Chinese
是安住于等持。对此，也说了中观和唯识的两种修法。其中，唯识修心性自明，中观修二谛无别如虚空之中心。如是说。第四，对于调伏报身佛的所化，事部者们依于名相世俗的一切法完全清净，胜义空性的见解，观想世俗本尊之相，三族姓尊等具有名相面容手印之自性，观想为主尊和自性眷属。如是，彼等如是：如此修持事部的欲求，先是空性等等，观想具有三族姓手印。如是。第五，有些邬波者们依于瑜伽的见解和事部的行持二者无有关联，见解随顺瑜伽，行持随顺事部，以二者关联的方式，安住于观想自己和本尊如兄弟朋友之相的等持。克隆钦绕绛巴大师的续部中说：邬波有四种，见解、等持、行持和果，此四者。见解与瑜伽相同，认为胜义无生灭。等持与瑜伽相同，是五现证菩提。行持与事部相同，以饮食沐浴洁净为主。果从五世七世起，获得五部金刚持。如是说。第六，有些进入瑜伽乘者们，依于胜义中通达一切法为空性无相的见解之义，于世俗名相之法，以五现证菩提的方式观想为本尊坛城，安住于等持。如前者说：如此修持瑜伽的意欲，先是五现证菩提，观想具有三十七道品四手印。如是，这些是报身佛的教法外续三部。第七，对于调伏法身的所化，业部玛哈瑜伽乘者们，胜义中一切法为七宝无自性，世俗中自身五蕴所代表的器情世间一切清净为本尊之自
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is to abide in samadhi. Regarding this, two types of meditation, Madhyamaka and Mind-Only, are also taught. Among them, Mind-Only meditates on the self-illumination of mind-essence, while Madhyamaka meditates on the inseparability of the two truths, like the center of the sky. Thus it is said. Fourth, for those to be tamed by the Sambhogakaya Buddha, the Kriya practitioners rely on the view that all phenomena of conventional appearances are completely pure, the ultimate emptiness, and visualize the forms of conventional deities, such as the three-family lords, as having the nature of appearances, faces, and hand gestures, visualizing them as the main deity and their retinue. Thus, they say: "Meditate on the desire of Kriya in this way, first emptiness and so on, then meditate on having the three-family seals." Like that. Fifth, some Upas rely on the fact that the view of Yoga and the practice of Kriya are unrelated. They align their view with Yoga and their practice with Kriya, and through the connection of these two, they abide in the samadhi of visualizing themselves and the deity as brothers and friends. In the tantra of Longchen Rabjampa, it is said: "Upaya has four aspects: view, samadhi, practice, and result. The view is in accordance with Yoga, believing that ultimate truth is without arising or ceasing. Samadhi is in accordance with Yoga, being the fivefold manifest enlightenment. Practice is in accordance with Kriya, emphasizing cleanliness in eating and bathing. The result, from five to seven lifetimes, is the attainment of the five families of Vajradhara." Thus it is said. Sixth, some who have entered the Yogatantra rely on the meaning of the view that all phenomena are understood as emptiness and without characteristics in ultimate truth. In conventional phenomena, they visualize the deities' mandala through the fivefold manifest enlightenment, abiding in samadhi. As the former said: "Meditate on the intention of Yoga in this way, first the fivefold enlightenment, then meditate on having the thirty-seven factors of enlightenment and the four seals." Thus, these are the three outer tantra sections of the Sambhogakaya Buddha's teachings. Seventh, for those to be tamed by the Dharmakaya, the Mahayoga practitioners of the Karma class, in ultimate truth, all phenomena are the seven treasures without inherent existence, and in conventional truth, all the vessels and contents of the world, represented by the five aggregates of one's own continuum, are pure as the nature of the deity.
Chinese
就像通过通达的见地，以三种三摩地将外器内情观想为本尊和宫殿，并通过四种亲近修持的方式进行修习，以及观修咒语的光芒放射和收摄之义等，安住于生起次第和圆满次第的道上。如《昆萨》所说：“嘛哈瑜伽的修法是，以先行三种三摩地，修习寂怒浩瀚之尊，具足四印是修习之殊胜。”第八，有些阿努瑜伽行者，将清净的因，法界，和清净的果，自生智慧，二者原本无别的大乐菩提心坛城确定下来，作为所修的主体。为了现证它，仅念诵根本咒，就像水中的水泡破裂一样，刹那间将蕴界观想为本尊的自性，具足四印的生起次第。其中说到：“阿努的意欲修法是，先行念诵心要词句，蕴聚本尊之四印，譬如水上之水泡，如同热灰中取出之碗，于刹那间观想清楚。”特别是，总的来说，观修脉、气、明点的圆满次第，以及更甚者，于心之八脉瓣中央，依靠五种精华汇聚而安住的微细明点，通过以气摄持心的方式，与显现三相顺逆次第相应，八十自性的分别念全部止息于法界中，在光明菩提心的本性显现之状态中安住等，安住于三摩地中。第三，总结要义：像这样的下部乘的取舍勤作，依靠这些修道，乃是三身导师们为了适应所化众生的根器而宣说的，因为执着于相和所缘境，所以是名相的三摩地，并非通达离绝取舍的大圆满之意，因此，昆吉嘉波没有授记这种有相的观修。
English
Just as one abides on the path of generation and completion stages by relying on the view of realizing things as they are, visualizing the outer world and inner beings as deities and palaces through the three samadhis, practicing through the four methods of approach and accomplishment, and contemplating the meaning of the mantra's rays radiating and withdrawing. As it is said in the 'Kunsel': 'The practice of Mahayoga is, with the three samadhis preceding, to meditate on the vast array of peaceful and wrathful deities; possessing the four mudras is the supreme of meditation.' Eighth, some practitioners of Anuyoga establish the pure cause, the Dharmadhatu, and the pure result, self-arisen wisdom, as being primordially inseparable, the mandala of great bliss, Bodhicitta, as the main object to be accomplished. As a method to manifest this, merely reciting the root mantra, like a bubble bursting from water, in an instant, one visualizes the aggregates and elements as the nature of the deity, the generation stage possessing the four mudras. From that, it says: 'The desired practice of Anu is, with the recitation of the essential words preceding, the aggregates are the four mudras of the deity; like a bubble from water, like a bowl taken from hot ashes, meditate clearly in an instant.' In particular, in general, the completion stage of channels, winds, and bindus, and even more so, the ultimate bindu of clear light Bodhicitta, residing in the center of the eight petals of the heart, relying on the gathering of the five essences, through the method of holding the mind with the wind, in accordance with the order of the arising of the three visions in direct and reverse order, all the eighty natural conceptions cease in the Dharmadhatu, and one abides in the state of the clear light Bodhicitta's nature manifesting, and so forth, one abides in samadhi. Third, summarizing the meaning: The acceptance and rejection, effort and accomplishment of such lower vehicles, relying on these paths of meditation, are what the teachers of the three kayas have taught to suit the minds of those to be tamed. Because they cling to signs and objects of focus, they are samadhis of names, not realizing the meaning of the Great Perfection, which is free from acceptance and rejection. Therefore, the Kunkyi Gyalpo did not prophesy that such a signed meditation could be meditated upon in this signed samadhi.
Chinese
这些是显示大圆满道之外的歧途之处。拉卓中说： “心性本体显现时， 显现轮涅见之幻化时， 不要执著于心的禅修。 若不修持任运禅修圆满， 修持亦无法穷尽轮涅， 修与不修功德相等时， 如低劣者般以有相之禅修， 无论修持何者皆被勤作之病所困， 无一能转为法性之义。 不修亦无堕落之因， 故修与不修勿取其意。” 如是说。第二，宣说真实大之意，有四：安住于鼻端的禅修，词义超出心智的禅修，无散乱离戏论的禅修，无二思虑超越的禅修。第一是：那么，一切作者本身的见解应如何修持呢？ “唉！导师一切作者国王我，以分别念心识无所缘之禅修，无为任运大之义作授记是：如此，包含轮涅的一切诸法，皆从本初无生，从自性清净之状态，本来即是无迁变的任运本觉之等持。如是之觉性，自住之等持，不依赖如修持变好与不修持变坏之类的因缘，故修所修一切如何显现之诸法，皆于任何所缘之处，以任何安立之方式，不带任何执著之所缘，不以造作勤作而寻觅，内外轮涅之法无论显现何者，皆不作任何执著与取舍，安住于无为自处，则外器内情之显现，内六识之游舞无论显现何者，皆于法性平等大中解脱，是一切作者菩提心之禅修，是无为任运之等持。”如是说。第二是：唉！如上所说之大圆满见无修之甚深口诀，对于此等，任何内外之法皆无成立，且是所说之词与音声亦超越之义，故古人
English
These are the points that show where one deviates from the path of the Great Perfection. As La Lodrö says: "When the essence of mind itself manifestly arises, When the magical display of the views of samsara and nirvana dawns, Do not make it a meditation of focusing the mind. If you do not meditate completely on self-arisen meditation, By meditating, you will not exhaust samsara and nirvana through meditation, When the qualities of meditating and not meditating are equal, Like an inferior person, with meditation on objects, Whatever you meditate on is seized by the disease of effort, Not even one thing will turn into the meaning of dharmata. Since there is no cause for not meditating to go to ruin, Do not take the meaning of meditating and not meditating." As it is said. Second, explaining the meaning of the great natural state, there are four: the meditation of placing the nose in its own place, the meditation of words and meanings transcending the mind, the meditation of being without distraction and free from elaboration, and the meditation of non-duality transcending thought. The first is: Well then, how should the view of the All-Creating One himself be meditated upon? "Alas! The teacher, the All-Creating King, I, prophesy the meaning of the uncreated, great, natural state of meditation, which is without an object of focus for conceptual mind: Thus, all phenomena included in samsara and nirvana, without exception, are all primordially unborn, and from the state of naturally pure nature, it is the naturally abiding, original samadhi that never passes away. Such awareness, that self-abiding samadhi, does not depend on conditions such as improving with meditation and deteriorating without meditation, so all phenomena that appear as objects of meditation, in whatever object of focus, in whatever way they are established, without any clinging to an object of focus, without searching through effort and exertion, whatever phenomena of outer and inner samsara and nirvana appear, do not do any clinging or accepting and rejecting, but by placing it naturally in its own place without fabrication, the appearance of the outer container and essence, whatever play of the inner six consciousnesses appears, all are liberated into the great expanse of equality of dharmata, which is the meditation of the All-Creating Bodhicitta, the uncreated, natural samadhi." So it is said. The second is: Alas! These profound instructions that show that the Great Perfection view, as explained above, is without meditation, for these, no outer or inner phenomena are established, and since the words and sounds that express it are also beyond meaning, therefore, the ancients
Chinese
正如所说，任何地方都无法象征和显示。因此，后代的瑜伽士们，以及王子菩萨金刚你们，也应该在这种无目标、超越思维言语的意义上禅修，并且安住于不执着于任何无修、超越希望恐惧取舍的意义上。如是说。从前面来说：不修之义若修持，终不可见；以分别不能知，超离分别之匣。若修不修，则缚于修持之匣；若以习惯行，如行住不息。若不修，则自然显现于庸常之心；若安住自处，如无行住。纵然分别亦不见，乃是分别之散乱；因是执着之锁链，故无所需。于实相义，放下心之忆念思量。如是说，不仅是生起次第和圆满次第的禅定，即使是不修之义，若有特意安住于此的心，仍然没有超出分别念相之匣，因此教导说不要做任何忆念思量的目标。第三，习惯的功德有二：不修之河流般的瑜伽，以及安住于获得普贤王如来的果位。第一是：唉！三世诸佛无余之导师，法身普贤王如来，对于本来无生、觉性菩提心的自性，不可思议大平等性的意，以前未曾指示，现在不指示，未来也不会指示。那是什么原因呢？因为大圆满阿底瑜伽、解脱、超越思维的大见，以心专注一境而无修，安住于自然放下、河流般的意，若能证悟不作作、大安住之义，则视法性自性的安住为修或不修等，以交替的分别心和言语的表达，一切皆不安住于实义，故是邪道。如是，在大圆满道中也显示了颠倒与不颠倒的差别，若未证悟一切法平等性，则是下乘。