English
Everything separated. Not entering into the realm, meaning the separation of aim and entry. Thus it is said. To leave it as effortless and spontaneous means: to leave it free from affirmation and negation, hope and doubt. Like a mountain king, stable and unmoving. Abide in the absence of affirmation and negation, free from hope and doubt. With the mind unmoving like a mountain king, abide without the conceptualization of affirmation and negation. As it is said in the Kun Byed: Alas, teacher of teachers, Kun Byed Gyalpo! Through realization, he thoroughly cut the bonds of both. By abiding in the meaning of non-contradiction and equality, the intention of my Kun Byed is spontaneously accomplished. Whoever cuts the bonds of conceptualization, does not enter into liberation, does not take nirvana. For the meaning of the essence, he does not cling to partiality and aims. He does not meditate on the meaning, he does not enter the realm of compassion. Thus it is said. To leave the field of appearance unobstructed means: to leave the five senses self-illuminating. Like a mirror, pure and clear. Leave the field of appearance unobstructed, like an image in a mirror. In the state of clear and transparent mind, do not be distracted by the chaotic and fragmented appearances of the senses, abide without clinging to conceptualization. As it is said in the Kun Byed: Alas, therefore, Bodhisattva Vajra, meditate now! Self-born wisdom transcends all aims. Through realization, do not establish aims as meaning. Because it transcends the realm, do not guard consciousness. Because things are clear in essence, do not meditate. Because aspects are clear in essence, there is no hope or doubt. Thus it is said. To leave it as primordially liberated, pure and clear, means: to leave it unpolluted by the antidote of purity and clarity. Like primordial liberation, leave it as it is, like a rainbow. Abide in the absence of sinking and excitement, pure and clear. In the state of clear and transparent mind, abide in the absence of sinking and excitement. As it is said in the Kun Byed: Alas, Bodhisattva Vajra, meditate well now! Because of the appearance of the meaning of unborn purity, do not see appearance as real, do not destroy it. Because appearance is unborn and self-liberated, do not meditate on emptiness, liberate through realizing as it is. Thus abiding, one knows appearance as emptiness, like a rainbow. To leave it like an archer focused on the target means: to abide focused and without distraction. Like an archer, without distraction. May the innate wisdom be free from contraction and expansion. Without the mind straying from the state of dharmata, like drawing back an arrow, fix your attention on the target and abide. As it is said in the Kun Byed: Thus, in the essence of non-meditation, meditate like an archer drawing back an arrow without distraction. Thus it is said.
Chinese
以忆念摄持是口诀。如是。安住于无为任运成就，安住于心安乐而得自在，犹如从决断智而得自在。无有希求与疑虑，安住于任运成就。心安住于自处，从法身自处而得决断，故从外无有希求与疑虑，于彼状态中自然放松而安住。如《普作王》云： 噫！入此道且修习之瑜伽士，当下即安住于胜者之位。不执著见解，无有宗派之执取。已超越入与不入精华之道。如是。彼亦放松身语意之紧张，安住于不散乱即可。然亦不需过于收摄忆念。又若过于放纵而散乱，则将堕入庸常，故亦当安住于庸常之识，于自然不散乱之状态中。彼经云： 噫！导师之导师普作王，于无需修习与思虑之法性中，不思而任其自然安住即是轮回。执著修习则成能所分别之歧途。如是。当如何行耶？彼经云： 噫！菩萨金刚如实修习之。莫矫饰自身，莫强迫诸根，语亦莫约束，亦无所求之事。心亦莫专注，安住于不动摇之状态。修习此无为之事业，则不作而一切义皆得圆满。如是。又云： 噫！具缘瑜伽士入于一时，若已开示普作王之密意，则当于证悟之界中忆念且熟悉之，预言无有修习与趣入。如是。以八种安住之方法而归纳其义： 如是安住之八种方式，此乃自性清净之三摩地。是止观双运。安住于无生之状态故是止，以明空离戏故是观。以无别本体一故是双运。彼亦以无有能所执故是自性清净之三摩地，即止观双运之方式也。于本然安住之分是止，彼时明分称作观，然以无别故，于称作双运之时，从二者任何一者皆无有分别，故止息止之念，无有观为观之分别，是无别本初双运也。
English
Holding with mindfulness is the instruction. Thus it is. Abiding in effortless spontaneous accomplishment, abiding in ease of mind and being at ease, is like being at ease from decisive wisdom. Without hope or doubt, abide in spontaneous accomplishment. The mind abides in its own place, and from the dharmakaya's own place, it is decided, so from the outside there is no hope or doubt, and in that state, naturally relax and abide. As it says in the *All-Creating King*: Alas! Yogis who enter and meditate on this path, right now abide in the place of the victors. Do not hold onto views, there is no grasping of sectarianism. They have transcended entering and not entering the essence path. Thus it is. Also, relax the tension of body, speech, and mind, and just abide without distraction. However, there is no need to be too attentive to mindfulness. Also, if you are too indulgent and distracted, you will fall into the ordinary, so also abide in the ordinary consciousness, in a natural, undistracted state. That sutra says: Alas! The teacher of teachers, the All-Creating King, in the nature of reality that does not need to be meditated on or thought about, to abide naturally without thinking is samsara itself. To cling to meditation is the divergent path of conceptual signs. Thus it is. How should one act? That sutra says: Alas! Bodhisattva Vajra, meditate as it is. Do not adorn your own body, do not force the senses, do not restrain speech, and there is nothing to seek. Also, do not focus the mind, abide in an unmoving state. By meditating on this actionless activity, all purposes will be accomplished without doing anything. Thus it is. It also says: Alas! Fortunate yogis who enter at one time, if the intention of the All-Creating King has been shown, then remember and familiarize yourself with the realm of realization, prophesying that there is no meditation or entry. Thus it is. Summarizing the meaning with eight methods of abiding: Thus, the eight ways of abiding, this is the samadhi of self-purification. It is the union of shamatha and vipashyana. Abiding in the unborn state is shamatha, and because it is clear, empty, and free from elaboration, it is vipashyana. Because it is one inseparable essence, it is union. That is also because there is no grasping of subject and object, it is the samadhi of self-purification, which is also the way of uniting shamatha and vipashyana. The part that abides in the natural state is shamatha, and at that time, the clear part is called vipashyana, but because it is inseparable, when it is called union, there is no distinction between the two, so the concept of shamatha is pacified, and there is no conceptualization of vipashyana as vipashyana, it is the inseparable, innate union.
Chinese
在菩萨藏的经典中说：菩萨的寂止是不安住于真实的念头，也不安住于寂静的觉受。胜观是观看，是见到，但也不追随能见之见。谁这样见到，他就是如实见。关于行道之法也有七种，以八种安住之法见到不可言说之见解是：现在这样安住，以四种智慧的次第，也宣说行道之法。四种相中的第一种是显示显现的智慧：以八种安住之法，心安住于本性。那时，是深寂灭离戏的心。见到不可说、不可思、不可言说的意义，显现的智慧是极不分别的，被称为光明智慧到彼岸。心性在超越言说、思虑、表达的状态中，心的活动止息，清澈明亮、不动摇的智慧最初生起，这就是显现的智慧，是光明智慧到彼岸的意义。如珍宝海中所说：光明有四种相，圆满后是大智慧之地，显现是不分别的，增长是幻化智慧，获得是殊胜圣道，接近获得即是圆满。这些在二取不成立的任运成就中，与中阴的四个刹那相连而宣说解脱之法。现在如实认识到这些，获得者就在那里解脱。获得解脱之道的征象是：当显现的智慧，光明最初生起时，就认识了心性本有的智慧。抓住了通往解脱的道路，就种下了菩提的种子。光明智慧，见到它，心就非常寂静，对外在和内在的法，取舍执着都很小。从空性的状态中，无偏的慈悲显现。为了自己和他人，行善并劝勉。喜欢寂静，减少散乱和喧嚣。即使在梦中，也行持善法。这就是抓住了通往解脱的道路。当认识到心性光明的根本智慧时，突然的分别念在自身解脱，光明母子融合。一切行为都变成善，对外在各种各样的五种对境，内在的觉知之心，包括取舍在内，对一切都无有执着。从心性自明空性的状态中，对众生没有远近亲疏之分
English
In the Sutra of the Bodhisattva's Treasury, it says: The peaceful abiding of a Bodhisattva is not abiding in the correct thought, nor is it abiding in the perception of peace. Vipassanā is seeing, it is seeing, but it does not follow after the seeing itself. Whoever sees in this way, that is truly seeing. Regarding the way of traversing the path, there are also seven, and seeing the inexpressible view through eight methods of abiding is: Now, having abided in this way, the way of traversing the path is also explained through the sequence of the four wisdoms. Of the four aspects, the first is showing the wisdom of appearance: By the eight methods of abiding, the mind abides in its natural state. At that time, it is the mind that is profound, peaceful, and free from elaboration. Seeing the meaning that is unspeakable, unthinkable, and inexpressible, the wisdom of appearance is utterly non-conceptual, and is called the luminosity of wisdom gone beyond. When the activity of the mind subsides in the state of mind-essence that is beyond speech, thought, and expression, and the clear, bright, and unwavering wisdom first arises, that is the wisdom of appearance, which is the meaning of the luminosity of wisdom gone beyond. As it says in the Jewel Ocean: Luminosity has four aspects, having been perfected, it is the ground of great wisdom, appearance is non-conceptual, increase is the illusory wisdom, attainment is the sacred noble path, near attainment is perfection. These, in the spontaneously accomplished two-in-one, are connected to the four instants of the bardo and explain the way of liberation. Now, recognizing that these exist in this way, those who have attained them are liberated there. The sign of having grasped the path of liberation is: When the wisdom of appearance, luminosity, first arises, one recognizes the wisdom of the mind-essence. Having grasped the thread of the path of liberation, the seed of enlightenment is planted. The wisdom of luminosity, seeing it, the mind is utterly pacified, and attachment to acceptance and rejection of outer and inner phenomena is small. From the state of emptiness, impartial compassion arises. For the sake of oneself and others, one practices and encourages virtue. One delights in solitude and reduces distraction and busyness. Even in dreams, one engages in virtuous practices. This is grasping the thread of the path of liberation. When one recognizes the fundamental wisdom of the luminosity of mind-essence, sudden conceptual thoughts are liberated in their own place, and the mother and child luminosities merge. All actions become virtuous in a unified way, and one is free from attachment to all the various five sense objects, the inner mind of awareness, including acceptance and rejection. From the state of the self-illuminating emptiness of mind-essence, there is no partiality of near and far towards sentient beings.
Chinese
由于生起慈悲心，自己也行善。也劝他人行善。喜欢极度寂静的山谷和森林等处，远离散乱和喧嚣。甚至在梦中也没有不善的心，唯有纯白的善念显现。身语意三极其调伏而安住，因此生起资粮道的功德，在禅房中会见到各种各样的光明景象。如《楞伽经》所说：不作意而伸直身体，向佛陀和菩提，一次又一次地顶礼，观修无我。瑜伽士如果这样修习，莲花将会被授予寿命的灌顶。对一切众生具有救护之心，瑜伽士如果精进修习，将会见到如日月形状，光芒和莲花一般，以及线条如天空之火。从那以后，佛陀诸神的圣手，从一切刹土中显现，抚摸他的头顶，这是真正随顺的征兆。增长的智慧是：那些方法，从那以后通过更加精进地串习，心之明澈智慧因空性而广大，显现如梦如幻般彻底了悟。诸法在无二的状态中成为一体，在见到无生和不生之时，增长的智慧是极其不可思议的，获得以禅定喜悦所庄严的智慧。对于以前的意义更加精进地串习，由于遮蔽空明自生智慧的部分变得微小，因此智慧和禅定以及体验变得盛大。外在的显现也自然而然地同时见到如梦如幻，一切法自性成为一体的证悟显现，安住于如虚空般的境界，这被称为增长的智慧。如《幻化网次第》所说：在梦中也见到如幻，增长是更进一步的增长。获得暖相的征兆是：时间。那时身心因空性而极其清净，生起无垢的方便和智慧的证悟。具有神通，并通过慈悲成就利益。因厌离轮回而心生出离。在梦中也如是了悟一切法。身体内外没有虱子、虮子、虫子。远离掉举和沉没，日夜都能成就禅定。那个人。