English
Sa. By becoming accustomed to viewing samsara and nirvana as inseparable and equal, and by abandoning the five faults of incompatibility through samadhi, it is the practice of utilizing the power of faith and so on. The conduct of a tiger is to clarify the object of samadhi, and without separating from it, to practice other conducts with a courageous and dignified demeanor. The conduct of the great garuda, the sky-soarer, is to cut through the waves with the general principle of view, and to decisively determine that the realm of reality and wisdom are inseparable through view, thus practicing without hope or fear of samsara and nirvana. The conduct like that of a fierce bear is to have confidence in view and conduct, and it is the conduct to be done when encountering fierce activities. The conduct of searching for gold in the ocean is to diligently practice through the gateway of being able to keep profound meanings secret, and it is the conduct of unwavering determination without prolonged regression. The conduct of a mute, an ignorant person, is to abandon speech when practicing, and to equally settle all dualistic attachments in the same taste, thus practicing with the wisdom of realizing selflessness reaching its culmination. The conduct of Mount Meru is to have unwavering faith and respect for the guru and fellow practitioners, and not to be swayed by the sinking and excitement of samadhi, but to rely on the antidotes to sinking and excitement. The conduct of space is that the yogi's brothers and sisters have a vast and open mind, and that neither samsara nor nirvana, nor any vehicle, is not contained within this great self-existing view and conduct, without craving other deity meditations, but practicing the two stages of generation and completion on the nature of one's own path. The conduct of a sky-iron blade is that the yogi has mastered the samadhi of wrathful deities, and it is the conduct of subduing all enemies and obstacles. The conduct of Vajrapani is to practice deity yoga, recite mantras, and meditate on samadhi, so that one's own body, speech, and mind are endowed with the power and strength of the blessings of the body, speech, and mind of the deity's wisdom. The conduct of a crow is to protect both enemies and food with the eyes at the same time, and to practice without confusing what to accept and reject in the place of acceptance and rejection. The conduct of an elephant entering water is to abide in the pride of confidence in the great self-existing view and conduct, and it is to practice without choosing the objects to be tamed by the four activities. The conduct of a lion is to
Chinese
似乎正在进行母本复制，因此必须这样做。现在，通过道路自然禅修的口诀，从天人乘到外三续以下，以禅定禅修的支分方式，以在此道路上确定究竟的乘，逐步修心的方式来讲解。首先是天人乘的四种行持方式，六种阻碍，以及自然禅修口诀的三种引导，通过计算进行总结，详细讲述的内容已单独记录在蒋扬钦哲·确吉罗卓的《口诀藏》中，必须从中确定。现在是讲解自然禅修的时候了，与进行金刚手本尊念诵的同时，修习天人乘的自然禅修以及外三续以上的自然禅修。如果有人喜欢念诵经部支分的六座坛城，那么在念诵每个坛城的同时，将各自的六种自然禅修结合起来修习，将成为非常好的支分。在进行根本修法成就降雨的念诵时间的一半以下，在夜晚的两个时段修习内三续的自然禅修，容易进入，并且生圆次第的关联性很大，因此必须这样做。首先是天人乘的自然禅修：观想在自己的头顶上，满月的月轮上，世尊释迦牟尼佛恒常安住。反复清晰地观想，并通过忆念的方式，自己的一切行为取舍都不违背他所教导的教诲，应当如此学习。这是为了对治失念和不正知。然后，观想一切众生都具有无量安乐，将心专注于一境，修习四无量心。然后，按照自然禅修从小到大的顺序，修习禅定和色界的禅定。像这样，了解欲望的过患和禅定的利益后，在舒适的坐垫上，身体姿势稳固不动。专注的要点是将心从向外散乱中收回，首先专注于所缘境。然后，不让妄念生起，将心不加改造地安住在所缘境上。
English
It seems that the process of copying the mother text is underway, so it must be done this way. Now, through the oral instructions of the natural meditation of the path, from the Vehicle of Gods and Humans down to the Outer Three Tantras, in the manner of a branch of meditative absorption, explaining in such a way that one gradually trains the mind through the Vehicle that ascertains the ultimate meaning on this path. First, the four ways of conduct of the Vehicle of Gods and Humans, the six obstacles, and the three guides of the oral instructions of natural meditation are summarized through calculation, and the detailed explanations are recorded separately in the "Treasury of Oral Instructions" of Jamyang Khyentse Wangpo, from which it must be ascertained. Now is the time to explain the natural meditations, so along with performing the recitation of Vajrapani who opens the door, meditate on the natural meditations of the Vehicle of Gods and Humans and the natural meditations up to the Outer Three Tantras. If one enjoys reciting the six mandalas of the branch of the Sutra, then while reciting each mandala, combining each of the six natural meditations of one's own, it will become a very good branch. From less than half of the time of reciting the main practice, the accomplishment of raining down siddhis, meditate on the natural meditations of the Inner Three Tantras during the two sessions of the night, as it is easy to enter and the connection between generation and completion stages is great, so it must be done that way. First, the natural meditation of the Vehicle of Gods and Humans: Visualize that on the crown of your head, on top of a full moon disc, the Bhagavan Shakyamuni Buddha is always present. Clearly visualize him again and again, and through the means of remembering, all your actions of acceptance and rejection should not deviate from the teachings he has taught, and you should train in this way. This is to apply the antidote to forgetfulness and non-awareness. Then, thinking that all sentient beings may have immeasurable happiness, place the mind in single-pointed concentration, and meditate on the four immeasurables. Then, according to how the natural meditation arises from small to large, meditate on the dhyana and the samadhi of the form realm. Like this, after understanding the faults of desirable qualities and the benefits of dhyana, bind the body posture immovably on a comfortable seat. The key point of focus is to withdraw the mind from external distractions and bring it inward, first placing it in single-pointed concentration on the object of focus. Then, without allowing conceptual thoughts to arise, rest the mind without alteration on that very object of focus.
Chinese
像这样，通过了解安住心的九种方法等，并进行禅定，从而获得远离对欲妙的贪恋和嗔恨的专注一境的禅定，以及身心获得轻安所产生的喜乐，并伴随着对细微欲妙是否沾染的寻伺，这是初禅。当它变得稳固后，将内在的觉知安住于自性中并加以修习，从而使先前的寻伺之执着消失，并且身心所产生的喜乐比先前更加增盛，这是二禅。之后，通过修习对喜乐没有执着的瑜伽，从而使身体的喜乐之执着消失，并且以心的安乐遍满而无有动摇的禅定，这是三禅。之后，通过修习对心的安乐没有贪恋执着的瑜伽，以及完全清净的舍受和完全清净的忆念，从而使风的动摇停止，并且安乐的执着消失，从而使心明澈清净地安住于一境，这是四禅。如是，大学者桑结桑（佛密）说：“四无量和四禅，次第各自执着我，于所取诸法皆执我，此乃梵天次第生。”之后，厌离四禅的想，从而修习四无色定。对此，这些形形色色的色相，如同虚空一般。如此，通过将心专注于无相的禅定，从而使一切显现次第消失，并且安住于如同虚空般的空性之境，这是空无边处。超越它之后，将心安住于自性不动摇，从而使先前的禅定之想也消失，并且唯有明觉的识以无边无际的方式安住，这是识无边处。之后，识的自性也是空性，无实无有任何事物。如此，通过专注于一境修习，从而使识的执着也次第消失，并且安住于连色法和心法的少许相状都没有的境地，这是无所有处。超越它之后，对于任何法，舍弃有和没有的执着，并且不作意任何事物而无勤地安住，从而从无所有处的执着中解脱，并且到达世间不分别之顶峰，这是有顶定的等持。它也比前者，未能证悟平等和无我，而
English
Having thus understood the nine methods of abiding the mind, etc., and having meditated, one attains a one-pointed samadhi free from attachment and aversion to desirable qualities, and joy and happiness arise from obtaining pliancy of body and mind, along with investigation and analysis of whether or not one is tainted by subtle desirable qualities; this is the first dhyana. When that becomes stable, one cultivates it by placing the awareness inwardly in its own nature, thereby the clinging to the previous investigation and analysis subsides, and joy and happiness arise in body and mind more abundantly than before; this is the second dhyana. Then, by meditating on the yoga of non-attachment to joy, the clinging to the joy and happiness of the body subsides, and the samadhi pervades with the happiness of mind without wavering; this is the third dhyana. Then, by meditating on the yoga of non-attachment to the happiness of mind, and with perfectly pure equanimity and perfectly pure mindfulness, the movement of the winds ceases, and the clinging to happiness subsides, thereby the mind abides one-pointedly in clarity and purity; this is the fourth dhyana. Thus, the great teacher Sangye Sang (Buddha Guhya) said: "The four immeasurables and the four dhyanas, sequentially each grasping at self, regarding all apprehended phenomena as self; this is the sequential birth in the Brahma realms." Then, having become disenchanted with the concept of the four dhyanas, one cultivates the four formless absorptions. Regarding this, these various forms and appearances are like the sky. Thus, by placing the mind one-pointedly in the samadhi of non-appearance, all appearances gradually subside, and one abides in the state of emptiness like the sky; this is the infinity of space. Having transcended that, one places the mind in its own nature, unmoving, thereby the previous concept of samadhi also subsides, and only the clear and knowing consciousness abides without limit or center; this is the infinity of consciousness. Then, the nature of consciousness is also emptiness, unreal, without anything whatsoever. Thus, by meditating one-pointedly, the grasping of consciousness also gradually subsides, and one abides in a state without even a slight characteristic of form or mind; this is the nothingness. Having transcended that, for any dharma, abandoning the grasping of existence and non-existence, and without thinking of anything, one abides effortlessly, thereby one is liberated from the grasping of nothingness, and reaches the peak of the worldly non-conceptual; this is the absorption of the peak of existence. It is also from the former, not having realized equality and selflessness, and
Chinese
我没有理解无基，如果安住于四生处，就会生到有顶。如是说。因此，正如所说：最初的世间是四禅，四无色定是九处。这样，在四禅八定之上，加上欲界的一处，九处在道次第中宣说。虽然如此，作为超越世间的等持之所依并不相违，特别是为了成为更高道之功德的所依，应当努力修习四禅的等持。对此，一般来说，对于具有听闻智慧的人进行灌顶，对于具有思惟智慧的人进行讲解，对于具有修习智慧的人进行引导的传统，以后者的角度来看，上下一切都应理解。这样，天人的乘的自性禅修完毕后，第二是声闻乘的自性禅修：其中有寂止和胜观的修习方法两种。首先，寂止是对于今生和轮回的圆满生起厌离的厌倦，舍弃喧嚣和不善之心。所修的体性是：在自己的额头上观想芥子大小的骨头明点。将心专注于此，明点逐渐增大，所有显现都变成白色的骨架，对此一心专注。然后，通过反向收摄的修法，观想自身为骨架而修习。如《俱舍论》所说：对于有执著的骨架等一切，直到骨海之间，扩展和收摄是最初的。因此，这是初学者的不净观修法。依靠此，像之前一样扩展，然后反向收摄，骨架逐渐消失，直到剩下半个头盖骨。非常稳固后，连半个头盖骨也收摄，将心专注于两眉之间。这也是：从骨架到半个头盖骨，放开后进行净化，这样宣说。将心专注于两眉之间，就完成了作意。如是说。这样，通过不净的等持，贪嗔止息，心变得堪能，从而成就寂止。之后，修习胜观：虽然可以将五道分为三十七道品，或者将四谛分为十六行相来修习。