English
Because there is no bondage, great contemplation is free from the effort of what is to be meditated on and the act of meditating. Without the danger of distraction, unwavering from the great expanse (HŪṂ) of realization. Because it is inseparable from that, realization possesses the great dhāraṇī (A). Abiding in the state of realization's wisdom is the supreme of sam(HŪṂ)ādhi(ĀḤ). The deluded waves of the eight consciousness aggregates subside in their own place (1), abiding in the state of great bliss, because the three ways of arising are not abandoned (0), it is superior. Without an object of knowledge, seeing with the eye of wisdom. All phenomena are complete in the state of one self-cognizance without distinction (0), śamatha (1), vipaśyanā (/), and yuganaddha (///) are connected (////). ༈ How to view striving for the means to realize. Although skilled in the Buddha's words and treatises as vast as the ocean, and realization is clear, if the characteristics of habituation within it are overwhelmed by contempt (1) and lack of adornment, then that realization cannot liberate from the river of conceptual characteristics. ༈ Although realization liberates from the iron of the delusion of grasping at truth, the thick accumulation of grasping's habitual tendencies from beginningless time is like being bound by a chain of repeated habituation. Like the strength of a garuda's (1) and lion's (2) wing (1) extension (3), it is like a womb (2) and an egg (1) being obscured (12). ༈ If realization does not become a definite habituation, even if one understands the meaning of heard words and realizes it, a yogi who has faith in the meaning is the cause of cyclic existence due to karma. If one develops faith in the true essence with strong desire, then from that karmic connection, only a dhāraṇī rope to meet in another life, even if one studies the Buddha's words and treatises for eons, will not reach the final result. Because the essence is gathered, the unprocessed essence will become a true vessel. ༈ From the moment the meaning that has always been present dawns as awareness, without distraction at the edge of that realization. The true essence is the lifeblood of the foundational meaning, inseparable from that, merely abiding in the expanse of realization is called meditation. ༈ If you consider what its characteristics are, because the nature of reality itself has two necessities, it is named the spontaneously accomplished three kāyas. Because it is not described by a directional name, the experience of the mind abiding in that meaning and here.
Chinese
如是。法性自之体性虽非言语所能表达。譬如给蔗糖的味道取名为甜。由于通达其义，然以不相同的方式引导，故能为愚者表示语词之义。于彼，在表达之时，于义之自相上专注，以及从语词自相所生之觉知上。以语词与义之总相联系，作为表达者与他者共同显现之义，共同地。以“此之名称是此”之语词而执著，如是于五支之方式极度熟悉。若言说，则为安乐、明晰、无所执、以及全知。共同之感受，从一切安乐中。解脱，并非仅是感受所遍及之安乐。从轮回与道之痛苦中解脱，不以勤作而寻。本自任运成就而住，故无有破立之勤作。心性未作之大乐，无论如何。不能表示，然住于自性故，亦不能分离。不具有边际之偏袒，故为大中庸。胜者意之安乐即是正理。心性恒时未被遮蔽，自性光明，譬如太阳与灯之光，自他一切皆以光而照亮。如无垢清净之水晶与草尖之露珠，内外无别而清澈般。无有内外，于颜色敞开中，光芒闪耀中，安住，又是。于此，无有住与不住，从所住与能住中解脱而住。有与无，以及二与无二，于四边之任何一边。皆非，故是超越言语表达之边际。任何一边皆非，任何边际皆无阻碍。不舍弃亦不具备，故于无别边际平等解脱之状态中，本自不变。彼以胜者之意与有情之。分别念境之有相之外内诸法。于具有三时之流中，以一刹那。如须弥山有芝麻之数，以及大劫有刹那之数般。如诸佛之刹土安住于如来之掌心轮中。体性
English
Thus it is. Although the nature of Dharma itself cannot be expressed in words. For example, just as the taste of sugarcane is named as sweet. Because of understanding its meaning, yet guiding in a different way, it can express the meaning of words to the ignorant. In that, at the time of expression, focusing on the self-characteristic of the meaning, and on the knowledge arising from the self-characteristic of the word. Relating to the general aspect of word and meaning, as the meaning that appears clearly in common between the expresser and others, in common. Grasping with the word "this name is this," thus being extremely familiar with the manner of the five limbs. If spoken, it is bliss, clarity, non-grasping, and omniscience. Common feeling, from all bliss. Liberation, not just the bliss pervaded by feeling. Liberated from the suffering of samsara and the path, not sought by effort. Abiding spontaneously accomplished from the beginning, therefore there is no effort of negation and affirmation. The great bliss of the unmade nature of mind, in any way. Cannot be expressed, but abiding in itself, it cannot be separated either. Not having partiality to extremes, therefore it is great equanimity. The bliss of the Victorious One's intention is the very reasoning. The nature of mind is always unobscured, naturally luminous, like the light of the sun and lamp, illuminating everything, self and other, with light. Like a spotless pure crystal and a dewdrop on the tip of grass, clear without inside and outside. Without inside and outside, in the openness of color, in the shining of light, abiding, and also. Here, without abiding and non-abiding, abiding liberated from the abider and the abiding place. Being and non-being, and two and non-two, in any of the four extremes. Not being, therefore it is beyond the limits of verbal expression. Not being any one side, no limit is obstructed anywhere. Not abandoning and not possessing, therefore in the state of inseparable, boundless, equal liberation, unchanging from the beginning. That, with the Victorious One's intention and sentient beings'. The outer and inner phenomena of the conceptual object with form. In the flow of having the three times, in one moment. Like Mount Meru having the number of sesame seeds, and a great kalpa having the number of moments. Like the Buddha's realms abiding in the wheel of the palm of the hand of the Tathagata. The nature
Chinese
不杂染且圆满，了知一切所知，明晰显现。 于无所知之境中，觉悟显现而无自性，圆满了幻化的形态。 譬如湿润的余甘子果置于掌心。 犹如无垢幻化之镜中的影像。 如是，安乐、明晰、空性与一切智。 三身之末化身所言之语，乃传承之语。 然就究竟而言，此亦非言语之声影。 如哑巴之语，虽知一切法性，然离于言语表达。 忆念明智、清晰、无相，一与无边。 周遍一切，不杂染且圆满了知。 大乐自生，无有勤作，不可思议故无相。 自然不动摇，遮蔽者乃光明。 八乘之悟境，以断除所破与完全确定所立而存在。 专注目标，于无散乱之止观双运禅修中。 以烦恼之对治断除烦恼，以缘起逆转遮止，于法性中调伏自续，转化为本尊，以方便摄持。 见修行未成熟，故幼稚声闻之低劣智慧者。 将止息痛苦及其因作为道之禅修所缘。 了知性爱之贪欲乃轮回之因。 于内修习不净，以外之美貌降伏，并以一切灭尽之生处。 将所断之贪欲作为压制而断除，安住于止息痛苦。
English
Unmixed and completely perfect, knowing all knowable things, clearly manifested. In the state of realizing the absence of knowable objects, appearance arises without inherent existence, perfecting the form of illusion. For example, like a moist Emblica fruit placed in the palm of the hand. Like the reflection in a clear, magical mirror. Thus, bliss, clarity, emptiness, and omniscience. The words spoken by the Nirmanakaya, the last of the three bodies, are words of transmission. However, in the ultimate sense, even that is not a reflection of spoken words. Like the speech of a mute person, although knowing the nature of all things, it is free from verbal expression. Remembering wisdom, clarity, and absence of characteristics, one and infinite. Pervading all, knowing completely without mixture. Great bliss is self-born, without effort, and without characteristics because it is inconceivable. Naturally unmoving, the obscuration is luminosity. The view of realization of the eight vehicles, with the object of negation being cut off and the object of establishment being completely determined. In the Samatha-Vipassana meditation that is focused on the object and free from distraction. Abandoning afflictions with antidotes, blocking with the reversal of dependent origination, taming the mindstream into Dharmata, transforming into a deity, and subduing with skillful means. Because the view and conduct are immature, the inferior wisdom of childish Shravakas. To stop suffering together with its causes, they establish the path as the support for meditation. Knowing that sexual desire is the cause of generating samsara. By familiarizing themselves with impurity internally, they subdue the beauty of external forms, and with the ayatanas of complete cessation. They abandon the desire to be abandoned as suppression, and abide in the cessation of suffering.
Chinese
将（气）献给意，在内部逐渐吸入，停留在根本脐轮之上。如是，在停留短暂时间之间，如数计数。首先，早上四个时段，以四次呼吸为一组进行计数。下午也同样计数，持续两天、三天、四天、五天等。六次、八次、十次，掌握脉的限度，进行呼气和吸气的计数。风1、胆2、涎3的时间分别是晚上1、中午2、早上3。休息时，自己、上师或朋友指定时段，以平衡脉。短暂地将气停留在体内，延长（停留）时间，直至其稳定。由于昏厥，不要超过十次，之后即使时段长，也要减少呼吸次数。关于那个人和所持的利益，前行和计数，以及生起次第和停留的程度，征兆和稳定的方法，以及生起和排出的方法，过失和其对治，以及最终完成的次数的指示。由此，远离分别念并安住于止。依靠各自的论典，或阿罗汉瑜伽士，或具足口耳相传的诀窍，由此可以治疗那个人。 因此，以智慧了知一切痛苦的生起，总的来说，业和烦恼本身就是轮回之因。其中，由于执着于作为个体的我，是常、一、自在的。为了断除对常的执着。观修由因缘聚合而成的生、灭、住等一切法皆为无常，犹如水滴从陡峭的山上流下迅速变化，或如风吹的阳焰般不稳定，或如海水产生盐分后又融入水中一样。因此，一切有为法都应认知为无常。要知道，所有生起的事物都是痛苦。由于处所和心识粗大的和持续的个体无我，法之我，能取2，所取1，刹那和极微尘。在那里3融入并从寂灭中获得寂静。如此修习，便安住于灭苦之谛。不依赖善知识，或为了自身利益而希求成佛，因此依赖声闻。
English
Dedicate (the breath) to the mind, gradually inhaling it internally, and staying on the fundamental navel chakra. Thus, in the interval of staying for a short time, count as numbered in the mind. First, in the morning, for four sessions, count in sets of four breaths. In the afternoon, count in the same way, continuing for two days, three days, four days, five days, etc. Six times, eight times, ten times, grasp the limit of the pulse, and count exhalation and inhalation. The times for wind 1, bile 2, and phlegm 3 are evening 1, noon 2, and morning 3 respectively. When resting, oneself, the lama, or a friend designates the session to balance the pulses. Briefly hold the breath inside, prolonging the (holding) time, until it is stable. Due to fainting, do not exceed ten times, and after that, even if the session is long, reduce the number of breaths. Regarding that person and the benefits of holding, the preliminaries and counting, as well as the generation stage and the extent of staying, the signs and methods of stabilizing, and the methods of generating and expelling, the faults and their remedies, and the instruction on the number of final completions. By this, one is free from discursive thoughts and abides in cessation. Relying on one's own treatises, or an Arhat yogi, or one who possesses the pith instructions of oral transmission, thereby that person can be healed. Therefore, with wisdom, knowing that all suffering arises, in general, karma and afflictions themselves are the cause of samsara. Among these, due to clinging to the self as an individual, as permanent, one, and independent. In order to abandon the clinging to permanence. Meditating on all phenomena, including arising, ceasing, and abiding, which are made by the aggregation of causes and conditions, as impermanent, like a drop of water flowing down a steep mountain changing rapidly, or like a mirage moved by the wind being unstable, or like the ocean producing salt and then dissolving into the water. Therefore, all conditioned phenomena should be recognized as impermanent. Know that all that arises is suffering. Because of the absence of a self of the individual, both coarse and continuous, of place and mind, the self of phenomena, the grasper 2, the grasped 1, the moment and the subtle particles. There 3, dissolving and obtaining peace from nirvana. By practicing in this way, one abides in the truth of the cessation of suffering. Not relying on a spiritual friend, or desiring Buddhahood for one's own benefit, therefore relying on the Hearer.