English
From here, meditate on inseparable union. Also, train in the methods of immeasurable means. The order of first seeking calm abiding is: In a secluded place, sit well on a cushion. With the colors and numbers of exhaling and inhaling breaths, Subdue discursive thoughts for several days and abide. Then, the four immeasurables such as loving-kindness, the two minds, And the generation stage, or painted images, scriptures, etc., On any virtuous object of focus, Place your attention one-pointedly, without distraction. By placing it like that, the mind becomes workable, It doesn't wander elsewhere, it holds onto the object it's fixed on. The more you place it, the more it remains still. When body, speech, and mind are pervaded by joy and bliss, You have accomplished calm abiding, unmoving in one-pointedness. Then, to train in the meaning of insight: These phenomena of samsara and nirvana, external appearances and existence, With various appearances are like dreams and illusions, Like reflections, emanations, echoes, cities of gandharvas, Like optical illusions and mirages, without essence. Appearance is empty, in the state of emptiness of self-nature, Everything is like the sky, without self, Abide in equanimity, unborn and free from elaboration. By that, you realize that external phenomena are without self, And that the grasped and the grasper are without self-nature. Then, examine the inner mind in this way: The mind, with various thoughts, without essence, Affirmation and negation, truth and falsehood, happiness and suffering, equanimity, etc., Wandering to objects, you who are unidentifiable, Where did you come from in the beginning, where do you abide now? Where do you go in the end, what is your shape and color? When you examine like that, you will see this: The mind is empty of the cause of arising in the beginning, Empty of abiding in the middle, and empty of ceasing in the end. Without color or shape, without essence or identifiability. The past has ceased, the future has not arisen, The present does not abide, it is nowhere inside or outside. Know that it is like the sky, free from elaboration. At that time, without thinking anything in the mind, Relax and let go, like resting a severed rope. Don't think anything, abandon mental activity. Place everything in the state of non-duality and equanimity. By that, you realize that self-grasping, the self of a person, is without self, And that the mind that grasps is without self-nature. Then, the innate wisdom of union: Appearance and mind are non-dual, like water and the moon in water. Grasping at duality, you are confused in samsara, But knowing non-duality, you go to peaceful nirvana. Therefore, train in the meaning of non-duality in this way. All phenomena
Chinese
未生之心之自性，心之本性清净无垢，安住于无垢空明离戏中，由此烦恼浊垢得以平息，安住于无分别大智慧中，证悟明觉与神通，禅定得以成就，证悟能取所取二取不存，离边中观之见。彼时心如虚空，对境不执著，自性离戏。于无有能修所修之法性中，因无有能作者，故处于原始之状态。是无垢自性清净之佛陀。所取境不执著，如水中月，如眼翳，能取者不执著，无有动摇，远离偏袒。显现与心识二者无别，处于度越彼岸之状态中，深寂离戏，光明无为。通达如甘露般之法性。以无执广大之禅定大船，度越三有轮回之大海，于稳固之基础上，恒常保持心之安乐。趋入自性大圆满之状态中。安住于寂止法身空性中，显现为胜观色身之显现。方便与智慧，二资粮之生起圆满得以成就。生起胜观证悟之智慧后，以寂止安住于彼之状态中。何时能取所取，实有与非实有，心识不执著于任何形式，彼时法界与智慧二者无别，心与心所无有对境而寂灭。于本自清净之心性中，当清净暂时之分别念时，九次第定与神变神通得以成就。无量禅定，如云般自然成就。于自地希求之心，一心专注，由此生起寻思与伺察之禅定。生起喜乐之支分，初禅。由此生起无寻思有伺察之禅定。心之明朗，喜乐之自性，二禅生起。由此生起无寻无伺之禅定。生起喜乐滋润之三禅。由此生起舍离喜乐之禅定。四禅生起，具足利益之支分。由此，如虚空般清净澄澈之心识，获得虚空无边处之生处。由此，诸法皆是心识之显现，无有戏论。获得识无边处之生处。由此，显现与心识不执
English
The very nature of the unborn mind, the essence of mind is pure and stainless, abide in the stainless, empty, clear, and free from elaboration. Through this, the turbidity of afflictions is thoroughly pacified, and one abides in the great non-conceptual wisdom. Awareness, clairvoyance, and samadhi will be accomplished, realize the non-duality of grasping and the grasped, the Middle Way free from extremes. At that time, the mind is like the sky, objects are unapprehendable, and the nature is free from elaboration. In the Dharma nature where there is no meditation and nothing to be meditated upon, because there is no doer, it is in the primordial state. It is the stainless, naturally pure Buddha. The object of grasping is unapprehendable, like the moon in water, like an eye disease, the grasper is unapprehendable, unwavering, free from partiality. Appearance and mind are non-dual, in the state of transcending to the other shore, profound, peaceful, free from elaboration, luminous, uncompounded. Understand the Dharma nature like nectar in your heart. With the great ship of ungrasping, vast samadhi, crossing over the ocean of the three realms, on the ground of stability, unwavering bliss of mind is continuous. Gone into the state of the Great Perfection of self-nature. Abiding in the empty Dharmakaya of calm abiding, manifesting as the Sambhogakaya of insight. Skillful means and wisdom, the two accumulations of generation and completion are accomplished. Having generated the wisdom of insight realization, calm abiding abides in that state. When grasping and the grasped, real and unreal, the mind does not abide in any form, at that time, the realm of reality and wisdom are non-dual, mind and mental events are pacified without an object. In the very nature of the mind that is primordially pure, when temporary, adventitious conceptualizations are purified, the nine successive abidings and miraculous powers are accomplished. Countless samadhis, like clouds, are spontaneously accomplished. The mind that desires its own ground, single-pointed, from that arises the samadhi of investigation and analysis. The limb of joy and bliss, the first dhyana arises. From that arises the samadhi of no investigation but analysis. The clarity of mind, the nature of joy and bliss, the second arises. From that arises the samadhi of no investigation and no analysis. The third limb arises, moistened with joy and bliss. From that arises the samadhi of gathering joy. The fourth arises, with beneficial limbs. From that, a mind as pure and clear as the sky, the sphere of infinite space is attained. From that, all phenomena are the mind itself, without elaboration. The sphere of infinite consciousness is attained. From that, appearance and mind are not grasped.
Chinese
无有戏论，成就一无所有的生处， 由此，心离有无一切戏论， 成就非有非无的生处。 由此，种种烦恼戏论之心， 获得自性止息寂静。 如是次第，九次第定也， 以次第与非次第，顿超勤修之力， 知晓自他前后世的业， 以及心的行境为何， 虽为死亡、迁移、出生与障碍所断亦能见。 能一变多，变化示现神变， 无有烦恼，如所有性、如其所有性而知晓， 见诸佛刹充满如来之子。 彼时，以善为了知显现如幻， 为了脱离心的痛苦，以及极度寂静的浊垢， 如幻之定的自性， 以及无垢之月的定， 以及诸法无所缘，平等一味之体性， 如虚空般无有染污之定等， 百千无数将能善能成就。 以胜观彻底了知之义， 为了以寂止胜观专注一境， 总持与三摩地双运任运成就。 五道次第，从行道中解脱， 在资粮道小者中，于身、受、心与法， 修习四念住， 于中者，以欲、精进、勤奋四者， 如实断除善与非善之执着四者。 于大者，以欲、心、精进与忆念四者， 修习神变之所依，四神足。 四加行道，即暖位与顶位， 以信、精进、忆念与三摩地、智慧， 五根与忍位，于胜法位， 善修信等五力。 见道，即极喜地， 于信、精进、忆念、三摩地、智慧生喜。 极度调柔，于正等菩提之， 七觉支善为修习。 修道，于小、中、大各自中， 小之小、小之中， 小之大等，九地次第。 无垢与发光，发光者， 难调伏、现前、远行、不动者， 善慧与法云中， 正见与思惟，语与业， 命与精进，忆念与三摩地，八圣道。 如是菩提分法。
English
Free from elaboration, the birth of nothingness will be accomplished. From that, the mind is free from all elaborations of existence and non-existence. The birth of neither existence nor non-existence will be accomplished. From that, the mind of various afflictive elaborations, The cessation of its own nature, peace, will be attained. Thus, gradually, even the nine successive absorptions, Through the power of practicing transcendence by gradual and non-gradual means, Knowing the past lives and actions of oneself and others, And knowing what the sphere of activity of the mind is, Even if cut off by death, transference, birth, and obscurations, one will see. Transforming into one and many, displaying various miracles, Without afflictions, knowing as it is and as it should be, Seeing the Buddha-fields filled with the sons of the Sugatas. At that time, by thoroughly realizing appearances as illusion, For the sake of the very samadhi-like illusion, And for the sake of the mind's separation from suffering and the thorough pacification of turbidity, The samadhi of the moon without stains, And the nature of all phenomena being non-objective, equal, and one taste, Samadhis like the sky, without attachment, etc., Hundreds of thousands, immeasurable, will be thoroughly accomplished. The meaning thoroughly realized by higher seeing, For the sake of holding one-pointedly by noble calm abiding, The union of retention and samadhi will be spontaneously accomplished. The stages of the five paths are liberation from traversing the path, On the small accumulation path, body, feeling, mind, and phenomena, Cultivating the four mindfulnesses, In the intermediate, with the four desires, efforts, and diligence, Correctly abandoning the four attachments to virtue and non-virtue. In the great, with the four desires, minds, analysis, and mindfulness, Cultivating the four legs of miraculous power, the basis of accomplishment. The four paths of joining, namely warmth and peak, With faith, diligence, mindfulness, samadhi, and wisdom, The five faculties and patience, in the supreme Dharma, Thoroughly cultivating the five powers such as faith. The path of seeing, namely the place of great joy, Faith, diligence, mindfulness, samadhi, and wisdom are joyful. Extremely tamed, of perfect enlightenment, The seven branches of enlightenment are well cultivated. The path of cultivation, in each of the small, medium, and large, The small of the small, the medium of the small, and, The great of the small, etc., the nine grounds in order, Stainless and luminous, radiant, Difficult to tame, manifest, far-gone, immovable, In the clouds of excellent wisdom and Dharma, Right view and thought, speech and action, Livelihood and effort, mindfulness and samadhi, the eight noble paths. Thus, the factors of enlightenment.
Chinese
三十七。 在修习四种有学道之后， 不住于无学地而入涅槃。 如是未经历诸地与道之， 如是之佛永不会出现。 多劫多生之中解脱者， 彼等一切皆依此道故， 无论进入何种因果乘， 了知诸地与道后请行之。 如是甚深寂静光明藏， 令诸众生心之垢染寂， 于此世间长久耽著戏论故， 疲惫之心此刻得安息！ 大圆满自性安息中，无垢止观双运道之第十一章。 如是成就双运禅定之因， 当学稳固禅定之三支。 以何修持乃仪轨之支， 如何修持乃方便之支， 无二修持乃体性之支。 以何修持之士具出离心， 身远离喧嚣之城市， 心远离戏论之聚。 彼速能成就此禅定。 具信知惭且有愧， 谨慎持戒且乐善， 多闻少欲且知足。 彼速能成就此禅定。 调伏身心且喜住寂静处， 舍弃睡眠懈怠及乐谈， 无掉举后悔且少与人交往。 彼速能成就此禅定。 无城市及城郊民众之喧嚣， 于处所及寺院无多众之亲近， 无诸多事务之纷扰。 彼速能成就此禅定。 非为今生之乐及来世之乐果， 亦非为自利之寂静，乃为众生故， 欲求解脱轮回，具出离心及厌离心者， 彼速能成就此殊胜禅定。 如何修持乃方便之支， 舍弃睡眠、昏沉、掉举、后悔、怀疑五盖， 以止观双运之方式修持。 睡眠昏沉二者极障止。 掉举后悔二者令胜观散乱。 怀疑乃二者之损害，相违品。 如是五者即摄为沉掉二者。