English
In the very self-nature of all sentient beings, resides the essence of pure wisdom. Vast appearances are not realized, like the shell of a fetus and an egg. Although they are obscured and do not manifest, they will appear when their own abilities are perfected. As soon as this body of conceptual thought is abandoned, one will encounter self-appearing realms. The self-awareness that has always been present, its essence will be realized and seen. In the appearance of pure wisdom, the Buddha will be seen as truth. The essence of wisdom's self-appearance is without the conceptual thoughts of the mind. It cuts off the appearances of past and future realms. Thus it is said. Furthermore, for other Dharma friends, the profound method of clearly imparting instructions in the manner of cleansing and sweeping is: When the other person is separated from their breath, the intention of the self-nature of Dharma exists. Place their nostrils directly facing your own face, and in the three segments of the outgoing and incoming breath, during the outward transfer, the first segment is white Om (Tibetan: ༀ་, Devanagari: ओ, Romanized Sanskrit: oṃ, literal Chinese meaning: Om), the second is red Ah (Tibetan: ཨཱཿ, Devanagari: आः, Romanized Sanskrit: āḥ, literal Chinese meaning: Ah), and the third is blue Hung (Tibetan: ཧཱུྃ་, Devanagari: हुं, Romanized Sanskrit: hūṃ, literal Chinese meaning: Hung), projecting it into their heart from the state of emptiness. For the three segments of the inward return, verbally recite Hung and proclaim it. Contract the anus and draw upwards, guiding their consciousness in the form of a blue Hung, and blending their awareness with the great transcendent wisdom. At that time, if the other person's name trembles, they rise up, or a sound is emitted, then the introduction and transmission should be performed. As stated in the "Union of Sun and Moon Sutra": If acting for the benefit of others, in order to embrace them with compassion, the three doors are aligned, and the breath is cut, inhaled, and projected. By placing the three syllables, in order to generate the power of body, speech, and mind, it should be done with breath by the wise. By doing so repeatedly, their appearance will be like this. If the strength of the body is regained, then the instructions should be imparted. Or if consciousness becomes clear, then one should rest in the intention itself. From the gates of the senses, allow the eyes to gaze upon their own nature. If a state of equanimity arises, one will attain non-conceptual samadhi. Thus it is said. If the practitioner does not have that much ability, then they should strive for the purification of the pure land of transference. In order to guide ordinary beings to higher realms, practicing based on unborn wisdom, one should have them visualize a white Ah or a white sphere of light in their heart, and visualize it going outwards, and doing so, contract their seventh chakra, exhaling the breath.
Chinese
根据年龄，以确定的元音“阿”来念诵。当呼吸停止时，面对头顶，重复念诵二十一次“阿”，通过发心和口诀的要点，可以升入天堂。如前所述：文字“阿”的结合，与呼吸及其数量相结合。如果在此期间没有死亡，面对头顶，通过呼吸，将意识也集中在身体的中央，观想并收摄“阿”。如此仪轨圆满之时，如果此人没有与呼吸分离，通过与呼吸结合的文字，毫无疑问地安住并修习。如果仅此还不够，面对他的耳朵，念诵诸佛的名号和陀罗尼，许多经部中都说这样做有益。已讲述的意义。因此，大手印、大圆满、中观三者等各自的宗派，即使超越了思维的范畴，在见、修、行、果各方面都最为殊胜。自显现中说：一切见解的顶峰，被说是阿底大圆满。因为被赞叹为最殊胜，所以对于那些想要能够摧毁轮回的人来说，要将能够清楚辨别其特征的智慧充满胸怀，当人生的太阳西下时，对于这个不可思议的境界，要一心珍爱，并且修行要达到至尊让炯多杰的口诀的究竟。如是说。即使如此，考虑到初学者无法直接进入妥噶，所以说了“如是”等。对于那些先前已经修习过的根器上等之人，与此法相遇，便能如此解脱，但对于其他人来说，我执和突发的因缘，只要没有消融在清净的法界虚空中，突发因缘所摄取的证悟集合的平凡自性，这个轮回的掌控者，对于最初的业力者来说，会成为障碍。为此，止观本体相同，以及各自引导的口诀两种方式中，对于最初的方面，安住于寂止的禅定和明晰的智慧，止观双运，安住于非二元的离边之义，这是《空性六法》中所说：对于不可言说的心性，止观...
English
According to the age, recite with the certainty of the vowel "A." When the breath stops, facing the crown of the head, repeat the "A" twenty-one times in succession. Through the generation of bodhicitta and the key points of the instructions, one can ascend to heaven. As mentioned before: The combination of the letter "A," combine with the breath and its number. If one does not die in between, facing the crown of the head, through the breath, also concentrate the consciousness in the center of the body, visualize and gather the "A." When such a ritual is complete, if that person has not separated from the breath, through the letter combined with the breath, undoubtedly abide and practice. If that is not enough, facing his ear, reciting the names of the Buddhas and the dharanis, many sutras say that doing so is beneficial. The meaning that has been explained. Therefore, Mahamudra, Dzogchen, Madhyamaka, etc., each of their respective schools, even if they transcend the realm of thought, are most excellent in all aspects of view, meditation, conduct, and result. In Rangshar it says: The pinnacle of all views is said to be Ati Dzogchen. Because it is praised as the most excellent, for those who desire to be able to destroy samsara, one should fill one's heart with the wisdom that can clearly distinguish its characteristics, and when the sun of life sets, for this inconceivable state, cherish it wholeheartedly, and practice to reach the ultimate of the oral instructions of Jamyang Khyentse Wangpo himself. Thus it is said. Even so, considering that beginners cannot directly enter Tögal, he said "as such" and so on. For those superior individuals who have previously practiced, encountering this Dharma, they can be liberated in this way, but for others, the clinging to self and sudden circumstances, as long as they have not dissolved in the pure Dharmadhatu space, the ordinary nature of the collection of realizations gathered by sudden circumstances, this master of samsara, will become an obstacle for the initial karmic ones. For this reason, among the two methods of shamatha and vipassana being of the same essence, and the oral instructions of separate guidance, for the initial aspect, abiding in the samadhi of abiding in stillness and the wisdom of clarity, uniting shamatha and vipassana, abiding in the meaning of non-duality, free from extremes, as stated in the Six Spaces: For the inexpressible nature of mind, shamatha and vipassana...
Chinese
当（智慧）自然升起时，等持和随后的（智慧），便在不动摇的禅定中圆满。这是（上文的）意思。第二种分类也有两种区分，即由智慧产生的和由口诀产生的两种。由智慧产生的，是指对于所诠释的词语，一心专注于与之相符的听闻之义，并用心思考，这是止观；而从止观中领悟所诠释的意义，则是胜观的特征。由口诀产生的，是为了超越言语概念而追随意义。心在任何情况下都不动摇，这是止观；而了知其自性是不可言说、不可思议的，则是胜观。如圣者《解深密经》所说：止观有两种，即由智慧产生的和由口诀产生的。由智慧产生的，是指忆念十二部经的词句，这是止观；领悟其意义，则是胜观。由口诀产生的，是指使心不动的口诀，这是止观；领悟其意义，则是胜观。这是（经文的）意思。总而言之，对于根器上等者而言，任何恶念生起，都放松于法身的摇篮中，好坏融为一体，无需其他对治。如《普作王续》所说：对于如实不作意的胜者之意，无论生起什么心和心所的念头，了知其安住于无生之状态，便远离了所有造作、勤奋和相的执着。这是（经文的）意思。对于根器中等者而言，通过修习远离沉掉的见解，在无生之状态中，自性的清明与止观双运的道路，当好坏念头完全融入法界而解脱时，如《三摩地王经》所说：犹如虚空中少许无云，刹那间出现云团，出现后又消失，云团不复存在。首先应当观察它从何处产生。一切诸法也应如是了知。这是（经文的）意思。对于根器下等者而言，首先寻求止观的方法是，对于所缘境，应当获得稳固。如《经庄严论》所说：应当将心专注于所缘境，不使其持续散乱。这是（经文的）意思。然后，通过胜观的智慧，生起个别的辨别智慧。
English
When (wisdom) arises naturally, samatha and subsequent (vipassana) are perfected in unwavering meditation. That is (the meaning of the above). The second category also has two distinctions, namely, those arising from wisdom and those arising from oral instructions. That which arises from wisdom is when one focuses one's mind single-pointedly on the meaning of what is heard in accordance with the words that express it, and thinks about it, this is śamatha and vipassanā; and whatever understanding of the meaning of what is expressed arises from that, is the characteristic of vipaśyanā. That which arises from oral instructions is for the sake of following the meaning that transcends terms. The mind is śamatha when it is unwavering in all respects, and knowing its nature to be inexpressible, unthinkable, and unutterable is vipaśyanā. As the noble *Saṃdhinirmocana Sūtra* says: Śamatha and vipaśyanā are two, namely, that which arises from wisdom and that which arises from oral instructions. That which arises from wisdom is when one keeps in mind the words of the twelve categories of scripture, this is śamatha; understanding their meaning is vipaśyanā. That which arises from oral instructions is when one makes the mind unwavering through oral instructions, this is śamatha; understanding its meaning is vipaśyanā. That is (the meaning of the scripture). In short, for individuals of superior faculties, whatever bad thoughts arise, they relax into the cradle of the dharmakāya, and good and bad become one, so there is no need to show another antidote. As the *Kunjed Gyalpo Tantra* says: In the intention of the Victorious Ones, which is naturally uncorrected, whatever thoughts of mind and mental events arise, by knowing that they abide in the unborn state, one is separated from all conceptions of action, effort, and signs. That is (the meaning of the scripture). For individuals of middling faculties, by familiarizing themselves with the view that is separated from dullness and excitement, in the state of unborn, the clarity of one's own nature, and the path of the union of śamatha and vipaśyanā, when all thoughts of good and bad dissolve into the expanse and are liberated, as the *Samādhirāja Sūtra* says: Just as in the sky, when there is little cloud, in an instant a circle of clouds appears, and having arisen, it disappears, and the circle of clouds is no more. First, one should examine from where it arose. Know that all phenomena are like that. That is (the meaning of the scripture). For individuals of inferior faculties, the method of first seeking only śamatha is that whatever object one focuses on, one should gain stability in it. As the *Sūtrālaṃkāra* says: One should fix one's mind on the object, and not let it continuously wander. That is (the meaning of the scripture). Then, through the wisdom of vipaśyanā, one generates individual discriminating wisdom.
Chinese
通过精进，如慈氏所说：“止禅成就后，应修习胜观。”如此，当步伐达到标准时，最终就像到达金洲时，连土石的微尘都找不到一样。无论生起什么心和心所的分别念，显现和心识无别，显现为基位解脱之大境，远离禅定之座，如《自显》所说：“无执的法性，自明安乐的虚空。无念，遍布虚空的法性中嬉戏。无执着的法性，在自处清净。无念的自解脱，安乐的力量。无有边际，遍布一切自显现。真实法性，降临于大乐之地。”如此，在修习之时，以“通明之方便”等方式宣说，六识显现为功德之友的方便之法，无论生起什么分别念，不应遮止，也不应修整，不应随逐，安住于无生之状态中，不为所动，则能获得天眼、肉眼等五眼和六神通等，一切根清净之功德。如是《普作续》中也说：“初始、终结、中央寂静，有和寂灭涅槃寂静，任运成就之大乐，无与伦比之智慧，从自己力量的觉性中，法不由他而生。”如果分别念与外境相连，则是凡夫，如果从那之中返回，则如前所说，在如明镜般清澈的觉性中，显现之境不间断，如星月在海中显现般清晰，但未被分别念的念头所染污之时，能取所取之境与能执之心断绝关联，各自本觉，到达不可分别之智慧上师之地，如《现观庄严论》中说：“从有和非有完全清净中，五根的对境执着清净，五大的粗重清净，显示智慧清净的增长之相，从中生起灭尽之法性。”总结此处的意义，如“总之”等所说，如前所说的一切内容，总摄为即将宣说的五道，首先，法界的道，完全耗尽于不可思议的法性之中，如《自显》所说：“法界智慧是，大空性