English
Taking the middle as the object, the mind consciousness arising after the six aggregates, and the alaya consciousness, which is non-conceptual, self-luminous, and not related to external objects. In the respective times of the eight or six consciousnesses, no matter what the appearance of consciousness is recognized as, it is clear, bright, without support and self-luminous, clearly appearing but without substance, non-existent but appearing like pure space and dustless hail. The clear part abides in its own nature, like a cloudless sky. The moving part has no graspable substance, like the wind. From the moment of appearing to grasp, self-liberated and without grasping. Observe at the time of appearance, observe at the time of abiding, and even after releasing it openly, observe the appearance of grasping itself. Thus, realize the clarity of non-existence, the inseparability of emptiness, and the nature of self-luminousness without support. This also possesses the three: preliminary, main practice, and subsequent practice, therefore it should be practiced. This is the one hundred and seventeenth instruction. Then, upon examination, what is shown as emptiness without a root is: Thus, the self-luminous consciousness without support, whether it is the external appearance, the internal aggregates, the intermediate movement, or the consciousness abiding in its own nature, analyze and examine the shape, color, the three of arising, ceasing, and abiding, the essence, the grasped object, etc. As a result, it is found that it does not establish any essence, it is rootless, without support, and the reality is realized as being free from the extremes of existence and non-existence. During these times, only devotion to the guru is important. This is the one hundred and eighteenth instruction. Second, abiding in the nature through meditation has two aspects: a general explanation of the meditation methods for the three faculties, and a separate explanation of the skillful means. The first aspect is that because the view and realization in the scriptures are related to this, in order to make it easy to understand, the superior faculty should have been mentioned first, but here, according to the order of entry, the meditation methods for the inferior, intermediate, and superior faculties will be explained in sequence. First, in the order of the inferior faculty: seeking calm abiding, generating insight, and meditating on union. The first has three parts: taming conceptual thoughts. After meditating on guru yoga, in the seven aspects of Vairocana, especially with the two hands placed on the knees, the neck slightly raised, visualizing the three channels clearly, from the upper end of the life force channel, visualizing the luminous wind like smoke, white and clear, blue and fluttering, red and radiant, yellow and bright, green and dark, cyan and pale, these five
Chinese
像拉紧线一样向前。当空气进入时，在进入的空隙中，用心从一数到五，并放下一串念珠，这样粗大的分别念自然会平息。引导文第一百一十九条。然后是摄心：前行和那个一样。正行是在前面放一个唐卡、经书或小石子、木棍等所缘境，心不散乱，眼睛不眨地注视着。在那时，无论是出现敌对的声音、气味，还是散乱的念头，都要彻底抛弃，完全断绝，然后非常专注地注视所缘境。然后，如果心能安住于一境，就闭上眼睛，专注于清晰地观想那个景象。如果散乱，就睁开眼睛注视所缘境。这样做了，就能生起对五根的五境和意根的法境，心能专注于一境的止。引导文第一百二十条。然后，顺便也对声音的对境也这样练习。前行和之前一样。正行是不散乱地专注于人声、风声、狗叫声等声音，然后观想那个景象，向内看，放弃对实际声音的听取，进行禅修。这两种方法交替进行，就能抓住声音。同样，对气味、味道和触觉也进行结合并修习。这样，以后在禅修时，五境就不会造成损害，反而会成为帮助。这是非常重要的要点。引导文第一百二十一条。然后是修习法：前行如前一样。正行是不散乱地安住在将自己观想为本尊的状态中，当达到专注一境时，就改变所缘境，观想光芒的放射和收摄利益众生，或者以慈等四无量心观想众生，并抓住那个专注一境的心，不要散乱。通过交替修习这两种方法，就能生起抓住心的，处于放射和安住平等状态的止。这是非常重要的所缘境要点。通过这些要点，生起止的障碍就会消除，并能成就。引导文第一百二十二条。然后，生起胜观有两种：外在的抓住无所缘境，安住在像虚空一样平等的状态中：前行如前一样。正
English
Go forward as if stretching a string. When the air enters, in the space that enters, count from one to five with your mind, and let go of one rosary, so that all coarse thoughts will naturally subside. Guidance verse one hundred and nineteen. Then, grasping the mind: the preliminary is the same as that. The main part is to place a single sign in front, such as a painted image, a book, a pebble, or a wooden stick. Without letting the mind wander, fix your gaze without moving your eyes. At that time, whatever arises, whether it is an enemy's sound, a smell, or a wandering thought, completely abandon and cut it off, and then look very intently at the object of focus. Then, if the mind stays one-pointedly, close your eyes and meditate by focusing one-pointedly on the clear appearance of that. If it wanders, open your eyes and look at the object. By doing this, the five objects of the five senses and the object of the mind, dharma, will give rise to calm abiding in which the mind is held one-pointedly. Guidance verse one hundred and twenty. Then, incidentally, also train in the object of sound in the same way. The preliminary is the same as before. The main part is to meditate without letting the ears wander on sounds such as human voices, wind sounds, and dog barks. Again, visualize that appearance in your mind, look inward, abandon listening to the actual sound, and meditate. By alternating between these two, you will be able to grasp the sound. Similarly, by combining and practicing with smell, taste, and touch, later, during meditation, the five objects will not cause harm and will become helpful. This is a very important point. Guidance verse one hundred and twenty-one. Then, training in dharma is done by doing the preliminary as before. The main part is to remain without wandering in the state of visualizing oneself as a deity. When you have grasped it one-pointedly, change the object of focus and meditate on the radiation and absorption of light benefiting sentient beings, or meditate on sentient beings with the four immeasurables such as loving-kindness, and recognize and do not wander from that one-pointed mind that is like a sesame seed on the ground. By practicing these two alternately, calm abiding will arise in which the mind is grasped in a state of equal radiation and abiding. This is a very important key point of the object of focus. Through these key points, obstacles to the arising of calm abiding will be eliminated, and it will be accomplished. Guidance verse one hundred and twenty-two. Then, there are two ways to develop insight: the outer one is to grasp the objectless, and abide in a state of equality like the sky: the preliminary is the same as before. The ma
Chinese
如是，显现为如此种种的诸境，如梦如幻。若加以分析，则连微尘许也无法成立，故为空性。于境显现中觉知，连同所取的识，皆安住于自明空性的状态中。此乃了悟境与所取识无我的要诀。此为引导次第第一百二十三条。此后，开示内在执着连根拔除而为空性：于境与有境的觉知之心性上，过去未来，实物与非实物，生处三界，形状颜色等等，若加以分析寻觅，于任何处也无法寻得之时，则将无所依的识，放松安住于无执的状态中。此乃了悟我与我执为空性的方法。此为引导次第第一百二十四条。此后，修持双运：先前分别修持止观，此处则混合为一而修持。前行如前。正行：于任何显现皆不加以分析，自然安住，舒坦地放松，无有踪迹地清醒，宽广地放松，无有边际地敞开而安住。此时，将生起内外无别如虚空般的觉受。安住即是止，明晰即是观，无有差别即是双运，于一味自性中任运成就。此为引导次第第一百二十五条。此后，中等根器者的修持方式有三，其中，空性如虚空般的修持方式是：身体不动如山王般，安立七支坐法。根识不闭塞，于自明中澄澈，如池中月影般安住。无论显现何者，亦不于显现上安住，而于空性的基础上，内外无别，豁然开朗，放松而住。由此，将了悟一切皆为空性，如无边虚空一般。此为引导次第第一百二十六条。此后，明性如明镜般的修持方式是：身要与根要与前相同。不专注于空性，而于显现自明无执的状态中，清晰、坦然、明朗地修持。由此，将生起显现而无执，不加干涉的觉受。此为引导次第第一百二十七条。此后，生起如波浪般的修持方式是：身体和根要如前。差别是
English
Thus, the various realms that appear in this way are like dreams and illusions. If analyzed, they cannot be established even as a particle, hence they are emptiness. In the appearance of objects, the consciousness that grasps, together with what is grasped, is placed evenly in the state of self-luminous emptiness. This is the key to realizing the selflessness of objects and the consciousness that grasps. This is the one hundred and twenty-third instruction. Then, the instruction on emptying the root of inner clinging: On the nature of the mind that perceives objects and subjects, past and future, real and unreal, the three realms of existence, shapes, colors, etc., when analyzed and searched for, and nothing is found anywhere, then the unsupported consciousness is relaxed and placed in a state of non-grasping. This is how to realize that the clinging to "I" and "mine" is emptiness. This is the one hundred and twenty-fourth instruction. Then, the meditation on union: Previously, calm abiding and insight were meditated on separately, but here they are mixed together and meditated on as one. The preliminaries are as before. The main part: without analyzing whatever appears, naturally abide, relax comfortably, awaken without a trace, relax widely, open up boundlessly and abide. At that time, a realization like the sky, without inside or outside, will arise. Abiding is calm abiding, clarity is insight, and without difference is union, spontaneously accomplished in the nature of one taste. This is the one hundred and twenty-fifth instruction. Then, among the three ways of meditating for those of middling faculties, the way of meditating on emptiness like the sky is: the body is unmoving like the king of mountains, establishing the seven-point posture. The senses are not blocked, clear in self-luminosity, abiding like the reflection of the moon in a pond. Whatever appears, do not abide on that appearance, but on the basis of emptiness, without inside or outside, openly and relaxedly abide. By this, all will be realized as emptiness, like the boundless sky. This is the one hundred and twenty-sixth instruction. Then, the way of meditating on clarity like a mirror is: the bodily posture and sensory posture are the same as before. Without focusing on emptiness, meditate clearly, openly, and vividly in the state of self-luminous non-grasping. By this, the realization of appearance without grasping, without interference, will arise. This is the one hundred and twenty-seventh instruction. Then, the way of meditating on arising like waves is: the body and sensory posture are as before. The difference is
Chinese
当专注于念头生起和消散时，就会生起如波浪融入水中的无所依的无执解脱的证悟。这是第一百二十八个引导诀窍。然后是对于根器极佳者的禅修：就像连绵不断的河流，如同清澈的河水一般。因为觉性证悟为法身，生起和消散都显现为法性的游舞。因此，没有任何需要扬弃或接纳的，也没有任何错误或遮蔽，一切都显现为证悟的明净。就像去往珍宝金岛时，无法找到普通的泥土和石头一样。无论心中显现什么，都显现为自生的智慧，因此，执着念头不会超出本来清净的普贤王如来的境界。无论境显现什么，都显现为空性的自性，因此，所执念头不会超出普贤王佛母的广阔虚空。将境和心执着为不同的所有法，都在无二的大圆满法界中寂灭，没有内外地显现为智慧的虚空。没有上下地平等于广阔的开阔。没有方向和角落地显现为自生的智慧。没有偏颇和界限地显现为法性的游舞。没有自和他者地到达实相的境界。没有处所和时间地到达原始的虚空。当耗尽心智的瑜伽士在法的境界中思维时，也是快乐的时刻。将此证悟与无间断相认，将觉性赤裸裸地抛出，让知识空荡荡、坦荡荡、赤裸裸地飞翔。在不修饰的自然状态中，确定真实，并让它持续下去。这是第一百二十九个引导诀窍。然后是关于善巧方便的特殊差别的解释：展示了前两种禅修方式的帮助和练习，最后只是作为垫脚石。在此，寂止和胜观结合有四种重复。首先，也有寂止的修习和其力量的提升两种。首先，有有相和无相两种所缘境。在无相中，对于抓住心，外在的所缘境是有相的唐卡等等，如先前所愿。内在的有相是，当觉知过于散乱而无法安住时，观想从心脏内部生起一朵白莲花或金刚交杵等等，其根深深扎入，从下到上直到大自在天的地基，从而使觉知稳定。心被抓住