Chinese
而且显现时，以任何方式显现，却又不是任何东西。就像虚空和幻术没有分别一样。因此，空性和显现从未分离，显现和空性从未分离，显现没有舍弃空性，空性没有舍弃显现。而且，通过认识自显现，显现被确定为心，是从断灭的无执中解脱的见解，是了解世俗的智慧。自空性认识到自身，心性被确定为空性，是从常有的有执中解脱的见解，是了解胜义的智慧。自性双运认识到自身，显空被确定为无二，是从常断二边中解脱的见解，是不异的智慧。因此，没有原因和条件，没有被任何人创造，所以是自生。不住于任何一边，所以是超越边际的。从无生的角度来说，什么也不是，是没有“是”的见解。从不灭的角度来说，什么都是，是没有“不是”的见解。从无二的角度来说，超越了“是”与“不是”、“有”与“无”、“常”与“断”的边际。因此，宣说的是超越边际的宣说，修习的是超越边际的修习，行持的是超越边际的行持，回向的是超越边际的回向。因此，本来离边，本来离过，本来圆满功德。因为没有成立二元，所以是无二。因为没有找到双运，所以是双运。因为没有找到边际，所以是离边。因为没有好坏，所以是普贤。因为没有找到罪恶，所以没有善恶。没有平等和差别，不是好坏。第三是修习：通过掌握三个要点，无念自明显现。就像这样，这里有四点：生起修习的要点，生起的自性，体验显现的方式，以及遮止歧途。第一点是：三个要点，即身之要点——幻轮，眼之要点——视线，心之要点——安住方式。第一点是：在寂静的地方，在舒适的垫子上。身体的三个要点是：双腿跏趺坐，双手结等持印，身体不歪斜、不驼背，自然放松。这样修习才能自然生起，如果不了解幻轮的设置，就无法生起修习。第二，视线——眼之要点有三个：不半睁半闭眼睛，不向上或向下看，不向旁边或角落看，而是固定地注视正前方的一点。这样修习才能自然生起，眼睛和意识是一个要点。如果没有视线，修习
English
Moreover, when appearing, it appears in any way, yet it is not anything. It is just like how space and illusion are without distinction. Therefore, emptiness and appearance have never been separate. Appearance and emptiness have never been separate. Appearance has not abandoned emptiness. Emptiness has not abandoned appearance. Furthermore, by recognizing self-appearance, appearance is ascertained as mind. It is the view that is liberated from the clinging to non-existence. It is the wisdom that understands conventional truth. Self-emptiness recognizes itself, and the nature of mind is ascertained as emptiness. It is the view that is liberated from the clinging to existence as permanence. It is the wisdom that understands ultimate truth. Self-nature union recognizes itself, and appearance and emptiness are ascertained as non-dual. It is the view that is liberated from the two extremes of permanence and annihilation. It is the wisdom that is non-different. Therefore, without cause and condition, not created by anyone, it is self-arisen. Not abiding in one direction, it is beyond extremes. From the perspective of unbornness, it is not anything, which is the view of not being "is". From the perspective of unceasingness, it is everything, which is the view of not being "is not". From the perspective of non-duality, it is beyond the extremes of "is" and "is not", "exists" and "does not exist", "permanent" and "annihilated". Therefore, what is spoken is spoken as beyond extremes. What is meditated is meditated as beyond extremes. What is acted upon is acted upon as beyond extremes. What is dedicated is dedicated as beyond extremes. Therefore, it is primordially free from extremes, primordially free from faults, and primordially complete with qualities. Because duality is not established, it is non-dual. Because union is not found, it is union. Because extremes are not found, it is free from extremes. Because there is no good or bad, it is Samantabhadra. Because sin is not found, there is no good or evil. There is no equality or difference, it is not good or bad. The third is meditation: By mastering the three key points, non-conceptual self-clarity arises. As it says, there are four points here: the key point of generating meditation, the nature of what is generated, the way experiences arise, and cutting off the path of error. The first is: the three key points, namely the key point of the body - the magical wheel, the key point of the eyes - the gaze, and the key point of the mind - the way of abiding. The first is: in a secluded place, on a comfortable cushion. The three aspects of the body are: legs in the lotus position, hands in meditative equipoise, and the body straight without being crooked or hunched over, naturally relaxed. In this way, meditation will naturally arise, and if you do not understand the arrangement of the magical wheel, meditation will not arise. Second, the gaze - the key point of the eyes has three aspects: do not half-open or half-close the eyes, do not look up or down, do not squint to the side or corner, but fix your gaze steadily on one point directly in front. In this way, meditation will naturally arise, as the eyes and consciousness are one key point. Without the gaze, meditation
Chinese
不会生起。第三，安住的方法，心的三个要点是：不要让它平常地散乱，不要变成分别念，不要用心去造作，而是让觉性自然安住。这样禅修就会自然而然地到来，如果散乱和变成分别念，禅修就不会生起。第二，生起的自性是：这样自然安住后，粗细的一切分别念都会自然平息，心会自然地明亮地安住。那被称为止。它的力量不减弱，会有一种无有对境、自性明亮的赤裸裸、亮堂堂的状态。那被称为观。这两者在觉性的一刹那间，以无二无别的状态完整地安住。那被称为止观双运。如果用头脑去理解，那就是理解。如果无有对境地去体验，那就是体验。如果觉性本身完整地安住在那个状态中，那就是证悟。这是三世诸佛的意趣。这不是因为上师的教言伟大而做到的，也不是因为弟子智慧高超而产生的，而是安住在实相或本性之上的行为。第三，体验生起的方式是：这样禅修会生起乐、明、无念的体验。远离分别念的觉性被称为无念。这有三种：由于没有禅修对象和禅修者的执着，所以远离了善念。由于粗细分别念的相续断绝，所以远离了恶念。由于觉性在无有对境中认识到自己的本性，所以远离了无记。在无念的状态中，觉性的力量不减弱，自然而然地存在，那就是明。这有三种：无有对境，但自性明亮。不是突然产生的，而是本来就明亮。不是任何人造作的，而是自性明亮。由于没有不和谐的违缘，所以是乐。这有三种：没有相的痛苦，所以是无相的乐。没有二取执着，所以是无二的乐。由于没有原因和条件，所以是无为的乐。对于生起这样体验的人来说，修持不执着的三种是无过失的：不执着于乐是像疯子一样的行为。不执着于明是像小孩的梦一样。不执着于无念是像苦行圆满的瑜伽士一样。如果执着，就会堕入三有：如果执着于乐，就会堕入欲界。如果执着于明，就会堕入色界。
English
It will not arise. Third, the method of settling, the three key points of the mind are: do not let it be distracted in an ordinary way, do not let it become conceptual thought, do not make it with the mind, but let awareness settle naturally in its own state. In this way, meditation will come naturally, and if there is distraction and conceptualization, meditation will not arise. Second, the nature of what arises is: in this way, by settling naturally, all coarse and subtle conceptual thoughts will naturally subside, and the mind will naturally remain clear and bright. That is called quiescence (shamatha). Without diminishing its radiance, there will be a naked and clear state of self-illumination without an object. That is called insight (vipashyana). These two remain inseparable as one on the instant of awareness. That is called the union of quiescence and insight. If it is made an object of the intellect, it is understanding. If it is experienced without an object, it is experience. If awareness itself remains completely in that state, it is realization. That is the intention of the Buddhas of the three times. This is not done because the guru's instructions are great, nor does it arise because the disciple's wisdom is great, but it is the act of abiding in reality or nature. Third, the way experiences arise is: by meditating in this way, experiences of bliss, clarity, and non-thought will arise. Awareness that is free from conceptual thought is called non-thought. There are three aspects to this: because there is no attachment to the object of meditation or the meditator, it is free from good thoughts. Because the continuum of coarse and subtle conceptual thoughts is severed, it is free from bad thoughts. Because awareness recognizes its own nature in the absence of an object, it is free from neutrality. In the state of non-thought, the radiance of awareness does not diminish, but remains naturally, and that is clarity. There are three aspects to this: it is self-illuminating without an object. It is not something that arises suddenly, but is clear from the beginning. It is not made by anyone, but is naturally clear. Because there are no unfavorable obstacles, it is bliss. There are three aspects to this: there is no pain of characteristics, so it is the bliss of no characteristics. There is no attachment to dualistic grasping, so it is the bliss of non-duality. Because there are no causes or conditions, it is the bliss of the unconditioned. For those who have such experiences, practicing the three non-attachments is without fault: non-attachment to bliss is like the behavior of a madman. Non-attachment to clarity is like a child's dream. Non-attachment to non-thought is like a yogi who has perfected asceticism. If there is attachment, one will fall into the three realms: if there is attachment to bliss, one will fall into the desire realm. If there is attachment to clarity, one will fall into the form realm.
Chinese
如果执着于无分别，就会误入无色界。即使认为没有执着于这些，也会产生微细的执着心。即使没有执念和思虑，也会有微细的执着之法。第四，断除误入之处并消除过失，是次第安住的九次第定。其中，为了舍弃欲界的分别念，有四种禅定的等持：没有能取所取的分别念，具有对所修和能修的观察，这是初禅。没有分别和观察，具有体验喜乐的定，这是二禅。心不摇动，具有呼气和吸气，这是三禅。远离一切分别念，光明空性不间断，这是四禅。为了舍弃色界的分别念，有四种无色定的等持：心想一切法如虚空，并安住于此，这是虚空无边处。心想识无边且无方，并安住于此，这是识无边处。既非有意识的明觉，也非无意识，心想是不可思议的，并安住于此，这是非想非非想处。心想心无自性，是空无所有的，并将心安住于此，这是无所有处。这些是依靠分别念，心生执着，心中有少许烦恼垢染，阻止安住于一切无分别的等持。六识融入内，气脉的流动停止，尽可能长久地安住于此，这是止观的究竟禅定。以智慧滋养并安住于此，是各别观察的止息。习性倾向于此，是无观察的止息。这是胜义谛的无记，如此这九种等持中，四种禅定的等持是生起胜观的止观，四禅的禅定是与自性相符，是世间禅定中最殊胜的。四种无色定的等持是禅定的误入之处。
English
If one clings to non-conceptualization, one errs into the formless realm. Even if one thinks one is not clinging to these, subtle clinging thoughts arise. Even without clinging or thinking, there is subtle clinging to phenomena. Fourth, to cut off the place of error and eliminate faults, there are nine progressive samadhis. Among these, to abandon the conceptual thoughts of the desire realm, there are four meditative absorptions: without the conceptual thought of grasping and being grasped, possessing the investigation of what to meditate on and how to meditate, this is the first dhyana. Without thought and investigation, possessing the experience of the bliss of samadhi, this is the second dhyana. Without mental agitation, possessing exhalation and inhalation, this is the third dhyana. Separated from all conceptual thoughts, clear emptiness without interruption, this is the fourth dhyana. To abandon the conceptual thoughts of the form realm, there are four formless absorptions: thinking that all phenomena are like space, and abiding in this, this is infinite space. Thinking that consciousness is infinite and without direction, and abiding in this, this is infinite consciousness. Neither having conscious awareness, nor being without awareness, thinking that it is inconceivable, and abiding in this, this is neither existence nor non-existence. Thinking that the mind is not established as any essence, being non-existent and empty, and placing the mind in this, this is the sphere of nothingness. These are the samadhis that prevent abiding in all non-conceptualization, due to conceptual thought, attachment, and a slight stain of mental affliction. The six aggregates enter inward, the movement of wind and mind ceases, abiding in this for as long as one remains in samadhi, this is the ultimate samadhi of calm abiding. Cultivating this with wisdom and abiding in it is the cessation through individual investigation. The tendency of habit going in that direction is the cessation through non-investigation. This is the undeclared ultimate truth. Thus, among these nine samadhis, the four meditative absorptions are calm abiding that generates insight. The samadhi of the four dhyanas is in accordance with nature and is the best among worldly samadhis. The four formless absorptions are the place of error in samadhi.