not appear as having their own inherent nature. Second, there are two methods of settling: the method of meditating on the meaning of realization and the method of correcting faults. There are three aspects to the first: Enumeration. First, the way in which one obtains results by settling on the meaning of realization. Truly, whichever yogi recognizes what the nature of their own mindstream is as wisdom and realizes it through view, transcends clinging to the object of meditation and the meditator, and causes the mind to abide without trembling and without effort. Whichever yogi has no effort for the mind that realizes their own nature
Chinese
那些享受的人们获得了菩提。第二是意之体性，正直。从原始以来，二取完全清净的等持是，法性不变，无生无畏，如雍仲一般，本来成佛之义。见解是，轮回涅槃一切法，从原始以来，于三真如平等性中，体性完全清净地证悟。等持是不作意于对境，安住于基础，明晰安住是胜观，那二者双运而成为真实证悟，如是说。第三是功德生起之方式，正直。其验相是，无法于一方面指明如此这般，因此生起各种暖相的功德。那是无有二法之自性的心性，显空无别，于大自在中，功德或果实一切无有增减地生起，如宝藏一般。第二是修正过患之方法有三，宣说。第一是分别念是智慧，因此不依仗对治。正直。不遮止六识，因此各种分别念增长而生起，然而生起时若能认识到无自性的分别念生起之时即是智慧之自性。于境、心、根三种不遮止而显现，显现之时无有自性成立，因此体性是具足一切殊胜之空性。因此，分别念之因缘自然不生，除此之外，也无法说出其他的智慧善妙之事，于无二中自然解脱。第二是，一切心无有执持勤作而自生自灭。正直。那是因为什么呢？一切法都汇集于心性之中，其体性于任何处都不成立，因此名为心者，于一方面无有名称安立。那不作造者，于轮回涅槃任运成就中安住，因此从原始以来即是菩提，除了那之外，没有其他要获得的果实，因此从原始以来即是自安乐逝者。譬如，若以自续执着于蓝色而称之为虚空，那会被云所覆盖。对于任何一位了知虚空之体性无有执着且无有成立的智者来说，遮蔽之云
English
Those who enjoy attain enlightenment. Second is the nature of intention, and straightforwardness. From the very beginning, the samadhi of complete purity of dualistic grasping is that the nature of reality is unchanging, without birth or fear, like Yungdrung, the meaning of being enlightened from the beginning. The view is that all phenomena of samsara and nirvana, from the very beginning, are realized as completely pure in nature in the equality of the three truths. Samadhi is non-conceptualizing the object, abiding in the base, and clearly abiding is insight, and the union of those two becomes true realization, as it is said. Third is the way in which qualities arise, and straightforwardness. Its experience cannot be described in one way or another, so various qualities of warmth signs arise. That is the mind itself, without the duality of dharma, inseparable from appearance and emptiness, and in the great self, all qualities or fruits arise without increase or decrease, like a treasure. Second, there are three ways to correct faults, enumeration. First, conceptual thought is wisdom, so do not rely on antidotes. Straightforward. Not blocking the six consciousnesses, so various conceptual thoughts increase and arise, but if you recognize the moment when selfless conceptual thoughts arise, it is the nature of wisdom. The three aspects of object, mind, and senses appear without obstruction, and when they appear, they are not established in their own nature, so the essence is emptiness endowed with all perfections. Therefore, the causes of conceptual thought do not arise naturally, and apart from that, no other good deed of wisdom can be spoken of, it is naturally liberated in non-duality. Second, all minds arise and subside naturally without grasping or effort. Straightforward. Why is that? All dharmas are gathered into the nature of mind, and its essence is not established anywhere, so the name 'mind' is not established in one direction. That unmade maker abides in the spontaneously accomplished samsara and nirvana, so it is enlightenment from the very beginning, and there is no other fruit to be obtained other than that, so it is self-bliss gone from the very beginning. For example, if one clings to the color blue and calls it space, it will be covered by clouds. For any wise person who knows that the nature of space has no clinging and no establishment, the obscuring cloud