Chinese
如是显现而自性本无，本来安住。八千颂的《帝释品》中，善现说：天子们，我即使有胜过寂灭的其他法，那也如梦如幻。如是说。因此，如幻，如梦，这些寂灭之法是无二的，是不可分的。又是，众生有业之幻，瑜伽士有验相之幻，佛有清净之幻，因此一切法如幻。无二胜王中说：以种种幻术之奇妙，自生显现清净者，瑜伽士有成就之果，种种验相。三界一切众生，生起业和烦恼痛苦。如来一切，一切智智之，秘密不可思议，显现为事业清净之力。如是说。又是，瑜伽士应知基础、道、果三者的幻化。智慧海续中说：从始基础皆未成，自性安住之幻化，觉和常断验相等，任何显现皆是证悟之幻。如是说。如是生圆次第，一切法应知为幻化之游戏。彼续中说：天身显空幻化之，体性不可说超离心，自性无别离边，特征不杂圆满。如是一切诸法，智者应完全了知。如是说。如是，缘起无欺，以明现之诸法诠释无实，为了从业之幻中解脱三界，以法之幻修道，以及显示补特伽罗无自性之究竟，成就智慧幻化圆满之佛陀，如是劝诫证悟。善幻师请问经中说：业所化之幻，乃六道一切有情。缘起所化之幻，乃镜中影像等等。法所化之幻，乃我之眷属比丘。我乃正等觉，智慧所化之幻。如是说。
English
As it appears, it is without inherent existence and has been abiding from the beginning. In the chapter of Indra in the Eight Thousand Verses, Subhuti said: "Oh sons of gods, even if I had another dharma that is superior to nirvana, that too would be like a dream, like an illusion." Thus he spoke. Therefore, like an illusion, like a dream, these dharmas of nirvana are non-dual, they are indivisible. Moreover, sentient beings have the illusion of karma, yogis have the illusion of experience, and Buddhas have the illusion of purity, so all dharmas are like illusions. In the Non-Dual Victorious One it says: "Through the wondrous display of various illusions, the self-arisen appears as pure; for yogis, it is the fruit of accomplishment, various experiential appearances. For all sentient beings in the three realms, karma and afflictions arise as suffering. For all the Tathagatas, the secret of omniscient wisdom, inconceivable, appears as the power of pure activity." Thus it is said. Furthermore, yogis should understand the illusion of the ground, path, and result. In the Tantra of the Ocean of Wisdom it says: "From the beginning, all grounds are unestablished; it is the illusion of abiding nature. Understanding whatever arises, such as awareness, permanence, annihilation, and experience, is the illusion of realization." Thus it is said. Thus, in the play of the illusion of generation and completion, all dharmas should be known. In that very text it says: "The body of the deity is the illusion of appearance and emptiness; its essence is inexpressible, beyond the mind. Its nature is inseparable, free from extremes; its characteristics are unmixed, completely perfect. Thus, all these dharmas should be fully known by the wise." Thus it is said. In this way, the dependent origination is unfailing, and all the dharmas of clear appearance are represented without deception, thus showing the absence of truth. In order to be liberated from the illusion of karma in the three realms, the illusion of dharma is to practice the path, and in the end, by showing the absence of self in the individual, the illusion of wisdom is perfected, and Buddhahood is attained. Thus, it is advised to realize this. In the Sutra Requested by the Good Illusionist it says: "The illusion created by karma is all sentient beings in the six realms. The illusion created by conditions is reflections in a mirror and so on. The illusion created by dharma is the monks of my retinue. I am the perfectly enlightened Buddha, the illusion created by wisdom." Thus it is said.
Chinese
如果任其自然生起，就专注于它的自性来禅修，贪欲会自然解脱，并生起大乐。如果漏精，就在金刚宝瓶中观想黑蓝色吽（藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽），从中燃起火焰，焚烧所有种子，观想为空性，即可消除。如果昏沉，就用之前禅修气的方法来消除。如果不悦，就进行人滴上提：从脐轮的短“阿”（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）字燃起火焰，接触到顶轮的“杭”（藏文：ཧཾ，梵文天城体：हं，梵文罗马拟音：haṃ，汉语字面意思：杭）字，降下甘露，充满全身。又在毛孔之间燃起火焰，融化所有不清净的明点，观想全身充满安乐。如《二观察》所说：“脐间拙火燃。”以及《桑布扎续》所说：“如毛发尖端许，光芒如千道闪电。从毛孔的间隙中，出现并安住于十方，威胁天与非天。”这就是了。修正不明显的方法是：在明观的修习中，修习无执大空性。如果明观不明，就修习清明之心。如果掉举散乱，就闭上眼睛，在心中观想光、字、莲花、宝剑和十字金刚杵，越来越低，越来越低，从心间放出越来越长的绳子，下落到金色的地面上。这是不会不消除的，是必定的要诀。嗔恨自性，任其掉举散乱。明空如镜，在智慧中解脱。明观贪执的五种殊胜对治法是：认识自性，并观察它，就能进入无境自解脱。五种应断之法中，嗔恨自性，观察它的自性就能解脱。对于昏沉，要提炼清明来禅修，就能消除。如果气散乱，就闭上眼睛，在心中禅修本尊的字，就能消除。如果心过于散乱且无法控制，就观想从心中垂下莲花或金刚杵、十字金刚杵等，它们的把手或绳子越来越长，一直落到强大的金色地面上，并长久安住于这种观想中，就能消除。这是必定的要诀。修正无分别的方法是：在无分别的自性生起时，以无执的要诀来修习。认识愚痴之心，并专注地观察它，瞬间就能自解脱，显现法界智慧。如果昏沉，没有觉知，就在心中观想光，从梵穴发出，如弓箭般停留在空中。将心专注于此，一切戏论
English
If it arises naturally, focus on its essence and meditate, and desire will be naturally liberated, and great bliss will arise. If semen is leaking, visualize a dark blue Hūṃ (藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽) in the vajra vase, from which flames ignite, burning all the seeds, and contemplate emptiness to eliminate it. If there is great dullness, eliminate it with the method of meditating on the breath as before. If the heart is unhappy, then perform the upward placement of the human drop: From the short A (藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿) at the navel, flames ignite, touching the Haṃ (藏文：ཧཾ，梵文天城体：हं，梵文罗马拟音：haṃ，汉语字面意思：杭) at the crown of the head, causing nectar to descend, filling the body. Again, flames ignite between the pores of the body, melting all impure essences, and contemplate that the entire body is filled with bliss. As it says in the Two Examinations: "In the navel, fierce fire blazes." And in the Saṃpuṭi: "As small as the tip of a hair, rays of light flash like a thousand lightning bolts. From the gaps of the pores, they arise and abide in the ten directions, threatening gods and non-gods." That is it. The method of correcting unclear appearances is: In the practice of clear visualization, train in great non-grasping. If the clear appearance is unclear, meditate on the clear mind. If agitated and scattered, close your eyes and in your heart visualize light, letters, a lotus, a sword, and a crossed vajra, lower and lower, and from within your heart let a rope extend longer and longer, falling to a golden ground. This will definitely eliminate it, it is a certain key point. Leave hatred to its own nature, let it be agitated and scattered. Clear emptiness is liberated in the state of mirror-like wisdom. The five supreme antidotes to clear attachment are: Recognize your own face and look at it, and you will go to self-liberation without an object. Among the five things to be abandoned, hatred is self-existing, looking at its essence will liberate it. For dullness, extract clarity and meditate, and it will be eliminated. If the breath is agitated, close your eyes and meditate on the deity's letter in your heart, and it will be eliminated. If the mind is extremely scattered and uncontrollable, visualize a lotus or vajra, crossed vajra, etc., hanging down from your heart, with their handle or rope becoming longer and longer, until it falls onto a powerful golden ground, and abide in this contemplation for a long time, and it will be eliminated. This is a certain key point. The method of correcting non-conceptual activity is: When non-conceptual nature arises, train with the key point of non-grasping. Recognize the mind of delusion and examine it intently, and in an instant it will self-liberate, and the wisdom of the dharmadhatu will arise. If you are dull and without awareness, visualize light in your heart, emanating from the Brahma's aperture, remaining in the sky like a drawn bow. Focus your mind on this, all elaborations
Chinese
安住于无执着。 这是极深要诀的教诲。 禅修无分别时，对治的五种执着，观照自性即可消除。 五种应断除中，愚痴之心本身，观照自性，无念自明生起时，即解脱于法界智慧。 昏沉和无意识状态，也可通过先前生起明觉来消除。 从心间如光蛋般闪耀跳动。 观想上方满弓般的虚空中飘荡，即可消除。 此为开显明觉之法，是大学者噶饶多吉的口诀。 总结： 总之，对任何事物都无执着至关重要。 若离希望与恐惧，则能从一切障碍中解脱。 在空明心性清净的自性中。 将心的显现安住于离戏。 必定能从障碍和应断除的险境中解脱。 无论障碍或好坏，一旦认识到，除了觉性之外别无他物。 仅仅将觉性安住于无执空明即可消除。 如多哈中所说： 对任何事物有执着，就放下它。 一旦证悟，一切即是它。 如是说。 第三，关于根门。 末者以行持来调整的次第是。 观法、物质和缘起这三者。 总体的观法是毗卢七支坐法。 双跏趺坐，眼睛不动，呼吸缓慢。 禅定，喉咙微屈，舌尖抵上颚。 眼睛下垂看鼻尖，以此调和气脉和心。 无有昏沉和掉举，不谬误地生起禅定。 如此，一切过患皆由身姿不正所致。 由脉络错乱、气息错乱、明点错乱而生。 因此，不紊乱，保持平衡至关重要。 功德也来自脉、明点、气这三者。 从不动的要点中产生。 因此，领悟此要点极为重要。 对此，若不了解能将一切障碍和无益转化为脉气要点的身姿，则会产生作用。 功德也来自良好调整的身姿。 因为从金刚身中，脉、明点、气三者的聚散好坏的作用，会显现苦乐的感受和好坏的体验。 过去，当见到自生佛的彼岸，隐士住在森林中时。 见到他们有的在睡觉，有的在生气等等，猴子调整了身姿。 那些的显现
English
Abide without attachment. This is the instruction of the profound key point. When meditating on non-conceptuality, the five attachments to antidotes are eliminated by looking at one's own face. Among the five to be abandoned, the mind of delusion itself, by looking at one's own face, when non-conceptual self-clarity arises, it is liberated into the wisdom of the Dharmadhatu. Drowsiness and unconsciousness can also be eliminated by the prior arising of clarity. From the heart, light flashes like an egg. By holding the mind in the sky of a full bow above, it is eliminated. This is called showing the clear light of awareness, the oral instruction of the great teacher Garab Dorje. Summary: In general, non-attachment to anything is very important. If you are free from hope and fear, you will be liberated from all obstacles. In the clear nature of emptiness and clarity, the mind itself. Leave the appearance of the mind free from elaboration. It is certain to be freed from the dangers of obstacles and what should be abandoned. If you recognize any obstacles or good or bad, there is nothing but awareness. It is eliminated by simply placing awareness in non-attachment, emptiness, and clarity. As the Doha says: If you are attached to anything, let it go. If you realize it, everything is it. As it is said. The third point is the senses. The order of taming by the last practice is also. From the three of view, substance, and interdependence. The general view is the seven aspects of Vairochana. Cross-legged, eyes unmoving, and breath slow. Samadhi, throat slightly bent, tip of the tongue touching the palate. Eyes lowered to the tip of the nose, balancing the breath and mind. Without dullness or agitation, correct Samadhi arises. In this way, all faults arise from the disturbance of the body posture. It arises from the disturbance of the channels, the disturbance of the winds, and the disturbance of the bindus. Therefore, it is important to keep it undisturbed and balanced. Qualities also come from the three channels, bindus, and winds. Because it comes from going to the point of immobility. Therefore, it is very important to understand this point. If you do not know the body posture that turns all obstacles and non-benefits into the key points of the channels and winds, then action will arise. Qualities also come from a well-adjusted body posture. Because from the Vajra body, the good and bad actions of the gathering and dispersing of the three channels, bindus, and winds, the appearance of happiness and suffering and good and bad experiences will appear. In the past, when I went to the other side of seeing the self-born Buddha, to the hermits dwelling in the forest. Seeing some of them sleeping, some of them angry, etc., the monkey adjusted the body posture. The appearance of those