English
Thirty-seven. After cultivating the four paths of learning, One does not abide in the ground of no learning and enters nirvana. Thus, without traversing the grounds and paths, Such a Buddha will never appear. Those liberated in many eons and lifetimes, All rely on this path, Therefore, whoever enters any cause-and-effect vehicle, Know the grounds and paths and then proceed. Thus, with the essence of profound peace and clear light, May the defilements of the minds of all beings be pacified, And may the weary mind, exhausted by prolonged clinging to elaborations in this world, Now find rest! From the Great Perfection, Resting the Mind Itself: Chapter Eleven on the Path, the Immaculate Contemplation, the Union of Shamatha and Vipassana. Thus, the cause for accomplishing the union of two truths in meditation, Learn the three branches of unwavering samadhi. What is accomplished is the branch of ritual, How it is accomplished is the branch of method, Non-dual accomplishment is the branch of essence. The person who accomplishes it is one with renunciation, The body is distanced from the city of busyness, The mind is distanced from the collection of elaborations. That one quickly accomplishes this samadhi. Have faith, know shame, and have embarrassment, Be mindful, have pure morality, and delight in virtue, Be learned, have few desires, and be content. That one quickly accomplishes this samadhi. Tame the body and mind and delight in dwelling in solitude, Abandon sleep, laziness, and delight in idle talk, Be without excitement or regret and have little interaction with others. That one quickly accomplishes this samadhi. Be without the busyness of cities and suburbs, In places and monasteries, be without close association with many, Be without the busyness of various affairs and activities. That one quickly accomplishes this samadhi. Not for the sake of happiness in this life or the fruit of happiness in future lives, Nor for one's own peace, but for the sake of beings, One who desires liberation from samsara, has renunciation and weariness, That one quickly accomplishes this supreme samadhi. How to accomplish it is also the branch of method, Abandon the five obscurations of sleep, drowsiness, excitement, regret, and doubt, And cultivate in the manner of the union of shamatha and vipassana. Sleep and drowsiness greatly obscure shamatha. Excitement and regret completely distract vipassana. Doubt is the harming, opposing factor of both. Thus, these five are included in dullness and excitement.
Chinese
沉没时放松，散乱时专注一境修。无止禅的胜观，于戏论中散乱。无胜观的止禅，是无记。双运是障蔽的对治，殊胜之道。止禅身语意心皆能缓慢成就。彼一切法自性平等之状态。所缘极寂静是主要的支分。于一所缘心专注，如轮之相。彼亦有境与无境两种。内外二者，为四者所摄。有境为色等五根之境。无境安住于无分别一境之状态。外为石木佛像等。内为心间莲花半开等。于一所缘专注心，是修止禅之方便支分。由此生起一境止禅之时。为增长稳固故，引发胜观智慧。增益，珍爱与一切行住坐卧相结合。高处身心放松，如前修习。以此迅速得以成就。欲得胜观，心于明澈清净之状态。个别观察是主要的支分。无分别平等安住，如轮之相。彼亦有法相与法性两种。法相应观如幻八喻。法性应修习如虚空般空性之力量。如实安住于彼状态，智慧便生起。高处应于各种法上修习力量。观幻与空无二无别清净。低处应于止禅状态中平等安住。彼时如虚空般之光明，见空明离戏论之自性。由此得以成就二障如云般消散。有时如海般之光明生起。任运解脱，状态清净，无分别任运成就。增益，一切行住坐卧皆与彼相结合。以此胜观迅速得以成就。双运，觉性于生起安住平等之状态。于二者之无分别智慧为主，无散乱离戏论如轮之相。如其生起安住，安住于彼状态。生起即解脱，安住即平等性。止观双运，乐明无分别生起。显空方便智慧，生起圆满任运成就。高处应分别修习止观。沉没散乱之时，应反观修习。增益
English
When sinking, relax; when scattered, meditate with one-pointedness. Vipassanā without śamatha is scattered in elaboration. Śamatha without vipassanā is unpredicated. Union is the antidote to obscurations, the supreme path. Śamatha is accomplished slowly with body, speech, mind, and heart. That is, all dharmas are in a state of equality in nature. The object being very peaceful is the main limb. Holding the mind on one object is like the shape of a wheel. That also has two aspects: with appearance and without appearance. Inner and outer, the two are encompassed by four. With appearance, the objects of the five senses, such as forms. Without appearance, abiding in a non-conceptual one-pointed state. Outer, such as stones, wood, and Buddha images. Inner, such as a lotus half-open in the heart. Focusing the mind one-pointedly on one object is a limb of the method of accomplishing śamatha. When one-pointed śamatha arises from this, vipassanā wisdom is generated to increase and stabilize it. Enhancing, cherishing, and mixing with all activities is important. On top, relax the body and mind, and meditate as before. By this, it will be quickly accomplished. Desiring vipassanā, the mind is in a clear and pure state. Individual observation is the main limb. Abiding equally without conceptualization is like the shape of a wheel. That also has two aspects: phenomena and suchness. Phenomena should be viewed with the eight similes of illusion. Suchness should practice the power of emptiness like space. By abiding in that state as it is, wisdom arises. On top, one should practice power on various dharmas. View illusion and emptiness as non-dual and pure. Below, one should abide equally in the state of śamatha. At that time, the clear light like the sky is seen as the essence of emptiness and clarity, free from elaboration. By this, the two obscurations are accomplished as dissolving like clouds. Sometimes, clear light like the ocean arises. Liberation arises spontaneously, the state is pure, and non-conceptual spontaneous accomplishment. Enhancing, all activities are mixed with that. By this, vipassanā will be quickly accomplished. Union, awareness is in a state of equal arising and abiding. In both, non-conceptual wisdom is the main thing, and the absence of distraction, free from elaboration, is like the shape of a wheel. As it arises and abides, abide in that state. Arising is liberation, and abiding is equality. Śamatha-vipassanā union, bliss-clarity-non-conceptuality arises. Appearance-emptiness, skillful means-wisdom, generation-completion arise spontaneously. On top, one should practice śamatha and vipassanā separately. When sinking or scattered, one should contemplate reversal. Enhancing
Chinese
当天空晴朗无云时， 背对太阳，极目远眺天空， 空明觉性，离戏显现。 外在的比喻是清净的虚空， 内在的法性是意义的虚空广大。 秘密是光明心髓的虚空， 了知虚空三重的密意。 无二修持自性的支分是， 一切味平等，大圆满的境界中， 不取舍，舍弃执着。 一切的执着都是有为法， 没有执着，如虚空般无束缚解脱。 如各种影像在镜子中， 如是诸法各种在空性中。 如各种云彩在虚空中， 如是各种取舍在心性中。 如各种河流在大海中， 如是各种体验证悟在禅修中。 如各种幻象在化现中， 如是轮涅各种在法性中。 如十方虚空无有根基， 如是原始解脱诸法在见地中。 如水注入水中无二， 如是心与心性无有分别。 如各种梦境在睡眠中， 如是取舍无二在行为中。 如海与波浪在水中， 如是分别与无分别平等中。 如商人成就所愿的安乐中， 如是希冀与恐惧无二在果位中。 一切平等大圆满的境界中， 了知遍布法界的法性。 如是各种无二味一体性， 众生皆从自他能取所取中解脱， 于此以“此”执着的轮回中， 疲惫的心性今日得以休息。 大圆满心性休息中，禅定修持的支分是善巧方便的第十二章。 如是方便与智慧达到究竟后， 身与智慧事业任运成就。 心与心所，包括阿赖耶识的一切， 融入法界，达到寂灭时， 法界与智慧无二味一体。 彼时具足二种清净，一切戏论寂灭， 于极度无生光明心髓的境界中， 如满月隐没于虚空， 微细的智慧融入虚空莲花中。
English
When the sky is clear and without clouds, Facing away from the sun, gazing intently at the sky, The empty-clear awareness, free from elaboration, arises. The outer example is the pure sky, The inner nature of reality is the vast sky of meaning. The secret is the sky of the heart essence of luminosity, Understand the intention of the threefold sky. The limb of the non-dual practice of the essence is, In the state of great perfection, all tastes are equal, Do not accept or reject, abandon attachment. All grasping and attachment are activities of existence, Without attachment, like the sky, there is no bondage or liberation. Just as various images are in the mirror, So too, various phenomena are in the state of emptiness. Just as various clouds are in the sky, So too, various acceptances and rejections are in the nature of mind. Just as various rivers are in the ocean, So too, various experiences and realizations are in meditation. Just as various illusions are in manifestation, So too, various samsara and nirvana are in the nature of reality. Just as the sky of the ten directions is without foundation, So too, the primordially liberated phenomena are in the view. Just as water placed in water is non-dual, So too, mind and the nature of mind are inseparable. Just as various dreams are in sleep, So too, acceptance and rejection are non-dual in conduct. Just as the ocean and waves are in water, So too, thoughts and non-thoughts are in equality. Just as a merchant achieves his purpose in happiness, So too, hope and fear are non-dual in the result. In the state of great perfection, all is equal, Understand the nature of reality of the all-pervading space. Thus, through various non-dual one taste, All beings are liberated from self and other, grasper and grasped, In this existence of delusion through attachment to "this," May the weary mind rest today. From the Great Perfection Mind Nature Resting, the twelfth chapter, the limb of accomplishing samadhi, skillful in means. Thus, having perfected means and wisdom, Body, wisdom, and activity are spontaneously accomplished. All minds and mental events, including the base of all, When entering the realm of reality, reaching perfect peace, The realm of reality and wisdom become non-dual, one taste. At that time, possessing two purities, all elaboration is pacified, In the state of the heart essence of utterly unborn luminosity, Like the full moon setting in space, The subtle wisdom dissolves into the lotus of space.
Chinese
于何处亦不思惟，证得寂静之时， 法性无所缘，三时无有迁变。 自性本来清净之分， 谓之不变金刚身。 乃是基界穷尽之法性究竟。 自性、忽尔之二障皆清净， 证得一切智智之法理如海。 断证功德至究竟， 以力等波罗蜜多衡量之， 名之为现证菩提身， 乃是不杂功德显现之究竟。 于所知之境，彼智不趣入， 能知之智亦无所缘， 然如内明虚空没入之月， 沉没而不昏昧，微细之胜妙智慧， 乃是一切智智显现之体性。 由此生起色身，乃是遍知之扩展， 为利他而显现，乃是功德之宝藏故， 极微细之智慧，寂灭之分， 是故名为寂静法身。 此等不趣入外境， 亦非断灭，极为微细故， 超离常断等四边之边际。 言思表达皆无，超越之状态， 空性之自性，所缘极寂静故， 非诸佛之外其他众生之行境。 法界宫殿，极为无生之处， 三时诸佛皆常住， 然一者不见一者，乃是法性故， 自性深寂，故云常住。 彼之状态中，诸佛意界唯一， 如瓶空先后之虚空无别。 此乃法性空性智慧， 以及智慧资粮与圆满次第之究竟。 彼之状态中，自显受用圆满， 住时示现，殊胜之法轮， 住处乃是光明炽盛庄严之刹土， 具足五种决定，光明炽盛，明亮而闪耀。 如虹彩光明显耀充满虚空， 上下四方，遍布虚空之界， 无量宫殿，具足四门与阶道。 五层墙壁，半网之窗户， 箭楼、檐口、净室，以丰饶庄严。 幡幢、伞盖、摇铃之串， 以及顶幡、胜幢等充满虚空。 如意天女，供养之云飘散， 光芒旋绕，内外皆遍布。 中央与四方。
Chinese
四处各自的颜色， 相称的装饰和颜色极其鲜艳。 大小不定，看哪个就像哪个显现， 数量无量，遍布虚空界。 犹如芝麻荚开裂一般， 一切之中有狮子、大象、马， 孔雀、妙音鸟、日月、莲花装饰。 时间不定，基础圆满，没有变迁， 三时无时，普贤之时。 一切平等圆满，法性广大， 自性本来清净之状态。 导师具足相好，光芒四射之身， 毗卢遮那佛、不动佛、宝生佛、无量光佛， 五部成就者被五五围绕。 虚空界自在母、金刚玛玛格佛母， 佛眼佛母、白衣佛母、誓言度母。 父母双运，各自的装饰圆满， 蓝色、白色、黄色、红色、绿色光芒四射。 下部寂静，上部忿怒之相， 布达（藏文，梵文天城体，Buddha，觉），班杂（藏文，梵文天城体，Vajra，金刚），热那（藏文，梵文天城体，Ratna，宝），贝玛（藏文，梵文天城体，Padma，莲花），嘎玛（藏文，梵文天城体，Karma，业）。 黑汝嘎五尊也被五五围绕， 克罗地许哇惹利五尊也一同结合。 这些等等的形象，说也说不尽。 法是自性大圆满之状态， 是不可说、不可思、不可言说的空性。 眷属是不逊于自性的自显眷属， 八大菩萨以及八大明妃， 四门神和四位门母。 寂静本性四十二尊中， 六尊因显现于他者而为化身， 二尊因安住于法界而为法身， 自显寂静报身三十二尊。 特别的眷属安住于二十四处。 忿怒尊的眷属是八嘎辛嘎和扎门玛， 四门守护和二十八自在母， 忿怒本性五十八尊中， 特别的眷属包括四十八尊。 燃烧的装束，食肉的威严姿态， 极其可怖，以九种舞姿嬉戏。 此外，身体成就的坛城有多少， 就有多少自显报身刹土。 他显所化之寂静忿怒有多少， 因由化身摄持故，不是自显报身。 如是五种圆满的刹土， 一切皆是自显，故无好坏， 一切皆明亮闪耀，巍峨密集，光芒四射， 以闪耀、鲜明、响亮的姿态安住。 这是引导者们的行境， 彼此互看，赞叹彼此。