Chinese
如果无有之自性，就是离戏论明点的自性，是离言思的，那么，对于它，观修之法和观修之心都不合理，那么三身之导师的自性，如何证悟法性自生之智慧的意义呢？请一切造者导师开示如何观修。同样，三身导师所宣说的三教法，证悟其无生离思之自性的意义，在观修之时，导师自己是如何观修的呢？三位导师的结集者，如何观修证悟无生菩提心之自性呢？祈请开示三身佛的眷属、处所和时间圆满之自性又是如何观修的呢？总之，之前在后根本续中说，轮涅一切诸法的自性，法性无生，证悟心性自生之智慧的体性。那么，为了无误地开示如何观修证悟之意义，祈请为我们聚集之眷属开示那十个观修的经文。第三，导师回答的内容有三：不开修，从大安住的状态中，无有能断所断二者的法性，开示无有取舍的真实观修；以相和数量的观修，三身导师开示的方式；圆满自性之觉性汇集于任运自成之地，开示不修，安住于自性的方式。第一，如此请问了金刚萨埵如何观修之后，一切造者国王菩提心如何请问的回答是这样说的：金刚萨埵啊，对于一切圆满之自性，不可言说的法性之义，现在请观修，如何观修的方式，一切造者导师我将授记，像这样迎接之后，也就是，无生离戏，超离心识的对境，以分别念无法观修的法性菩提心，生起观修之心
English
If the nature of non-existence is the very nature of the non-elaborate bindu, which is beyond speech, thought, and expression, then, for it, neither the object of meditation nor the mind that meditates is appropriate. How does the All-Creating Teacher himself meditate on the meaning of realizing the self-arisen wisdom of the nature of the three Kayas' teachers? Similarly, how does the Teacher himself meditate when meditating on the meaning of realizing the three teachings spoken by those three Kayas' teachers as being of unborn, thought-free nature? And how do the three compilers of the three teachers' teachings meditate on the meaning of realizing the nature of unborn Bodhicitta? And how does one meditate on the nature of the retinue, place, and time of the three victorious ones, which are perfect? In short, it was said earlier in the Later Root Tantra that the nature of all phenomena of Samsara and Nirvana is the nature of unborn Dharmata, realizing the essence of self-arisen wisdom of mind itself. So, in order to unerringly show how to meditate on the meaning of realizing that, please show us assembled disciples those ten Sutras of meditation. Third, the Teacher's answer has three parts: not meditating, from the state of great abiding, the nature of Dharma in which there is no duality of cessation and abiding, showing the actual meditation without abandonment; the way the three Kayas' teachers spoke of meditation with signs and numbers; and the way of not meditating and abiding in one's own nature, as the nature of perfection gathers in the place of spontaneous perfection. First, after Vajrasattva asked how to meditate in this way, the answer to how the Bodhicitta All-Creating King asked was this: "O Vajrasattva, now meditate on the meaning of the inexpressible Dharmata, the nature of all perfections, and I, the All-Creating Teacher, will prophesy how to meditate," like this, after welcoming him, that is, the unborn, free from elaboration, beyond the object of mind, the Dharmata Bodhicitta that cannot be meditated on by discrimination, the mind of meditation arises.
Chinese
因此，由于没有修和不修两种情况，所以不要修任何有目标之心的法。如果将心性自身的本性，不做任何修改和矫饰，安住于自然平凡的状态，那么这就是大圆满的不造作、自然本真的禅修。如《虚空广阔》中所说： 奇呼！诸位道友，觉知流动的意识， 如同幼儿般，随意放任自流。 念想离执，具有疯子的行为， 随其所至，随其所生，放任自流。 自然放松，具有老者的姿态， 无拘无束，心胸宽广，随其所现，自然放任。 大瑜伽士的境界是广阔的。 如是。 因此，如此这般，法性义之智慧，是所有法之义，或者说，是自生智慧的实相，法性无生，大空性即是如来藏之自性。 除此之外，显有轮回涅槃之法，连微尘许也不成立。因此，无论生起何种分别念之相，都要了知，实相自生之智慧，本初无生，离戏独一明点。 念想之分别，无论如何在心中流淌，所有这些，都应了知，本初无基无根，大清净无生之自性，如无云晴空般的状态，不散乱或不动摇。 无论生起贪嗔痴五毒之念，都要了知，这是不造作、自然本真的禅修。不修任何三摩地，无论心性之体性如何安住，都不会偏离法性无生，普贤法身之意。 全知荣波尊者说： 轮回众生的错觉显现， 从一切方面来说，没有什么是坏的或需要抛弃的，所以是普贤。 全知噶饶多吉说： 各种念头和觉知都是智慧的真实显现。 自生自解脱，是普贤法身。 任运自成，本来就存在。 因此，除了普贤之外，没有其他的法。 连微尘许也找不到，本来就是佛。 如此了知，超越一切束缚和解脱。 如是等等所说。 第二，那么，不修，无论如何安住都不会有冲突，无论生起何种念头
English
Therefore, because there is neither meditating nor not meditating, do not meditate on any object-oriented mind's dharma. If you leave the mind's own nature without any modification or adulteration, in its natural, ordinary state, then that itself is said to be the Great Perfection's unfabricated, natural, genuine meditation. As it says in "Vast Expanse of Sky": Kyai ho! Friends, the mind of moving awareness, Like a young child, let it go freely as it pleases. Thoughts free from grasping, with the conduct of a madman, Whatever arises, whatever happens, let it go with great abandon. Naturally relaxed, with the demeanor of an old man, Unfettered, with a broad mind, whatever appears, let it go naturally. The expanse of realization of a great yogi is vast. Like that. Therefore, in this way, the wisdom of the meaning of dharmata is the meaning of all dharmas, or the naturally arising wisdom of the reality, the unborn dharmata, the great emptiness, the nature of suchness. Other than that, not even a particle of samsara and nirvana exists. Therefore, whatever signs of conceptualization arise, recognize them as the naturally arising wisdom of reality, primordially unborn, free from elaboration, the single bindu. However the thoughts of memory and conception flow in the mind, recognize that all of them are primordially baseless, rootless, the great purity, the unborn nature, like a cloudless sky, without distraction or wavering. No matter what you think, whether it is the five poisons of attachment and aversion, know that it is the uncorrected, natural, genuine meditation. Without meditating on any samadhi, no matter how the essence of mind is left, there is not even a moment's distraction from the unborn dharmata, the intention of the Dharmakaya of Kuntuzangpo. As the Omniscient Rongpa said: In all the deluded appearances of beings, From all aspects, there is nothing bad or to be abandoned, therefore it is Kuntuzangpo. As the Omniscient Garab Dorje said: All kinds of thoughts and awareness are the actual wisdom. Self-arising, self-liberating, is the Dharmakaya of Kuntuzangpo. Spontaneously accomplished, it has always been there. Therefore, other than Kuntuzangpo himself, there is no other dharma. Not even a particle can be found, it is primordially Buddha. Knowing this, one transcends all bonds and liberation. As it is said and so on. Secondly, well then, no meditation, however you abide, there is no contradiction, whatever thoughts arise
Chinese
以何地如何禅修？不禅修者以何对何不禅修？因此，禅修与不禅修之名相，超越一切执着，不应有他。如是宣说超越一切执着，视禅修与不禅修。同样，普作法身之教，离言思表达之觉性，以譬喻与理证等诠释，超越言说，如遍布虚空之自性，无不包含之法。故三身之导师之三教，亦自然融入其中。导师普作金刚之住处，无造作觉性之自显，离偏颇局限之大宫殿自性，法界义之无上清净，离戏大乐之净土，彼处亦说三身导师之住处所化现之三宫殿融入圆满。此外，外内情器世间所显现之诸法，皆为本初不生之普贤菩提心，离戏论，于如虚空般之大界中，皆融入且无二而住。故三导师之三眷属与三时亦皆融入，如彼经云：时处眷属等，莫异于他处，唯示于自性。如是，一切法未摄于何界，自性融入之自生智慧，亦为三身之教之三结集者，无异于彼，故一切圆满之法，皆为本初离勤作，心性自生之智慧，本来自性成佛，故无须禅修。因此，示现不禅修，安住于自性即可之法身普作金刚之决定语，无任何可证悟之行境，故不示现有禅修与无禅修之二边，希冀与疑虑及执着之心亦无所安立，不安立，超越一切分别相之行境，应如是知。如是说。章。
English
How does one meditate in what place? What does the non-meditator not meditate on with what? Therefore, the terms of meditation and non-meditation, being beyond all attachments, should not be otherwise. Thus it is said to be beyond all attachments, viewing meditation and non-meditation. Similarly, the teaching of the Dharmakaya Kunjed Gyalpo, the awareness that is beyond speech, thought, and expression, is illustrated by examples and reasoning, but it transcends expression. Like the all-pervading nature of space, there is no dharma that is not included in it. Therefore, the three teachings of the three Kayas of the teacher are also naturally included and abide in it. The abode of the teacher Kunjed Gyalpo, the uncreated self-display of awareness, the great palace that is free from limitations and partiality, the Dharmadhatu meaning of the ultimate pure realm, the pure land of great bliss free from elaboration, in that place, it is also said that the three palaces manifested as the abodes of the three Kayas of the teacher are included and complete in it. Furthermore, all phenomena that appear as the outer and inner world and its contents are all the essence of the Bodhicitta of Kunjed, which is primordially unborn, free from elaboration, and in this great expanse like space, all are included and abide without duality. Therefore, the three retinues and three times of the three teachers are also said to be all-inclusive, as it says in that very text: 'Times, places, retinues, and so on, are not understood as other, but are shown as self-nature.' Likewise, that self-arisen wisdom of mind itself, in whose expanse all dharmas are not gathered but are naturally included, is also the three compilers of the teachings of the three Kayas, and there is nothing other than that. Therefore, all those perfectly complete dharmas are primordially free from effort, and the self-arisen wisdom of mind itself is the very nature of primordial enlightenment, so it is said that there is nothing to meditate on. Therefore, this definitive statement of the Dharmakaya Kunjed Gyalpo, which shows that it is sufficient to abide in the unmeditated self-nature, has no object of experience to be realized, so it does not show the two extremes of having meditation and not having meditation. And what should the mind that grasps at hope and doubt and imputation be placed on? It is not placed, and it should be known that it is beyond all objects of conceptual signs. Thus it is said. Chapter.
Chinese
这就是所说的教法。第二，详细解释分为八个方面：声闻、缘觉、菩萨、克里亚、邬波、瑜伽、玛哈、阿努的禅修。第一，关于三身导师所说的观修各种有相三摩地，指的是什么呢？ 就像这样，对于导师化身的所化众生中的一些人，也就是进入声闻乘的人们，为了平息我执烦恼的分别念，要修持八解脱和九次第定等三摩地。此外，还要修持贪欲的对治法不净观和嗔恨的对治法慈爱等等。如《俱舍论》中所说： 声闻行者如此修，观自身粗大之蕴，于不净物生聚集想，观想青瘀及脓烂，腐烂及坏灭之相，能遮止于色蕴之贪执。 寂止具足十二支，舍弃六聚境及诸分别。 第二，对于小乘种性的一些人，也就是缘觉乘的人们，他们了知一切内外诸法都是由因缘和合，依赖十二缘起支而生起的。因此，通过观修十二缘起的顺生，就能证悟苦集二谛；通过观修十二缘起的逆灭，就能证悟灭道二谛。他们修持以甚深缘起之义为对境的三摩地。此外，还说要修持不净观等等。如《律经》中所说： 缘觉之欲如是修，初从无明等开始，终至老死而修习。 将心专注于自己额头，观想白色骨骼如拇指大小。 对此心专注而稳固，由此生起而观白骨。 之后次第观想其灭尽。 如是等等。第三，对于化身所调伏的众生中的一些人，也就是菩萨乘的人们，为了对治烦恼障和所知障，要修持如幻三摩地和勇猛行三摩地等止观双运。通过证悟法和补特伽罗二无我的法性，
English
This is what is said to be the teaching. Second, the detailed explanation is divided into eight aspects: Shravaka, Pratyekabuddha, Bodhisattva, Kriya, Upa, Yoga, Maha, and Anu's meditation. First, what are the various samadhis with signs that the teachers of the three bodies said to meditate on? Like this, for some of the beings to be tamed by the emanation body of the teacher, that is, those who have entered the Shravaka vehicle, in order to pacify the conceptual thoughts of self-grasping afflictions, they practice samadhis such as the eight liberations and the nine successive abidings. In addition, they also practice the antidote to attachment, ugliness, and the antidote to hatred, love, etc. As it is said in the Kunsal: The Shravaka practitioner meditates like this, on one's own coarse aggregates, generating the thought of gathering in impure substances, contemplating the appearance of blue-green and purulent, rotten and decaying, which can prevent attachment to the form aggregate. Tranquility is complete with twelve branches, abandoning the six aggregates, objects, and all conceptualizations. Second, for some people of the Hinayana lineage, that is, those of the Pratyekabuddha vehicle, they know that all internal and external phenomena arise from the power of cause and condition, relying on the twelve links of dependent origination. Therefore, by meditating on the arising of the twelve links of dependent origination in forward order, they can realize the two truths of suffering and origin; by meditating on the cessation of the twelve links of dependent origination in reverse order, they can realize the two truths of cessation and path. They practice samadhi that focuses on the meaning of profound dependent origination. In addition, it is said that they should also practice ugliness and so on. As it is said in the Vinaya Sutra: The Pratyekabuddha's desire is practiced like this, first starting from ignorance, etc., and finally meditating on old age and death. Focusing the mind on one's own forehead, contemplating a white bone the size of a thumb. Focusing the mind on this and making it stable, from this arising and contemplating the white bone. Then gradually contemplate its extinction. And so on. Third, for some of the beings to be tamed by the emanation body, that is, those of the Bodhisattva vehicle, in order to counteract the afflictive obscurations and the cognitive obscurations, they practice samadhis such as illusion-like samadhi and heroic-going samadhi, etc., uniting calm abiding and special insight. By realizing the nature of phenomena that is empty of the two selfs of phenomena and persons,