English
Furthermore, it is necessary to generate an experience adorned with joy, clarity, non-conceptuality, freedom from extremes, and the great realization of non-attachment. If it does not arise, there are shortcomings; if it arises, it is considered that genuine meditation, the samadhi of the union of skillful means and wisdom, has arisen in the mindstream. The limbs of skillful means are: In short, focusing the mind one-pointedly on a single object is a limb of the means for accomplishing shamatha. Whichever object one wishes to focus on, one should hold the mind one-pointedly on it. Then, one should stabilize it with the nine ways of abiding the mind, namely: placing the mind on the object, continuously placing it, if it scatters outward, withdrawing the mind and placing it, repeatedly striving to place it closely, generating joy in it and taming it, pacifying the faults of distraction, eliminating sleepiness and dullness and making it completely peaceful, not scattering to other things but making it one-pointed, and abiding equally without effort; these are the nine. In the intermediate Mother Tantra, it says: "One makes the mind abide, one continuously makes it abide, one withdraws and makes it abide, one closely makes it abide, one tames, one pacifies, one completely pacifies, one makes it one-pointed, one makes it abide equally," this is the meaning. The method of accomplishment is: The way. When one-pointed shamatha arises through this, in order to increase and stabilize it, one should unfold the wisdom of vipashyana. It is precious to mix all enhancing activities of conduct with it. If the body and mind are sluggish, then meditate as before when the body and mind are at ease. This will quickly lead to accomplishment. Merely having the mind one-pointed is not enough to withstand conditions, and it should not be mixed with any vipashyana. Therefore, at the time of one-pointedness, one should mix the vipashyana of appearance as illusion, etc., with it, and meditate by mixing walking and sitting, etc., with shamatha. If there is no increase, then after the mind scatters and the body and speech become distracted, meditate as before. After that, one gains autonomy over which object one wishes to focus on, when one wishes to focus on it, how long one wishes to focus on it, and in what way one wishes to focus on it, so that the ability to enter and withdraw arises. In the Ornament of the Sutras, it says: "Having increased it in this way, because the increase continues for a long time, one will definitely obtain the abiding of the actual basis." And so on. Vipashyana also has eight. The way of the limb being the main and the retinue is: Having mastered shamatha in this way, vipashyana
Chinese
以专注之心，于澄澈明净的状态中，在各别思择为主的支分上，不作意地安住于平等之中，如轮之运转。如此这般，于止住之时，在心明澈澄净的状态中，观照诸法自性为主的支分上，不作意的明分不散乱，那便是轮，或者说是次要的部分。修习各别思择的胜观之技能：各别思择的胜观，那又有法相和法性两种。法相，应当观照如幻术般的八种比喻；法性，则应修习如虚空般空性的技能。如实安住于本然状态，便能生起智慧。在稳固的等持状态中，逐渐观察外境显现，这些法相如缘起、梦幻、幻术等，显现却无有真实的体性，并于此状态中随心所欲地安住。如《地藏十轮经》所说：这些法性如幻术、阳焰，梦幻、眼花、声响、化现般，如同舞者和颜料，谁能了悟此理，我便顶礼那无上的福田。如是观照。法性，即自性本不生，安住于如虚空般的境界中，远离心的寻伺和造作。如《无生宝藏论》所说：何处也不要执着，什么也不要想，不要人为造作，安住于自然状态。不造作即是无生之宝藏，是过去、现在、未来一切诸佛的足迹。如是而行。如此安住，便能了知显现如幻，而能执之心不入；了知自性如虚空，而显现之境不灭。此乃空明离戏，自生之智慧显现。如《总集经》所说：噫！总集王菩提心，我乃诸法之观照明镜，光明而无自性，万象皆显现，不观亦能显现自性光明。于无生之本性境中，无有能观之境，证悟为大见。如此等等。调伏沉掉，增进功力之方法：如是修习的胜观本身，于上则于各种法上修习技能，观照幻化、空性、无二清净。于下则于止住之状态中安住于平等。此时，如虚空般的光明，便能见到空明离戏之体性。以此
English
With focused mind, in a state of clear and bright clarity, on the branch of distinct discernment as the main aspect, non-conceptually abiding in equanimity, like the turning of a wheel. Thus, at the time of calm abiding, in the state of mind being clear and bright, observing the nature of all phenomena as the main branch, the non-conceptual clarity of mind not scattering, that is the wheel, or the secondary part. Training in the skill of distinct discernment's insight: distinct discernment's insight, which has two aspects, phenomena and suchness. Phenomena should be viewed with eight similes like illusions, and suchness should be trained in the skill of emptiness like the sky. By abiding in the natural state as it is, wisdom arises. In the stable state of equipoise, gradually examine external appearances, these phenomena such as dependent origination, dreams, illusions, etc., appearing but without true essence, and abide in that state as long as desired. As stated in the Sutra of the Ten Wheels of Earth Essence: These dharma teachings are like illusions, mirages, dreams, optical illusions, echoes, and apparitions. Whoever understands them to be like dancers and colors, I prostrate to that supreme field of merit. Thus, contemplate. Suchness, which is unproduced by nature, abide in the state like the sky, free from mental searching and fabrication. As stated in the Treasury of Unborn Jewels: Do not grasp anywhere, do not think of anything, do not fabricate, leave it in its natural state. That which is unfabricated is the treasury of unborn jewels, the path of all Buddhas of the three times. Thus, act. By abiding in such equanimity, one realizes appearances as illusions, and the grasping mind does not enter; one realizes nature as the sky, and the field of appearances is not obstructed. This is empty-clarity, free from elaboration, the self-arisen wisdom arises. As stated in the All-Creating King: O All-Creating King, Bodhicitta, I am the mirror for viewing all phenomena, clear and without inherent existence, all appearances arise, without viewing, the self-nature is prophesied to be clear. In the realm of the unborn suchness, there is no object of viewing, realized as great seeing. And so on. The method of subduing dullness and excitement, and increasing skill: That very insight cultivated in this way, above, train in skill on various dharmas, viewing illusion, emptiness, and non-duality as pure. Below, abide in equanimity in the state of calm abiding. At that time, the luminosity like the sky, one sees the essence of empty-clarity, free from elaboration. With this
Chinese
两种遮障从云中解脱得以成就，有时显现如大海般的光明。自然解脱，自性清净，无念任运成就。将所有增益的行为与此融合，以此能迅速成就胜观。若以胜观增上而无所生，则应广陈破立等诸多法，如幻术般练习，并将幻相融入无二。若生起分别念，则如前般安住于寂止，于此状态中，若增上修习，则应修习十一种作意。即于缘起等法作意思维。若因此而散乱，则应安住于寂止，并稍作思维。若因此而生起分别念，则应于不生起分别念的状态中，作意不分别。于此义不散乱地作意寂止。又作意明澈澄明的胜观。此时，作意明空无二的双运。于此状态中，为持续不断，作意极度专注之因。此时，于心安住的状态中，作意不动摇的寂止之因。作意明澈澄明的胜观之因。作意空明无二融合的双运之因。作意诸法皆无自性而平等之舍。于《母续》中说：有分别和思维的作意，无分别只有思维的作意，无分别也无思维的作意，寂止作意，胜观作意，双运作意，极度专注之因作意，寂止之因作意，胜观之因作意，双运之因作意，舍之因作意，以此修习心。如是，若心散乱则应调伏，若昏沉则应提升。于寂止和胜观无二中练习，如大海波涛平息般，光明于寂止中显现。心于所缘之义中，明澈澄明且无执着地安住，分别念生起的波涛
English
The two obscurations are freed from the clouds, and sometimes a clear light like the ocean appears. Naturally liberated, inherently pure, and spontaneously accomplished without thought. Blend all beneficial actions with this, and through this, Vipassanā will be quickly accomplished. If Vipassanā is enhanced without arising, then many dharmas such as refutation and establishment should be elaborated, practicing like an illusion, and merging the illusion into non-duality. If conceptual thoughts arise, then abide in Śamatha as before. In this state, if you enhance practice, then you should meditate on the eleven types of mental engagement. That is, to mentally engage in contemplating dependent origination and other dharmas. If you are distracted by this, then abide in Śamatha and engage in a little contemplation. If conceptual thoughts arise from this, then in a state where conceptual thoughts do not arise, mentally engage in non-conceptualization. Mentally engage in Śamatha without being distracted from this meaning. Also, mentally engage in Vipassanā that is clear and bright. At this time, mentally engage in the union of clarity and emptiness, which are non-dual. In this state, to maintain continuity, mentally engage in the cause of intense focus. At this time, in the state where the mind abides, mentally engage in the cause of unwavering Śamatha. Mentally engage in the cause of clear and bright Vipassanā. Mentally engage in the cause of the union of emptiness and clarity, which are mixed without duality. Mentally engage in the cause of equanimity, where all dharmas are equal without inherent existence. In the Middle Mother Sutra, it says: "Mental engagement with conceptual thought and contemplation, mental engagement without conceptual thought but only with contemplation, mental engagement without conceptual thought and without contemplation, mental engagement with Śamatha, mental engagement with Vipassanā, mental engagement with union, mental engagement with the cause of intense focus, mental engagement with the cause of Śamatha, mental engagement with the cause of Vipassanā, mental engagement with the cause of union, mental engagement with the cause of equanimity—through these, the mind should be trained." Thus, if the mind wanders, it should be subdued; if it sinks, it should be raised. By practicing without duality in Śamatha and Vipassanā, like the waves of the ocean subsiding, clear light appears in the expanse of Śamatha. The mind abides clearly and brightly without grasping in the meaning of whatever is focused on, and the waves of conceptual thoughts arise.
Chinese
不损害地，自生之时即解脱，同时发生。犹如天空无云，观的明亮光芒成为虚空。当见到自性无有转变、改造和错乱，空明赤裸的本体时，心安住于法性之中，获得本来清净的定解。显现为法性的游舞，知晓一切显现为智慧的妙用，是因缘显现自生智慧而解脱之时。彼时，见自心为三身之体性，从勤作、修持、有相之法中解脱。如《普作续》云： 噫！大菩萨谛听！ 法身乃菩提心， 从菩提心生法身， 丝毫谁亦不能改。 是故佛陀非心外， 报身圆满菩提心， 从菩提心生报身， 从心所生诸色相， 报身圆满无他身。 化身亦是菩提心， 从菩提心之化现， 成办利生无他者。 三世一切诸佛陀， 除菩提心无余者， 往昔已逝诸佛陀， 未整自心昔已证。 现今安住诸佛陀， 未整之自心即是， 现今亦作利生事。 未来将至诸佛陀， 此自生心性之中， 昔未授记为整治， 现今禅定心不整， 步入未整之道而至。 如是说。 娴熟二者后，无别双运是： 如此止观各自娴熟后，彼二无别之 双运觉性显现住立等性中， 二者皆不思，以智慧为主， 无散乱离戏论，乃眷属之相。 双运是止观之体性，显空无二而显现之时， 显现与安住不相违，故于境相不执为彼之智慧，离分别无错乱，此乃为主。 从彼之体性不散乱之觉性自性安住为眷属。 此亦一切时中心性为无二之主，然以止观平等安住之时易于证悟，故不散乱之方便即是眷属或支分。 龙树云： 何者