English
Therefore, one is liberated by thoroughly understanding the principle of empowerment. From seeing the meaning of the inseparability of meditation and the object of meditation, appearances and existence are self-liberated, and the nature of mind is without effort. Unbiased awareness arises like a stream of water. Thus, those with excellent faculties who have accumulated merit in the past are liberated merely by realizing the meaning of the true nature of mind, which is like the sky, transcending the object of meditation and the meditator, through the grace of the noble lama. Without the need to meditate with effort, the nature of mind naturally abides in the yoga of a continuous stream at all times. As it is said in the *All-Creating King*: "Alas! Teacher, All-Creating, I have prophesied, The entirely unborn, perfectly pure samadhi, Whether to meditate or not depends entirely on conditions. All phenomena that appear as objects of meditation, Wherever and however they are placed, Without searching, liberation in its own place is meditation. Alas! For these instructions on non-meditation, Because they are meanings beyond words and sounds, The All-Creating King of the past did not prophesy, The All-Creating King of the future will not prophesy, The All-Creating King of the present has no prophecy. Alas! The teacher of teachers, the All-Creating King, Prophesied the meaning of unerring intention, Transcending exaggeration and denigration, on the essence of meaning, To meditate or not is like arguing in the sky." Thus it is. In the expanse, the object of meditation and the meditator are shown to be separate. The explanation of this is: When such realization becomes the expanse, the meaning of that meditation is: there are no fixed session breaks, no grasping at "what is this." Everything is self-liberated in the realm of Samantabhadra. Without signs or measures, the self-born base expanse is vast. Because it abides as it is in its natural state, it naturally abides in its original state, therefore, there is no straying or place to stray, no diligence or progress. Because it is certain that there is no attainment or non-attainment, there is no desire for results, and one is instantly perfectly enlightened. Such yoga is the boundless sky. In short, because one is liberated from clinging to truth, there is no need to meditate on antidotes, therefore there is no meditation. Because one constantly abides in the state of non-clinging to truth, there is the play of uninterrupted sessions, uncertain, beyond direction, acting in the self-liberated realm of Samantabhadra. As it is said in the *All-Creating King*: "Alas! When awareness obtains the power of the All-Creating King, Things are uncorrected, constantly appearing as they are, Without cause or condition, the supreme path of peace, Wherever the base is placed, it is its own nature, The All-Creating
Chinese
国王大方便觉悟之灌顶，一切如实入于境，过失与功德二者皆平等知晓，入与不入远远超胜其义。不变任运成就普作王之刹土，未经行未修习自性自然圆满。如是。彼亦如对事物与相之修习般，亦无所取之征相与定量，彼即是，如执事物为相之法般，无有定量与征相，犹如虚空。如是。彼亦未往任何处故无迷途之地，未观任何事物故无见者之遮障，彼即是，菩提心之自性此即是，一切法无余之精髓，不生清净故无有遮障，离行路故无迷途之地。如是。迷途与遮障乃是经由修习、行持、观看、禅修者等观心性，然于未见者观之，则彼即成遮障，于不可行者行之，彼即成迷途之地，彼即是，一切法之精髓菩提心唯一，于一而作种种分别故生迷途与遮障，于不可行而行故生迷途之地，无所缘而观故未见生遮障。如是。自心即是义之佛陀，于本来任运成就已得定解故，知晓其后不希求彼之外之佛陀，从彼时起安住于佛陀之地的意义亦是，彼即是，心性本来现证菩提故，无得与未得之希冀与疑虑。如是。普作我处一切会集之故，因此说名为圆满。普作我之自性有三种，导师、教法、眷属等生起之故，因此安立名为普作。最初导师圆满者，乃是普作我之自生智慧，以自性三种相貌而生起，示现三身三导师。如是。如是之瑜伽士亦赞叹道，彼即是，身乃士夫天人等，然其意乃法性佛陀。如是。劝诫中等与下等者必须修习，（经）云：中等与下等者必须勤于串习，直至我执未灭于法界中
English
The empowerment of realizing the great method of the King, when all enter the realm as it is, since both faults and virtues are equally known, entering and not entering are far beyond its meaning. The unchanging, spontaneously accomplished realm of the All-Creating King, naturally perfected without traversing or cultivation. Thus it is. Also, like meditating on objects and characteristics, there are no signs or measures to be grasped. From that very text: Like the Dharma of grasping objects as characteristics, there are no measures or signs, like the sky. Thus it is. Also, since one has not gone anywhere, there is no place to stray; since one has not looked at anything, there is no obscuration of the seer. From that very text: The very nature of Bodhicitta is the essence of all Dharmas without exception. Since it is unborn and completely pure, there is no obscuration. Since it is free from the path of traversing, there is no place to stray. Thus it is. Straying and obscuration occur when those who practice, traverse, view, and meditate look at the mind itself. When one looks at what is unseen, that itself becomes an obscuration. When one traverses what cannot be traversed, that itself becomes a place of straying. From that very text: In the one Bodhicitta, the essence of all Dharmas, straying and obscuration arise from enumerating the one in various ways. A place of straying arises from traversing what cannot be traversed. Obscuration arises from not seeing when looking without an object. Thus it is. Since one has decisively realized that one's own mind is the Buddha of meaning, spontaneously accomplished from the beginning, one knows that there is no longing for a Buddha other than that. The meaning of abiding in the state of Buddhahood from that very moment is also: From that very text: Since the nature of mind is primordially manifestly enlightened, there is no hope or doubt of attainment or non-attainment. And: Because everything is assembled in the All-Creating I, therefore it is said to be perfect. From the three aspects of the nature of the All-Creating I, since the teacher, the teachings, and the retinue arise, therefore it is named the All-Creating. The first, the perfect teacher, is from the self-arisen wisdom of the All-Creating I. It arises in three aspects of nature, showing the three Kayas and the three teachers. Thus it is. Praise for such a yogi is also: From that very text: The body is a person, even a god or human, but the intention is the Dharmata Buddha. Thus it is. The advice that those of middling and lower capacity must meditate is: The faculty: Those of middling and lower capacity must strive in familiarization, until self-grasping subsides into the expanse.
Chinese
啊！因此应当以各种方法来修习。像这样，中等和下等根器者必须以极大的精勤来修习，因为他们尚未从轮回之因——我执中解脱。而修与不修的界限在于，观察心是否沉入于能取所取之界中。如《普作续》所说：“二与非二清净之智慧，被名为修与不修。” 阐述修习的合理性：修习的合理性在于，在尚未达到自显自解脱之时，仍然是庸常的分别念。特别是，恶劣的分别念会将我们引入轮回。为了从轮回中解脱，才宣说了禅定的方法。之后，无边无际的智慧将会显现。由于分别念会使我们堕入轮回，如《方隅象赞文殊》中所说：“分别念乃大无明，是堕入轮回大海之因。远离此分别念，您恒常处于寂灭。”又如《宝积经》所说：“为分别念所困，流浪于有寂之境，恒常造作 कर्म (karma，业，行为)与 क्लेश (kleśa，烦恼，痛苦)，显现成百上千的痛苦。” 为了平息如是之苦，通过修习，最终必定会生起通达一切法皆解脱之智慧。阐述止观双运之必要：以专注一境之止禅，能压制烦恼；以胜观，能根除烦恼。如《宝云经》所说：“以止禅能压制烦恼，以胜观能彻底清净烦恼。”又如《入行论》所说：“当知以具足止禅之胜观，能彻底摧毁烦恼。故应首先寻求止禅，此亦唯于离贪世间者方能成就。” 其中，本体一者，从安住的角度而言是止禅，从明觉的角度而言是胜观。以证悟明空无二之止观双运，方能从轮回中解脱。如《亲友书》所说：“无慧则无禅定，无禅定亦无智慧。何人兼具此二者，能如拭去黑迹般超越轮回大海。” 相异者有二
English
Ah! Therefore, one should meditate using various methods. Like this, those of middling and lower faculties must meditate with great diligence, because they have not yet been liberated from the cause of samsara, the clinging to self. Moreover, the boundary between meditating and not meditating lies in observing whether the mind sinks into the realm of grasping and being grasped. As stated in the *All-Creating Tantra*: "The wisdom that is pure, both dual and non-dual, is what is named meditation and non-meditation." Explaining the rationale for meditation: The rationale for meditation is that, as long as one has not attained self-arising and self-liberation, one is still subject to ordinary conceptual thoughts. In particular, negative conceptual thoughts lead us into samsara. In order to be liberated from samsara, the method of meditative concentration is taught. Afterwards, boundless wisdom will arise. Because conceptual thoughts cause us to fall into samsara, as stated in the *Praise to Manjushri by the Elephant of the Directions*: "Conceptual thought is great ignorance; it is what causes one to fall into the ocean of samsara. By being free from that conceptual thought, you are always in nirvana." And as stated in the *Heap of Jewels Sutra*: "Confined by conceptual thoughts, one wanders in the wilderness of existence, constantly creating karma (藏文：ལས，梵文天城体：कर्म，梵文罗马拟音：karma，汉语字面意思：业) and kleshas (藏文：ཉོན་མོངས，梵文天城体：क्लेश，梵文罗马拟音：kleśa，汉语字面意思：烦恼), manifestly accomplishing hundreds of thousands of sufferings." In order to pacify such suffering, by meditating, one will definitely give rise to the wisdom that understands all dharmas as being liberated. Explaining the necessity of uniting shamatha and vipashyana: With single-pointed shamatha, one suppresses the afflictions; with vipashyana, one uproots the afflictions. As stated in the *Cloud of Jewels Sutra*: "With shamatha, one suppresses the afflictions; with vipashyana, one completely purifies the afflictions." And as stated in the *Bodhicharyavatara*: "Having understood that vipashyana, which is fully endowed with shamatha, completely destroys the afflictions, one should first seek shamatha; this is also accomplished only by those who are free from attachment to the world." Among these, the one with a single essence, from the aspect of abiding, is shamatha; from the aspect of clarity, is vipashyana. It is through the union of shamatha and vipashyana, which realizes the inseparability of clarity and emptiness, that one is liberated from samsara. As stated in the *Letter to a Friend*: "Without wisdom, there is no meditative concentration; without meditative concentration, there is also no wisdom. Whoever possesses both of these transcends the ocean of samsara as easily as wiping away a dark stain." Those that are different are two
Chinese
也就是说，与声音相符和与意义相符。第一种是，对所听闻的意义一心专注的寂止，以及由此领悟意义的胜观。第二种是，通过修习，最初仅是达到一心专注的寂止，之后也领悟到它没有自性的胜观。如《宝云经》所说：“寂止是一心专注。胜观是如实地对法进行分别观察。”《解深密经》中说：“寂止和胜观有两种，即由智慧产生的和由诀窍产生的。由智慧产生的，是对十二部经的词句进行意念，这是寂止。领悟其意义是胜观。由诀窍产生的，是用口诀使心不动摇，这是寂止。领悟其意义是胜观。”解释其理由是：理由是，因此，上等者将恶分别转化为法身，没有好坏则不需要修对治。中等者通过修习明空双运，好坏分别融入法界，双运的证悟如虚空般显现。下等者首先寻求寂止，因此容易在所缘上获得稳固。之后修习胜观分别观察，内外显现和心识显现为大解脱。因此，了解根器的次第非常重要。像这样，上等根器者到达金洲，就像寻找泥土石头也找不到一样，任何显现都解脱为法性，对治清净于法界，不需要在禅定座上修习。如《普作王续》所说：“如实不作意，于诸佛之意，心及心所生，分别念何起，彼性无生故，知彼安住性，离诸所作求，及与相执著。”中等者通过领悟见解，安住于无生之状态，处于远离沉掉之清明状态，如池塘远离浑浊般不动摇。因此，寂止和胜观双运，分别念融入法界，如虚空般的证悟显现。如《三摩地王经》所说：“如实之法性，如是安住心，不立名言中，生起诸体验，是故名为定。”下等者心散乱且不调顺，如猴子一般。