English
Remaining Unmoved: As it is said: "Things and non-things are the bonds of the Sugata, Without making existence and equality different, O yogi, let the innate mind abide as one, Know it as water placed in water." That is to say, at that time, if one clings with conceptualization to things, the objects of external appearance, and non-things, the mind of inner awareness, then the co-emergent essence of the Sugata, the mind itself, is bound and obscured, whether it is samsara or nirvana, good or bad. Even to one's own samadhi, one should not have even a slight clinging mind. Thus, when one does not conceptualize about either things or non-things, and when one does not think of anything other than that, all the movements of conceptualization dissolve into the ground of mind itself. When the mind is unmoving and stable, one is liberated from samsara, and because there is no dualistic clinging, no clinging to self and other, one will attain the supreme Dharmakaya body, the great transcendence of elaboration, thought, and expression. As it is said: "By completely analyzing things and non-things, All migrations will dissolve therein. When the mind is unmoving and stable in its own place, At that time, one will be self-liberated from the things of samsara. When there is no awareness of self and other, At that time, one will attain the supreme body." And in the Kun Byed (All Creating King): "Alas! In the great bliss of effortless effortlessness, The three doors do not exert, do not fabricate, and do not aim. The mind does not make, does not follow after signs, Abide in the meaning of the bliss of self-born wisdom. This is the self-born clear light view, It is the activity of the Kun Byed Gyalpo's (All Creating King's) view." Next is the explanation of how qualities arise: When one abides in equanimity like that, one is utterly free from elaboration. At that time, the nature is one, in the primordial state. The Dharmakaya is without the perception of grasper and grasped. The stainless clear light is the essence of the sun. Bliss-clarity non-thought, without beginning or end, arises. That is to say, because aims and thoughts have passed into the nature of reality, all conceptualization dissolves into the expanse, and the realization of the Dharmakaya, the great perfection of clear light, together with the experience of bliss-clarity non-thought, arises as the great transcendence of example, meaning, and symbol. In the Kun Byed (All Creating King): "The three times are one, there is no difference. Without beginning, without end, it has existed from the beginning. Because the Dharmakaya pervades as one, Nature abides in the great of greatness." And, wondrous and marvelous
Chinese
此等。 安住于离戏虚空之中。 不缘任何愚昧处， 随即从中自然生起。 如是说。在《多哈》中说： 若能竭力依止上师之教诲， 则无疑能生起俱生智。 离于颜色、功德、文字与譬喻， 不可言说，此乃基那之象征。 如少女对快乐之执着于心， 彼殊胜自在，谁又能示人？ 如是说。在《三摩地胜义经》中说： 于不可思议之法性中， 安住于不可思议之智， 则生起无偏之体验。 因此称为三摩地。 如是说。 开示证悟法性之理： 如是，当自生俱生之智慧生起之时， 于彼瑜伽士之心中， 显现与空性一切皆为一体， 超越有与无一切之边际， 不分别轮回与寂灭二者， 觉与所觉为一体之自性， 证见平等与不平等皆无之法性。 外内之有法，如幻化之八喻，及其法性自性本不生之体性无有差别，故见显空一体之自性。 《普作王续》中说： 如何显现即如是之体性为一。 于彼无作平等之王， 从内心生起不分别之法身密意。 如是说。 心性超越有无之边，明澈澄净，无有动摇之智慧，显现为轮回寂灭二无之游舞。 即彼经中说： 初始、终结、中央皆寂灭， 轮回与涅槃寂灭。 任运成就之大乐， 以无等之智慧， 以自力从觉性中， 法不由他而生转变。 如是说。 彼时，所知境与能知识二者无别之智慧，显现为平等性。 即彼经中说： 内外二者，外即是内， 甚深部分，非分别之境。 如是说。 开示圣者智慧之真实因： 此乃圣者见真之智慧因。 从外以见如是之智眼， 成办胜者之圆满法身故， 具缘者当恒常安住于平等中。 彼亦是说，从无戏论之智慧极度串习之后，见道等上上之道自然成就之理，在《辨了义论》中说：
English
These. Abiding in the egoless sky. Not fixating on any ignorance, Immediately arising from itself. Thus it is said. In the Doha it says: If one strives diligently relying on the guru's instructions, There is no doubt that co-emergent wisdom will arise. Free from color, qualities, letters, and examples, Unspeakable, it symbolizes Gina. Like a young maiden's attachment to pleasure in her heart, That supreme power, who can show it to anyone? Thus it is said. In the Sutra of Supreme Samadhi it says: In the inconceivable nature of reality, Placing the mind in the unthinkable, An unbiased experience arises. Therefore, it is called Samadhi. Thus it is said. Showing the manner of realizing the nature of reality: Thus, when the self-arisen co-emergent wisdom arises, In the mind of that yogi, All appearances and emptiness are one, Transcending all extremes of existence and non-existence, Not discriminating between samsara and nirvana, The essence of knowing and what is known as one, Seeing the nature of reality without equality or inequality. The outer and inner phenomena, like the eight examples of illusion, and their nature, the essence of not being born by nature, are inseparable, thus seeing the nature of appearance and emptiness as one. The All-Creating King says: How appearances arise, so is the essence of oneness. In that uncreated, equal king, The non-conceptual Dharmakaya intention arises from within. Thus it is said. The nature of mind, transcending the extremes of existence and non-existence, clear and unwavering wisdom, arises as the play of non-duality of samsara and nirvana. In that very text it says: Beginning, end, and middle are all peaceful, Samsara and nirvana are peaceful. The spontaneously accomplished great bliss, With incomparable wisdom, By its own power, from awareness, The Dharma does not arise or change from others. Thus it is said. At that time, the wisdom that is inseparable from the object of knowledge and the knowing mind arises as equality itself. In that it says: Both outer and inner, the outer is the inner, The profound part is not an object of thought. Thus it is said. Showing the actual cause of the wisdom of the noble ones: This is the cause of the wisdom of the noble ones seeing the truth. From the outside, with the eye of wisdom seeing suchness, Because the complete Dharmakaya of the Victorious Ones is accomplished, May the fortunate ones always abide in equality. That is to say, after extremely familiarizing oneself with non-conceptual wisdom, the way in which the higher paths, such as the path of seeing, are spontaneously accomplished is also stated in the Distinguishing the Definitive:
Chinese
因此，非真非非真。 无论对什么彻底熟练， 当禅修圆满时， 乐明无念是心的果实。 以这样的方式。 放置的方法也有九种。无散乱离戏论地放置是：现在从八种放置方式的自性广说，无散乱离摄略地放置是： 心性本生如虚空般清净的状态， 心生不缘如云雾消散般。 以无散乱离戏论的觉性， 如实于本然状态中平等安住。 也就是心性如虚空般的状态中，将心生的分别念安住于自处，如云雾消散般，于观视的状态中不散乱，于譬喻的自性中平等安住。 《普作王续》中说： “嘿！勇士金刚，如实禅修吧！ 于觉悟自解脱的见地上， 不散乱地安住自性，无有造作。 一切皆自生自解脱。” 又说： “未生如虚空般的心性， 安住于不生不灭的状态中。” 清净明澈离垢地放置是：清净明澈无垢地放置是： 清澈空旷如大海般， 无有能取所取垢染，无有波涛。 心不沉没而清澈，不掉举而空旷，如大海安住于自处般的状态中，不被能取所取分别念的垢染所染污，清净澄明地安住。 《普作王续》中说： “大海清净的等持， 不作意于声音的所依， 如实远离一切垢染。” 又说： “了知后不散乱地安住于意义上， 不以造作进入，不以柔和调伏心。 不住于对境，不收摄念头。 无论如何生起，那即是意义， 进入普作王我的意义中吧！” 如虚空般无有方所地放置是：无有方所如虚空般地放置是： 空性而光明如虚空般， 愿一切分别念无云雾，远离偏袒。 心性本空如虚空般的状态中，无有分别念的摄略，安住于此。 《普作王续》中说： “嘿！大勇士金刚，现在禅修吧！ 于无有取舍的法性菩提中， 如虚空般安住，身心无有矫正。 无有概念执着，因此无有禅修。 如虚空般寂静，无有垢染。”
English
Therefore, not truly true, nor not truly true. Whatever becomes thoroughly familiar, When meditation is completely perfected, Bliss, clarity, non-thought are the fruits of the mind. In this manner. There are also nine methods of placing. Placing without distraction and free from elaboration is: Now, from the nature of the eight methods of placing, extensively showing, placing without distraction and free from elaboration and contraction is: The nature of mind is unborn, like the sky, pure, Mind-arising, un-aimed, like clouds clearing. With the awareness of being without distraction and free from elaboration, As it is, in its natural state, equally abide. That is, in the state of mind-nature like the sky, leaving the mind-arising thoughts in their own place, like clouds clearing, without being distracted in the state of viewing, equally abiding in the nature of the example. From the All-Creating King Tantra: "Hey! Hero Vajra, meditate on reality as it is! On the view of realization liberating in its own place, By abiding in the nature without distraction, there is no effort. Everything is self-arisen, self-liberated." And: "This unborn mind-nature, like the sky, Abide in the state of no birth and no cessation." Placing purely, clearly, and free from turbidity is: Placing purely, clearly, and without turbidity is: Clear and empty, like the ocean, Without the turbidity of grasping and clinging, without waves. With the mind not sinking, it is clear; not agitated, it is empty; like the ocean abiding in its own place, in that state, without being defiled by the turbidity of grasping and clinging thoughts, abide purely and clearly. From the All-Creating King Tantra: "The samadhi of the clear ocean, Without focusing on the support of sound in the mind, As it is, free from all turbidity." And: "Having known, without distraction, abide in the meaning, Do not enter with effort, do not train the mind with gentleness. Do not dwell on objects, do not gather the mind of memory. However it arises, that itself is the meaning, Enter into the meaning of the All-Creating King, me!" Placing like the sky, free from direction is: Placing without direction, like the sky is: Empty and clear, like the sky, May all thoughts be without clouds, free from bias. In the state of mind-nature, primordially empty like the sky, without the elaboration and contraction of thoughts, just abide. From the All-Creating King Tantra: "Hey! Great Hero Vajra, now meditate! In the Dharma-nature of enlightenment, without acceptance or rejection, Abiding like the sky, body and mind are without correction. Without concepts and clinging, therefore there is no meditation. Like the sky, perfectly peaceful, without turbidity."
Chinese
一切分离。不入于境，意指无有目标和进入的分离。如是说。无所作为，任运自成，是指：安住于远离是非、希冀和疑虑。如磐石般稳固不动摇。安住于无有是非、远离希冀和疑虑的状态。心如磐石般不动摇，安住于无有是非分别的状态。如《普作王经》所说： 唉，导师之导师，普作王啊！通过证悟，彻底斩断了二者的束缚。安住于无违背、平等之义，我的普作王之意得以圆满成就。谁斩断了束缚和分别，不入于解脱，不取涅槃。对于心要之义，不执着于偏颇和目标。不于义中修习，不入于慈悲之境。如是说。安住于显现无碍，是指：安住于五根自明。如明镜般清净而明澈。安住于显现无碍，如镜中之像。在心清明澄澈的状态中，对于根识的显现，不散乱于纷繁杂乱的境相，安住于无有执着分别的状态。《普作王经》中说： 唉，因此，菩萨金刚，现在就禅修吧！自生智慧超越一切目标。通过证悟，不将目标作为意义而安住。由于超越了境，因此不守护识。由于事物在心要中显现，因此不修习。由于相在心要中显现，因此无有希冀和疑虑。如是说。安住于本初解脱的清净明澈，是指：安住于未被清净明澈的对治所染污。如本初解脱，保持原状，如彩虹般。安住于无有沉掉和掉举，清净而明澈的状态。在心清明澄澈的状态中，安住于无有沉掉和掉举的状态。《普作王经》中说： 唉，菩萨金刚，现在好好禅修吧！由于未生之法性的显现，不将显现视为实有，不毁灭。由于显现无生而自解脱，因此不修空性，如实证悟而解脱。如是安住，则知显现为空性，如彩虹般。如射箭者般专注，是指：安住于专注而不散乱。如射箭者般不散乱。愿本觉智慧远离收放。心不离法性之状态，如拉紧弓弦，将注意力集中于目标般安住。如《普作王经》所说： 如是于无修之心要中，如射箭者般专注拉弓而修。