English
In the state of... one. Whatever arises is self-liberated, in non-dual purity, one. The play of waves is one within the river. Understanding this way, one is a wise person. Just as the waters flowing from the four directions become one in the ocean. Samsara and nirvana are one within the state of mind, as it is said in the *All-Creating King Tantra*: "All phenomena, beings, Buddhas, and sentient beings, are made by the mind and are one within the state of mind." So it is. Just as all the changes of the four elements do not move from the state of space. Whatever aspects of view, meditation, conduct, and result, experience, arise, they are one in the innate co-emergent state. As it is said in the *Tip of the Pinnacle Tantra*: "From what is the innate co-emergent born? All are one in that state of equal taste." So it is. The arising of affirmation and negation in the mind is also one in emptiness because it does not move from the co-emergent wisdom itself. Just as waves are one with water, whatever arises is also one in unbornness, which is the mind's elaboration within the state of mind itself. The mind itself is originally in a state without elaboration or contraction. As it is said in the *Gathering of Intentions Tantra*: "Elaboration itself is non-elaboration." So it is. That is like the dissolution of conceptual thought into the base, like water mixing with water. As it is said in the *Doha*: "Just as water is placed in water, it becomes of equal taste in that much water. The mind, complete with faults and qualities, will not be seen by any protector." So it is. The protector, the mind itself, is without elaboration, and thus transcends the realm of seeing. Knowing this way is called a wise person, as it is said in the *Vast and Great Sutra*: "Discriminating well the meaning is being wise, but not by contemplating words." So it is said. The third part has two aspects: Instructing without grasping, on the meaning of having no acceptance or rejection. Now, to conclude: All phenomena, without various identifications, are images of a nature without duality. In the play without accepting or rejecting good and bad, do not grasp at duality with the mind, leave it in whatever is comfortable. As it is, appearing as the play of purity from the essence itself, thus transcending doing, seeking, remembering, and thinking, abide in the great bliss of non-duality. As it is said in the *All-Creating King Tantra*: "In the nature of phenomena, unborn and completely pure, the image of arising as an existent thing appears. How it arises is without duality in its nature, thus abide in effortless great bliss." So it is said. Showing the great perfection of self-nature without grasping: At the time of abiding thus, unfixed appearances arise in an object without reliance, ungrasping awareness.
Chinese
大圆满是，自性大圆满的境界。对于任何的遮破和建立，在那时，无执的觉性自然显现，因此在圆满大圆满的状态中任运自成。《普贤行愿品》中说： “奇哉！我乃普贤王如来菩提心。我无有增损之境，故于何者皆不作意，亦不修习。三门不作，如其本然安住。如其所显，自性自然解脱。无生如虚空，超越方所，当知此乃自性大圆满。” 如是说。第九总义之时的回向是：现在作回向。如是诸法皆是平等自性，于离念状态中无执而念诵，以无偏之觉性彻底系缚，愿疲惫之心当下得以休息。如此发愿是：以要义顿然解脱之殊胜法，善妙庄严之功德，愿一切众生，未能领悟本性乃是离边大圆满，而被各自的宗派和见修行之牢笼所束缚，未能触及自性解脱之甚深密意，为破立等束缚，以及实执所困者，于离念之自性大圆满，普贤王如来菩提心的广阔虚空中，得以安息。愿无生虚空中，要义之云密布，如其本然，无勤空性雷鸣，心性不动，证得无上菩提之地，愿见不可言说，平等圆满之要义。愿众生之心，凡为能所之网所缚，远离如虚空般广大之境者，彼等皆于原始圆满普贤王如来之刹土，无余行于自性清净。愿为分别念所造之风搅动之水，执着深奥影像而远离者，皆以无分别自生智慧之清凉大海，清澈不动，任运自成。大圆满心性休息中，通达基之智慧，不住二边之第十章释。
English
The Great Perfection is the state of the Great Perfection of Self-Nature. Regarding any negation and affirmation, at that time, the ungrasping awareness naturally arises, therefore, spontaneously accomplishing in the state of the Great Perfection. In the Kunjed it says: "O, I am the all-creating king, Bodhicitta. Since I have no object of exaggeration or denigration, do not think or meditate on anything. Leave the three doors uncorrected, just as they are. As it arises, it is naturally liberated. Like the unborn sky, it transcends direction. Know that this is the Great Perfection of Self-Nature." Thus it is said. The dedication of merit at the time of the ninth general meaning is: Now dedicate the merit. Thus, all dharmas are of equal nature, reciting without grasping in a state of non-thought, with the unbiased awareness thoroughly bound, may the weary mind rest for a long time. This aspiration is: With the merit of the excellent garland arranged by the wonderful Dharma of the essential meaning being liberated all at once, may all sentient beings, who have not understood that the essence is the Great Perfection free from extremes, and are bound by the confines of their own tenets and views, and have not touched the profound meaning of self-liberation, be bound by refutation and establishment, and those who are exhausted by clinging to truth, rest in the vast sky of the Great Perfection of Self-Nature, the all-creating Bodhicitta. May the clouds of essential meaning gather in the unborn sky, and as it is, may the thunder of effortless emptiness roar, may the mind not move, may the supreme ground of enlightenment be attained, may the unspoken, equal and complete essential meaning be seen. May the minds of sentient beings, which are caught in the net of grasping and clinging, and are separated from the vast realm like the sky, all go to the field of the primordial complete Samantabhadra, and all walk in the purity of self-nature. May all those who are far away from grasping the profound image of the water stirred by the wind created by thought, be clear and unmoving, spontaneously accomplished by the cool ocean of non-conceptual self-arising wisdom. The tenth chapter of the Great Perfection Mind Resting, the wisdom of understanding the base, not abiding in the two extremes, is the commentary. Thus, with confidence in the view of the nature of all dharmas as the Great Freedom from Extremes, the eleventh chapter, meditation, the chapter of stainless contemplation, has four general meanings. Having established the view, meditate.
Chinese
关于禅修。 阐述以何者禅修之根基次第。 讲述如何禅修之道次第。 回向此时之善根。 第一总义：阐述以见解确定后进行禅修，如是宣说一切法自性不生，如虚空般的实相自性之见解，即离边大见解后。 现在宣说禅修，即自生之智慧光明如日月般，是为刚宣说之方式。 如是见一切法平等之义后， 珍爱如实安住于实相之自性中。 如是说，首先以见解确定后，以禅修平等安住于彼自性中，若非如此，则不从烦恼之聚中解脱，且不圆满地和道的功德，故必须禅修。 亦即于实相自性清净如虚空般的自性中，以断除犹豫之戏论的方式安住。 《普作续》云： 嘿！勇士金刚，现在于意义上禅修吧！ 于无有可修之法性菩提中， 因无有能修与所修二者， 若不修而安住于自性，即是禅修。 意义是，一切义无生， 若如实觉知分别念之相， 则忆念思维于心中流动的一切， 皆不离于无生之自性。 无论如何思，若知是禅修， 则不修，无论如何安住亦无散乱。 如是又云： 嘿！勇士金刚，现在好好禅修吧！ 如何显现声响诸法一切， 证悟串习其心要，除一义外更无其他。 显现心要后所开示的， 证悟为自性无生之义。 若无散乱与犹豫，即是禅修。 如是等。 亦即听闻后思维，且需进入禅修彼义，因需于自续中生起心要之义故。 彼真如决定宣说经中云： 舍利子，若有以十劫之间听闻者，与有弹指顷间禅修此真如之等持者相比，则此者之福德更为增上。 第二总义：阐述以何者禅修之根基次第，分上中下三品。 上根有六种。 其中之上根，是宣说以证悟而解脱。 禅修。 彼亦以根基之次第宣说，根
English
Concerning meditation. Explaining the order of faculties by which one meditates. Explaining the order of the path of how to meditate. Dedicating the merit of the occasion. The first general topic: Explaining that after ascertaining with view, one meditates. Thus, having explained the great view of being free from extremes, the nature of reality like the sky, where all phenomena are unproduced by nature. Now, showing meditation, the self-originated wisdom, clear light like the sun and moon, is the manner just explained. Having seen the meaning that all phenomena are equal, It is precious to remain as it is in the state of reality. Thus it is said, first having decided with view, one must equally remain in that state with meditation. If it is not like that, one will not be liberated from the collection of afflictions, and since the qualities of the grounds and paths will not be perfected, one must definitely meditate. Also, in the state of reality, naturally pure like the sky, one remains in the manner of cutting off the proliferation of doubt and hesitation. From the All-Creating (Kunjed Gyalpo Tantra): "Hey, Vajra hero, now meditate on the meaning! In the nature of reality, enlightenment, where there is nothing to meditate on, Since there is no meditator and nothing to be meditated on, If you leave it unmeditated in its own nature, that is meditation! The meaning is that all meanings are unborn, If you recognize the characteristics of conceptualization as such, Then all thoughts, ideas, and movements in the mind, Do not stray from the state of unbornness. No matter how you think, if you know it is meditation, Then without meditating, no matter how you leave it, there is no distraction!" And: "Hey, Vajra hero, now meditate well! How all phenomena, appearances, and sounds, Realizing the essence, habituating, there is only one meaning. Having brought forth the essence, whatever is shown, Realize it as the meaning of unborn nature. If there is no distraction or hesitation, that is meditation!" So it is. Also, one must engage in thinking after hearing, and meditating on its meaning, because the meaning of the essence must be born in one's own mind-stream. From the Sutra that Definitely Shows Thatness: Shariputra, compared to someone who listens for ten eons, someone who meditates on this samadhi of Thatness for just the snap of a finger, their merit will greatly increase. The second general topic: Explaining the order of faculties by which one meditates, there are three: superior, middling, and inferior. The superior faculty has six. Among the superior, it is explained that liberation comes through realization. Meditation. That is also explained by the order of faculties. Facul
Chinese
因此，通过彻底理解灌顶之理而解脱。从见到无有能修与所修之义后，显有自解脱，心性无有作为。无偏之觉性如河流般涌现。如是，往昔积累福德的有缘上等根器者，仅凭上师的加持，就能证悟心性本然之义，即超越能修与所修的如虚空般的意义，从而获得解脱。无需费力修持，心性自然安住于如河流般不间断的瑜伽中。如《普贤王如来根本续》所说： “唉！导师普贤，我所预言的， 一切无生清净之禅定， 修与不修，完全依赖于因缘。 所有如显现般的所修之法， 无论置于何处，以何种方式安住， 不寻觅，于自性中解脱即是修。 唉！对于这些无修之口诀， 因为是超越言词与声音之义， 故往昔普贤王未曾预言， 未来普贤王亦不预言， 现在普贤王亦无预言。 唉！导师之导师普贤王， 对无谬之意而作预言， 超越增损，于意义之精华上， 修与不修，犹如于虚空中争论。” 如是。 在空性中，所修与能修是分离的，对此的阐述是：当那样的证悟融入空性时，修行的意义在于：没有固定的座间休息，没有“这是什么”的执着。一切皆自解脱于普贤王如来的刹土。没有相和量度，自生之基空广大。如实安住于本然状态，自然安住于原始状态，因此，没有偏离和偏离之处，没有勤奋和进步。因为已经确定没有得到和没有得到，所以不希求果，当下即是圆满正觉。那样的瑜伽是无边无际的虚空。总而言之，因为从对真实的执着中解脱，所以没有必要修持对治法，因此也无有修持。因为恒常安住于无有真实执着的状态中，所以无有座间休息的游舞，无有定准，超越方所，在自解脱的普贤王如来刹土中行持。如《普贤王如来根本续》所说： “唉！获得普贤王加持的觉性， 事物不加改造，如实恒常显现， 无有因与缘，寂静最胜道， 无论将基础置于何处，皆是其自性， 普贤