English
Therefore, because of realizing that the aggregates are like images, the body appears but is without inherent existence, and the mind-moments continuously exist like mirages but are without inherent existence, therefore, without abandoning the two extremes of existence and non-existence, it is clear in the nature of detachment from fabrication. Therefore, the meaning of liberation from the mind of existence and non-existence is: one will not fall into the fifth Paranirmita-vasavartin and Vasavartin. By analyzing from the result, one recognizes the cause, therefore one also knows that that itself is undeniable, and what is insufficient is: by thoroughly distinguishing afflictions, they are manifested, thereby abandoning them. Others abandon through antidotes, and without thoroughly distinguishing, they do not manifest, thereby abandoning, which is for those of small intellect and the method of entering all at once. Is the nature of mind itself existent? It means that the mind is liberated from the extremes of permanence, appearance, emptiness, and annihilation. Because one does not cling to extremes, one will not fall into strange heretics. Because one has not become dull, it means that in the clarity of self-aware wisdom, there is no dullness, so one will not fall into non-ideation and the four dhyanas. Because the mind does not discriminate anything and does not follow after consciousness, one will not fall into whether beings will come to the realm of formlessness. Because one sees the origin of all things and the Alaya itself, it means that because one sees the truth of the nature of the origin of all things and the Alaya, one will not fall into the state of peace in the cessation of the Shravakas. Samsara and Nirvana are pacified and non-dual, and one will not intentionally seek peace for the faults of Samsara, therefore one will not fall into the Pratyekabuddha. When knowing the nature of the complete mind, one will not cling to the mind as merely appearance, and that is not so, therefore there is no fault of falling into the Cittamātra. In the emptiness-equal Madhyamaka, because there is no distinction between each separation, it means that because the nature of emptiness, which is free from extremes and equal, is the meaning of Madhyamaka, which is free from duality, there is no separation between above and below, so it is not a gradual practice from the first bhumi to the tenth bhumi. Therefore, this method can also be applied to the gradual entry of the yoga of effort in mantra. The unbiased view transcends the extremes, which is Madhyamaka itself. It means that it is free from clinging to the extremes of biased views of the two truths, and the nature of the Dharma, which transcends the extremes, is like that, and that which is not grasped is the meaning of Madhyamaka itself. Practicing with self-aware mind-nature is also relaxing the bonds of body and mind, letting go, stretching out, and then gently placing it, intentionally.
Chinese
不作任何取舍，以平等之心，在极短的时间内，不离不弃，放松心态，什么也不想，保持不动，持续忆念。要努力延长这个时间。如果延长这个时间，能获得哪三种成就呢？如果这样安住，就会产生如下的征兆感受。像这样，如果长时间地专注于这种说法方式，就会产生五种接近实义的征兆感受。是哪五种呢？暖相与神通，以及现量与智慧。这就是说，暖相、征兆、神通、现量和遍知智慧将会产生。其中，暖相有开始升温和完全获得两种。征兆有开始出现和变得不变稳固两种。这里的“和”字表示暖相的稳固，所以暖相有三种。征兆也有获得，所以也有三种。神通有开始出现和毫无遗漏地完全获得两种。无论在哪个六境中，所有的觉知都清晰，能知晓过去的事情、他人的心以及声音等等，六种现量都清晰显现，相对于伟大的智慧来说，它们是微小的。遍知智慧能够清晰地知晓如所有和尽所有。这五种成就意味着诸法已经圆满，无需再进行任何修行。那么，这些成就产生的过程是怎样的呢？例如，黑暗消散，光明出现，以及天空等等。这些也都是能取和所取，粗大和细微，以及习气的次第显现。例如，黑暗消散后出现光明，这就像暖相；黎明出现光明，这就像征兆；天空非常晴朗，太阳升起，这就像神通；看到所有境域，这就像现量；太阳升起，没有遗漏任何事物，一切都清晰显现，这就像消除障碍。因此，凭借它的特殊性，消除任何执着的黑暗。像这样，凭借禅定稳固所产生的五种功德的特殊力量，消除和净化心中存在的无明执着的习气，以及被黑暗遮蔽的集合。例如
English
Without making any selections or rejections, with equanimity, in an extremely short moment, without separation or loss, relax the mind, think of nothing at all, remain unmoving, and continuously maintain mindfulness. Strive to lengthen this time. If this time is prolonged, what three accomplishments can be attained? If one abides in this way, the following signs and feelings will arise. Like this, if one meditates on this way of speaking with prolonged concentration, five signs and feelings close to the actual meaning will arise. What are these five? Heat, signs, miracles, direct perception, and wisdom will arise. That is to say, heat, signs, miracles, direct perception, and the wisdom of omniscience will arise. Among these, heat has two aspects: the beginning of warmth and complete attainment. Signs have two aspects: the beginning of appearance and becoming unchangeably stable. The word "and" in "aspect and" indicates the stability of heat, so there are three aspects of heat. Signs also have attainment, so there are also three aspects. Miracles have two aspects: the beginning of appearance and complete attainment without remainder. In whichever of the six sense fields, all awareness is clear, knowing past events, the minds of others, and sounds, etc. All six direct perceptions are clearly manifest, but they are subtle compared to great wisdom itself. The wisdom of omniscience knows all things as they are and as many as there are, clearly and completely. These five accomplishments mean that all phenomena are complete, and there is no need for further cultivation. So, what is the process by which these arise? For example, darkness dissipates, light appears, and the sky, etc. These are also the apprehended and the apprehender, both coarse and subtle, and the appearance of habitual tendencies in sequence. For example, the dissipation of darkness and the appearance of light is like heat; the appearance of dawn is like signs; the sky being extremely clear and the sun rising is like miracles; seeing all realms is like direct perception; and the sun rising without omitting anything, everything appearing clearly, is like the manner of eliminating obscurations. Therefore, by its particularity, eliminate any darkness of attachment. Like this, by the special power of the five qualities born from the stability of samadhi, eliminate and purify the habitual tendencies of ignorance and attachment that exist in the mind, and the collection obscured by darkness. For example,
Chinese
就像乌云消散一样，以行为圆满的刹那瑜伽之三摩地，使遮障黑暗的界域完全清净于无自性之中。又如明灯驱散黑暗，那黑暗即转化为光明一样，若能明了心刹那的自性即是法性之义，则能彻底清除从无始以来之邪见与正见的黑暗。所谓“彼即是，彼之门开启”，这些是证悟的征象，像这样证悟意义的瑜伽士们，开启意义本身的智慧之门，如同眼睛和具备眼睛的人一样，具备智慧之眼，将所见所闻的一切法，以四句偈的形式组合起来宣说和开示，并且不经学习就能以理性的力量导出深刻的论证。像这样安住于地的菩萨或持明者，应当观待并思考这伟大的意义。不理解意义的过患是：“若无彼之眼，以无边之语”。像这样，若没有证悟的智慧之眼，若没有那双眼睛，若缺乏那份把握，无论说出多少关于意义的方便之语，无论说出多少言辞，都无法分辨对错，这就是过患。 “随语而行，如野人”。意思是，因为不确定意义，所以追随声音，心智散乱的人们，不是为了习惯于确定意义而应学习的处所和道路。 “纵说词句百万千”。意思是，即使说出八万句象征秘密意义的词句，也应当对他人保密。如果对非器之人说了什么，那么说妄语之人就是金刚大乘的盗法者，堕入金刚地狱，没有解脱的机会，这是罪过。为什么呢？“义饰伪装者们”。等等，对于没有理解大乘意义的人，以虚假的技巧和伪装，追随确定之语的声音，引导文字，对他人说出不确定的内容，宣说秘密真言，就像“杀死三界众生”一样。因为自己没有获得确定，所以说法罪过很大。那是引入邪道，自我毁灭。
English
Just as clouds dissipate, with the samadhi of the instantaneous yoga of accomplishing actions, may the realm of obscuration and darkness be completely purified into a state of no self-nature. Furthermore, just as a lamp dispels darkness, and that darkness is transformed into light, if one clearly understands that the nature of the mind in an instant is the meaning of dharmata, then one can completely eliminate the darkness of wrong views and correct views from beginningless time. As it is said, "That itself is, the door to that is opened," these are signs of realization. Those yogis who realize such meaning open the door of wisdom to the meaning itself, and like the eye and the one who possesses it, possessing the eye of wisdom, they combine whatever phenomena they see and hear into four-line verses, speaking and teaching, and without learning, they can derive profound arguments with the power of reason. Such a bodhisattva or vidyadhara abiding on the ground should contemplate and reflect on this great meaning. The fault of not understanding the meaning is: "If one does not have that eye, with limitless words." Like this, if one does not have the eye of wisdom of realization, if one does not have that eye, if one lacks that certainty, no matter how many expedient words about meaning are spoken, no matter how many words are uttered, one cannot distinguish right from wrong, this is the fault. "Following words, like wild men." This means that because one is not certain of the meaning, one follows the sound, those whose minds are distracted are not the place and path to be learned to become accustomed to definitive meaning. "Even if a million words are spoken." This means that even if eighty thousand verses symbolizing secret meanings are spoken, they should be kept secret from others. If one speaks to someone who is not a vessel, then the one who speaks falsely is a thief of the Dharma of the Great Vajrayana, falling into the Vajra Hell, with no chance of liberation, this is a transgression. Why is that? "Those who adorn and disguise meaning." And so on, for those who do not understand the meaning of the Great Vehicle, with false skills and disguises, following the sound of definitive words, leading letters, speaking uncertain things to others, proclaiming secret mantras, it is like "killing sentient beings of the three realms." Because one has not gained certainty, teaching the Dharma is a great sin. That is introducing the wrong path, self-destruction.
Chinese
因为没有其他解脱的机会，所以成了轮回的垫脚石。为了在这些之后展示同时进入大乘的方法。因此，对于平等的中边，归顺并同时进入。像这样逐渐地，以长期的意愿获得五法的方式，对于平等大，远离边际的意义，没有次第地，完全倾注并同时进入的殊胜瑜伽，那些安置的方法已经讲完，只是思维迟钝罢了。像这样理解密咒的意义后进行修习，因为进入果位本身，如果精进，则没有修习时间长短的分别。还有，对于是否有业缘以及何时成就这样的时间，也不依赖。那为什么呢？因为，在那里如是安住，像这样没有将如是之智完全倾注于如是之境，而是像安住一样安住，那么立刻在瞬间，智慧平等的自性就会在显空之中显现。对于这样的人，因为没有希望和恐惧，所以是平等的。因此，在这里密咒本身的次第，虽然相对于甚深的同时法来说，显得漫长，但是因为与因果无二结合，所以不会依赖。所有的过失之处也无需破斥就能消除，那是什么呢？在那里如是不动摇，就不会在城市显现中迷失。在那里如是不执着，像这样因为同时法，对于平等大菩提心的虚空，没有进入任何概念，所以如是不动摇，在色界中也不会有城市显现的过失。因为没有那样执着于禅定的味道，所以没有色相显现，也就没有过失。那本身显现的平等智慧，自明寂静，不会堕入遮止。如果断定有和无的边，那就是超越边际的瑜伽本身。这些是对于执着于确定的过失，在中观中迷失的解释。如果知道心是有还是无，断定远离二边，像那样修习就是超越边际的瑜伽本身。在这里，不错误的实物是确定的，在密咒的场合，只有这个是殊胜的，像这样以傲慢的态度承诺的那些人，对于伟大的秘密，禅定清晰，以及对于征兆和过失没有希望和恐惧的意义产生错乱。