English
four. Skilled in the key points of the method of abiding in samadhi. As stated in the Six Dharmas of the Root Mahamudra, not straying from the mind of non-grasping awareness is like straightening an arrow. Not grasping anything with the mind regarding the meaning of unbornness. Not straying from the realm of non-thought is like a strong man practicing skills, or like mixing paints, just as a skilled artisan mixes paints. All Dharma eyes do not transcend the nature of reality, therefore, the self-nature is non-dual. Not straying from the expanse of equality is like a fisherman catching fish. View is liberated from clinging to extremes, and meditation is liberated from fabrication. Not straying from the unthinkable is like pulling out a thorn. Section Thirty-seven, Meditating through the Door of Instructions on the Method of Abiding: 7. Among the four methods of instruction, in the realm of the six societies, internally it is like losing the Khenpo of Darchen. The mind of non-grasping awareness is like the dry head of the Hadapo instruction. The actual instruction for this method of abiding is: In the expanse of aimlessness, abide effortlessly. In the realm of the unconditioned, abide without fabrication. When everything arises as one's own mind, abide in selflessness. In the realm of the uncreated, do not abide. In the realm of non-grasping, abide in one's own way. In the realm of the unborn, abide in the inexpressible, these are six. The instruction of naked awareness is like a person poisoned. For example, hair falls out of eyes eaten by frost. Knowing that the appearance of the realm of the six aggregates is unreal, thereby reversing the clinging to reality. The actual instruction is the six dharmas that are primordially unborn, namely: The Dharma nature that is primordially unpolluted. Realization of non-attachment and self-liberation. The self-arising manifestation of non-grasping. The experience of effortless and spontaneous accomplishment. The abiding state of unborn selflessness. The play of self-arising without searching. External appearances are not defiled by internal clinging. The instruction of disregarding awareness is like a young child. The actual instruction is: The Dharma nature of the unconditioned mind. The view of the non-conceptual mind. The wisdom of the non-abiding mind. The meditation of the non-distracted mind. The essence of the unwavering mind. The samaya of the unbiased mind. The conduct of the non-abandoning mind. The instruction of Chokshak Hordol awareness is like taking out a person's heart. For example, a person whose heart has been taken out has no hope of recovery and thoughts are cut off. The meaning is the instruction of Chokshak Hordol, which is in the unconditioned self-nature.
Chinese
安住于此，没有安住者和所有者，像霍尔爆发一样，在各种境识中显现，不追求，不执着，随意安住。在真俗二谛无别的实相中，远离因缘勤作，在觉性空明的状态中，不作修饰，自然安住。第三十八章，安住于自性的窍诀是：四种安住方式，由于佛陀的密意本来就在自己心中，所以永远不会遗失，不去寻找，安住于光明和无分别之中。心本来没有被抓住和束缚，所以不会丢失，不去牵引，安住于安乐和无分别之中。散乱之处没有超出法性，所以没有散乱，不散乱，安住于明朗和清澈之中。如何安住呢？有六种不作修饰的法：如果寻找心性，则是空性；如果阻止，则会衰退；如果修饰，则会混淆；如果修习，则会束缚；如果观察，则会消失；如果勤作，则会遮蔽。所以不去寻找，不去阻止，不去修饰，不去修习，不去观察，不去勤作，而是安住于自性之中。心中没有要做的事情，而且做了的事情也无法成就，所以没有要做的事情，不要匆忙，坦然放松。也就是说，修习不要松懈，像拉紧弓弦一样安住，孩子。第三十九章，自然生起，没有止息，心的要点是：心的六个要点是：远离四分之三的觉性，没有被能取所取的分别念所染污的不作修饰的当下，这就是本来的法身。用目标自解脱的窍诀来把握心，用被业力抓住的人的比喻来表示，放松心态去寻找，这就是心的要点。从对实有的执着中解脱出来，没有好坏分别念的缝隙，用人被疾病抓住的比喻来表示，没有缝隙，这就是心的要点。本来就没有尚未成佛的法，所以对任何事物都没有否定和肯定的执着，用罪人悬挂在悬崖上的比喻来表示，没有犹豫，这就是心的要点。无论显现什么都解脱为智慧，远离见解的二取，禅修的无目标执着，行为的勤作，以及对果的期望。用比喻自己追求意义的人和已经相遇的比喻来表示，没有希望和恐惧，这就是心的要点。发出阿底的本音，压倒低劣的乘，用狮子进入爪牙之中的比喻来表示，没有畏惧。
English
By abiding in this way, there is no abider or owner. Like a sudden eruption of the Hor, it appears in various realms of consciousness. Without seeking or grasping, one abides freely. In the reality where the two truths are inseparable, free from causes, conditions, effort, and striving, one abides naturally and without fabrication in the state of awareness that is empty and clear. Chapter Thirty-eight: The instruction on abiding in one's natural state is: There are four ways of abiding. Since the Buddha's intention is inherently within oneself, it can never be lost. Without searching, one abides in clarity and without conceptualization. Since the mind is inherently ungrasped and unbound, it cannot be lost. Without pulling it, one abides in ease and without conceptualization. Since the field of distraction does not go beyond the nature of reality, there is no distraction. Without being distracted, one abides in openness and clarity. How does one abide? There are six unfabricated dharmas: If one searches for the nature of mind, it is emptiness. If one blocks it, it deteriorates. If one fabricates it, it is corrupted. If one meditates on it, it is bound. If one looks at it, it vanishes. If one strives, it is obscured. Therefore, do not search, do not block, do not fabricate, do not meditate, do not look, and do not strive, but abide in one's own natural state. There is nothing to do in the mind, and what is done cannot accomplish anything. Therefore, without anything to do, do not be busy, but abide in ease and relaxation. That is, practice without slackening, abide like a taut bowstring, child. Chapter Thirty-nine: The key point of mind, which arises naturally and without cessation, is: The six key points of mind are: Awareness that is free from the three-fourths, the unfabricated immediacy that is not defiled by the conceptualization of grasping and being grasped, this is the primordial Dharmakaya. One grasps the mind with the instruction of self-liberation of objects. Using the example of a person seized by karma, one relaxes the mind and searches, this is the key point of mind. Liberated from the clinging to reality, there is no gap in the conceptualization of good and bad. Using the example of a person seized by illness, there is no gap, this is the key point of mind. Since there is not a single dharma that has not been enlightened from the beginning, there is no clinging to affirmation or negation in anything. Using the example of a sinner hanging on a cliff, there is no hesitation, this is the key point of mind. Whatever appears is liberated into wisdom, free from the dualistic grasping of views, the objectless clinging of meditation, the effort of action, and the hope for results. Using the example of a person who seeks meaning for oneself and has already met, there is no hope or fear, this is the key point of mind. Uttering the original sound of Ati, one overwhelms the inferior vehicles. Using the example of a lion going into the midst of claws, there is no fear.
Chinese
觉受是心之要。实相自明，离诸障蔽。如以麻油灯为例，明而无念，是心之要诀。第四十章。所示见、修、行、果不离自解脱。四种不寻之法中，离思之法性意，安住于自流中，故不需以分别执着的见解重新寻求。如以太阳寻光为例，无所缘之见，不寻为有所缘。于自生本元之义，不需以执着心意而新修。如如意宝不寻所欲之例，无所缘之修，不寻为有所缘。烦恼与智慧等，舍与取味同，故无取舍之所行与能行二者。如自身不于自身寻之例，无取舍之行，不寻为有取舍。本已成佛之果，安住于自身，不依赖于他，如国王登基。如君王不谄媚君王之例，无希冀之果，不寻为有希冀。如是，轮回与涅槃之诸法，皆自性无别，故不应动摇于离希冀、戏论、造作之法性平等义。༈。又，增上心学之诸章，于论释中，以上下之关联而编排。于第三十章之后，置三十六与三十九之间。其间，提前智慧学中之第七十七品。之后，置三十一品至三十五品之间。其后，置第四十章，然此处则依根本原文之顺序而书写。总而言之，经由彼等之门，如中阴与幻化般，依增上定学，以道用见修等，如养育幼童。方便与智慧双运，如鸟飞于空，为一切大小根器所宜之教诲已竟。口诀八十中，于方便禅定专注之教诲，即第三。༈。根本科判四。体性极清净增上慧学之教诲，于三十八品中，
English
Experiencing is the essence of mind. The nature of reality is self-luminous, free from obscurations. Like the example of a sesame oil lamp, clear and without thought, that is the essence of mind. Chapter 40. Showing that view, meditation, conduct, and result are inseparable from self-liberation. Among the four non-seeking dharmas, the intention of the thought-free Dharma nature abides in its own flow, so there is no need to seek anew with views of conceptual attachment. Like the example of the sun seeking light, the view without an object does not seek to be object-oriented. For the meaning of self-arisen original nature, there is no need to meditate anew with clinging to a focused mind. Like the example of the wish-fulfilling jewel not seeking what is desired, meditation without an object does not seek to be object-oriented. Afflictions and wisdom, etc., are equal in taste whether abandoned or adopted, so there is no duality of what is to be practiced and the practitioner. Like the example of oneself not seeking oneself, conduct without acceptance or rejection does not seek to be with acceptance or rejection. The result of already being enlightened abides in oneself, not dependent on others, like a king ascending the throne. Like the example of a king not flattering a king, the result without hope does not seek to be with hope. Thus, all the dharmas of samsara and nirvana are inseparable in nature, so one should not waver from the equal meaning of Dharma nature that is beyond hope, proliferation, and effort. ༈. Also, the chapters on higher mind training are arranged in the commentary with the connections above and below. After chapter thirty, place between thirty-six and thirty-nine. In the meantime, advance chapter seventy-seven in the wisdom training. After that, place between chapters thirty-one and thirty-five. After that, chapter forty is placed, but here it is written according to the original text. In short, through these doors, like bardo and illusion, relying on higher samadhi training, with the view and meditation of taking the path, like raising a young child. The union of skillful means and wisdom, like a bird flying in the sky, the teachings suitable for all great and small capacities are complete. Among the eighty oral instructions, the instruction on the single-pointedness of skillful means and meditation is the third. ༈. The fourth root section. The teachings on the nature of pure higher wisdom training are in thirty-eight chapters.
Chinese
第四十一，宣说十二种“是”的见解是：以下部心之见解，犹如磨砺过的剃刀。以不缘三轮的智慧，将一切烦恼分别念连根斩断。断法，轮回涅槃等基、道、果的一切法，皆显现为自心无生之游舞，无好无坏，解脱边际，如虚空般的意义。自性无生，游舞无灭，体性二无等等而作介绍。如《普作续》云：“诸法之根本，汇集于心故，因此当宣说，根本之意义。” 又是，关于十二种“是”：自心法性无生的意义，无论何处也未曾分离，但在相的行境中，是谁也无法见到的。虽然本来就未曾与自性分离，但以前自己未曾认识自己。由于未成立任何体性，所以观察也无法见到，但不观察时，仅是感到愉快，轮回涅槃的一切法不灭，显现为任何事物。实际上本不存在，却显现各种错觉，但自己的自性未成立任何事物，所以无有实物。虽然长久漂泊于轮回中，但从未失去如来藏的自性。虽然显现为各种轮回涅槃，但法性的自性从未改变。没有微尘许的实物成立，如虚空般周遍一切。在如虚空般的空性中，因果缘起的各种法不灭地生起。心如野马般难以驯服，抓得太紧，杂乱太多就无法控制，放松就能控制。因此，不执取不系缚，随处安住。止观双运，如鹏鸟翱翔于天空。无需抬升，就在法性的空中行走。法性不是任何事物，却能显现为任何事物。因此，不作勤作，任何所作皆能成就。心性没有颜色、形状、形象和特征，如何观察和修习，那样的显现是存在的。总之，安住于自性无生，所以没有实事。安住于游舞无灭，所以显现为各种事物。安住于法性二无，所以没有执着之处。心识于自性中解脱，因此无法超越法性而作介绍。第四十一章完。