English
Through habituation to focus, at the moment a thought arises, remembering wisdom, if the thought itself is examined, it will also become unfindable, and because the mind does not wander anywhere, it is purified. Regarding this, I do not need to liberate it, as it is clearly shown in the scriptures. It says in that very text: With a mind endowed with three measures, cutting off the traces of conceptualization, from where do the manifest realizations of existence and non-existence arise? Having examined, thought arises from thought. If one thoroughly knows thought as illusion, the mountain of thought will be pacified. Therefore, one will not be in the three lower realms. If one asks, from where does thought arise? It arises from the dharma of signs. If one thoroughly knows signs as illusion, the dharmas of signs will be pacified. That is the end of the desire realm. If one asks, from where do signs arise? They arise from the wandering of memory. If one recognizes memory as a fault, one will eliminate the faults of wandering. By that power, one will not be in the second desire realm. If one asks, from where does wandering arise? If one recognizes feeling as illusion, it arises from feelings. One eliminates the feeling of fault, one cannot fall into the third desire realm. If one asks, from where does feeling arise? It arises from external and internal feelings. If one recognizes that as a fault, one should not create negation there. Thus, by the power of knowing, one will not fall into the fourth desire realm. From where does arising feeling come? If one thoroughly knows the nature of mind as illusion, the dharmas of mind will be pacified. The aggregates are like reflections, the mind is like a mirage. One is liberated from the extremes of existence and non-existence. The yogi who knows this way will not fall into the fifth desire realm. Do not regard the nature of mind as existing, nor regard it as non-existing, thus one will not fall into the heretics. Since one has not become dull, one will not fall into non-perception. Since one does not follow after thoughts, one will not wander in the place of sentient beings. Since one is accustomed to the meaning of all things, one will not fall into the place of hearers. Since one does not make emptiness peaceful, one will not fall into the view of self-realized ones. Since one does not analyze conceptualization into emptiness, one will not fall into the conduct of bodhisattvas. Regarding the meaning of equal emptiness, not separately clinging to differences, therefore one will not fall into the stages of the ground, and there is no gradual practice and increase. It says in that very text: If one does not waver from the meaning of equality, one will not fall into the place of the form realm. If one is not attached to equality itself.
Chinese
不堕无色界，若证得平等性，不堕声闻地，不见一无所有之义，彼即名为佛。如是应逐渐修正认识上的错误并安住。对于初学者而言，心喜好舍弃相，若不喜好相，则空无亦是相。经部中说：若谓无中生有，即是了悟无之自性，如兔角与石女之子，仅是言说，实不可得，一切唯名，非有空性。因此，不执着于空性，即是无相，应修习于有与空无分别。又，智慧浅薄者的三摩地，犹如烟与火，烟大则火焰小，火焰明亮则烟小。同样，三摩地明亮时，分别念的活动减少，不明显时则增多。应如拉紧的弓弦般，心保持清醒而不散乱。然而，三摩地之火能使分别念之烟自然平息，不寻求意义，如大海般不动摇，心澄澈明亮，下方的征兆也会显现，遮蔽消除，果报自然产生。此外，如莲花生大师的《见鬘》等，入行论中说，譬如木患子的果实。如何安住心呢？一切法皆是如是性，因此在确定意义后安住，或观想自身为法性与自性，或于如是性中，智慧如实安住于如是之法性中，仅是名言而已。于如是性中，既无舍弃心，亦无迷失意义，应保持中舍。如彼经所说：悟后舍弃二边义，于自性平等中安住，仅是名为修。又说：如实安住虚空性，唯有不散乱，此乃殊胜之大义。又，另一方面，于心之刹那念，断绝意之所缘，舍弃生起感受之边，诸法如虚空般，于不可言说之连续中专注，此义即是不颠倒。
English
One will not fall into the formless realm. If one realizes equality, one will not fall into the Hearer's realm. One does not see the meaning of nothingness; that is called a Buddha. Thus, one should gradually correct the faults of conceptualization and abide. For a beginner, the mind delights in abandoning signs, and if it does not delight in signs, then emptiness itself is also a sign. As it says in the Leelavajra: 'If one says there is existence in non-existence, that is realizing the nature of non-existence. Like a rabbit's horn and a barren woman's child, it can only be labeled with words, but it cannot exist. Everything is just a name; there is no emptiness.' Therefore, not clinging to emptiness is signlessness. One should meditate on the inseparability of existence and emptiness. Furthermore, the samadhi of those with little intelligence is like fire and smoke: when the smoke is thick, the flame is small; when the flame is clear, the smoke is small. Similarly, when samadhi is clear, the activity of conceptualization is small; when it is unclear, it is large. One should keep the mind alert and undistracted, like a tightly drawn bowstring. However, the smoke of conceptualization naturally subsides in the fire of samadhi. Without seeking meaning, the mind is clear and steady like a vast, unmoving ocean, and the signs below will also appear. Obscurations will be purified, and the fruit will arise from itself. Moreover, according to texts such as the Garland of Views by Padmasambhava and the Engaging in the Bodhisattva Deeds, it is like the fruit of a Terminalia tree. How should one settle the mind? Since all phenomena are suchness, settling after ascertaining the meaning, or contemplating oneself as the nature of reality and one's own nature, or in suchness, wisdom abiding as it is in the nature of suchness, is merely a term. There is neither abandoning the mind in suchness nor losing the meaning; one should remain neutral. As it says in that very text: 'Having realized, abandon the meaning of duality, and having settled on the equality of self-nature, it is merely called meditation.' It also says: 'Abiding as it is in the nature of space, only without distraction, that is the great meaning of the supreme being.' Furthermore, in another way, in the moment of mental thought, cut off the object of the mind, abandon the extreme of arising and feeling, and regard all phenomena as like the sky, focusing on the unceasing continuity that is beyond words. That meaning is not inverted.
English
Pa. Applying the meaning of "the supreme of meditating on inexpressible samadhi," all self-awareness is suchness. Therefore, do not forget this meaning through remembrance, and constantly meditate on it, becoming more and more relaxed. No matter what is seen, heard, felt, experienced, touched, or remembered, remembrance is the key instruction of conditions. If it is reversed, one does not look at appearances, and awareness is also considered an appearance. That will turn into emptiness. There is no session for that. On the other hand, auspiciousness. Regarding that, there is nothing to be thought about, my mind does not think, analyze, meditate, or conceptualize anything, but remains unmoving in self-illumination. There is nothing to be specially meditated on. The method is not mistaken. In the answer, it says: Meditate like the samadhi of suchness. The Buddhas of the three times have not fabricated it. One's own mind is primordially unborn. In the nature of reality where one's own mind is unborn, there is nothing to meditate on. Then, since there is nothing to meditate on, is it permissible to rest? If there is something to be spoken of, then there will also be a meditator. If the mind is truly unborn, then what is it that rests in non-meditation? It says. In the Vajra Array it says: This nature of true meaning, does not abide in anything, does not take anything, does not see anything, has no hearing, does not do anything, is free from doing. It says. Again: The nature of reality that is beyond thought, rests as it is, beyond thought. In the nature of reality that is without self-nature, the nature of mind is for an instant, unmoving, constantly remembered. It says. Again: Free from thought, rest as it is. What is this dharma of non-abiding? Do not explicitly show it to children. It says, so that scripture or reasoning, or key instructions, the two are not contradictory, do not think about anything. If you do not think, from where does conceptualization arise? If it does not arise, where does it stray? That is truly arriving at the meaning. On the other hand, Khenpo Nyen Paldyang says: Mind, suchness is not other, therefore, suchness does not appear outwardly, wisdom does not enter inwardly. Without focusing on objects, awareness itself is self-illuminating, meditate without conceptualizing. In the small letter it says: The meaning that is not contradictory and without difference, whoever knows and abandons all effort, rests in great equanimity without fabrication, if terms such as fog and sleep are pacified, then the path of calm abiding will become completely pure.
Chinese
如果懒惰和后悔平息，那么胜观之道就会变得完全清净。据说仅仅是禅修。经文中说。经中还说，在《百十品》中说：一切无余皆为一之状态中，无能见与所见，智慧明灯之鬘，乃是遍知之禅修，见十方一切刹土。如是说，如自明觉无有对境般，亦会涌现。又，离能取所取之自明觉，以无缘之方式自显现。如是说。基体自身，于离戏论之如是，如何于自明觉中显现耶？又，内外器界与觉性无二，于如是性中，金刚智如是说。精华本自清净，清净证悟自身亦是法界，亦是法界自身。此乃金刚平等性。如是说。自明觉自身即是法性，故无有对境而自明，无有三时之执着，应对此义生起信解。那么执着是过患吗？回答说，暂时来说，仅仅是下等根器之人的境界，而非大士们所能及。又，《普集经》中说：其余或低劣之门，如于天顶之眼之虚空，细微之线绳进入般，乃是孩童所为，具力者不应为之。于无执之法性中，置入执着之禅定则谬误。如是说。经文中说：无论何种对境于心中显现，识则会趣向对境，彼等乃是下劣之禅定。如是说。因此，若未以见解断定，则禅修即是过患。于不可思议不了解时，若安住于不可思议，此孩童乃是愚者，将成为黑暗之生处。于了解不可思议之义后，若安住于不可思议，彼乃是遍知者，将生起无量功德。如是说。若未断定，则执着乃是生起之因。如是之无执有三种：由信解、由闻思而生起之无执，即是无有分别之见。极度之无执，即是如是义明确而不动摇时，见即是双运。随后之无执，即是于间隙中，于分别念之后禅修，也有这样说的。སྐྱ
English
If laziness and regret subside, the path of higher seeing will become completely pure. It is said that one should meditate just on that. It is said in the scriptures. Also, in the Hundred and Ten section, it says: In the state where all without exception are one, without seer or seen, the garland of the lamp of wisdom is the meditation of the all-knowing, seeing all the realms of the ten directions. It is said that just as self-awareness is clear without an object, so too will it arise. Furthermore, self-awareness free from grasping and clinging, spontaneously appears in a manner without an object. It is said. The ground itself, in suchness free from the sphere of activity, how does it arise as self-awareness? Furthermore, outer and inner, vessel and essence, and awareness are non-dual; Vajra Wisdom says that they are known as suchness. Essence is primordially pure. The realization of purity itself is also the realm of reality, and is the realm of reality itself. This is Vajra Equality. It is said. Self-awareness itself is the nature of reality, therefore it is self-luminous without an object. There is no object in the three times, one should have faith in that meaning. Then, is object-fixation a fault? The answer is, for the time being, it is only the realm of inferior beings, not of great beings with strength. Moreover, in the All-Gathering (Kun Dus) it says: Other or inferior doors, like a fine thread entering the sky of the eye on the top of the head, are what children do, but the strong should not do. By placing object-fixation meditation on the objectless nature of reality, one errs. It is said. The scriptures say: No matter what object appears in the mind, consciousness will go to the object, those are inferior samadhis. It is said. Therefore, it is a fault to meditate without having decided with the view. Without understanding the inconceivable, whatever abides in the unthinkable, that child is a fool, and will become a source of darkness. Having understood the meaning of the inconceivable, whatever abides in the unthinkable, that is the all-knowing, and immeasurable qualities will arise. It is said, if it is not decided, then object-fixation is the cause of arising. Such non-fixation is of three types: Non-fixation arising from faith, from hearing and thinking, is the view without conceptualization. Extreme non-fixation is when the meaning is clear and unwavering, the view is union. Subsequent non-fixation is said to be meditating in the intervals after conceptual thoughts. སྐྱ