English
Without conceptualization. It is said. Furthermore, although the essence of that nature does not abide in anything, it is not held as emptiness separately. Although its self-nature is free from activity and effort, it does not fall into a state of indifference and lethargy. Although the manifestation of its potential is unceasing, it has become a place without clinging. From "The Letterless": The intention of the spontaneously present ocean is: Not an appearance, not making an appearance. Not emptiness, not existing in emptiness. Not clarity, not the realm of great clarity. Not sinking, wildness naturally disappears. It is said. Second, awareness spontaneously present is: Once awareness is recognized, in the manner of simultaneous liberation of the senses, there is no possibility of a philosophical tenet of mind, and by experiencing the taste of the nature of reality without clinging, the dependence on the three realms is exhausted. Therefore, awareness itself has its own natural meditation, so there is no need to closely cultivate the artificiality of bliss, clarity, and non-thought. Since in the primordial purity of awareness, there is no grasping, there is no need for subsequent mental fabrication and modification. The intention of self-liberation, vast expanse, without interval and without inner or outer, is placed in its own state. Moreover, if it is connected with Tögal, the radiant light of awareness arises like a continuous thread, and the practice of insight and many experiences become one taste. From "The Letterless": The intention of cutting through appearances is: Search for the way to place awareness itself. It is the great secret of secrets. Liberate to the other shore by the power of appearances. Not bound by attachment, it is self-arisen appearance. It is said. Third, appearances nakedly present is: The clear mirror of awareness is the basis of all appearances, so even if it is blocked, it cannot be stopped, because it is the potential of unceasingness. Even if it is accomplished, it will not be achieved, because it will turn back into the unborn. Therefore, do not intentionally gather what is known as the object and what seems to measure the appearance. Do not block it with an antidote. Do not retract it to its own place, but leave it nakedly, unable to transcend the state of reality. From "The Heap of Jewels": When phenomena appear as having characteristics, I do not accept or reject the self-arisen qualities. It is said. The intention here is to experience the non-duality of appearance and awareness as one taste. If this is not understood, and one merely stares at whatever arises, it is said that the mind is possessed by the demon of external objects, not understanding the key point of conceptualization becoming fundamental delusion. Even if one grasps one's own place, it is the error of antidote, it is a demon.
Chinese
就像虫子被自己的口水束缚一样。又有人执着于安住的体性，从而修持无分别；将生起视为妙用，从而修持任运解脱。这些都成了在事物上产生实执，落入二元对立的修行，被称为在生灭上咬牙切齿的禅定者。那么，怎样才是正确的呢？所谓自性和妙用，只是在区分迷乱之基和迷乱显现时才着重提及的。一旦认识了觉性，在胜观了知彼性的阶段，就像河流与波浪，或者镜子与影像一样，只是同一种事物的不同显现而已。无论显现、生起、安住，还是陷入分别念，任何时候都要将赤裸裸、坦然的觉性视为自性。这样就能斩断三时念头的连接，各自以自性安住的法身状态，自己认识到，这被称为觉性之智慧。如《虚空六法》中所说：无论何人，不追忆过去，不迎接未来，将当下的觉性安住于自身，那么所有的觉性都会无有先后地融为一体，被称为一体融合、体性唯一，这就是三时平等性的觉性瑜伽。这里所说的忆念不是能取忆念，所以觉性不会被系于木桩。无明指的是散乱、遗忘、迷乱，所以胜观的光芒不会清澈。佛陀是觉性，所以要明白，斩断三时之联系，不做任何调整。像这样，在习惯了三种安住方法之后，第四种如山王般的安住自然而然地产生。当证悟安住于法性之中的境界，获得如山王般不可动摇的定解时，各种因缘显现就像风一样无法动摇它。如无字句中说：如山王般安住，是甚深之见。没有怀疑，动摇自然消失。总而言之，大圆满的境界是：见解是圆满成就，因果清净平等，真谛无有分别，能取所取自然寂灭，生灭彻底清净，不向外散逸，不向内执取，不于中间安住，不为分别念所改造，不于散乱中不知迷乱，于迷乱中自知自明，所说之语皆自相矛盾，故于言语道中断绝，所思之念皆成戏论，故于不能承认自性之状态中反复修持。如金刚萨埵心髓中所说：所有觉性之法，皆为我执之念。
English
It is like a worm bound by its own saliva. Also, some people cling to the nature of abiding and thus practice non-conceptualization; they regard arising as a skillful means and thus practice spontaneous liberation. These become fixated on things, falling into dualistic practice, and are called meditators who gnash their teeth at arising and ceasing. So, what is correct? The so-called self-nature and skillful means are mainly mentioned when distinguishing between the basis of delusion and the appearance of delusion. Once awareness is recognized, in the state of vipashyana knowing the suchness, it is like a river and waves, or a mirror and images, merely different manifestations of the same thing. Whether it is appearance, arising, abiding, or falling into conceptual thought, at any time, the naked, bare awareness should be regarded as self-nature. In this way, the connection of the three times' thoughts is severed, and the dharmakaya state of abiding in its own nature is recognized by oneself, which is called the wisdom of awareness. As it is said in the "Six Spaces": Whoever does not recall the past, does not welcome the future, and keeps the present awareness in its own place, then all awareness will merge into one without before or after, and is called one integrated, one in essence, which is the yoga of awareness in the equality of the three times. The mindfulness here is not apprehending mindfulness, so awareness is not tied to a stake. Ignorance refers to distraction, forgetfulness, and confusion, so the light of vipashyana will not be clear. Buddha is awareness, so it should be understood that the connection of the three times is severed, and no adjustments are made. Like this, after becoming accustomed to the three methods of abiding, the fourth, like a mountain king, arises naturally. When the realization of abiding in the nature of reality is attained, and unwavering confidence like a mountain king is gained, various conditioned appearances cannot shake it like the wind. As it is said in the wordless verses: Abiding like a mountain king is the secret view. Without doubt, agitation naturally disappears. In short, the state of the Great Perfection is: the view is perfectly accomplished, cause and effect are pure and equal, truth is without separation, grasping and apprehended are naturally pacified, arising and ceasing are thoroughly purified, not scattered outward, not grasped inward, not abiding in the middle, not transformed by conceptual thought, not unaware of confusion in distraction, self-aware in confusion, all words spoken are self-contradictory, therefore cut off from the path of words, all thoughts become elaboration, therefore repeatedly practice in the state of not being able to acknowledge self-nature. As it is said in the Vajrasattva Heart Essence: All the dharmas of awareness are the thought of self-grasping.
Chinese
要知道我是无所执着的。如是说。这四种安住方法是按照解释的词句，没有丝毫增删地书写的。对于没有如此领悟的人，介绍的方式是：心的介绍有三种，智慧的介绍有二十一种，这些都要从解释中了解。第二，劝诫要了解差别之法：因为上面所说的那样，在一切秘密乘中，为了那些最极远离戏论者，所开示的觉性自显之道，即最极秘密无上的此法，凡是进入此道的自己眷属们，要很好地辨别了与下等分别念的见修行果一切都不同的差别之特征，然后在寂静处，断除一切内外散乱，以强烈的信心和精进，坚持不懈地修持，这是与如此甚深口诀相遇的要义，所以要如理如实地了解并努力修持啊，这是劝诫。而且，一切智法王说了以七种要点而超胜：一、除了精进的大小之外，根器没有利钝之别；二、同样，因为现量可见，不依赖分别念；三、因为见到事物本来的样子，不依赖言辞；四、因为自明显现，基道果不依赖时间；五、因为不依赖因果好坏，没有取舍的努力；六、因为自生光明从内显现，年龄没有老少之分；七、三身在道用中圆满，在原始清净的法界中，任运成就觉性的究竟之要。那么，如果这是阿底瑜伽，是否胜过阿底瑜伽呢？阿底瑜伽有心部、界部、口诀部三类，其中心部和界部都以无基为立足点，但因为实际上不可见，只是分别念，所以无法现量见到确定的要点，因此胜过它们。而且，口诀部也有外、内、秘密三类，依赖中阴时期，而此法有今生解脱为光身的要点，因此是超胜的，如是说。第二，宣说显现为对境之有境者的修法，分为二：止观双运的修持方式和将分别念转为道用的方式。第一，止观双运的修持方式有三种：
English
Know that I am without attachment. Thus it is said. These four methods of abiding are written according to the words of the commentary, without any additions or deletions. For those who do not understand in this way, the way of introduction is: there are three introductions to the mind, and twenty-one introductions to wisdom, which should be understood from the commentary. Second, the advice to know the distinguishing qualities: Because of what has been said above, among all the secret vehicles, for the sake of those who are most extremely free from elaboration, the path of awareness, the self-appearing, the most secret and unsurpassed, those of one's own group who have entered this path, should well distinguish the characteristics of the difference that distinguishes them from all the views, meditations, practices, and results of lower intellectual speculation, and then in a secluded place, abandoning all external and internal distractions, with strong faith and diligence, persevering in meditation, is the essence of encountering such profound instructions, so understand and strive accordingly, this is the advice. Moreover, Omniscient Dharma Lord said that it is superior with seven key points: 1. There is no difference in sharpness or dullness of faculties, only in the size of diligence; 2. Similarly, because it is directly visible, it does not depend on intellectual speculation; 3. Because one sees the way things are, it does not depend on words; 4. Because self-clarity manifests, the base, path, and result do not depend on time; 5. Because it does not depend on good or bad causes and effects, there is no effort of acceptance or rejection; 6. Because the natural light dawns from within, there is no old or young age; 7. The three bodies are perfected in the path vision, and the ultimate state of spontaneously accomplished awareness is attained in the realm of primordial purity. So, if this is Atiyoga, is it superior to Atiyoga? Atiyoga has three classes: Mind Class, Space Class, and Instruction Class. Among them, both Mind Class and Space Class rely on groundlessness, but because they are not actually visible, they are only intellectual speculation, so the definite key points cannot be directly seen, therefore it is superior to them. Moreover, the Instruction Class also has three
Chinese
总而言之，就是通过简要指示、详细解释和止观双运来归纳要义。首先是简要指示： 像这样，对于那些具有自显智慧的人来说，在当下直接认识自性，并在此状态中安住，通过专注于要点，直接见到觉性光芒等力量而获得解脱，确实是这样。然而，对于那些具有对境之念的人来说，由于具有我和我所执着的八识聚是突然产生的，内在的错乱因缘没有息灭于法界清净的虚空中，或者说，对于不能息灭的显现，即使稍微认识到觉性，但由于从未在自性中成就，突然产生的错乱显现会被外境的善恶因缘所迷惑，因此，所有的分别念都显现为能取所取的法，并且被染污，所以必须努力调伏它。对于积累浅薄的普通人来说，仅仅获得一点认识，或者偶尔修习一下，就自认为已经走上了超越取舍的道路，即使口头上这样说，对临终和中阴也无益处，并且由于自身的分别念和烦恼束缚了自己，从无始以来就将自己执着于轮回的状态，除此之外不会有其他改变。因此，自宗认为，执着于有之根本的我执，会遮蔽最初业力者的自性，所以与共同的住心方式相符的修法，也并没有在此处禁止。 《中观根本慧论》中说： “修习即是住心， 断绝内外动摇， 能取与所取， 止息即是。” 又说： “脉、气、明点与， 身要、所缘及空性， 此等即是所欲之修习。” 意思是说，住心的本体依赖于所缘，希望从稳固的自性中获得果，作用是修持与能取所取止息相关的止观。 其中，有止观本体相同的引导方式，也有止观各自不同的引导方式两种，下乘和共同的引导方式在显宗道中也已经讲过了。 其次是详细解释，分为两种：止观本体相同和各自不同的引导方式。 首先是止观本体相同的引导方式：