Chinese
是佛。因此，显有之基建立，轮回与涅槃二者相混；基已立定，法性自然安住；三界完全解脱，有漏自然止息；从三有清净之法，现起自灭之景象。因此，称为断绝城市命脉之见。见相自清净之意为：中阴即是自性安住之中阴，彼僵死之景象自净。无有死期中阴，生死二边自然断绝。无法性中阴，此三身已作道用。无有生有中阴，觉性自离错乱之基，刹那间景象自生，觉性达至极限，法性于自灭之景象中行持，四中阴于自性安住之方式中开展。烦恼转为道用，轮回无法寻觅；增长广大，有法与法性相混；处所清净，诸景象于自处安住；自然解脱，不依赖于其他强力。因此，称为日夜双运之修法。善妙安立之行持为：首先，行持区分轮回与涅槃之行持，由此获得于生之自在，圆满化身之功德，立于大迁转之身，大悲之门不绝。以自性之大悲，获得如化身般觉性之自在，广大，于十方度化三千有情众生至涅槃。又当如何行持耶？如此，凡将觉性注入者，必将与我等同。因此，以恒常行持之瑜伽，于错乱显现之刹土中行持；以恒常修持之禅修，动摇者于自处清净；以恒常行持之见，诸元素自然止息；以恒常行持之果，清空恶趣之深渊。故称为掌控显有之行持。于山王安住之见之教示中，以四者教示，其中首先教示四者之必要性，即以“唉玛吙！大佛之事业”等语教示。唉玛吙！惊叹称呼，一切佛之事业，乃先前出现之
English
Is Buddha. Therefore, the basis of appearance and existence is established, and samsara and nirvana are mixed together; the basis is established, and the dharma nature naturally abides; the three realms are completely liberated, and the contaminated naturally ceases; from the three existences, the pure dharmas arise as a self-extinguishing phenomenon. Therefore, it is called the view of severing the lifeline of the city. The meaning of the self-purification of visible phenomena is: the bardo is the bardo of naturally abiding, and the appearance of that corpse is self-purified. There is no bardo of death, and the two extremes of birth and death are naturally cut off. There is no bardo of dharma nature, and these three bodies have already been used as the path. There is no bardo of existence, because awareness itself is free from the basis of delusion, and in an instant, phenomena arise spontaneously, awareness reaches its limit, and the dharma nature is practiced in the phenomenon of self-extinction, so the four bardos expand in the way of naturally abiding in self-nature. When afflictions are transformed into the path, samsara cannot be found; when it is expanded, the phenomenal and the dharma nature are mixed; when the place is purified, all phenomena abide in their own place; when it is naturally liberated, it does not depend on other powerful forces. Therefore, it is called the practice of union of day and night. The practice of perfect establishment is: first, by practicing the practice of distinguishing between samsara and nirvana, one gains freedom over birth, perfects the qualities of the manifestation body, stands in the body of great transference, and the door of great compassion is uninterrupted. With the great compassion of self-nature, one gains control over awareness like a manifestation, and is able to liberate three thousand beings in the ten directions to nirvana. And how is it done? In this way, whoever has awareness infused into them will surely become equal to me. Therefore, with the yoga of constant practice, one practices in the realm of deluded appearances; with the constant practice of meditation, what is moving is purified in its own place; with the constant practice of view, the elements naturally cease; with the constant practice of the result, the abyss of evil destinies is emptied. Therefore, it is called the practice of controlling appearances. In the teaching of the view of abiding on the mountain king, the necessity of the first four of the four teachings is taught, which is taught by "Emaho! The deeds of the Great Buddha," and so on. Emaho! Exclaiming in wonder, the deeds of all the Buddhas are the previously arising
Chinese
那四种安住方式的教导，至今也没有偏离。过去、现在、未来三世诸佛的显现，也离不开这四种方式，金刚萨埵亲口宣说。为了清晰地阐明觉悟，通过“阿阿日沃觉修，见地秘密”等方式来阐释。阿，是无生之见；阿，是不灭之见。无生的游舞显现为各种各样的现象。如山一般不可动摇的见地，毫不费力地安住，这是共同乘所不能理解的，这才是真正的秘密见地。对于这样的意义，因为对基础没有怀疑，所以它本身也没有动摇。为了阐释非他缘的智慧，通过“意义的自性”等方式来阐释。意义的自性，即是连续不断的自性。不是过去聪明的佛所创造的，也不是后来聪明的众生所能创造的，它是自然而生的。它超越了努力，不依赖于外力，不是人为制造的，没有创造者或主宰者。它不是心智的推测，因此脱离了能见、所见和执着的法。这种觉性不是共同乘所能见到的，只有具备上师口诀的人，才能在能见的眼中清晰地看到光芒和明点。它不是为了显现各种各样的现象，而是空性通透，脱离了现象方面的九乘次第的欲望。这样的觉性没有生灭，对现象没有阻碍，显现为遍布十方。大圆满的意义，毫不费力地安住，不可动摇，脱离了需要证成的法。它超越了一，所以是多；脱离了多的法，所以也不是一。它无内外，通透存在。在未证悟时，内外都清晰显现。它自然解脱，无内外，通透，因此是非他缘的。对于这样的意义，眼睛的真如，能见不灭，因此是无实有，超越了常。它自发显现，超越了断灭二边。从那以后，可以直接看到，自明广大，因此是不依赖于他缘的智慧。破斥遍计所执的基础
English
The teaching on the four ways of settling remains unchanged to this day. The appearances of the Buddhas of the three times are inseparable from these four, as declared by Vajrasattva himself in the past. To clearly explain realization, it is taught through methods such as, "A A Riwo Chokshyi, the view is secret." A is the view of unborn; A is the view of unceasing. The play of the unborn arises as various phenomena. Like a mountain, the unchanging view, effortlessly settling, is not understood by the common vehicle; this is the true secret view. Regarding such meaning, because there is no doubt about the basis, it inherently has no wavering. To explain the wisdom that is not dependent on others, it is taught through methods such as, "The nature of meaning itself." The nature of meaning is the continuous lineage itself. It was not created by wise Buddhas in the past, nor can it be created by clever beings later; it is self-arisen. It transcends effort, is not subject to the power of others, is not artificial; there is no creator or master of it. It is not a mental construct, thus it is free from the dharma of seeing, seen, and grasping. This awareness is not seen by the common vehicle; only those who possess the guru's instructions clearly see the light and bindu in the eye of the seer. It does not cause the appearance of various phenomena; it is emptiness, clear and unobstructed, free from the desires of the nine successive vehicles regarding appearances. Such awareness has no birth or death; there is no obstruction to appearances, appearing to pervade the ten directions. The meaning of Atiyoga, effortlessly settling, is immovable, free from the dharma to be accomplished. It transcends one, therefore it is many; free from the dharma of many, therefore it is not one either. It exists without inside or outside, clear and unobstructed. In the time of non-realization, both inside and outside are clearly apparent. It is naturally liberated, without inside or outside, clear and unobstructed, therefore it is not dependent on others. Regarding such meaning, the suchness of the eye, the seer is unceasing, therefore it is non-existent, transcending permanence. It is self-illuminating, transcending the two extremes of annihilation. From then on, it can be directly seen, self-awareness is vast, therefore it is the wisdom that is not subject to the power of others. Refuting the basis of what is completely imputed.
Chinese
所示的是，通过“于此无有见”等语句来指示。如是显现。如果对如是显现之义执着，则成堕罪，因此，应观其无有自性之见，远离边见。由于观物并无成立，因此瑜伽士亦应以最终之执着而无所观。如是无执着之观，不离观之义，因此，智慧之最终执着之观自然消失。由于事物并非如其自显般存在，因此，此乃自性大圆满之见，瑜伽士应安住于此状态，不作改变，不向外散乱。关于以三者指示的“大海任运”，首先指示的是遮破歧途。以“诶诶大海任运之意”等语句指示的是，诶（藏文：ཨེ་，梵文天城体：ए，梵文罗马拟音：e，汉语字面意思：诶）是了悟觉性无生，于无生道中；阿（藏文：ཨཱེ་，梵文天城体：आ，梵文罗马拟音：ā，汉语字面意思：阿）是无灭之显现。显现达到无灭之极限，从而通达无生之果之义，阿（藏文：ཨ་，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）即是先前修道所生，故称诶。大海是指眼离作意而任运安住。无有间断，恒常安住之意，即是禅定、修习、三摩地以及基之本来清净。非显现是指眼向外散乱，令显现者是眼所见的境，应断绝，应安住于自性。眼即是彼性，已成为五光之明，因此非空。由于从未空过，因此非存在于空性中。非明晰是指五根之识不显现为各异，而是自性清净之显现，本自显明，于大境中本自无有。沉没是指自性沉没，如睡眠般，并非如此。间断之沉没是指意识昏沉，元素之沉没是指身体僵硬，烦恼之沉没是指无法进入体验，颠倒之沉没是指成为意之歧途，懈怠之沉没是指禅定受懒惰所支配，并非如此。掉举是指心之掉举，各种动摇，心之掉举，各种忆念思考，间断之掉举，意识散乱，各种各样，以及聚集之元素
English
It is shown by statements such as "there is no view on it." It appears as such. If one clings to the meaning of such appearance, it becomes a downfall. Therefore, one should view it as devoid of inherent existence, free from extremes. Since there is no established way to view objects, even yogis should have no object of view with ultimate attachment. Such a view without attachment does not deviate from the meaning of viewing. Therefore, the view with the ultimate attachment of consciousness naturally disappears. Since things do not exist as they appear, this is the view of the Great Perfection of naturalness. Yogis should remain in that state, without alteration, without distraction. Regarding the "Great Ocean of Spontaneity" explained in three parts, the first part explains the refutation of wrong paths. The meaning of the "Great Ocean of Spontaneity" is explained by statements such as: E (Tibetan: ཨེ་, Devanagari: ए, Romanized Sanskrit: e, Literal meaning: E) is the realization of the unborn nature of awareness in the unborn path; A (Tibetan: ཨཱེ་, Devanagari: आ, Romanized Sanskrit: ā, Literal meaning: A) is the unceasing appearance. When appearance reaches the limit of unceasing, one understands the meaning of the unborn fruit. A (Tibetan: ཨ་, Devanagari: अ, Romanized Sanskrit: a, Literal meaning: A) arises from previous practice on the path, hence it is called E. The Great Ocean refers to the state where the eyes rest spontaneously, free from activity. The meaning of continuous abiding without interruption is meditation, contemplation, samadhi, and the primordial purity of the ground. Non-appearance refers to the eyes being distracted elsewhere. What causes appearance is the object seen by the eyes, which should be cut off and left in its own state. The eye is that very nature, made clear by the five lights, so it is not empty. Since it has never been empty, it does not exist in emptiness. Non-clarity refers to the fact that the consciousnesses of the five senses do not appear as distinct; rather, it is the appearance of naturally pure self-illumination, which has never existed in the realm of the great object. Sinking refers to sinking by nature, like sleep, but it is not like that. Interrupted sinking refers to mental dullness, elemental sinking refers to physical stiffness, afflictive sinking refers to the inability to enter experience, inverted sinking refers to becoming a wrong path of intention, and indolent sinking refers to meditation being dominated by laziness, but it is not like that. Excitement refers to mental excitement, various movements, mental excitement, various thoughts and recollections, interrupted excitement, various mental distractions, and the aggregation of elements.
Chinese
当荒芜之地身体的冷热失调时，颠倒会唤起各种不善的心念。由于各种各样的自性，荒芜会产生各种各样的非分之想，这六种情况自然消失。像这样禅修，由于没有十二种过失之处，觉性不摇动而自明。由于它不摇动，身体也不动。身心远离作为，因此意念不会动摇，而是安住于自性之中。不移动是指眼睛不半闭，而是睁大眼睛直视，觉性不被风所动，而是静止不动。这两者远离了风，超越了感官和烦恼，以及对境的分别念，因为没有动摇。非造作是指不刻意努力，而是将觉性置于不分离的状态，这是天空般容易的伟大口诀，用关键之眼来观察。像这样，从伟大的自性安住的见解中，安住于一处，没有散乱。将空性的觉性投向空性的对境，不需要收摄。这被称为安住于一境之中。像这样安住之时，烦恼不可能存在，因此没有过失。无论如何认识念头和分别念，都没有超越此意义的立足之地。指示如何识别智慧的显现是：如秘密智慧之海，意思是说，他人无法知晓的秘密智慧的显现，像大海一样广大而深邃，没有摇动。觉性从一开始就安住的意义没有被改变，因此持续不断，不关闭感官之门，遍布于法界虚空之中。难以衡量的是，身体由元素组成，五蕴等无数的聚集，像大海一样。智慧的显现，像眼睛般的胜利幢顶，就像灯在一切处显现而不消失一样。这是金刚持的教诲。指示如何切断错觉分别念的疑惑是：空性的心无有造作，是伟大的身。等等。虽然心安住于空性之中，但它会变成各种各样的东西，因为没有那种东西，所以觉性本身显现为未经造作的伟大三身。那不是任何人所造作的，胜过所有造作意念的意识。从一开始就没有造作，自然而然的静止不动就是眼睛、灯和天空三者。这三者是错觉显现