English
If one can enter all at once, there is no meaning in the length of meditation. Do not stop thinking you have achieved it. Thus it is said. It is said in the Great Garuda: One body pervades all, there is no added dharma, there is no end to reach, and there is no subtraction from space. The play of Dharma, there is no excess of comfort, in the realm of self-arisen greatness, everything abides as it is. Thus it is said. It is said in the Definitive Meaning Gathering Tantra: These roots are briefly summarized, like the sun rising without darkness, realizing the meaning of the self-arisen Dharmakaya, confusion and delusion, the realm of mind, are eliminated from the root. Therefore, the self-arisen wisdom body, because it does not change in the three times, is the unmistaken, correct, manifest Buddha. Therefore, it is enough to realize the definitive meaning. Thus it is said in the tantras, scriptures, and instructions. From the state of realization, compassion arises impartially. It is said in the Pinnacle Arising: Although the self-arisen wisdom does not move from the sphere, it has compassion that is completely equal to all appearances and existence. The glorious protector of beings, the various Samantabhadra, without discrimination of acceptance or rejection, the meaning of oneness. Thus it is said. It is said in the Wisdom Secret: While abiding in the clear light sphere, compassionate activities spread in the ten directions, fulfilling the hopes of beings, appearing like a wish-fulfilling jewel. Thus it is said. The intermediate is: the means of placing the mind on the meaning of realization, the means of correcting faults, and the showing of signs of experience. The first is: to abide in the meaning of realization without distraction and without interruption, and to show how to meditate on all appearances without moving from the state of realization, and to practice without a meditator or an object of meditation, and to meditate effortlessly in its own way. The first of these is: not being distracted from reaching the wisdom realm is the intention of not being separated from its meaning, that is, to practice effortlessly and without effort in the state of realization. It is said in the Vast Expanse of Wisdom: The intermediate yogi practitioner, for all dharmas like the sky, such as wisdom, contemplates without words and without interruption. Thus it is said. It is said in the Tantra of the Arising Power of Samantabhadra's Wisdom: The yogi who has the power of wisdom arising, knowing that all dharmas are self-illuminating, without distraction, abides in the natural state. Thus it is said. It is said in the Definitive Meaning Gathering Tantra: Self-illuminating appearances without attachment, in the nature of Dharma that exists in the continuum, without distraction, abiding in its meaning, that is the path of the supreme yoga. As
Chinese
以及，明晰而不散乱是法身，不修不离是三摩地，无所缘是如同虚空，无聚无散而恒常存在。如是等等宣说了。第二是，无论显现什么、存在什么、如何生起，都不作破立、取舍，而是以自生自显的方式修持。如《 निश्चितार्थसंग्रह》 (藏文：ངེས་དོན་འདུས་པ་)所说：无论境的相状显现什么，心中都不作破立，法界具足 निश्चितार्थ (藏文，梵文天城体，梵文罗马拟音，汉语字面意思) ，没有舒放和收摄的执着是安乐。以及《心之守护》 (藏文：ཡིད་སྐྱོབ་)所说：由于自他之想自然远离，显有是金刚萨埵的密意。如果彻底了悟如何是这样的意义，那么无论怎样都可以，有缘者修持吧！以及《菩提心广大》 (藏文：བྱང་སེམས་བདེ་འབྱམས་)所说：本来不修，如其本然地明晰，通过修持不能从他处找到胜利之法。金刚之日从法界生起，一切万有都如是地明晰。如是宣说了。第三是，无论如何显现，都是自生智慧的自显，因此是无生之状态的禅修，或者说是法性状态的禅修。也就是《心之守护》 (藏文：ཡིད་སྐྱོབ་)所说：没有可取的修持是这样，一旦领悟到唯一，心与实相相合时，谁来修持，取什么呢？心本身变成实有，所以没有能取者。当心变成法性状态时，谁是禅修者，修什么呢？领悟到法性广大而不散乱，据说广大法性是密意。以及《智慧深奥圆满》 (藏文：ཡེ་ཤེས་གཏིང་རྫོགས་)所说：从领悟自心意义的心髓法身中，没有作为所修的智慧法身在别处。因为前后之心的智慧远离边，所以没有错谬的禅修者。如是，如果大禅修在心中没有实有，不住不分别的安住不是瑜伽。如是宣说了。第四是，无论显现什么，都未曾从自生智慧中动摇，因此以自宗无勤的方式修持。《广大虚空》 (藏文：ཀློང་ཆེན་)中说：在不造作的自然安住的自性中，身心随意安放。觉性放松无勤，如无事之人般安住。在没有紧缓的法性中，身心随意安放是安乐。以及《智慧深奥圆满》 (藏文：ཡེ་ཤེས་གཏིང་རྫོགས་)中说：如实不错谬地领悟自心，身语意
English
And, clear and unscattered is the Dharmakaya, non-meditation and inseparable is Samadhi, without object is like the sky, without gathering and scattering, it constantly abides. Thus and so on, it was spoken. Secondly, whatever appears, whatever exists, however it arises, without refuting or establishing, abandoning or taking, one practices in a self-arisen, self-manifesting way. As it says in the Ningdon Dupa (Definitive Meaning Collection): Whatever the characteristics of the object appear, without refuting or establishing in the mind, in the Dharmadhatu, complete with Definitive Meaning, happiness is without attachment to spreading and gathering. And as it says in Yikyob (Mind Guard): Since the concept of self and other is naturally absent, appearances and existence are the intention of Vajrasattva. If you thoroughly understand the meaning of how it is, then however it may be, fortunate ones, practice! And as it says in Jangsem Dejam (Bodhisattva's Great Bliss): From the beginning, without meditation, clear as it is, through meditation one does not find the Dharma of victory from elsewhere. The Vajra Sun arises from the Dhatu, and all things are clear as they are. Thus it was spoken. Thirdly, however it appears, it is the self-manifestation of self-arisen wisdom, therefore it is the meditation of the unborn state, or the meditation of the state of Dharmata. That is, as it says in Yikyob (Mind Guard): This is how to practice without taking: once you realize the one, when the mind meets reality, who practices, what is taken? The mind itself becomes real, so there is no taker. When the mind becomes the state of Dharmata, who is the meditator, what is meditated? Realizing the vastness of Dharmata without distraction, it is said that the vast Dharmata is the intention. And as it says in Yeshe Tingdzog (Wisdom's Profound Completion): From the heart essence Dharmakaya of realizing the meaning of one's own mind, there is no wisdom Dharmakaya to be meditated on elsewhere. Because the wisdom of the mind, before and after, is free from extremes, there is no mistaken meditator. Thus, if there is no reality in the mind of great meditation, abiding without dwelling or thinking is not yoga. Thus it was spoken. Fourthly, whatever appears, it does not move from self-arisen wisdom, therefore one practices effortlessly in one's own way. As it says in Longchen (Vast Expanse): In the unmade, natural abiding nature, body and mind are placed as desired. Awareness is relaxed and effortless, abiding like a person without affairs. In the Dharmata without tightness or looseness, it is comfortable to place body and mind as desired. And as it says in Yeshe Tingdzog (Wisdom's Profound Completion): By realizing one's own mind as it is, without error, body, speech, and mind
Chinese
由于生起证悟没有基础，跏趺坐直，禁语无言。因此，心也无实，既非恒常也非断灭。舍弃证悟，修持不会增进。因为是从智慧观的力量中产生的。瑜伽士不要修持执着对境的意识，因为分别念是未作改变的自心智慧。为了拥有它，不需要依靠修持。如是说。 胜义谛总集中说： 未寻之法性，无思辨而修持。体验是明了觉性，不离于此而修持。如是说。 虚空广阔中说： 以作为的道路的努力，是自生菩提的障碍。因此，无作的觉性，被说是道路的殊胜智慧。如是说。 六界明点中说： 自生智慧，永恒不变的伟大精华，不摇不动，远离一切言说。以证悟的甘露，摧毁劳作的痛苦。安住于无作安乐的境界中。如是说。 琼钦中说： 自生智慧，恒常如是安住。不住于无作的境界，无法以对治来改变。如是等说。 第二，对治过患的方法是： 无论烦恼、分别念、掉举和昏沉、魔的障碍、以及入定和出定时的执着等如何生起，所有这些都是心性自显，没有好坏取舍，于自显自解脱中修持。 修心要义六法中说： 无论生起什么分别念的相，如果知道分别念即是法性，则无需于法界之外修持。对此，无法以对治来改变和遮止。如此，于三时一切相中，不离于自性即是法身。如果成为力量，则没有世间自性。如是说。 六界明点中说： 以执着来衡量和显现的诸法，显现为自己的庄严，因此不舍弃不抛弃。不作任何思念，以方便而享用它。与一切不合，完全舍弃之法，五毒和五无间罪，如果进入清净道，则获得平等之王。如是说。 金炼石中说： 了解心的行境，则这些法即是诸法的法性。无分别于任何
English
Since arising realization has no basis, sit straight in the lotus position, cut off speech, without words. Therefore, the mind is also unreal, neither permanent nor annihilated. Abandoning realization, practice will not increase. Because it arises from the power of wisdom's view. Yogis should not cultivate the consciousness that clings to objects, because conceptual thought is the uncorrected wisdom of one's own mind. To possess it, there is no need to rely on practice. Thus it is said. In the Definitive Meaning Gathering it says: The nature of things not sought, is meditation without thought or analysis. Experience is the clarity of awareness, meditating without straying from it. Thus it is said. In Vast Expanse of Sky it says: The effort of the path of doing, is an obstacle to self-arising enlightenment. Therefore, this effortless wisdom of awareness, is said to be the supreme wisdom of the path. Thus it is said. In Six Bindus it says: Self-arising wisdom, the very essence of great permanence, unmoving, unchanging, free from all imputation. With the nectar of realization, it destroys the suffering of effort. It abides perfectly in the realm of effortless bliss. Thus it is said. In the Great Garuda it says: Self-arising wisdom abides perfectly as it is. It does not abide in the realm of effortlessness, it cannot be altered by antidotes. Thus it is said and so on. Secondly, the method of remedying faults is: However afflictions, conceptual thoughts, dullness and excitement, demonic obstacles, and clinging in equipoise and post-equipoise arise, all these are the self-display of mind itself, without accepting or rejecting good or bad, practice in self-display and self-liberation. In Six Meanings of Mind Training it says: Whatever signs of conceptual thought arise, if you know that conceptual thought itself is the nature of reality, then there is no need to meditate outside of the realm of reality. There is no antidote to change or reject it. Thus, in all aspects of the three times, not straying from oneself is the Dharmakaya. If it becomes power, then there is no worldly nature. Thus it is said. In Six Bindus it says: The phenomena that are measured and appear through clinging, appear as one's own adornment, therefore do not abandon or reject them. Do not think in any way, enjoy it with skillful means. The Dharma that is incompatible with all, completely abandoning, the five poisons and the five inexpiable sins, if you enter that pure path, you will attain the king of equality. Thus it is said. In Gold Refining from Stone it says: Knowing the sphere of activity of the mind, these phenomena are the nature of all things. Without discrimination in any
Chinese
应当修习这无有止境的殊胜之道。正如《琼钦》中所说：屠夫、妓女、断绝五种，抛弃高傲自大和世俗之人，完全圆满是佛法的精髓，除此之外没有更大的安乐。如是说。那么，这些过患是保持事物本来的面目吗？并非如此。因为所有这些都证悟为自生智慧的自显现，因此对任何事物都没有实体和相状。就像火上添柴一样，是广大智慧的助伴，或者将这些过患修持为自生自灭。正如《虚空广阔》中所说：如果生起常断等感受，要知道分别念是智慧的鞭策，就像给火添柴一样，仅此而已就清楚地说明了修持。如果五种禅定的智慧变得昏暗，忆念三者融合之义，沉浸于法性智慧的虚空中，就像瓶中的珍宝黄金一样。如是说。正如《显现十七》中所说：念头、相状、好坏、五种烦恼，无论生起什么都不应遮止，也不应因忆念其意义而追随，我说它们是自生自灭的。如是说。如此修习的验相是：体验、确信和征兆的显现。前者是：无有禅定和后得之分，体验到自解脱、无有增减；如同虚空中的云彩，一切法都显现为自生自灭的智慧法身的体验；如同草原上的野火，无论想起什么都显现为智慧法身的体验；如同珍宝金洲没有石头的混杂一样，体验到一切法在自生智慧中没有其他的混杂；对于那些没有证悟的人，生起无有二元的慈爱和慈悲，没有偏袒。如是说。第一是：正如《虚空广阔》中所说：以证悟自心见，禅定和后得五毒融为一体。那时无论享用什么烦恼，其自性都没有增减。如是说。正如《龙钦》中所说：因为没有舍弃和轮换的平等心，所以是无有增减的禅定。如是说。第二是：正如《了义》中所说：譬如虚空中的云彩一样，自生自灭，没有损害，因为分别念自解脱，没有执着，所以智慧自性显现为法身。如是说。正如《龙钦》中所说：安乐和痛苦的平等心，也自然显现为自生自灭。自明觉的虚空