English
When focusing on the arising and dissolving of thoughts, the realization of unattached liberation without support arises, like waves dissolving into water. This is the one hundred and twenty-eighth instruction. Then, the meditation for those with excellent faculties: like an uninterrupted stream, like the flow of clear water. Because awareness is realized as the Dharmakaya, arising and dissolving appear as the play of Dharma-nature. Therefore, there is nothing to abandon or accept, and no error or obscuration; everything appears as the clarity of realization. Just as when one goes to the precious golden island, one cannot find ordinary dirt and stones. Whatever arises in the mind appears as self-born wisdom, so clinging to thoughts does not go beyond the intention of Samantabhadra. Whatever appears as objects appears as the self-nature of emptiness, so grasping at thoughts does not go beyond the vast expanse of Samantabhadri. All phenomena that cling to objects and mind as different are extinguished in the indivisible great perfection, appearing as the space of wisdom without inside or outside. Without above or below, it is equal to the expanse of vastness. Without directions or corners, it appears as self-born wisdom. Without bias or limits, the play of Dharma-nature appears. Without self or other, one goes to the state of reality. Without place or time, one arrives at the primordial space. When the yogi who has exhausted the mind thinks in the state of Dharma, it is also a time of happiness. Recognize this realization as uninterrupted, throw awareness out nakedly, and let knowledge fly empty, openly, and nakedly. In the unadorned natural state, determine the truth and let it continue. This is the one hundred and twenty-ninth instruction. Then, the explanation of the special differences of skillful means: showing the help and practice of the first two meditation methods, and finally just as a stepping stone. Here, the union of Shamatha and Vipassana has four repetitions. First, there are also two types of Shamatha practice and the increase of its power. First, there are two objects of focus, with and without appearances. In the absence of appearance, for grasping the mind, the external object of focus is a thangka with appearance, etc., as desired before. The internal appearance is when awareness is too scattered and cannot abide, visualize a white lotus or vajra cross, etc., arising from within the heart, its roots deeply planted, going from bottom to top all the way to the foundation of the great powerful one, thereby stabilizing awareness. The mind is grasped.
Chinese
如果将心集中起来，一心一意地禅修，就会生起无分别念。这是第一百三十个引导诀窍。然后，执取无显现的境界，就是安住在什么也不作意的状态中。就像分解内外事物后，进入空性状态一样。或者，通过禅修本尊的容颜和手印，其他念头都会融入其中。也要学习安住在本尊形象也不清晰的状态中。这样就能生起无所缘的止观。这就像似是而非的见解，是未确定的甚深要点。这是第一百三十一个引导诀窍。然后是增进：稍微走动一下，然后观察之前的状态。稍微混合说话、思考和回忆，然后观察止观，这样就会习惯并进步。如果身体和心散乱，就放纵它，然后禅修，就会变得非常清晰。这是第一百三十二个引导诀窍。然后是生起胜观，分为实际和增进两种。首先，关于显现和空性两种，显现是：就像这样，作为所法的对境显现的这些事物，就像幻术一样。就像在梦中一样，无论显现什么，都禅修显现为无实。然而，仅仅认为它像幻术和认为它存在于幻术中是有很大区别的。虽然之前已经这样解释过，但这里是用于实际禅修。这是第一百三十三个引导诀窍。然后是修习空性：当事物显现时，看得越大越彻底，就越觉得空荡荡、无痕迹，不作意，安住在像虚空一样的状态中。这是之前分析和分解的空性，而这里所说是自生相遇的空性，所以有很大的区别。这是第一百三十四个引导诀窍。然后是增进：无论做什么行为，都混合显现和空性，交替进行，然后禅修。如果散乱，对于色等众多对境，一瞬间也不要散乱，练习明空无执，就能成就。这是第一百三十五个引导诀窍。然后是双运，也分为实际和增进两种。首先，保持身体的姿势，对于任何显现和生起的事物，不作选择，而是更多地观察事物自身当下生起的觉性。不向外分析，而是向内安住，这是非常甚深重要的要点。然后是中断、安
English
If you gather your mind and meditate single-pointedly, non-conceptualization will arise. This is the one hundred and thirtieth instruction. Then, grasping the realm of non-appearance is to abide in a state of not thinking about anything. It is like dissolving the inner and outer objects and entering a state of emptiness. Or, by meditating on the face and hands of a deity, other thoughts will subside there. One should also train to abide in a state where the appearance of the deity is not clear. This will give rise to calm abiding without an object. This is a profound and accurate key point that is like seeing but not being certain. This is the one hundred and thirty-first instruction. Then, to enhance it: walk around a little and then look at the same state as before. Mix a little speaking, thinking, and remembering, and then look at calm abiding, and you will become accustomed to it and it will develop further. If you are lazy, your body and mind will be distracted and you will indulge in agitation. Then, if you meditate, it will become supremely clear. This is the one hundred and thirty-second instruction. Then, developing insight, there are two aspects: the actual and the enhancement. First, regarding the two aspects of appearance and emptiness, appearance is: like this, these appearances of objects that are the subject of phenomena are like illusions. Thinking that it is like a dream, whatever appears, meditate on it as being without true existence. However, there is a big difference between merely thinking it is like an illusion and thinking that it exists in an illusion. Although it has been explained like this before, here it is applied to actual meditation. This is the one hundred and thirty-third instruction. Then, training in emptiness is: when things appear as phenomena, the more you look at them, the more you see them as empty, without trace, and without thinking about them, abide in a state like the sky. This is the emptiness that was previously analyzed and deconstructed, but here it is taught as self-arisen, so there is a big difference. This is the one hundred and thirty-fourth instruction. Then, to enhance it: whatever activity you do, mix appearance and emptiness, alternating between them, and then meditate. If you are distracted, do not be distracted for even a moment by the many objects such as form, and practice clear emptiness without grasping, and you will achieve it. This is the one hundred and thirty-fifth instruction. Then, also regarding union, there are two aspects: the actual and the enhancement. First, with the body in the correct posture, do not choose whatever appears or arises, but rather look more and more at the awareness that arises spontaneously at that very moment. Do not analyze outwardly, but rather abide inwardly, this is a very profound and important key point. Then, interruption, abiding,
Chinese
由于恒常安住于衰损之状态，变动不损及安住。觉性空明显现三者和合之自性，即是抵达三身本位之意。此为第一百三十六条口诀。之后为力量之生起：当天空晴朗无云之时，背对太阳，收摄视线观看天空之广阔。以外在之比喻，如同天空清净一般，当内在觉性之天空清净之时，秘密光明心髓之天空清净，超越一切边际与中心之法性，于刹那间显现。此乃尼泊尔噶玛西日之极深口诀。若昏沉则修习止观，若掉举则降伏，与一切行住坐卧相结合，乃修习力量之要诀。此为第一百三十七条口诀。之后为念诵：如是修习之时，于体验与心之安住之禅修，以及好念头与坏念头、清净显现与错乱显现，一切皆融入无根之大空性，法尽智绝之大空性，无偏平等之大空性，离基广大之大空性中，融为一体。于任何事物皆不执着，于任何事物皆不思虑，不询问任何人，不依赖任何处。断除骄慢与希冀之束缚，于法尽智绝之状态中安住。于原始无为之广大法界中念诵。莫向外驰散，如是于当下立下离念之决心。此为第一百三十八条口诀。第三个意义是舍弃对果之希冀，有三：法性法界之自性，法界显现之身之自性，身之智慧之游舞。第一是：不成立于轮回与涅槃任何处，于任何处皆无局限与偏颇。作为任何事物之显现基础者，乃法界胜义谛。乃所证悟者之究竟，乃耗尽者之根本，乃终结者之究竟。名为原始法界。然此亦不离各自任运之智慧，乃上师所指示之自明离戏，无局限偏颇者，即是此。无需向外寻觅。秘密心髓中云：心性即是圆满佛，无需向外寻觅佛，纵寻亦不为胜者所得。如是说。然佛之法界为突如其来之垢染所遮蔽而自
English
By constantly abiding in a state of decline, fluctuation does not harm abiding. The essence of the union of awareness, emptiness, and clarity manifests, reaching the realization of the three bodies in their natural state. This is the 136th instruction. Then, the emergence of power: When the sky is clear and without clouds, turn your back to the sun and narrow your gaze to look at the expanse of the sky. As the outer example, just as the sky is pure, when the inner sky of consciousness is pure, the secret, luminous essence of the sky is pure, and the nature of reality, transcending all boundaries and centers, manifests in an instant. This is the supremely profound instruction of the Nepalese Kama Shri. If drowsy, train in calm abiding and insight separately. If sinking, then separate. If agitated, then subdue. Integrating with all activities is the key to training power. This is the 137th instruction. Then, recitation: When meditating in this way, the meditation of experience and mind abiding, and all good and bad thoughts, pure and impure appearances, all dissolve into the great emptiness without foundation, the great emptiness of exhausted phenomena and transcended intellect, the great emptiness of impartiality, the great emptiness of groundlessness and vastness, becoming one taste. Do not grasp at anything, do not think about anything, do not ask anyone, do not rely on anywhere. Cut the bonds of pride and hope, and abide in the state of exhausted phenomena and transcended intellect. Recite in the expanse of the primordial, uncreated great space. Do not turn back, and establish the conviction of non-thought in the present moment. This is the 138th instruction. The third meaning is abandoning hope and fear of results, which has three aspects: the self-nature of the dharmata realm, the self-nature of the form of the realm's appearance, and the play of wisdom from the form. The first is: not established in samsara or nirvana, without limitation or bias in any place. The basis for the appearance of anything is the ultimate truth of the dharmadhatu. It is the ultimate of those to be realized, the root of those that are exhausted, the ultimate of those that end. It is called the primordial dharmadhatu. However, it is not different from the self-arisen wisdom of each individual. It is the self-awareness, free from elaboration, pointed out by the guru, without limitation or bias. This is it. It cannot be found elsewhere. From the Secret Essence: "Mind itself is the fully enlightened Buddha, there is no Buddha to be sought elsewhere, even if sought, the Victorious Ones will not find it." Thus it is said. However, the dharmadhatu of the Buddha is obscured by sudden stains, and self-
Chinese
仅仅是如实安住于清净之中，要知道自性没有好坏。现在就此断定为觉性空性法界任运大成。引导次第第一百三十九。然后，法界显现之身的自性有五种。也就是，在那样的法界之中，安住于身与智慧无二无别的境界中。法身是法界自性，是不生不灭、不迁不变、不可言说、不可思议的大境界。报身是光明法界中盘旋，超越常断等边，相好自然成就的境地。化身是显现方式无有阻碍，慈悲无偏散发的境地。证得菩提之身是法界中本来清净，具足十力、四无畏等如恒河沙数般的佛法，自然成就的境地。不变金刚身是境界法界之法性，安住于三时不变的境地。也就是说，仅仅是暂时的垢染清净与否的差别。众生时期的觉性自性空，自性明，显现方式无有阻碍，任何显现都会发生，从觉性自性中不会改变，这本身就是五身的体性，现在就存在。不要从其他地方寻找五身，要确信这是自性本具的任运大成。就此断定觉性空性赤裸五身任运成就。引导次第第一百四十。然后，从身显现的智慧游舞是，法身的智慧是不可言说、不可思议的大智慧。报身的智慧是具足五种功德的智慧。化身的智慧是如所有性和尽所有性。这也是因为暂时的垢染清净与否的差别，自性中在法界是圆满具足的。所以在现在的状态中，觉性是圆满的。觉性空性各自自知自证，五毒自解脱无有痕迹。本体和差别，或者有法和法性，仅仅是觉性的一部分，但却是圆满的。特别是在差别上，生起贪欲的分别念，虽然这是烦恼的自相，但是认识到这一点，安住于本性时，显现为安乐而无执着，这就是个别自证智。对境生起嗔恨，这是嗔恨的自性。