English
Regarding meditating on emptiness, keeping the body wrapped up in a prescribed manner brings comfort. For meditating on loving-kindness and compassion, wrapping the head with a cloth is key. For meditating on non-conceptualization, placing the hands on the heart is key. For learning about objects of focus, slightly bowing the head is key. Furthermore, the key to generating samadhi based on the object of the mind is: for samadhis that primarily involve the body, the mind should be placed at the heart. For samadhis that primarily involve speech, the mind should be placed at the ears. For samadhis that primarily involve the object of the mind, the key is to place the mind in space. For those learning with an object of focus, the mind should be placed on the object. For those without an object, arising in the sky is key. Furthermore, generating samadhi by meditating on the emptiness of the mind, making it empty through analysis and investigation, has been explained earlier. Meditating on emptiness primarily involving body and speech: the body is transformed through letters, speech is transformed through sound, and the mind is transformed through color and light. These are called meditation. In that, samadhi is holding the mind on the emanation and reabsorption of letters Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽), A (藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿), Yaṃ (藏文：ཡཾ，梵文天城体：यं，梵文罗马拟音：yaṃ，汉语字面意思：扬), Khaṃ (藏文：ཁཾ，梵文天城体：खं，梵文罗马拟音：khaṃ，汉语字面意思：康), etc. It is combining the emanation and reabsorption of light and colors, white and red, etc. Thus, the expansion and contraction that manifests as the emanation and reabsorption of these is: the stability does not change, the clarity is clear, and the meaning of clear grasping is not abandoned, as it is said. The intention of the Buddhas is: leaving the body and speech unaltered, placing them in their own nature, placing them in reality, and thus, not changing from that very nature, is the intention of the Buddhas of the three times. Thus, in the seventh aspect of the body, meditation is explained by dividing it into two. Now, in the eighth aspect of the body, the action and armor of meditation are explained, and the first of the two explanations is the explanation of action. What is the action of meditation, which is called meditation? It is through faith that is actually manifested. These three actions are the doors, etc. In the object of the eye, cutting off attachment to form is because one knows that the appearance of form has no inherent nature, like the moon in water. Therefore, not being bound by gross forms, being transparent in emptiness, and not being bound by subtle forms, one's own nature appears clearly. Furthermore, in the object of the ear, cutting off attachment to sound, the appearance of sound and emptiness are inseparable, and not being bound by the coarseness or subtlety of sound, one can clearly
Chinese
是空性无别的。再者，由于对鼻所对境——气味的执着断除，气味本身自显自解脱。由于没有被它的粗细所束缚，因此乐空无别。再者，由于对舌所对境——味道的执着断除，味道本身成为感受的障碍。由于从它的粗细束缚中解脱，因此显空无别。再者，由于对身体所对境——触觉的执着断除，触觉本身成为平等、安乐和解脱。由于从它的粗细束缚中解脱，因此，差别与一圆满。像这样，由于对五根门执着于自相续的执着断除，在等持的时候，自性完全清净。后得的时候，由于知晓一切显现而无自性，因此不舍弃，要修持圆满的禅修。像这样行持，烦恼贪欲显现为无分别的智慧，无贪的意义是自显自解脱。嗔恨本身自显为不分别的智慧，无嗔恨，因此大慈自显自解脱。愚痴显现为不分别的智慧，由于无明束缚而未解脱的业，成为大智慧，自显自解脱。我慢显现为不分别的智慧，平等性无聚无散，自显自解脱。嫉妒解脱显现为不分别，在清净广阔的虚空中自显自解脱。通过它的作用，舍弃了这些不分别的智慧，从轮回的根本中，修持去除习气和无明等等一切，通过修持来做到。这样，通过修持的作用，显示了断除什么之后，现在是第二，显示修持的利益是：像这样修持的利益是，首先，使未把握的心得到把握，然后，使不住的心安住，然后，使安住的心稳固，然后，使安住的心完全转化为法性。像这样做了之后，由于使外境安住，显现自在解脱。由于使内心安住，心性空性安住在自身。由于修持自身之气内外运行，使其耗尽。像这样，由于气耗尽，外境的显现耗尽。仅仅是显现耗尽，分别念就耗尽了。分别念耗尽，就称之为法性。通过它的利益，法性向外显现，舒展开来，因此自显自解脱。向内，等持无痕迹地显
English
It is emptiness without separation. Furthermore, because the attachment to the object of the nose, smell, is severed, smell itself arises and is self-liberated. Because it is not bound by its subtle and coarse aspects, bliss and emptiness are inseparable. Furthermore, because the attachment to the object of the tongue, taste, is severed, taste itself obstructs the cause of experience. Because it is liberated from being bound by its subtle and coarse aspects, appearance and emptiness are inseparable. Furthermore, because the attachment to the object of the body, touch, is severed, touch itself is equality, bliss, and liberation. Because it is liberated from being bound by its subtle and coarse aspects, difference and oneness are perfected. In this way, because the attachment to holding the five sense doors as one's own continuum is severed, during meditative equipoise, one's own nature is completely pure. In the subsequent period, because one knows that all appearances are without inherent existence, one does not abandon them. One should practice the complete meditation. Having gone like that, when afflictions and desire arise as non-conceptual wisdom, the meaning of non-attachment is self-appearing and self-liberating. Hatred itself arises as non-conceptual wisdom, and because there is no hatred, great love is self-arising and self-liberating. Ignorance arises as non-conceptual wisdom, and the actions bound by ignorance that have not been liberated become great wisdom, self-appearing and self-liberating. Pride arises as non-conceptual wisdom, and equality, without gathering or scattering, is self-arising and self-liberating. Jealousy, liberated as non-conceptual, is self-arising and self-liberating in the pure, vast expanse. Through its action, these non-conceptual wisdoms are abandoned, and from the root of samsara, one cultivates the removal of all habitual tendencies and ignorance, and so forth, by meditating. Thus, having shown what is severed by the action of meditation, now, secondly, the benefit of meditation is shown: The benefit of meditating in that way is that, first, it causes the mind that has not been grasped to be grasped; then, it causes the mind that does not abide to abide; then, it causes that which abides to be stable; and then, it causes that which abides to fully bring forth its nature as dharma. Having done that, because it causes the external environment to abide, appearances are liberated in their own place. Because it causes the inner mind to abide, the emptiness of mind itself abides in its own place. Because one cultivates the winds of one's own body moving inward and outward, one causes them to be exhausted. In that way, because the winds are exhausted, the appearances of the external environment are exhausted. Merely by the exhaustion of appearances, non-conceptual thought is exhausted. The exhaustion of conceptual thought is nominally called dharmata (chos nyid). Through its benefit, dharmata freely arises outwardly, and thus is self-appearing and self-liberating. Inwardly, meditative equipoise arises without trace.
English
Rab. From the emptiness of mind itself, one attains the realization of the meaning of direct perception. The understanding gained through such meditation is called the basis-appearance of naturally pure nature. Thus, the eighth bodily posture is taught by dividing it into the action of meditation and the understanding. Now, regarding the ninth bodily posture, the non-erroneous meditation and the understanding thereof are taught. First, of the two teachings, the non-erroneous meditation is taught: The meditation in which one's own mind abides without straying into clarity, emptiness falling into extremes, or being clear on one side, etc., is: The faculty is especially the eye. The six sense doors are self-illuminating. The conceptual thoughts of the arising sensations of the six consciousnesses are not distracted: The meditation free from conceptualizing emptiness, impartial, free from bias, is called the meditation that is not established in abandonment, adoption, negation, affirmation, or anywhere. At that time, the phenomena of external appearances and sounds are known as they are. The mind's conceptual thoughts, which cut off external objects, rely on the wind, and do not escape outwards, is: The meditation in which appearances are liberated in their own place. Thus, having taught the non-erroneous meditation. Now, secondly, it is taught to cut off the places of error in meditation: Again, during meditation, what is called 'having characteristics' is focusing on clear objects, being clear on one side. If it is not like that, then it is called the meditation of constantly entering into self-awareness. Although abiding in this is important, one naturally grasps only the clarity of the mind, and the inner consciousness conceives of only self-illumination, thus straying into infinite consciousness. Then, at the time of death and transmigration, one is born as an animal. If that does not reach the end, one is born as an Asura. It is called the meditation of entering the three realms of meaning. If it is not like that, and clarity is clear in its own face, and realization does not fall to one side, then the meditation is genuine. Again, the error is: When the mind is cut off separately, the outside is not empty, but the inside becomes empty, then it is called a meditation of scattered appearances. At this time, if one knows that emptiness is free from conceptualization, then the meditation is genuine. If the former reaches the end, then one strays into the sphere of infinite space. Then, after death and transmigration, one is born in the place of intense suffering of a hungry ghost. If that does not reach the end, then it will become different from conceptual thought. Therefore, it is important not to go to that place. Again, during meditation, the body...