English
Meditation that speaks of not seeking faults is untrue. In order to point out the method of correcting the faults of meditation. Do not deliberately abandon arising and non-arising, do not attach the mind, do not manifest. Here, when dwelling in the three experiences of meditation. First, the six of sinking and agitation, the eight doubts, as well as the statement of the object, laziness and non-effort, the five poisons and the formations, in the middle are hatred towards thoughts. Attachment to taste. Arrogance of views. Not understanding thoughts. Not making acceptance and rejection, the five, as well as effort. Not moving and. Brightness and. Suffering and. Happiness and. Birth and. Exhalation and. Attachment and. Contempt and. Arrogance and so on. Finally, the eighteen realms of activity of demons and so on, for shaking, do not prevent, for not shaking, do not truly abide, therefore there is no clear manifestation of the nature of reality. There is no thorough discernment of afflictions, not manifesting therefore eliminating. Why is that? Not Manjushri, a mote of dust shaking, that is it, does not abide there. This is saying. All thoughts are not non-dharmata, because the essence is unborn. Even if a very small thought arises, and there are long and short occurrences, it is exactly like that. Because thoughts do not dwell on the roughness of thoughts. Therefore, there is nothing to be refuted or established. In order to point out the method of placing the mind in meditation and the mistakes. Because the place of meditation cannot be found, therefore meditation will not encounter finding. This is saying. Those who have not grasped the point, even if they meditate on dharmata, because dharmata is self-awareness, therefore as an object is their own thought meditation, therefore placing it in a state of no object, they do not obtain profound meaning. So, what is the other method of placement that is not mistaken? Knowing the realm of activity of the mind, that for those dharmas is the nature of reality. In any freedom from elaboration, there is no good or bad, thus practice the supreme path. This is saying. First, for the individual who has confidence in bodhicitta. Seeing that the realm of activity of the collection of thoughts is the suchness of all dharmas, because. There is nothing other than the spontaneously accomplished nature of reality, therefore. For anything, there is no arising of the concept of good and bad. Merely remembering, in the nature of no realm of activity, self-awareness and self-illumination is the meditation of the supreme vehicle. Experience stable
Chinese
关于它的程度如何呢？“诸行未生，诸法皆无生，诸法寂灭。”意思是说，谁如果这样长久地修习，那么三门所作和未作的业，都会见到没有实体。在不足且因缘断绝的时候，一切法都会自显为大乐的自性。无实的那一生，一切都是知晓法界的阿罗汉善现。虚空不可指，只是个名称，没有善与非善的分别，也没有生。”意思是说，这样自明觉性显现为远离四边的时候，所行之处都如实显现。断除了空想等见解的遮蔽，觉性如实成熟。对于那样的状态，也不会有认为法性如虚空一般的想法，行为上也只是在名言上区分善恶，不会产生这样的想法。没有取舍，如大海之水般清澈不动。为了说明修行的体性是远离造作的，所以说：“不作意，对任何事物都没有心，远离知与不知。没有忆念和分别，对任何事物都没有喜好和厌恶，不住留，不执着。”意思是说，在甚深瑜伽的这个阶段，自性是不作意的体性。当心性安住时，也没有特意执着的行为。没有作意，也不会执着于不作意和不住留。没有两种见解的过失，所以，也没有忆念对境。没有偏袒的分别取舍。对于境的实物，对任何美好的事物都感到愉悦，也不会执着于味道，这样的等持之王是，不住留于不住留，不执着于不执着，因为是自性的缘故。因此，没有落入中观和止观，四禅，四无色定，无想定者，生有者，声闻，独觉和密咒者的等持之中，以十一种不存在而遮遣。 “无有二取，不可言说，无有可做与不可做等等，没有减少。”意思是说，像这样任何等持都无法触及的自性，自生智慧中自显现，自然不动摇，没有高低大小。因为没有对二谛和境的执着，所以是等持。
English
What is its extent? "Actions are unborn, all dharmas are unborn, and dharmas are completely extinguished." This means that whoever cultivates in this way for a long time will see that all actions done and undone by the three doors have no substance. When there is insufficiency and the causes are severed, all dharmas will self-manifest as the nature of great bliss. That life without substance, everything is the Arhat Subhuti who knows the realm of Dharma. The sky is unidentifiable, just a name, there is no distinction between good and non-good, and there is no birth." This means that when self-awareness manifests as being free from the four extremes, all places of activity appear as they are. Cutting off the obscurations of views such as empty thoughts, awareness matures as it is. For such a state, there is no thought of perceiving the nature of reality as being like the sky, and in behavior, there is only a distinction between good and bad in name, and such thoughts do not arise. Without acceptance or rejection, it is clear and unwavering like the water of the great ocean. To show that the nature of meditation is free from effort, it is said: "Do not focus the mind, have no mind towards anything, be free from knowing and not knowing. Without memory and discrimination, without joy and aversion to anything, not abiding, not fixating." This means that in this stage of profound yoga, the self is the nature of non-conceptualization. When the mind abides in its natural state, there is no intentional action of fixation. There is no focusing of the mind, and there is no clinging to non-conceptualization and non-abiding. There is no fault of two views, so there is no memory of objects. There is no biased discrimination of acceptance and rejection. Towards the reality of objects, one feels joy towards anything beautiful, and there is no attachment to taste. Such a king of samadhi is, not abiding in non-abiding, not fixating on non-fixation, because it is the nature of self. Therefore, it does not fall into the samadhi of Madhyamaka and Shamatha-vipassana, the four dhyanas, the four formless absorptions, the non-conceptualizers, the beings, the Shravakas, the Pratyekabuddhas, and the Mantrayana practitioners, but is refuted by eleven non-existences. "There is no dualistic grasping, it is inexpressible, there is nothing to do or not to do, etc., there is no decrease." This means that the nature that cannot be touched by any such samadhi, self-manifests as self-born wisdom, naturally unwavering, without high or low, large or small. Because there is no clinging to the two truths and objects, it is samadhi.
Chinese
因此，不能说“是这样的”，因为对于它来说，没有特意行持善业，不行持恶业，以及积累资粮时，没有遮蔽的忆念努力不动摇，而是如实显现。为了显示如此修习的征象，说“特意离勤不作意，也不错乱平等智”。如这里所说，修习稳固而不执著于心，非常稳固，任何因缘都不能夺走，自然显现为平等性。如果这样，通过诀窍修习会有什么功德呢？对于任何事物都没有贪著和对境的爱憎，不离不著，不被夺走，四种平等智，以及方方面面和波罗蜜多都在那里知晓。说：当修行者如山般稳固时，一切都显现为大自在，因此没有其他的目标，显现为自生智慧，因为无我，所以没有珍爱的执着，显现为分别智慧，没有我执，没有见到应断除之物，因为如实性不在对境中，所以稳固。即使见到天女也不会生起贪恋，不会被凡夫的分别念所蒙蔽，即使见到燃烧的罗刹也不会恐惧，不会对敌人和分别念生起嗔恨，不会对自己的功德生起骄慢，不会嫉妒任何人，对密意的法性没有退失，不会被外缘所夺走，即使见到食肉鬼的身体也不会认为是恶的，即使见到佛陀的身体也不会认为是好的，对八法没有取舍，这四个根本会生起。此外，还会生起不退转，没有希求和恐惧的根源，不动摇，不退失，不接受，没有错乱。此外，三十七菩提分法和十波罗蜜多也在自证智慧中自然圆满，因此会生起知道不需要一一修习。暖相、证相、神通、神变和智慧也会次第生起三三四和六一。其余的解释说，如果修习错误，这些就不会生起。在心性中修习，如果在道之外修习，光明就不会转变。说：在觉性平等的法界中修习就能成就，所以没有错误。
English
Therefore, it cannot be said "it is like this," because for it, there is no deliberate practice of virtuous deeds, no non-practice of evil deeds, and when accumulating merit, the effort of mindfulness without obscuration does not waver, but appears as it is. To show the signs of such practice, it is said, "Deliberately without effort, not taking it to mind, and without confusion, equal wisdom." As explained here, the practice is stable without clinging to the mind, very stable, no condition can take it away, and it naturally appears as equality. If so, what merit will arise from practicing through instructions? For whatever there is no attachment and no love or fear of objects, not separated, not abiding, not being taken away, the four equal wisdoms, and all aspects and perfections are known there. It is said: When the practitioner is as stable as a mountain, everything appears as the great self, therefore there is no other object, it appears as self-born wisdom, because of no-self, there is no clinging to cherishing, it appears as discriminating wisdom, there is no self-grasping, no seeing what should be abandoned, because suchness is not in the object, it is stable. Even seeing a goddess will not give rise to attachment, will not be obscured by the discriminations of ordinary people, even seeing a burning rakshasa will not be afraid, will not generate hatred towards enemies and discriminations, will not be arrogant about one's own merits, will not be jealous of anyone, there is no degeneration in the nature of the intention, it will not be taken away by external conditions, even seeing the body of a flesh-eating demon will not be considered evil, even seeing the body of a Buddha will not be considered good, there is no acceptance or rejection of the eight worldly concerns, and these four roots will arise. Furthermore, there will arise non-degeneration, no basis for hope and fear, immovability, non-degeneration, non-acceptance, and no confusion. Furthermore, the thirty-seven factors of enlightenment and the ten perfections are also naturally perfected in self-awareness wisdom, therefore, there will arise the knowledge that there is no need to practice them one by one. Warmth, signs, miracles, magical powers, and wisdom will also arise in sequence, three, three, four, and six, one at a time. The rest explain that if the practice is wrong, these will not arise. Practicing in the nature of mind, if practicing outside the path, luminosity will not change. It is said: Practicing in the realm of equality of awareness will accomplish it, so there is no mistake.
Chinese
是道之路。若不证悟此道，而专门修持其他有相的禅定之门，则仅是传承之因。这表明，由此不能现前成就菩提心任运自成。因为密宗的过失和障碍被认为是传承之因。因此，空性说：“以手印如实受持也是大菩提。”意思是说，能以传承相见的是手印，如果具备手印，并有长久的观待之相，那么，昆图桑波佛说，专门修持就能证悟阿底瑜伽。甘露大续中说：“续、教、口诀，如庶民、贱民、国王之相，一者依赖一者，一者之……”通过所说的理由可以获得。因此，这是生起和修持菩提心自性的处所。意思是说，以追求为基础来显示，因为可以通过传承获得，所以大圆满的法门，生起摇动、希求、进入、安住、究竟的次第，修持三四，是通过传承而见的处所，所以修持是：稳固三个禅定，结三个表相手印，在法的大手印中生起心性，念诵心髓并修持。意思是说，大瑜伽士依靠自明，同样地，依靠自明显现为大智慧，稳固修持慈悲，习惯之后，修持觉性为不生之字或心之字，使其稳固。完全转变之后是心之手印。完全转变之后是身之手印。从那之中，不离于生起圆满身之想法，在那之心中，在座垫上思维语字根本和支分，做内外秘密的收放，思维是传承而见的所依。之后，瑜伽士在一瞬间圆满三者，以忆念字而觉性自显为身而做收放。修持金刚萨埵，就是修持了一切无误之道。意思是说，如此修持也是，因为修持心之种姓的本尊，就成为修持了一切佛。因此，如果习惯了，贪执退转，于意念之中