English
The meaning of seeing is becoming seeing. However, nothing is seen. Everything is without inherent existence. It is merely a change in the mind. If such a meaning is seen, there is no grasping of conceptual thoughts. Nothing real is seen. Thus it is said. Furthermore, if the meaning of not seeing appears before the mind, it is merely said to be appearing. Thus it is said, and thus it is known. If one considers or sees existence and emptiness as one, then it is definitely a seeing that resembles seeing. It is definitely a fault. If one asks someone who sees such truth whether this field of experience appears or not, the answer is: Because awareness of one's own mind appears, appearance is not obstructed, and there is no attachment. There is also nothing seen as permanent. In the Bodhicitta Treatise, it is said: The five elements and the five objects, together with the senses, suffering such as birth, aging, sickness, and death, shapes and colors, and all characteristics, these are the objects of deluded beings, but they do not appear to those who see the truth. Thus it is said. One of those ignorant people who follow words without having found such a meaning says: The suchness of mantra is considered to be unborn emptiness. This is like a bee not recognizing pollen. By meditating on suchness, one destroys oneself. One is greatly mistaken about the correct path. If one asks whether this is acceptable or not, the nature of the suchness of mantra is that it does not abandon appearance, and in an instant, gods and emanations can appear in any form. Do you want it to appear from emptiness? If you want it to appear, then flowers in the sky and rabbit horns should also be logical. This fault is very serious. In the reply, it says: Even in nothingness, the nature of mind cannot appear. Meditate in unrelated samadhi. There is no change in the realm of others. Thus it is said. Therefore, if you do not want Madhyamaka Madhyamaka to be completely empty, then in the [Entering the Middle Way] it says: The emptiness of the Buddhas is what necessarily removes all views. Whoever views emptiness as a person, that one is said to be incorrigible. Thus it is said. Also in the scripture it says: If one views emptiness incorrectly, one with little wisdom will be destroyed. Thus it is said, one should see what to see and not see what not to see. Here, what is to be seen is emptiness that possesses all excellent aspects. In that which is unattainable, there is no fear or attachment.
Chinese
哦！关于从那儿生起之口诀等，哈热嘿汝吽之口诀。啪喔！总之，是上下气进入的分开。那些也具有世间和出世间一切之味道。因此，考察那些并最终取出。依赖下门的方法是：先前所说的智慧母论典相符，以白色寻找，献给所说的上师令其欢喜后，次第圆满，即外内之圆满。于具月者考察智慧之智慧灌顶，于具日者考察大乐。于那些修习纯熟后，考察世间之味道和出世间道次第之味道。那也是首先获得极乐之智慧摇动、获得、进入稳固后随之进入之瑜伽。之后，即使脱离所依也不退失，因此要熟悉习惯于无所依之智慧。如此之口诀，邬玛喇拉（Vimalamitra，无垢友）论师、布达古格达（Buddha Guhya，佛密）和莲花生之论典等，依赖于上师之口传。那些第五是行持大乘之有缘者和以其调伏之补特伽罗之灌顶。对于那些，也只是讲述那些之方便，说不需要广大学习，因此，广大学习被我视为殊胜。依赖听闻思维的是此论本身。分类也以思维之力量分为二：次第的和顿时的。以根器之利钝安立差别。其中，次第的是色嘎瓦吉（Sgeg pa rdo rje，妙金刚）论师和多杰谢巴（rdo rje bzhad pa，金刚笑）等。进入的方法是：首先是身体的坐法和心的安住法。其中，身体的坐法是：断定了我和法的体性后，在思维的时候，在棉布等内里空松的垫子上舒适地伸直身体，保持平衡，结跏趺坐，身体正直，眼睛下视鼻尖而坐。那也是伟大的莲花生大师的禅修方式中说到的。柔软的棉垫内里空松，清理脉络，如身体的姿势般安坐。这样说到。又说到：于安乐的垫子上安坐后。之后，心的镜子观看也将来临，如果根器弱，则于心间中央观想白色或蓝色的嗡啊吽等，使之稳固，修习放射和收摄，清净内外器情，安住于无所缘。听闻的要点是思维和信心。
English
Oh! The oral instructions that arise from that, such as the oral instructions of Hare Hiru Hum. Pao! In short, it is the separation of the entry of the upper and lower winds. Those also have the taste of all worldly and transmundane things. Therefore, examine those and finally extract them. Relying on the lower gate is: search for what is in accordance with the previously explained wisdom mother treatise with white color. After offering it to the spoken guru to please him, gradually complete it, that is, the completion of outer and inner. Examine the empowerment of wisdom and knowledge for those with the moon, and examine great bliss for those with the sun. After becoming accustomed to those, examine the taste of the worldly and the taste of the stages of the path beyond the world. That is also the yoga of entering after first obtaining the wisdom of extreme bliss moving, obtaining, and entering firmly. Then, even if separated from the support, it will not be lost, so become familiar with and accustomed to the wisdom without support. Such oral instructions, the teacher Vimalamitra, Buddha Guhya, and the treatises of Padmasambhava, etc., depend on the guru's oral transmission. Those fifth are the fortunate ones who practice the Great Vehicle and the empowerment of the individuals who are tamed by it. For those, it is said that only the means of those are explained, and there is no need for extensive learning. Therefore, extensive learning is regarded by me as supreme. Relying on hearing and thinking is this very treatise. The classification is also divided into two by the power of thought: gradual and sudden. The difference is established by the sharpness and dullness of the faculties. Among them, the gradual ones are teachers Sgeg pa rdo rje (Charming Vajra) and rdo rje bzhad pa (Vajra Laugh), etc. The method of entering is: first, the way of sitting the body and the way of settling the mind. Among them, the way of sitting the body is: after determining the nature of self and dharma, when thinking, stretch the body comfortably on a cushion made of cotton, etc., with a hollow inside, keep it balanced, sit in the lotus position, keep the body straight, lower the eyes to the tip of the nose, and sit. That is also mentioned in the meditation method of the great Padmasambhava. A soft cotton cushion with a hollow inside, clear the channels, sit as the body's posture should be. It is said like that. It is also said: After sitting on a comfortable cushion. Then, the mirror of the mind will also come to be seen. If the faculties are weak, then in the center of the heart, visualize white or blue Om Ah Hum, etc., to make it stable, practice radiating and gathering, purify the outer and inner vessels and contents, and abide in non-objectification. The essence of hearing is thinking and faith.
English
From the reply of Pa's Fortress: How is it to meditate by filling the lake of the nature of reality in the pond of self-awareness without breaking the circle of sinking, agitation, and laziness between diligence and mindfulness, which is the flow of the nature of reality? If there is a slight experience of seeing through the gate, then all phenomena are focused on seeing the meaning of the inseparability of unoriginated self-awareness. Thus, with little strictness and focus, the elephant of the inner mind is bound by the rope of mindfulness. When it hits the tree of focus, the wandering becomes less and less, and the mind becomes more and more stable. The entering mind does not become disturbed or agitated, and it becomes extremely effortless. For example, when learning to write, at first one reads the lines, essence, and sounds in a jumbled way, and the speech of the syllables becomes stuttering. But by repeatedly learning and searching, one becomes unimpeded. From the instructions of Khenpo Paldyang: 'Whatever is to be accomplished, repeatedly stabilize it with effort. When familiarity becomes vast, and gradually, it becomes effortless and spontaneously accomplished.' And also: 'Does it not contradict that accomplishment is said to be achieved through effortlessness? If effort is manifestly necessary for sentient beings, is the spontaneous accomplishment of the Victorious Ones a lie? Just as repeatedly searching for letters and the like, effortlessness arises through familiarity.' Thus, meditating on suchness has five aspects of bodhicitta: First, like a thorn in the darkness, the meaning arises in the mind without error, moving and rising. Then, the aspiration to attain and clarify it arises. Then, engaging with the meaning. Then, abiding and familiarizing with it. Then, it is perfected and arises without effort. Now, is it better to enter darkness and light all at once? In his text 'Understanding the Mind,' it says: 'Free from effort and fixation, in a state of non-abiding equanimity, leave it naturally in the uncorrected clarity. Sinking and dullness should be felt, and hope and fear should not be created. Since everything is conceptual thought, do not examine it at all.' If so, wouldn't that be worse than the view of mantra visualization? If asked, the answer is: For example, although a noble son born with a complete body and limbs is unimpeded in all actions, if he is to be born as a king, he must accumulate merit through generations. The offspring of a king...
Chinese
即使不能做到乌鸦的治国之法，但要出现伟大的国王，也不需要经过累世的转生。就像在这一世就能成为伟大的统治者一样。虽然说远离愚昧和现在的事业，但大乘无二的真如，连边际也看不到。只是不给予究竟的真实。彻底走过践踏茅草的道路后，如来灌顶后，才出现如金刚般的无二，从而见到密咒。同样，即使现在还不能让心稳定下来，但通过学习无二金刚般的智慧，为了在这一世达到最终的目标，外道也无法摧毁，雨也无法淋湿。这是因为见解的意义从根本上来说非常殊胜，所以是通过因的乘获得的菩萨。虽然这里说首先以发心来压倒，但从最初生起心时，就以对无二之义的发心，力量就由此产生。详细的以后再讲。另一种说法是，堪布吉祥说：如果初学者要安住心，就要这样观察：首先忆念无我之义，观察自己的心，因为我没有确定的觉知，相续也没有确定的觉知，所以显现任何事物，也没有确定的执着，是不可言说、不可思议的。就稍微讲到这里。但是，如果没有我执，那么对于显现为法的现象，也不需要摧毁，也不需要否定。这样，只要不执着于我就可以了。这也是回答中所说的：什么时候刚睡醒，不要在昏沉或黑暗中修习，要洗漱，互相打破（陋习），神清气爽的时候再修习。或者有时想吃东西，或者无论做什么都无法让心投入，或者想去，或者以前能够清晰地显现的经文和口诀，现在无法清晰地显现，感到恶心或厌烦，心绪不佳时，要进行净化，做符合心意的善行，然后安忍。在所有我执的魔术师之间，这种寂止也无法解脱。完全断除我执之后，就不会再执着于法了。经中是这样说的。《意集经》中说：因为知道无我，所以其他一切也
English
Even if one cannot achieve the governance of a crow, to become a great king, one does not need to go through lifetimes of rebirth. It is like becoming a great ruler in this very life. Although it is said to be away from ignorance and present activities, the suchness of the Great Vehicle, which is non-dual, cannot even see its edge. It is only not given to the ultimate truth. After thoroughly traversing the path of trampling on thatch, after the Tathagata's empowerment, the non-duality like a vajra appears, and thus one sees the mantra. Similarly, even if one cannot stabilize the mind now, by learning the non-dual vajra-like wisdom, in order to achieve the ultimate goal in this very life, even outsiders cannot destroy it, and rain cannot wet it. This is because the meaning of the view is fundamentally very special, so it is the Bodhisattva obtained through the Vehicle of Cause. Although it is said here that one should first overwhelm with the arising of the mind, but from the moment the mind first arises, with the arising of the mind towards the meaning of non-duality, the power arises from this. I will explain in detail later. Another saying is that Khenpo Pal Yang said: If a beginner wants to settle the mind, he should observe in this way: first remember the meaning of non-self, observe his own mind, because I have no definite awareness, and the continuum has no definite awareness, so whatever appears, there is no definite clinging, it is unspeakable and inconceivable. Just talk about it here. However, if there is no self-grasping, then for the phenomena that appear as Dharma, there is no need to destroy or deny them. In this way, it is enough not to cling to the self. This is also what is said in the answer: When you wake up, do not practice in drowsiness or darkness, wash yourself, break each other (bad habits), and practice when you are refreshed. Or sometimes you want to eat, or no matter what you do, you can't get your mind into it, or you want to go, or the scriptures and oral instructions that could be clearly manifested before, now can't be clearly manifested, you feel nauseous or disgusted, and when you are in a bad mood, you should purify yourself, do good deeds that suit your heart, and then endure. Among all the magicians of self-grasping, this Samatha cannot be liberated. After completely abandoning self-grasping, one will no longer cling to the Dharma. This is what is said in the sutra. It is said in the Gongdu Sutra: Because you know that there is no self, everything else also