English
I, a person of inferior faculties, have gained a slight understanding of selflessness through the analysis of listening and contemplation, or especially through relying on the guru's instructions, I have gained a little understanding of awareness. However, thoughts of all kinds are extremely numerous, like turbulent ocean waves, or without freedom, like cotton carried by the wind, or not giving a place to the meaning of insight and being weak, like a butter lamp placed in the wind. Therefore, first of all, one should seek calm abiding as the basis for insight, that is, one should focus one's mind on any object of focus and not be distracted for even a moment. As it says in the Bodhisattvacharyavatara: 'The mind's mad elephant, tied to the great pillar of mindfulness of the Dharma, should not be allowed to escape. Thus, with all effort, constantly examine it.' However, it cannot be accomplished by doing it only occasionally or for a short time, so one should practice until the five experiences are perfected. The five experiences are: In Vimala's commentary on the Mudra Meditation, it says: 'Moving, gaining, habituating, stabilizing, perfecting, are the ways in which meditation experiences arise.' Therefore, when one meditates by maintaining a continuous state of one-pointedness of mind, at first, the experience called 'moving' arises, when all thoughts and afflictions arise like a waterfall on a steep mountain, although one has grasped the beginning of meditation, it is very difficult to endure and one is easily lost to the causes of thoughts, so this is called the time when thoughts arise like an enemy. In this way, although thoughts have increased more than before, and one may feel like not wanting to meditate, one should endure and continue to meditate with the four legs of desire, effort, faith, and ease. Then, the experience called 'gaining' arises, like a stream of water in a narrow cave, thoughts are interrupted and one remains in a state of non-thought for a moment. By continuing to meditate on this, the experience of 'habituating' or the experience of exhaustion of thoughts arises, like an old man who cannot do much movement, or like a bird caught by an old hawk, mostly remaining in a state of non-thought, with only occasional faint thoughts arising. These times are called the time when the strength of thoughts is weakened, and since one does not have to be controlled by the occasional thoughts that arise, one feels joy in meditating, and by meditating diligently, the experience called 'stabilizing' arises, like a small lake stirred by a hail storm.
Chinese
就像那样，大多数时候处于无分别的状态，即使受到强烈因缘的轻微扰动，也像幻术的军队和海市蜃楼的水一样变得无力，不会造成损害。如果再努力修习，最终达到圆满的体验，就像大海没有波浪，或者像山一样 स्थिर，任何因缘都无法损害，而且还能恢复元气，对于放下、行走、停留、安住都能获得自在，如果专注在任何所缘上，都能 साथ ही साथ 安住，获得 स्थिर，这就是分别念显现为助伴之时，就像 अच्छे नौकर 一样，分别念可以自在运用。然而，如果 सिर्फ 完成止的五种体验，虽然暂时看起来像战胜了分别念的战场，但因为无法 पैदा करना 存在的种子，所以，从那以后，生起观的智慧，再三地 अभ्यास 止观双运，最终达到分别念在自身解脱之时， जैसे 到了珍宝黄金岛，即使寻找普通的石头也找不到一样。当散乱显现为法性时，无论生起什么心和心所的分别念，对于自身 मूल 的禅定，都不需要抛弃或对治，显现和心识无别，在 मूल 解脱的广大虚空中显现，这就是 बिना 禅定和休息的 अवस्था 。 जैसे 珍宝堆中说：自性禅定无间断，沉掉不存真稀奇。又如《自显》中说：无执本性自明乐的虚空，无分别遍布法性中嬉戏。二是将分别念转化为道用的方法：一般来说，金刚乘的所有道，都是不舍弃分别念而转化为道用的善巧方便，但其中最殊胜的方便道，就是大圆满的行者们，从生起观的智慧开始，无论生起好坏的分别念，都不需要特意去遮止，也不需要努力去成就，也不要执着地跟随。像这样，如果遮止分别念，就会堕入止的一边；如果努力去成就，就会失去观的本性；如果跟随分别念，就无法断除分别念的 मूल ，所以和普通人没有差别。在不生的分别念的真实觉性中，只要不离开 उस ，安住于自身，
English
Just like that, most of the time abiding in a state of non-discrimination, even if slightly disturbed by strong conditions, it becomes powerless like an army of illusion and water of mirage, and will not cause harm. If you continue to practice diligently, you will eventually reach the complete experience, like the ocean without waves, or like a mountain, no condition can harm it, and it can also restore vitality, and you can gain freedom in letting go, walking, staying, and abiding. If you focus on any object, you can abide simultaneously and gain stability. This is the time when discrimination manifests as an assistant, like a good servant, discrimination can be used freely. However, if only the five experiences of Shamatha are completed, although it temporarily seems like winning the battlefield of discrimination, it cannot produce the seeds of existence. Therefore, from then on, generate the wisdom of Vipassana, and repeatedly practice the union of Shamatha and Vipassana, and eventually reach the time when discrimination dissolves in itself, just like going to the treasure gold island, even if you look for ordinary stones, you can't find them. When distraction manifests as Dharmata, no matter what thoughts of mind and mental events arise, for the original Samadhi of oneself, there is no need to abandon or counteract, appearance and mind are inseparable, manifesting in the vast space of original liberation, which is the state without Samadhi and rest. As it is said in the heap of jewels: "Self-nature Samadhi is uninterrupted, the absence of sinking and agitation is truly wonderful." And as it is said in "Self-Arisen": "The space of ungrasping Dharmata, self-luminous bliss, non-discrimination pervades and plays in all Dharmata." Secondly, the method of transforming discrimination into the path: In general, all the paths of Vajrayana are skillful means of transforming discrimination into the path without abandoning it, but among them, the most supreme expedient path is that of the practitioners of Dzogchen. From the time of arising the wisdom of Vipassana, no matter what good or bad discrimination arises, there is no need to deliberately stop it, nor is there a need to strive to achieve it, nor should one cling to and follow it. Like this, if you stop discrimination, you will fall into one side of Shamatha; if you strive to achieve it, you will lose the nature of Vipassana; if you follow discrimination, you will not be able to cut off the root of discrimination, so there is no difference from ordinary people. In the true awareness of unborn discrimination, as long as you do not leave it, abide in yourself,
Chinese
如果不遮止诸根之门，而是放任六识，那么肉眼、天眼、慧眼等五眼，以及宿命通、他心通等六神通等，感官和感官意识自然清净，无需各自努力修持，自然而然就能获得通达。如《普作续》云：“初始末尾及中央，寂灭生老病死苦，自然成就大乐者，无与伦比之智慧，自力觉性而生起，法不由他而生起。”又如《秘密藏续》云：“稀有神变奇妙法，非由他处而来生，依赖方便之智慧，于彼如是之境生。”如是守护觉性之状态，并非特意遮止分别念等，如是宣说之歧途的遮断是：即使不特意遮止分别念，也必须自解脱。如果不是这样，而是与六识的对境相连而漂泊不定，那么就会以粗大的烦恼分别念，积累各种业，从而无法超越造作下劣恶趣等之因，与普通凡夫没有差别。如果内心习惯于安住于坚固的持心状态，那么即使获得色界等禅定，成就神通等功德，如果未被特殊的方便所摄持，也是没有意义且会衰退的法。对于声的分别念和执着境的无我等见解执为殊胜，也是因为心的相续没有调伏，即使假借般若波罗蜜多或中观等的甚深口诀，也与甚深寂灭离戏无为之义相去甚远。如《摄颂》云：“舍弃分别与念及，觉受执着诸分别，如虚空般之心意，于此之中当进入。”因此，觉性的自性于任何处也不成立，成为任何显现之基础，于虚空般的境界中安住之时，其光芒或力量如明镜般清澈的觉性中，显现之境色等不间断地如海面上之星辰般嬉戏，显现种种不同的部分，是感官之光芒未曾止息的缘故。
English
If the doors of the senses are not blocked, but the six consciousnesses are allowed to roam freely, then the five eyes, such as the eye of flesh, the eye of the gods, and the eye of wisdom, and the six superknowledges, such as the ability to remember past lives and know the minds of others, and so on, the senses and sensory consciousnesses will naturally become clear. Without having to strive to accomplish them separately, all the qualities of the path will be attained spontaneously. As the *Kunje Gyalpo Tantra* says: "The beginning, the end, and the middle are peaceful, existence and sorrow, cessation are peaceful. The spontaneously accomplished great bliss is the unequaled wisdom. From the power of one's own awareness, the Dharma does not arise from others." And as the *Guhyagarbha Tantra* says: "Wonderful, miraculous, and amazing Dharmas do not come from elsewhere. The wisdom that relies on skillful means arises in such a state." Thus, guarding the state of awareness and not specifically rejecting thoughts, etc., the cutting off of the pitfalls of what is taught is: Even if thoughts are not specifically blocked, they must be self-liberated. If it is not like that, but is connected to the objects of the six consciousnesses and wanders around, then with coarse afflictive thoughts, various actions are accumulated, and thus one cannot transcend creating the causes for lower, unfortunate realms, etc., and there is no difference from ordinary people. If one becomes accustomed to abiding in a stable state of mind within, then even if one attains samadhi such as the form realm and accomplishes qualities such as superknowledge, if it is not grasped by a special method, it is meaningless and will be a Dharma that deteriorates. Holding views such as the selflessness of sound thoughts and the object of attachment as supreme is also because the mind's continuum has not been pacified. Even if one falsely attributes profound instructions of the Prajnaparamita or Madhyamaka, etc., it is very far from the meaning of profound, peaceful, free from elaboration, and unconditioned. As the *Compendium of Prajna Paramita Sutra* says: "Abandon thoughts, mental activity, and the grasping of perceptions. With a mind like the sky, enter into this." Therefore, since the nature of awareness is not established anywhere and becomes the basis for any appearance, when one abides in equanimity in a state like the sky, its radiance or power is like a mirror that has been cleansed of dirt. In the clear awareness, the objects of appearance, such as forms, etc., are not obstructed, but play like stars in the ocean, and the part that appears in various ways is because the radiance of the senses has not ceased.
Chinese
雖然顯現為光輝燦爛，但從顯現之時起，其自性即是空性的無有，僅僅是明亮顯現而已。如《般若心經》所說：「色即是空」。然而，僅僅在名言上，如幻象等一般顯現為色，是智慧的能量無礙地展現。在波羅蜜多乘的法語中說：「從空性的狀態中，緣起的顯現無礙地生起」，這與之意義相同。因此，在那裡說：「空性即是色」。因此，不要被認為顯現對境的形相是這樣的執著所染污。如果什麼都不執著，僅僅是顯現就不會束縛，因為束縛的根源是能取和所取二者。能取的對境和所取的意識二者，互相作為境和有境的關聯，在無境的覺性狀態中斷絕，或者像波浪融入大海一般消逝。因此，對於作為有法之物的色相顯現，不要去思維和觀察，而且也不要特意去看待法性覺性的狀態。對於所理解的無實有和無我空性等等，也不要執著於心。各自以自生的覺性智慧，在不分別的狀態中，由自然生起的憶念守護，內外的元素垢染也會自然清淨。如《歸謬論》所說：「實有與非實有，清淨之後，五根的對境執著清淨，元素的粗重清淨，智慧清淨，顯示增長之相。從此，即是耗盡的法性。」像這樣圓滿的證悟，就是三世諸佛的足跡，在智慧上師的境界中，不需要經歷多生累劫和漫長的時間，現在就能夠到達。如《無生寶藏論》所說：「什麼也不思維，什麼也不考慮。不要造作，安住在自然放鬆的狀態中。不造作的狀態，就是無生珍寶藏。是三世諸佛的足跡。」以上是第三個根本科判的結尾，勸誡要努力於道。將因果執著為清淨解脫的下乘五道，以及自性圓滿大圓滿，真諦無別，法性超越心識的五道，簡而言之，在甚深中觀的章節中，以見解所要了解的基礎，即空性或離戲，在此稱為法界的道1，即覺性。