English
It is said that when the mind's rider rides the wind, the mind will naturally be ridden. Second, there are two ways to settle the mind: enumeration. First is the brief instruction, and second is the direct. To abide in samadhi with a mind that does not cling to the body and has no effort of realization, for those with lesser intelligence, rely on the guru's instructions to abide equally; for those with greater intelligence, with the power of their own wisdom, settle the mind in the state of realizing the view, thereby accustoming the mind to samadhi. These are two methods. Second, the extensive explanation, which is divided into two: enumeration. First, those with lesser intelligence settle by the power of instructions, and second, the direct. First, through brief instruction, lead the disciple who settles by the power of instructions to a place far away from the hustle and bustle of the village, and with gold, turquoise, and other precious jewels, as well as flowing silks, food, and other various enjoyments, please the venerable guru, and then have the disciple stand upright before the guru as a witness, and with fierce mantras, dispel obstacles such as dakinis and listeners, and with the mouth of a ratna vessel placed to the disciple's ear, whisper the instructions in detail without others hearing, proclaim them in the left ear, and merge them into the mind. The real instruction is, if you want to quickly achieve supreme and common accomplishments in this life, then meditate on the object of meditation and the meditator as completely unattainable, and meditate in the realm of the unborn nature of reality. Second, those with greater intelligence meditate with the power of wisdom, which is divided into two: enumeration. First is the brief instruction, and second is the direct. After the brief instruction, for settling with the power of wisdom, for example, just as the sun shines brightly on the snow mountain as soon as it rises, completely pour out the samadhi of clear and empty awareness, and let the mind abide without distraction in its own nature, recall the previous view, and after seeing it, abide in the samadhi of clear and empty awareness, these are two methods. Second, the extensive explanation, which is divided into two: meditating by completely pouring out awareness, and meditating after realizing the view. The first is divided into four: enumeration. First, without clinging to self and what belongs to self, meditate by completely pouring out awareness, and second, the direct. The alaya-consciousness that clings to self, and the aggregates experienced by self, and the elements that appear as external objects, are all objects of meditation.
Chinese
由于对境完全不可思议，因此观修于无生本性界中解脱，仅仅忆念观修无境自明。其理由是瑜伽士自己的觉性安住于法性光明空性的状态，那个意义不是由任何作者所作，没有因缘，所以是自生的。因此，内外一切法都在无生本性界中显现，这是因为没有执著所修和能修二者，所以是无生的。在无生法界的状态中觉知，或者一切法融入，本体不成立，无有对境和心二者而显现。第二，无有自生舒卷而观修觉性普照，真实。由于无有因缘自生光明，因此以智慧三摩地的坛城，了知内外一切法都显现在法性本性界中，所以称为“摄”。那么，有能摄和所摄二者吗？回答是，能摄和不摄二者都不成立，因为那个本身没有错谬和欺骗，所以是真实的意义，不造作的真如，觉性无境而自明地安住。第三，无有能修所修而观修觉性普照，真实。因为所修的对境法性和能修的修行者二者在胜义中都没有产生，所以，将意义法性作为意念的对境来观修也是没有的。这样，由于在胜义中没有所修的对境，因此，对于任何所修的对境，修行者的心识都不会执著而进入，无有能修所修二者而显现，那个就是进入三摩地的殊胜之处，是不可测量的安住之法。第四，无有能思所思而观修觉性普照。真实。法性在心识的对境中，对于任何需要思考的事物都不应该思考。那么，不思考本身就是思考吗？回答是，为了遣除特意思考，所以也不思考不思考。那个本身完全没有实义，因此，对于思考和不思考的任何对境，心识都不会分别思虑的三摩地，就是无境自明，安住于自证平等性的状态。第二，随见解证悟而修持有二
English
Since the object is completely inconceivable, therefore, meditate on liberation in the unborn essence of reality, merely remembering to meditate on objectless self-illumination. The reason for this is that the yogi's own awareness abides in the state of luminosity and emptiness of reality, that meaning is not made by any maker, and since there are no causes and conditions, it is self-arisen. Therefore, all inner and outer phenomena appear in the unborn essence of reality, which is unborn because there is no grasping of the object of meditation and the meditator as two. Knowing in the state of the unborn essence of reality, or all phenomena dissolve, the essence is not established, and there is no duality of object and mind, but it appears clearly. Second, meditate on awareness as all-encompassing without self-arisen expansion and contraction, truthfully. Because of the self-arisen luminosity without causes and conditions, the mandala of wisdom samadhi illuminates all inner and outer phenomena in the essence of reality, therefore it is called "gathering." So, are there a gatherer and something to be gathered? The answer is that neither gathering nor not gathering are established, because that itself is without error or deception, so it is the true meaning, the unconditioned suchness, awareness abiding objectlessly and self-illuminated. Third, meditate on awareness as all-encompassing without object of meditation and meditator, truthfully. Since both the object of meditation, reality, and the meditator are unborn in the ultimate sense, therefore, there is no meditation by making the meaning of reality the object of the mind. Thus, since there is no object of meditation in the ultimate sense, the mind of the meditator does not fixate on or enter into any object of meditation, and it appears without the duality of object of meditation and meditator, which is the supreme entrance into samadhi, an immeasurable way of abiding. Fourth, meditate on awareness as all-encompassing without object of thought and thinker, truthfully. Reality, as an object of mind, should not be thought about in any way that needs to be thought about. So, is not thinking itself thinking? The answer is, in order to dispel intentional thinking, one should not think about not thinking either. Since that itself is completely without essence, therefore, the samadhi in which the mind does not separately contemplate any object of thought or non-thought is objectless self-illumination, abiding in the state of self-awareness equality. Second, following the view of realization, there are two types of meditation
Chinese
即是，证悟的见地和修习。第一者有二：宣说。第一，以智慧殊胜之地证悟的见地来理解，以及，阐明。殊胜胜义菩提心的如是性，极其不可见，如太阳之精华。有偏见的智慧难以衡量，因此，其智慧如虚空般宽广，如大地般广大，如海洋般深邃，因此能证悟甚深密咒的见地。此处的“的”字表示理解，即以分别念忆念见地，然后在之后进行修习。第二，自之证悟的自性，无有来去和边中。阐明。如是修习的菩萨，最初从任何地方都不来，最终也不去往任何地方，因此，来和去二者并非成立。此义乃是，自之自性极其难以用分别念衡量，并且不是对境，因此，远离戏论之边，因此，中心也无法被衡量。第二，修习有二：宣说。第一，对于证悟之义，无二自显的修习，以及，阐明。那么如何呢？远离能取所取二者的自之觉性，以无有对境和能对境的方式自明，因此显现。也就是说，所修之义胜义法界，以及，证悟此法界的智慧二者也在他处存在，自之觉性仅是明空而已，因此宣说了能知所知二者无别。第二，修习之方便有二：宣说。第一，指出以执着而迷失，无执着即是成佛，以及，阐明。某些心智狭隘之人，执着于所修之境，并将心投入于禅定之中，只要有执着，就如同世间的常见外道之见，而对于空性，无法以执着之心投入，无有对境，自明，这才是佛陀的密意。如是，能仁王和诸佛都曾宣说。经部中说：若人不知无所缘，彼亦不解法界性。又如《意集经》中说：自生智慧如虚空，有无二者不可缘。第二，以譬喻说明不见无执着。阐明。以智慧确定。
English
That is, the view of realization and the practice. The first has two: Proclamation. First, understanding the view of realization in the supreme land of wisdom, and, Elucidation. The suchness of the supreme ultimate Bodhicitta is extremely invisible, like the essence of the sun. It is difficult to measure with biased wisdom, therefore, its wisdom is as vast as the sky, as vast as the earth, as deep as the ocean, therefore, it can realize the view of the profound meaning of secret mantra. The word "of" here means understanding, that is, remembering the view with discrimination, and then practicing after that. Second, the nature of one's own realization, without coming and going, and without beginning or end. Elucidation. The Bodhisattva who practices in this way does not come from anywhere at first, and does not go anywhere in the end, therefore, the two, coming and going, are not established. The meaning is that one's own nature is extremely difficult to measure with discrimination, and it is not an object, therefore, it is far from the extremes of elaboration, therefore, the center cannot be measured either. Second, there are two practices: Proclamation. First, for the meaning of realization, the practice of non-duality and self-appearance, and, Elucidation. Then how is it? One's own awareness, which is free from the two, the apprehended and the apprehender, is self-illuminating in the manner of having no object and no subject, therefore it appears. That is to say, the object of practice, the ultimate Dharmadhatu, and the wisdom that realizes this Dhatu also exist elsewhere, and one's own awareness is only clarity and emptiness, therefore it is said that the knowable and the known are inseparable. Second, there are two ways to practice: Proclamation. First, pointing out that attachment leads to straying, and non-attachment is Buddhahood, and, Elucidation. Some people with narrow minds are attached to the object of practice and put their minds into Samadhi. As long as there is attachment, it is like the common worldly view of eternalism, and for emptiness, it is impossible to put one's mind into it with attachment. Without an object, self-illumination is the secret intention of the Buddha. Thus, the King of Sages and all the Buddhas have declared. In the Sutra Pitaka it says: If one does not know non-objectification, then one does not understand the nature of Dharmadhatu. And as it says in the Gongdü Sutra: Self-born wisdom is like the great sky, the two, existence and non-existence, cannot be objectified. Second, using metaphors to explain not seeing non-attachment. Elucidation. Determining with wisdom.
Chinese
如果将应当观修的法性，在心中思索，并将其作为对境，认为它是可以被指向的。例如，就像用极细的针眼穿引线一样。这样就不能见到法性，即如实性无所指向的意义。就像穿引线的时候，看不到广阔的虚空一样。第四，本体分二：计数。第一，经部。正直地说，就像将大空性的瑜伽，无生平等的如实性，视为本体各异一样，名相也随之产生。顺便说一下，定义和种类这三者必然会出现。因此，对于一切显现等等后续的道，都要具备本体、定义、名相这三者。第二，广说，这又分为二：计数。第一，总的阐述如实性的意义的名相。正直地说，相对于声闻和缘觉来说是伟大的，相对于密宗来说是低下的，中观派认为，下部的八种宗派所遮破和遣除的胜义谛法性，不是由因缘所生，也不是未被改造的如实性，而是远离一切边际的空性。也就是说，并不是先前不空，突然变成空，而是从原始以来就是空，甚至连空性这个名称也不存在。因此，认为它远离生灭、常断、来去、一和多的戏论的八边，但也不是仅仅执着于远离。密咒克里亚认为，自己的心性清净，没有四种垢染的如实性，是完全清净的法性，是变异空。瑜伽行者认为，法界平等性是没有戏论相的如实性，是显空。大瑜伽认为，轮涅无二，任运成就，大平等的如实性。第二，特别详细地阐述大如实性，这又分为四：计数。第一，衡量大如实性的方法。正直地说，如实性的四种名相的次第，最后是大如实性，是加持可以显现任何事物，获得功德究竟的果位任运成就，本体是七宝，显空无二，因此成为一切的至上者。也就是说，本体、加持和功德的衡量，都要按照顺序。