Chinese
无有昏昧明澈不灭，意之安住即是如此。如是，其时于法性本元之意中圆满，于《虚空六法》中云：语中所有之心性，五门之境各自清净，如未浊之水清澈，显现诸法于自处圆满。如是。第二，遮止歧途者：彼亦，六识灭后若入于无记，则成止住于一方，是为歧途。散乱放逸若入于泛滥，则成歧途。若未得明澈自声，则成歧途。若执著于一境之橛，则成歧途。总之，当知除却觉性自明广大解脱无执自住之禅修外，其余皆为歧途。于《超越心识》中云：不入歧途安住之禅修，于诸根门明澈之上，未为意之分别所动摇，唯于觉性而行之心，即是未向外散失。如是。彼亦，觉性未为显现所染污，显现未为觉性所用，自性明澈澄净，不于少许执著一境之橛，宽广坦荡广大自在，飘飘然者，乃是自生智慧之禅修。彼处云：禅修之体性显现之方式，体性空明觉性上，自性何处亦不杂染，能取所取之边际已尽，法性自面清净也。如是。顺便说一下，未修之过患：于彼处云：未修之过患即是，轮回之体性显现故，我与他者境识与，言词俱足之见与，所缘俱足之境等与，烦恼束缚于我执，丧失成佛之道与，未识果之自性与，诸法平等之基不具与，自明三界受缚与，分别俱足堕落也。如是。故当勤奋于禅修。第三，彼之意境显现有寂本元之法性者：先前所谓之建立基础，以分别思择将一切显现作为道用，此时已于止息戏论后于自元解脱，故不离基础实有之安住方式，且能于其上安住之故。于《虚空六法》中云：无有分别之心性上，未取无灭自显现，自明清澈识境面，觉
English
Without dimness, clear and unceasing, the abiding of intention is just like that. Thus, at that time, it is perfected in the intention of the Dharma-nature's original ground. In the Sixth Space it says: In the mind-essence that is in speech, the objects of the five gates are self-purified, like unclouded water that is clear, all appearances are perfected in their own place. Thus. Second, cutting off the wrong paths: Also, if the six aggregates cease and go into unconsciousness, then it becomes dwelling in one direction, which is a wrong path. If scattering and wildness go into boundlessness, then it is a wrong path. If the clear essence of one's own sound is not found, then it is a wrong path. If one grasps at a single point like a peg, then it is a wrong path. In short, one should realize that other than the meditation of awareness, self-clarity, vast liberation, non-grasping, and self-abiding, all others are wrong paths. In the Transcendent View it says: The meditation of abiding without straying is when the doors of the senses are clear, and the mind is not moved by conceptual thoughts, the mind that engages in awareness itself, is without straying outwards. Thus. Also, awareness is not obscured by appearances, appearances are not used by awareness, the nature is clear and limpid, without grasping at a single point like a peg, vast, open, great freedom, carefree, is the meditation of self-arisen wisdom. In that very place it says: The characteristics of meditation, the way appearances arise, on the nature of emptiness and clarity, awareness, the nature is not mixed with anything, the extremes of grasping and being grasped are exhausted, and the Dharma-nature is pure in its own essence. Thus. Incidentally, the faults of not meditating: In that place it says: The faults of not meditating are, because the characteristics of samsara manifestly appear, self and other, objects and consciousness, and views complete with words, and objects complete with aims, and afflictions bind to self-grasping, also losing the path to Buddhahood, and not knowing the nature of the fruit, and the basis for the equality of all dharmas is absent, and self-awareness is bound by the three realms, and falling with conceptual thoughts. Thus. Therefore, one should strive in meditation. Third, the intention of that, the Dharma-nature of the basis of appearance and existence arising: Previously, the so-called establishing the foundation, using whatever appears as the path through conceptual discrimination, at this time, having exhausted elaboration, it is liberated into its own ground, therefore, it does not move from the way the basis of reality abides, and because it is able to abide on top of that. In the Sixth Space it says: On the mind-essence without conceptual thought, ungrasped, unceasing, self-appearing, the face of the object of self-aware clarity is known, the