Chinese
因为这是应该做的。如果不是这样，通过修习空性无自性的心，心性自性光明，内在的空性是无执着的，这是真正的禅修。此外，心的执着部分始终是内在的快乐。仅仅是觉知的清晰，而不去除外在显现的损害，被称为将境的心倒转于内的禅修。如果不是那样，内在显现为快乐，而外在体验为清晰，那就是真正的禅修。此外，在修习空性的时候，如果心中显现本尊的形象，那就是以分别念观察自相的禅修。如果不是那样，内在心性显现为空性，变化自然停止。外在显现显现为空性，事物自然清净，这是真正的禅修。此外，因为不了解空性是无执着的，所以修习风的颜色，学习文字，改变文字的形状等等，这些禅修被称为堕入空性实体的禅修。如果不是这样，内在念头的戏论自然停止，并体验为清晰。外在相的戏论自然停止，并体验为空性，这是真正的禅修。因此，如果不堕入这九种相违的方面，智慧任运成就的珍宝，秘密的界限，自明大光明，一切戏论完全清净的状态中安住，那就是无错谬的安住禅修。如是，《释·宝灯论》中所说的要点汇集于此。因此，安住于无边、深邃、明澈、伟大的自性觉知、无生之状态中不动摇，这就是证悟寂止和胜观双运，远离错误的正见禅修。如《智慧明灯》所说：无执自明无所依，通透觉性赤裸住。稳固增长勤修持，自心清净即法身。自生智慧超边际，寂止胜观双运联。觉性不为境所害，譬如水银泻无痕。又如《禅修之界》所说：形象自性与特征，皆于大乐中任运成。依凭经论与口诀，觉受证悟之状态。然此本即安住中，
English
Because this is what should be done. If it is not like that, by practicing the mind of emptiness and no self-nature, the mind-essence is naturally luminous, and the inner emptiness is without clinging, this is genuine meditation. Furthermore, the clinging part of the mind is always inner bliss. Merely the clarity of awareness, without removing the harm of outer appearances, is called the meditation of reversing the mind of objects inward. If it is not like that, if inner appearances arise as bliss, and outer experiences are clear, then that is genuine meditation. Moreover, when meditating on emptiness, if the image of the deity appears clearly in the mind, that is the meditation of observing characteristics with conceptual thought on one's own continuum. If it is not like that, the inner mind-essence appears as emptiness, and changes naturally cease. Outer appearances appear as emptiness, and things are naturally purified, this is genuine meditation. Furthermore, because one does not understand that emptiness is without clinging, meditating on the color of wind, learning letters, changing the shape of letters, and so on, these meditations are called falling into the extreme of emptiness as an entity. If it is not like that, the inner proliferation of thoughts naturally ceases, and it is experienced as clarity. The outer proliferation of signs naturally ceases, and it is experienced as emptiness, this is genuine meditation. Therefore, if one does not fall into these nine contradictory aspects, but abides in the state of spontaneously accomplished wisdom, the secret realm, the great self-luminous light, where all proliferations are completely purified, that is called the meditation of abiding without straying. Thus, the essential points from the commentary "Precious Lamp" are gathered here. Therefore, abiding unmoving in the state of boundlessness, profoundness, clarity, great self-awareness, and no-birth, this is realizing the union of calm abiding and insight, and it is genuine meditation free from error. As it is said in "Lamp of Wisdom Clarity": Without clinging, self-luminous, without support, Naked awareness dwells transparently. Steadfastly increasing, repeatedly practicing, One's own mind is pure, the Dharmakaya. Self-born wisdom transcends limits, Calm abiding and insight are united. Awareness is not harmed by objects, Like mercury poured out, leaving no trace. And as it is said in "The Realm of Meditation": Forms, nature, and characteristics, Are all spontaneously accomplished in great bliss. Relying on scriptures and instructions, Through experience, the state of realization. But this is already abiding within,
Chinese
认识到错误的见解并确定它， 由于错误的强大力量， 如果不习惯于本性， 仅仅认识到它并不能达到最终。 认识到之后安住于本性， 智慧的念头就变成了虚空。 伟大的禅定是无勤的， 在无散乱的广大虚空中， 具有不可分离的意义的伟大陀罗尼（梵文：dhāraṇī）。 智慧安住的殊胜禅定， 八识的波浪自然平息， 安住于大乐而不舍弃， 以无境智慧之眼观看。 在无分别的觉性一味中， 止观双运。 如是，断除增益损减至关重要， 全知至尊仁波切说： “如果禅定没有显现， 由于潜在的结， 任运成就不会显现， 因此，断除禅定的增益损减至关重要。” 第二，显示了从直接和间接进入的方便之门众多的差别。对于智慧大者，以珍宝传承的方式直接显示；对于智慧小者，显示通过间接进入的方式的各种类别；以及讲述了这些最终都融入到意义之道中的殊胜之处。分为三部分，第一部分是：以“方便之王传承”等两句来表示。也就是在《智慧秘密》中说：“从无数劫之前，就修习圆满大义，被称为智慧秘密的法器。如同蛋中的金翅鸟雏鸟，在轮回中本自成佛。如同蛋壳破裂飞向天空，以证悟不造作上师之位。如同大海精华汇聚的甘露，此汇聚教言精华的圆满大，应向具器良善之人宣说。”如是，对于具足相好的幸运者，智慧敏锐者，以此阐明能使一切方便之王，耳传窍诀珍宝光芒显现的心髓精华的重大表诠。譬如，具相的王子被立于王位，就显现成为伟大的国王一样。在《智慧圆满》中说：“智慧圆满是大乐，无边众生皆具足，无分别觉性普贤王，祈请成为非任何的觉性，离勤作之心显现成佛，因果二
English
Recognizing and ascertaining wrong views, Due to the powerful force of delusion, If not accustomed to the nature, Merely recognizing it does not reach the end. Having recognized and abiding in the nature, The thought of wisdom becomes space. Great contemplation is effortless, In the vast space without distraction, Possessing the great dhāraṇī (Sanskrit) of inseparable meaning. The supreme samādhi of wisdom abiding, The waves of the eight consciousnesses naturally subside, Abiding in great bliss without abandoning, remaining, Seeing with the eye of objectless wisdom. In the indivisible state of one awareness, Union of śamatha and vipaśyanā. Thus, cutting off addition and subtraction is extremely important, The omniscient and venerable Rinpoche said: "If samādhi does not manifest, Due to latent knots, Spontaneous accomplishment will not manifest, Therefore, cutting off addition and subtraction in contemplation is extremely important." Second, showing the difference in the many ways of entering through direct and indirect means. For those with great intelligence, the method of the precious lineage is shown directly. For those with lesser intelligence, the types of methods for entering indirectly are shown. And explaining the excellence of how these ultimately lead to the path of meaning. Divided into three parts, the first is: Indicated by the two lines "King of methods lineage" etc. That is, in the Wisdom Secret it says: "From countless eons ago, those who have practiced the meaning of Dzogchen are praised as vessels of Wisdom Secret. Like a garuda chick inside an egg, they are primordially enlightened in samsara itself. Like a chick breaking out of its egg and flying into the sky, the uncontrived state of realization is the lama's state. Like nectar that gathers the essence of the ocean, this Dzogchen that gathers the essence of the teachings should be shown to those with good qualities who are suitable vessels." As such, for the fortunate and venerable ones who possess complete characteristics, those with clear intelligence, this explanation of the profound meaning of the heart essence that illuminates the king of all methods, the ear-transmitted instruction, the blazing jewel, is like showing how a qualified prince, when placed on the throne, manifestly becomes a great king. In the Perfection of Wisdom it says: "Perfection of Wisdom is great bliss, possessed by all limitless beings. Indivisible awareness, Samantabhadra. Pray to awareness that is not anything. Manifest enlightenment, free from effortful mind. Cause and effect are two.
Chinese
无处所，无转变。 完全清净的觉性安住于自身。 请以行动本身来证见。 如是说，圆满智慧的经文说： 一切皆显现为智慧的体性。 所有执着的妄念和诽谤， 都被智慧觉性的法轮斩断。 在自明觉性的显现中， 以具足的明晰觉性来证见。 如是说，在《宝光》中说： 金刚之语是证悟之道。 对于行动之声，怀有寻求之心。 谁安住于良好的精进之中， 与行动的意义相遇之后， 应知晓行为的自性。 证悟诸佛的密意， 以三者的行动之光来证见。 三者的光明是基础之路， 安住于与行动分离的自性中。 如是等等，非常之多。 像这样，这个教言之王，明亮珍宝光芒，不依赖于其他方法。如《智慧秘密》中所说： 完全聚集的精华之义， 非由因所生，远离缘。 远离证悟四谛之因。 从那里开始说： 在不可言说的心之体性中， 无法以智慧方便来描绘。 在远离因果的觉性中， 法界与智慧远离因果。 如是等等，如广说的那样，不依赖于具有勤作的八乘次第之方法。如《禅修之界》中所说： 不舍弃过患而圆满功德。 成就意义，从阿罗汉中解脱。 不遮止缘起，从生灭中解脱。 从如意安乐之地解脱。 不修习不积聚，从安住中解脱。 从任运圆满的经部之地解脱。 从行为之业中解脱，功德圆满。 不依赖于二元，自然圆满。 以九支的习气中解脱。 从二见中解脱后，功德显现。 超越取舍分别，安住于大乐之中。 无内外，无舒缩。 一切皆是如来。 从能仁的禅定中解脱。 远离在生起次第中寻求圆满。 不以四种亲近修法来修持。 仪轨、咒语和资具等， 并非通过寻求而得，而是本自解脱。 圆满之方式并非以坛城为主。 法界与智慧远离因果。 不依赖于苦行之数量。 在无偏的大乐中，见到本自圆满。 以伟大的伟大和甚深， 对功德无任何赞叹。 诸法如实不迁动， 以无为而解脱亦能解脱。
English
Without place, without change. Perfectly pure awareness abiding in itself. Please see it through the action itself. Thus it is said, the scripture of complete wisdom clarifies: Everything appears as the nature of wisdom. All clinging misconceptions and slanders, are cut off by the wheel of wisdom awareness. In the appearance of self-illuminating awareness, see with the clear awareness that possesses it. Thus it is said, in the "Precious Light": The vajra words are the path of realization. For the sound of action, have a seeking mind. Whoever abides in good diligence, after encountering the meaning of action, should know the nature of activity. Realize the intention of the Buddhas, see with the light of the three actions. The light of the three is the path of the ground, abiding in the nature of being separate from action. Thus and so on, very much. Like this, this king of instructions, the shining precious blaze, does not depend on other methods. As it is said in the "Secret of Wisdom": The meaning of the essence of complete gathering, not born from cause, free from conditions. Free from the cause of realizing the four truths. From there it says: In the nature of the unrepresentable mind, it cannot be depicted by skillful means of wisdom. In the awareness free from cause and effect, the realm of reality and wisdom are free from cause and effect. Thus and so on, as it is extensively taught, not relying on the methods of the eight vehicles with effort. As it is said in the "Sphere of Meditation": Without abandoning faults, perfections are complete. Accomplishing meaning, liberated from the Arhat. Without obstructing dependent origination, liberated from arising and ceasing. Liberated from the ground of wish-fulfilling bliss. Without practice or accumulation, liberated by abiding. Liberated from the ground of spontaneously perfect Sutra. Liberated from the karma of action, perfections are complete. Not relying on duality, naturally complete. Liberated from habituation by the nine limbs. After liberation from dualistic views, qualities arise. Transcending acceptance and rejection, abiding in great bliss. Without inside or outside, without expansion or contraction. Everything is thusness, Buddhahood. Liberated from the meditation of the Sage. Separate from seeking completion in the generation phase. One does not practice with the four methods of approach and accomplishment. The rituals, mantras, and implements, are not obtained through seeking, but are primordially liberated. The way of completion is not mainly the mandala. The realm of reality and wisdom are free from cause and effect. Not depending on the number of ascetic practices. In impartial great bliss, one sees the primordially complete. With the greatness of greatness and profundity, there is no praise for qualities whatsoever. The meanings do not move as they are, by non-action, even liberation liberates.