English
When this grasping at "I," which is named the nature of mind, appears as the agent of all samsara and nirvana, one should examine well and thoroughly investigate what the cause of this arising is. If one thoroughly finds that it arises from this cause, one should act as before; if one does not find it, one should examine whether it arises from conditions; since it does not arise from a cause, it is impossible for it to arise from conditions; however, one should examine whether it arises from conditions or not; there are two kinds of collections of conditions: external conditions of the container and internal conditions of the aggregates. The external conditions of the container are form, sound, smell, taste, and touch; the internal conditions of the aggregates are the nose, tongue, ear, eye, and body; one should examine well whether they arise from these. Samaya! (藏文：ས་མ་ཡཱ།) Gya Gya Gya! (藏文：རྒྱ་རྒྱ་རྒྱ།) Second, identifying the place where the mind dwells is: does it dwell outside, or does it dwell inside, or does it dwell in between? If it dwells outside, where does it dwell in the flesh and skin of the aggregates of the container world, samsara and nirvana? If it dwells inside, where does it dwell inside the essence of sentient beings, the elements of arising, the aggregates? If it dwells in between, where does it dwell in the space element between the outside and the inside? What is the nature of the one who dwells? One should examine and investigate well the place of dwelling, the conditions of the action of dwelling, and so on. Samaya! (藏文：ས་མ་ཡཱ།) Gya Gya Gya! (藏文：རྒྱ་རྒྱ་རྒྱ།) Third, looking at the place where the mind goes is: outside, inside, and secret. Outside, from where does the container world of mountains and rocks make a path, and from where does it run? Inside, on what does the element of arising, the path of the senses, and so on, rely to go? Secret, the movement of the aggregates, all the actions of body, speech, and mind, one should examine well and investigate well. Samaya! (藏文：ས་མ་ཡཱ།) Gya Gya Gya! (藏文：རྒྱ་རྒྱ་རྒྱ།) It is very important to divide these into sessions and count them to examine and investigate; straighten the body and place the hands in meditative equipoise; at the end of the session, after thoroughly practicing the preliminaries of the outside and inside, if one thoroughly examines the three places of arising, dwelling, and going of the nature of mind, if one understands the definite meaning, then the nature of one's own mind is completely pure, empty, and greatly selfless from the very beginning. That very nature is driven by the obscuration of one's own ignorance, and in conditions, it is mistaken for the three realms, and in results, it appears as various feelings of happiness and suffering. For example, in the emptiness of space, in this space where cause, condition, and characteristics are not established,
Chinese
由地、水、火、风各种元素组成，虽然虚空空旷无别中未曾动摇，但四大的聚合离散显现各种各样，如同原始的本来清净的法界中，心和心所的错觉显现各种各样。所有显现的一切，都是错觉的错觉，习气极其浓厚的自性，而本体自性本来就是解脱的境地，本来就清净。从这样的状态中，显现各种各样的分别念，所有缺点和优点都产生，周遍轮回和涅槃一切。看也看不见，不看却显现各种各样，寻找也找不到，不寻找却分别念粗大，虽然是空性，但觉性没有止息，虽然是法性，但放置也无法停留，事物超越了形状、颜色、形态，却显现各种表相的事物，本体自性没有生灭，却有众多的舍弃和取受蕴，真实的法身，虽然未曾从本然的状态中动摇，却无止境地享用轮回的各种痛苦，虽然是不觉的众生，却没有被过失沾染，虽然成立了轮回和涅槃二者，但觉性的本体只有一个，虽然是无二味一体，却因缘的作用而显现为二，如果认为是存在，却远离了执著，如果认为是无，却光明觉性无间断地显现，如果认为是真实成立，却没有常恒，如果认为是虚假，却任何领悟都没有阻碍。最后，当所有赡部洲世界都毁灭时，如同所有元素都融入大空性的虚空界中一样，众生的显现、错觉的习气、蕴的舍弃和取受，一切都从本体自性中显现，并融入本体自性的状态中。经中说：六道三界由心所造，心生心是六道因，无明烦恼黑暗障，自生智慧大光明，大光明芒亮闪闪，智慧独眼无垢染，战胜无明烦恼敌，通透空性光明不变。因此，所谓的普作主心，既不是恒常成立的，又如风一般无有定所，并非不存在，其本体远离过失，
English
Composed of various elements of earth, water, fire, and wind, although unshaken in the empty and undifferentiated expanse of space, the aggregation and dispersion of the four elements appear in various ways. Similarly, from the realm of primordial, inherently pure nature, various illusions of mind and mental factors arise spontaneously. All that arises is merely the nature of illusion upon illusion, with deeply ingrained habits. However, in its essence, the very nature is the state of liberation from illusion, pure from the beginning. From such a state, various conceptual thoughts arise, and all faults and virtues originate, pervading all of samsara and nirvana. When looked for, it is not seen; when not looked for, it radiates in various ways. When sought, it is not found; when not sought, gross conceptualizations arise. Although it is emptiness, awareness is without cessation. Although it is the nature of reality, it cannot be made to stay. It transcends form, color, and shape, yet various phenomenal appearances of signs arise. In its essence, there is no birth or death, yet there is much abandonment and taking of aggregates. The true Dharmakaya, although unshaken from its natural state, endlessly experiences the various sufferings of samsara. Although it is an ignorant sentient being, it is not tainted by faults. Although samsara and nirvana are established as two, the essence of awareness is only one. Although it is non-dual and of one taste, it appears as two due to the influence of conditions. If one thinks it exists, it is free from grasping. If one thinks it does not exist, clear awareness arises without interruption. If one thinks it is truly established, it is impermanent. If one thinks it is false, nothing is obstructed from being understood. Finally, when all the Jambudvipa world is destroyed, just as all elements dissolve into the vast emptiness of space, all the appearances of beings, the habits of illusion, the abandonment and taking of aggregates, all arise from the essence of reality and dissolve into the state of the essence of reality. As it is said in the tantra: "The six realms and three worlds are made by mind; mind arises, mind is the cause of the six realms; ignorance, affliction, darkness obscures; self-arisen wisdom, great light; great light, appearance is radiant; one eye of wisdom, without stain; overcome ignorance and affliction in battle; transparent emptiness, light unchangeable." Therefore, the so-called all-creating lord, mind, is neither permanently established, nor does it drift like the wind without direction, nor is it non-existent; its essence is free from faults,
Tibetan
་ཐམས་ཅད་རང་ལས་བྱུང་ཞིང་ཐེ་ཚོམ་གྱི་རྣམ་རྟོག་ལ་སྤྱོད་པས་སྡུག་བསྔལ་གྱི་རྒྱ་མཚོར་བྱིང་ཚེ༔ རང་གི་རིག་པ་རང་གིས་བཙལ་ཞིང་ཡང་དག་པར་བརྟགས་ཏེ་དཔྱད་པས༔ འཁྲུལ་པའི་ཚང་བརྡིབ༔ སེམས་ཀྱི་ཁང་བུ་ཞིག་ནས་ཆོས་ཉིད་གདོད་མའི་གནས་ལུགས་མངོན་དུ་འགྱུར་བའི་དགོས་པ་ཡོད་དེ༔ རྒྱུད་ལས༔ རྒྱུ་དྲུག་སེམས་འཁྲུལ་རང་ཚང་རྡིབ༔ ལས་དྲུག་རྨི་ལམ་འཁྲུལ་པ་འདྲ༔ འགྲོ་དྲུག་འཁོར་བ་ཆོས་ཀྱི་དབྱིངས༔ ཅེས་གསུངས་སོ༔ ས་མ་ཡཱ༔ རྒྱ་རྒྱ་རྒྱ༔ གཉིས་པ་དངོས་གཞི་ལ་གསུམ་སྟེ༔ ཞི་གནས་མཉམ་པར་འཇོག་པ༔ ལྷག་མཐོང་ལ་ངེས་ཤེས་བསྐྱེད་པ༔ ཞི་ལྷག་ཟུང་འཇུག་གི་མཐར་ཕྱིན་བསྟན་པའི་རིམ་པའོ༔ ས་མ་ཡཱ༔ རྒྱ་རྒྱ་རྒྱ༔ དང་པོ་ཞི་གནས་ལ་མཉམ་པར་འཇོག་པ་ནི་བཞི་སྟེ༔ རྡེའུ་ལ་བརྟེན་པ་དང་༔ ཐིག་ལེ་ལ་བརྟེན་པ་དང་༔ དམིགས་མེད་ལ་བརྟེན་པ་དང་༔ ཤིན་ཏུ་དམིགས་མེད་ལ་བརྟེན་པའོ༔ ས་མ་ཡཱ༔ རྒྱ་རྒྱ་རྒྱ༔ དང་པོ་རྡེའུ་ལ་བརྟེན་པ་ནི༔ རང་གི་ལུས་ཆོས་བདུན་གྱི་འཕྲུལ་འཁོར་བྱ༔ མདུན་དུ་རྡེའུ་དཀར་པོ་དྲི་མ་མེད་པ་མཐེ་བོང་ཙམ་ཞིག་བཞག་ནས༔ སེམས་འགྱུ་བྱེད་ཀྱི་འཕྲོ་རྦད་ཀྱིས་བཅད་དེ༔ མིག་མི་འགུལ་བར་རྡེའུ་དེ་ཉིད་ལ་ལྷན་གྱིས་བལྟ་ཞིང་གསལ་ལེར་བཞག་ནས༔ གནས་ཤིང་གསལ་བའི་མོད་ལ་ཕཊ་ཅེས་བརྗོད༔ གནས་པ་དེ་བཤིག་ཅིང་ཡང་སྔ་མ་ལྟར་མཉམ་པར་བཞག་ཅིང་ཐུན་ཆུང་ལ་གྲངས་མང་བར་བསྒོམ་མོ༔ གཉིས་པ་ཐིག་ལེ་ལ་བརྟེན་པ་ནི༔ རང་གི་སྙིང་གར་འོད་དཀར་པོ་མེ་ལོང་ཙམ་ཞིག་གི་དཀྱིལ་དུ་ཐིག་ལེ་མུ་ཏིག་གི་རྡོག་པོའམ་སྲན་མའི་འབྲུ་གུ་ཙམ་པ༔ དངུལ་ཆུའི་ཁ་དོག་ལྟར་འོད་དང་ལྡན་པ་ཞིག་ལ་སེམས་གཏད་དེ༔ སྔ་མ་ལྟར་ཐུན་ཆུང་ལ་གྲངས་མང་བར་བསྒོམ་པར་བྱའོ༔ གསུམ་པ་དམིགས་མེད་ལ་བརྟེན་པ་ནི༔ ལྟ་སྟངས་མདུན་གྱི་ནམ་མཁར་ཧྲིག་གེར་གཏད་ཅིང་རང་གི་རིག་པ་དང་ནམ་མཁའ་བསྲེས་ཏེ༔ ཡུན་རིང་དུ་མཉམ་པར་འཇོག་ཅིང་བསྒོམ་མོ༔ བཞི་བ་ཤིན་ཏུ་དམིགས་མེད་ལ་བརྟེན་པ་ནི༔ ཅི་ཡང་ཡིད་ལ་མི་བྱེད་པར་སྙམ་བྱེད་ཀྱི་བློ་དང་བྲལ་བའི་ངང་ནས་སྟོང་ཉིད་ཀྱི་ངང་དེར་ཆམ་མེར་བཞག་ཅིང་ཡུན་ཅི་རིང་དུ་བསྒོམ་མོ༔ དེ་ལྟར་མཉམ་པར་བཞག་པས་སྒོམ་རང་བྱུང་གིས་ལྷུག་གེར་འབྱུང་སྟེ༔ དེ་ཚེ་རྣམ་རྟོག་འགྱུ་བྱེད་ཐམས་ཅད་རང་སར་ཞི་ནས༔ སེམས་རང་སོར་ལྷན་ནེར་གནས་པ་ཞིག་འོང་བ་དེ་ལ་ཞི་གནས་རྒྱ་མཚོ་རླུང་གིས་མ་བསྐྱོད་པ་ལྟ་བུ་ཞེས་བྱ་བ་ཡིན་ཏེ༔ རྒྱུད་ལས༔ མི་གནས་མི་དམིགས་བློ་ལས་འདས༔ མི་བསྒོམ་མ་ཡེངས་རང་
Chinese
一切皆由自生，因耽于疑惑的分别念而沉溺于痛苦之海。若能自寻自识，如理如实地观察分析，则迷妄之巢穴自毁。从心之小屋中，法性本初之实相方能显现，此乃必要。如经中所说：六因心迷自巢毁，六业如梦幻觉同，六道轮回法界性。如是说。萨玛雅（藏文：ས་མ་ཡཱ།，梵文天城体：समय，梵文罗马拟音：samaya，汉语字面意思：誓言）。嘉嘉嘉（藏文：རྒྱ་རྒྱ་རྒྱ།，无梵文）。第二、正行分三：止住于寂止，于胜观生起定解，宣说止观双运之究竟次第。萨玛雅（藏文：ས་མ་ཡཱ།，梵文天城体：समय，梵文罗马拟音：samaya，汉语字面意思：誓言）。嘉嘉嘉（藏文：རྒྱ་རྒྱ་རྒྱ།，无梵文）。第一、安住于寂止有四：依于石子，依于明点，依于无相，依于极无相。萨玛雅（藏文：ས་མ་ཡཱ།，梵文天城体：समय，梵文罗马拟音：samaya，汉语字面意思：誓言）。嘉嘉嘉（藏文：རྒྱ་རྒྱ་རྒྱ།，无梵文）。第一、依于石子：自身行持七支坐法之姿势，于前方置一拇指大小之洁白无垢石子，断绝心之散乱，双眼不动，专注凝视石子，令其清晰显现，于安住明晰之际，念诵“啪的（藏文：ཕཊ།，无梵文）”。破除此安住，复如前般安住，短时多次修习。第二、依于明点：于自身心间，观想一如镜面般之白色光团，其中心有一如珍珠或豌豆般之明点，其色如水银般闪耀，专注此明点，如前般短时多次修习。第三、依于无相：视线投向前方虚空，将自之觉性与虚空融合，长时安住修习。第四、依于极无相：不作任何意念，于远离思虑之状态中，坦然安住于空性之境界，尽力长时修习。如是安住，则禅修自然而然地流畅生起。此时，一切分别念之动摇皆于自处寂灭，心自然安住于本位，此即名为寂止如海，不起波涛。如经中所说：不住不缘离心念，不修不散自
English
Everything arises from oneself, and one drowns in the ocean of suffering by indulging in doubts and conceptual thoughts. If one seeks and examines one's own awareness and analyzes it correctly, the nest of delusion collapses. From the crumbling house of the mind, the primordial nature of reality will be revealed, which is necessary. As it says in the tantra: "The six causes confuse the mind, the self-nest collapses; the six actions are like confusing dreams; the six realms of samsara are the realm of dharma." Thus it is said. Samaya (藏文：ས་མ་ཡཱ།，梵文天城体：समय，梵文罗马拟音：samaya，汉语字面意思：Vow). Gya Gya Gya (藏文：རྒྱ་རྒྱ་རྒྱ།，无梵文). Secondly, the main part has three aspects: abiding in calm abiding, generating certainty in insight, and explaining the ultimate stage of the union of calm abiding and insight. Samaya (藏文：ས་མ་ཡཱ།，梵文天城体：समय，梵文罗马拟音：samaya，汉语字面意思：Vow). Gya Gya Gya (藏文：རྒྱ་རྒྱ་རྒྱ།，无梵文). Firstly, abiding in calm abiding has four aspects: relying on a pebble, relying on a bindu, relying on no object, and relying on extreme no object. Samaya (藏文：ས་མ་ཡཱ།，梵文天城体：समय，梵文罗马拟音：samaya，汉语字面意思：Vow). Gya Gya Gya (藏文：རྒྱ་རྒྱ་རྒྱ།，无梵文). Firstly, relying on a pebble: arrange your body in the seven-point posture. Place a clean, white pebble about the size of a thumb in front of you. Cut off the flow of mental wandering. Without moving your eyes, gaze steadily at the pebble, keeping it clear. As you abide and clarify, say "Phat (藏文：ཕཊ།，无梵文)." Break that abiding and abide again as before, meditating in short sessions and many repetitions. Secondly, relying on a bindu: in the center of your heart, visualize a white light sphere the size of a mirror, with a bindu the size of a pearl or a pea in the center, shining like mercury. Focus your mind on this bindu and meditate in short sessions and many repetitions as before. Thirdly, relying on no object: fix your gaze on the sky in front of you, merging your awareness with the sky. Abide and meditate for a long time. Fourthly, relying on extreme no object: without thinking of anything, in a state free from the mind that thinks, rest completely in the state of emptiness and meditate for as long as possible. By abiding in this way, meditation will arise spontaneously and effortlessly. At that time, all the movements of conceptual thought will subside in their own place, and the mind will naturally abide in its own state. This is called calm abiding like an ocean undisturbed by the wind. As it says in the tantra: "Not abiding, not focusing, beyond mind; not meditating, not distracted, self-