Chinese
嗡。思维畜生役使，人出生衰老病死，非天争斗，天神死亡、迁移、堕落的痛苦等等。思维这些，思维这些痛苦的因果。轮回的自性没有超出痛苦，这些众生永远被轮回的痛苦所折磨，愿这些成为我的善根，身体受用等等暂时与安乐相遇，愿安住于远离痛苦、没有亲疏爱憎的四无量心，最终获得佛的果位。这样思维，口中也念诵，仅仅取一个简略的发心仪轨： 怙主及眷属请垂念！ 如同三世诸佛，发起菩提心一样，为了利益众生，我也发起菩提心。如同所说之学处，我也次第好好学习。愿消除众生的一切痛苦，所做的一切都变成利他！这样念诵，将取受众生的痛苦和给予众生安乐二者交替修习，以慈悲心殷重地修习七天。这样，身语的一切努力都变成仅仅为了利他，有进入大乘道的必要。第七，生起证悟实相，取证悟心要之道的引导，在寻求寂止，生起胜观，认识结合之上，有三点。首先，双腿跏趺坐，之前的心的分别念停止，未来的没有生起，现在对任何所知都不分别的境界中安住，努力七天。这样，就能压制平时不好的分别念的遮蔽，因为智慧分辨精华和糟粕，所以容易认识突发的任何显现的必要。之后，生起胜观：观察心的分别念以各种各样的方式散乱，显现得像粗大的蓝色一样。在分别念停止的时候，寻找从哪里来，从身体的头、中间、尾部三个部分去观察，并且寻求分别念本身的形状、颜色，结果从哪里也没有来，因此会证悟没有出生的心性，从根本上脱离的境界。之后，分别念
English
Oṃ. Thinking about the suffering of animal exploitation, human birth, aging, sickness, and death, the battles of the Asuras, the suffering of the gods' death, migration, and falling, etc., think about these, think about the cause and effect of these sufferings. The nature of samsara does not go beyond suffering, these sentient beings are always tormented by the suffering of samsara, may these become the root of my virtue, may body and enjoyment etc. temporarily meet with happiness, may I abide in the four immeasurables that are free from suffering, without near and far, attachment and aversion, and ultimately attain the state of Buddhahood. Thinking like this, also reciting in the mouth, just take a brief ceremony of generating the mind of enlightenment: Lords and retinues, please pay attention! Just as the Buddhas of the three times, generated the mind of enlightenment, in order to benefit sentient beings, I also generate the mind of enlightenment. Just as the precepts that were spoken, I will also gradually learn well. May all the sufferings of sentient beings be eliminated, and may everything done become beneficial to others! Reciting like this, alternately practice taking on the suffering of sentient beings and giving happiness to sentient beings, and cultivate compassion earnestly for seven days. In this way, all the efforts of body and speech become solely for the benefit of others, and there is a need to enter the Mahayana path. Seventh, generating the realization of the nature of reality, taking the guidance of the path of realizing the essence, there are three points on seeking calm abiding, generating insight, and recognizing the union. First, sit in the lotus position, the previous thoughts of the mind cease, the future ones do not arise, abide in the state of not thinking about anything that is known now, and strive for seven days. In this way, one can suppress the obscurations of ordinary bad thoughts, and because wisdom distinguishes essence from dross, it is easy to recognize the necessity of any sudden manifestation. After that, generate insight: observe the thoughts of the mind scattering in various ways, appearing like a coarse blue color. When the thoughts stop, look for where they come from, observe from the head, middle, and tail of the body, and also seek the shape and color of the thoughts themselves, but in the end they do not come from anywhere, so you will realize the nature of mind without birth, a state of being free from the root. After that, the thought
Chinese
当（念头）停止的时候，它存在于内外之间何处？它的颜色和形状是什么？通过观察，你会认识到无碍、光明、空性的大心性，从根本上是完全清净的。然后，即使那个念头突然出现，也会不知去向地消失。当（念头）停止时，通过识别它先前去向的痕迹，你会认识到无迹、自然解脱的觉性，并证悟超越识别的意义。然后，认识双运的方法是：让身心保持自然状态，心超越念头和思考，处于放松、坦然、开放的状态。通过安住于此，念头和思维的活动会平息，止的寂静和观的明晰会同时显现，这就是双运。因此，有必要认识具有方便的禅定。这些每天都要练习。第二，介绍正行：将一切身心放松，专注于当下这一刹那的觉知。要知道，外在世界和内在众生，以及轮回和涅槃的一切法，都是自己心的显现，就像昨晚的梦一样。心性也是如此，本体是空性，自性是光明，显现为各种各样的现象，就像一面干净的镜子中显现的影像一样。虽然显现，但它远离一切执着，因此它远离存在和不存在的一切戏论。它的意义是，除了当下显现的各种各样的心之外，没有其他的法性。正如大学者所说：如果知道念头本身就是法性，那么就无需在其他地方修持法界。知道如何证悟和解脱就足够了。仅仅证悟就能成就法身。这条殊胜的道路是至高无上的。显现和存在的一切都是普贤王如来。放下念头，不作意地修持。将显现和存在视为敌人，是解脱的错误和堕落。如是说，所以，对于当下的觉知，不要人为地造作，放松身心，让它自然地流淌。无论出现什么念头，都不要压制或追随，而是在当下，以平常、自然、赤裸的方式放松。本体是见即解脱，自性是知即解脱。安住于特征的完全解脱是心性的本质。因此，无论显现什么，都毫不犹豫地保持下去。当觉性的自然状态中安住着心，并且自然圆满地显现时，不要压制、追随或执着。
English
When (the thought) ceases, where does it reside between the inner and outer? What is its color and shape? By examining, you will realize that the unobstructed, luminous, and empty great mind-essence is fundamentally completely pure. Then, even if that thought suddenly arises, it will disappear without a trace. When (the thought) ceases, by identifying the traces of where it went before, you will recognize the traceless, naturally liberated awareness, and realize the meaning beyond identification. Then, the method of recognizing union is: let the body and mind remain in their natural state, the mind transcends thoughts and thinking, and abides in a relaxed, open state. By abiding in this, the activities of thoughts and thinking will subside, and the stillness of shamatha and the clarity of vipassanā will appear simultaneously, and that is union. Therefore, it is necessary to recognize the samādhi with means. These should be practiced every day. Second, introducing the main practice: Relax all body and mind, and focus on this moment of awareness. Know that the outer world and the inner beings, and all the dharmas of samsara and nirvana, are manifestations of your own mind, just like last night's dream. The mind-essence is also like that, its essence is emptiness, its nature is luminosity, and it manifests as various phenomena, just like the images appearing in a clean mirror. Although it appears, it is free from all attachments, therefore it is free from all elaborations of existence and non-existence. Its meaning is that there is no other dharma-nature apart from the various minds that appear in the present moment. As the great master said: If you know that the thought itself is the dharma-nature, then there is no need to cultivate the dharmadhātu elsewhere. It is enough to know how to realize and liberate. Just realizing will accomplish the dharmakāya. This supreme path is the most supreme. All that appears and exists is Samantabhadra. Abandon thoughts and practice without contrivance. To regard appearances and existence as enemies is a mistake and a downfall of liberation. As it is said, therefore, for the present awareness, do not artificially fabricate, relax the body and mind, and let it flow naturally. Whatever thoughts arise, do not suppress or follow them, but in the present moment, relax in a normal, natural, and naked way. The essence is seeing and liberation, the nature is knowing and liberation. Abiding in the complete liberation of characteristics is the essence of mind. Therefore, whatever appears, maintain it without hesitation. When the mind abides in the natural state of awareness, and it naturally and completely manifests, do not suppress, follow, or cling to it.