---
title: "涅般道大手印瑜伽法要釋 · 本文"
description: "涅般道大手印瑜伽法要釋是藏传佛教重要论典，由白莲花造论，光明心尊者注释。该论形成于西藏佛教后弘期，属大手印法门核心教法之一。内容系统阐述实相大手印的见地、修持与证果，强调直观心性、解脱轮回的禅修次第。其在噶举派中具有崇高地位，被视为实修指导的权威释论，对藏传佛教心性哲学与瑜伽实践影响深远。"
url: "https://rushiwowen.co/en/r/cmex91bo60avzl404ka9rrxqk"
---
甲一 禮敬
> I take refuge in the Three Jewels.
頂禮寶貴白系歷代上師
> I pay homage to the precious lineage of white-clad masters.
甲二 本文分二乙一 所造文體 乙二 造文因緣今初
> II. The Main Text (has two parts) A. The Literary Style Employed B. The Reasons for Composing the Text (Let us first discuss)
為方便凡俗連續之能知，使之面對聖智故，此中闡明修法引導，名曰俱生大手印瑜珈，計分為三， 丙一 入門教言， 丙二 本文要義， 丙三 結述。
> For the sake of ordinary beings with limited awareness to face sacred wisdom, here is the guiding instruction on this practice—called the Co-emergent Mahamudra Yoga. It is divided into three parts: 1. Introductory teachings 2. Core meaning of the text 3. Concluding remarks
既習瑜珈禪定，則凡心已與聖心相應，換言之，凡俗識體，已與超常大宇宙識體，訴合無間。此時人能如實了知本來面目，當下證悟能知所知與一切種智，本為一體，不可分離。悟證之時，大手印頓與俱起，大手印者，密示心靈妙明之境也。大手印譬諸點金石，無明汙垢，可藉之自心滌除。蓋心經瑜珈冶鍊，則凡也轉而為聖矣。
> Having practiced the yoga of meditation, an ordinary mind has already resonated with the sacred mind. In other words, the common, limited self has harmonized perfectly with the transcendent, universal consciousness. At this moment, one can truly understand one's original nature, realizing directly that the knower, the known, and all-encompassing wisdom are inherently one and inseparable. In the moment of this realization, the Great Seal (Mahamudra) arises simultaneously—the Great Seal being the secret teaching that reveals the radiant and luminous nature of the mind. The Great Seal is like a philosopher's stone: through it, the stains of ignorance can be cleansed from the mind. For when the mind is refined through yoga, the ordinary is transformed into the sacred.
本文名為修法引導者，以能指示行道者趨登圓覺湼般而解脫之道故，非俟凡我與勝我冥合，不能滅除人生之幻妄。且非俟妄塵之滅，不能徹悟所謂能知之連續，宛然無起無盡，與一切種智永合一體。夫如是始可謂為轉凡成聖，而面對聖智也。
> This text is called a Guide to Cultivation because it points the way for practitioners to reach perfect Enlightenment and Nirvana—the path to liberation. However, this cannot happen until the self and the Supreme Self merge into one, which alone can extinguish life's illusions. Moreover, only when these illusory defilements are eliminated can one fully awaken: the continuous stream of consciousness, without beginning or end, becomes eternally one with all-encompassing wisdom. Only then can one be said to have transformed from an ordinary being into a sage, standing face to face with sacred wisdom.
丙一 入門教言分二丁一 世間教言 丁二 出世教言今初
> Section 1: Introductory Teachings Part 1: Worldly Teachings Part 2: Transcendental Teachings (Now begins with the first part)
世間教言，具如他處所明。
> Teachings for the world have been clearly explained elsewhere.
世間教言，即係經論所載，指示在家居士崇高之生活規範。一經發心出家入道，則世間或顯義教言，已無必要。頓即開始接受出世或密義教言，固非未啟明之羣眾所能心領意會也。
> The worldly teachings, as recorded in the sutras and treatises, guide laypeople toward a virtuous way of life. However, once someone commits to leaving home and entering the monastic path, these visible or explicit instructions for ordinary life are no longer necessary. They then immediately begin receiving the profound, hidden teachings of renunciation—which, naturally, cannot be understood by those who have not yet opened their minds to this truth.
丁二 出世教言分六戊一 皈依發心與上師相應 戊二 七支禪坐 戊三七支禪坐之果 戊四 語清淨 戊五 意清淨 戊六 四念處今初
> B2. World-Transcending Teachingsin six partsE1. Taking Refuge, Generating Bodhicitta, and Union with the Guru E2. The Seven-Point Meditation Posture E3. The Fruit of the Seven-Point Meditation Posture E4. Purity of Speech E5. Purity of Mind E6. The Four Foundations of Mindfulnessnow begins
出世教言，以皈依，發心，及與上師相應，為發端。
> The teachings on liberation begin with taking refuge, generating bodhicitta, and connecting with the spiritual teacher.
喬答摩如來，獲得無上勝利，為歷史上至足尊崇之典範，宜乎佛教徒依為歸宿，奉若導師。學佛者踐其往跡以入於道，應具信仰之心，信仰心者，固入道者之第一要需也。若於可期成就之目的，不具信仰，則入道必不可能。是以必須按學佛初規，於入道之始，行相當儀式，以表信仰之誠。藏中僧侶，亦遵此規，并採用五步儀軌如左。
> The Buddha Shakyamuni achieved supreme victory and stands as the most revered model in history. It is fitting for Buddhists to take refuge in Him and look to Him as their guide. To follow His path into the Way, practitioners must first develop a mind of faith, for faith is the essential foundation for entering the path. Without faith in the goal that can be attained, entering the path is impossible. Therefore, according to the initial stages of Buddhist practice, at the very beginning of the path one should perform a suitable ceremony to express sincerity of faith. Monastics in Tibet also follow this tradition and employ the following five-step ritual.
（一）西藏皈依長文。 文之開首最要部份，約等於南方佛教之短三皈文，文為：
> (1) The Long Tibetan Refuge Vow. The most essential opening section of this text is equivalent to the short Three Refuges formula in Southern Buddhism. The text reads:
深荷上師 居間加持， 謹皈依佛， 謹皈依法， 并復皈依 僧侶之眾。
> We are deeply grateful for the compassionate guidance of our revered teacher. We sincerely take refuge in the Buddha, we sincerely take refuge in the Dharma, and we also take refuge in the community of monastics.
（二）發心簡文：
> \*\*Simple Vows for Awakening the Heart\*\*
某今發心 證得佛果， 藉助眾生 悉登佛位。
> Today I set my intention to realize Buddhahood, and with this resolve, I dedicate myself to helping all beings attain enlightenment.
（三）觀想禪定佛金剛薩埵，并誦百字明，以懺惡業。
> (3) Visualize the Buddha Vajrasattva in meditation, and recite the Hundred-Syllable Mantra to purify negative karma.
（四）供奉曼達，以表整個棄絕人寰，厭惡輪迴之意。
> (Four) Offer the Mandala as a symbol of complete renunciation of the human existence and aversion to the cycle of rebirth.
（五）與上師相應。 觀想歷代上師，一一禪坐，層纍而上，世間上師則懸坐行者之頂，餘則依傳承次第，一一頂接，最上為天上上師金剛持尊。（見中有聞教得度密法附譯遷升靈識瑜珈密法）
> (5) Connecting with the Guru. Visualize the lineage of gurus, each seated in meditation, stacked one above another. The worldly guru hovers directly above the practitioner's head, while the others follow in sequence according to the lineage, each atop the next. At the very top sits the Primordial Guru, Vajradhara. (See the Tibetan Book of the Dead: Liberation through Hearing during the Intermediate State, appended translation of the Phowa Yoga.)
戊二 現證毗盧遮那論云：
> \*\*Section 2: Realizing Vairocana\*\* The treatise states:
端直其身， 坐金剛座， 專繫一緣， 為大手印。
> Sitting upright and straight Upon the vajra seat, With mind focused single-pointedly, This is the Great Seal.
七支禪坐梵名阿洒那，（Asana）其功用在制止人體內某種靈流，使為修習瑜珈之極大裨助。能令體質柔順耐勞，并可消除形體不適狀態，愈諸疾病，即身心亦為之寧靜。現證毗盧遮那論者，藏土關於瑜珈之著作，示人悟證萬法皆幻之道。毗盧遮那為位居中央之禪定佛。法界或根本智，其象徵也。與之相應，可現證人生之真實性。
> Seven-Posture Meditation (Sanskrit: Asana) Its function is to regulate specific energy currents within the body, greatly aiding yoga practice. It makes the body supple and resilient, eliminates physical discomfort, and heals various ailments, while also bringing calm to both mind and body. \*Immediate Realization of Vairocana\* is a Tibetan text on yoga that teaches the path to understanding that all phenomena are illusory. Vairocana is the central Buddha of meditative absorption, symbolizing the realm of reality or fundamental wisdom. By connecting with this, one can directly realize the true nature of life.
藏僧所持之金剛杵，猶帝王之圭笏。金剛座者，心身平衡之坐式，以金剛之平衡喻之。
> The vajra held by Tibetan monks is like a scepter held by an emperor. The vajra posture is a balanced sitting position for body and mind, symbolizing the stability and equilibrium of a vajra.
準此，雙足應作佛座之式。
> According to this, the legs should be arranged in the posture that serves as the Buddha's seat.
雙足作金剛式，即通常佛像雙足交叉之式，印度稱為蓮座。
> The legs are crossed in the vajra posture, which is the typical cross-legged position of a Buddha image—in India, this is known as the lotus seat.
雙手平衡，置於臍下。
> Place both hands in balance, just below the navel.
此為禪坐之式，雙手展開，掌心向上，平置臍下，兩中指尖相觸，兩大指緊附二指末節之下。
> This is the posture for sitting meditation: extend both hands, palms facing upward, and place them flatly below the navel. Let the tips of both middle fingers lightly touch each other, and position both thumbs closely beneath the last segments of the index fingers.
脊柱勁挺，胸部前突。
> Straighten the spine, and press the chest forward.
胸部前突時，兩肩應向後。
> When expanding your chest forward, keep your shoulders drawn back.
屈頸如鈎狀，下頦緊壓喉結，舌抵上顎。
> Bend the neck like a hook, pressing the chin firmly against the throat, and place the tongue against the upper palate.
真喜主大師（梵名司哇米薩底耶難達 Swamia Satyananda 見序文）以此節教言不甚完全，曾來函評正云：舌不宜抵顎，實應捲而向上，使舌尖屈曲若鈎，貼於鼻之內孔入處，并緊壓之，如拴塞孔，如是練習，名為愷察利印，（Khechari Mudra）蓋瑜珈行者坐禪時，非此罕能證入寧靜狀態也。迨至初學瑜珈者得有若干進程時，愷察利印，即不再需要。練習之法，先須調舌，漸使加長，以舌經摩挲後，引而伸之，自能加長也。多數瑜珈行者，復往往須於數月之內，將舌底筋膜，逐漸使離舌根，方能遂其練習愷察利印之願。動物之所以能蟄伏者，正以用舌閉住鼻孔之故。瑜珈行者藉此法，亦力能停止體內氣流。結果，精神壽命均賴以保持，然於心靈進程，則毫無裨助。人體之純物質與心靈功能，惟有以瑜珈法門調伏之，方能為克制劣我之助也。
> True Joy Master (Sanskrit: Swami Satyananda, see preface) once wrote a letter of correction regarding this passage, noting that the teaching was not entirely complete. He pointed out that the tongue should not be pressed against the palate, but instead curled upward with the tip bent like a hook. It should be pressed firmly against the entrance to the nasal cavity, as if plugging a hole. This practice is called Khechari Mudra, for without it, yoga practitioners can hardly attain a state of stillness during meditation. However, once a beginning yogi has made some progress, Khechari Mudra is no longer necessary. The method to practice it involves first training the tongue, gradually lengthening it. By rubbing, stretching, and pulling the tongue regularly, it will naturally grow longer. Many yogis also often need to spend several months gradually detaching the lingual frenulum from the root of the tongue in order to successfully practice Khechari Mudra. The reason animals can hibernate is precisely because they block their nostrils with their tongues. By using this method, yoga practitioners can also stop the airflow within their bodies. As a result, both their physical vitality and lifespan are preserved. However, this has no benefit whatsoever for spiritual progress. The purely material functions of the body, as well as mental abilities, can only be controlled through the methods of yoga—to serve as a support for overcoming the lower self.
心流常隨感覺而起，以感於外物者為甚，是以目勿轉瞬，或勿遷動，惟應注視一處，約當於五英尺有半之距離。
> The mind-stream often arises in response to sensations, especially those triggered by external objects. Therefore, one should not let the eyes wander or shift about. Instead, fix your gaze steadily on a single point, approximately five and a half feet away.
原文為等於牛軛之距離。牛軛者，印度尺度，依據兩牛間橫軛之寬度而定。兩牛間之距離，約為五英尺有半。
> The term refers to a distance equal to that of a yoke. In Indian measurements, this is based on the width of the crossbar placed between two oxen. The distance between the two oxen is roughly five and a half feet.
上乘七支禪坐，名曰毗盧遮那七法，（亦即了解心物過程之七法）。所謂調整身體以深入禪定之五重法式，即由此成立。
> The Sevenfold Meditation Posture of the Supreme Vehicle, also called the Seven Methods of Vairocana (which are the seven methods for understanding the process of mind and matter), establishes the fivefold procedure for adjusting the body to enter deep meditation.
戊三 雙腿交叉，調節入息。
> Third, cross your legs and regulate the breath as it enters.
下行之氣。
> The energy that flows downward.
雙手平衡，體內熱流勻布。
> Balance both hands, as an even warmth spreads through the body.
傳溫度於遍體之氣。
> The breath spreads warmth throughout the body.
脊柱勁挺，胸部前突，調節腦液，普及全身。
> Keep the spine straight and chest slightly forward. Regulate the cerebrospinal fluid so it can circulate throughout the body.
周徧傳布之氣。
> The energy that spreads and permeates everywhere.
屈頸調節出息。
> Gently regulate your breathing as you exhale.
上行之氣。
> The energy that rises upward.
舌抵上顎，目注一處，靈熱入於中脉。
> Press the tip of your tongue against the upper palate, fix your gaze on a single point, and let the vital warmth enter the central channel.
靈熱者，保持壽命之氣。
> Lingre is the vital energy that sustains life.
上來五種氣流係指體內機能運行之力，歐西生理學尚無適當術語，梵名為缽若那（Prana 見中有聞教得度密法附錄）
> The five types of energy flows mentioned above refer to the forces that sustain bodily functions. Western physiology currently lacks a suitable term for these forces. In Sanskrit, they are called "Prana."
中脉者人體靈熱經過之主要孔道，逕自脊柱中心伸出，支末靈脉，由此分枝。心物賴以運行之靈熱，即自各靈脉分佈，流入蓮穴。（詳見仝書）
> The central channel is the main pathway through which the body's subtle energy flows. It extends directly up through the center of the spinal column, with secondary energy channels branching out from it. The subtle energy that enables both mind and matter to function flows from these various channels into the lotus centers. (For more details, see the same book.)
如是五種氣流，既入中脉，專司其他機能之氣流，同時亦入。爾時智起，入於捨念樂住，名為心清淨，或身無動，或身住本性。
> When these five winds flow into the central channel, the other winds responsible for various physical functions enter at the same time. At that moment, wisdom arises and a state of ease based on equanimity and joy is entered. This is called "clarity of mind," "stillness of body," or the body resting in its original nature.
消化，分泌，血液循環，心念運行，感覺，等機能之進程，即為其他氣流之作用。
> Digestion, secretion, blood circulation, the movement of thoughts, and sensory functions—these processes are all the workings of other types of energy flows.
身之本性，如一切法之本性，為滿分清淨之境。
> The inherent nature of the body is just like the inherent nature of all phenomena—it is a state of complete and perfect purity.
戊四 出息既盡，止息出入，名為語清淨，或語不動，或語住本性。
> Fourth: When the outflowing breath has reached its limit and the breathing pauses, this is called "speech purified," or "speech unmoving," or "speech abiding in its true nature."
勿思過去， 勿思當來。 亦毋作念 正坐禪關。 所觀真空 切毋視若 無物之空。
> Don’t dwell on the past. Don’t long for the future. Never cling to thoughts— Just sit in steady meditation. What you observe as True Emptiness— Never see it as Just empty nothingness.
真空，梵名薰牙塔，（Shunyata）非指無物之空，但為如如之境，亦即真如，蓋萬象所自萬有之因也。非依世俗經驗安立之名言所可銓釋。彼心靈未啟迪者，遂視為無物之空耳。
> True Emptiness, known in Sanskrit as Śūnyatā, does not mean empty of things. It refers to the state of Suchness, the True Suchness, which is the source from which all phenomena and all existence arise. It cannot be explained by the words and concepts established through worldly experience. Those whose minds have not yet been awakened simply see it as a void of nothingness.
爾時，切勿嘗試推究感官所緣之境，為是為非。至少應在少分時間內，保持禪觀，勿任間斷。令身安靜，恰如嬰孩酣睡之狀，同時使心住於本性，（勿任心念流轉也）。
> At that time, do not try to analyze whether sensory experiences are right or wrong. At least for a short period, maintain meditation without allowing interruptions. Let the body be calm, like a baby deeply asleep, while letting the mind rest in its true nature (without letting thoughts wander).
謂是謂非，即落兩邊，非菩提道所謂之中道也。
> Concepts of "right" and "wrong" only entangle you in duality. This is not the Middle Way—the path of awakening.
戊五 古聖遺教云：
> As the ancient sage's teaching says:
心毋起念， 亦毋造像。 體常靜， 如嬰酣睡。謙溫虔敬， 遵師教法。 俱生之境， 證取無疑。
> Do not let thoughts arise in your mind, nor create mental images. Let your body remain constantly clear and still, like an infant in deep slumber. Be humble, gentle, and reverent, following the teacher's guidance and Dharma. Realize the realm of primordial unity without doubt.
證取俱生之境，即修習大手印瑜珈之目的。
> Attaining the state of co-emergent wisdom is the purpose of practicing Mahamudra yoga.
諦洛巴祖師云：
> The great master Tilopa said:
勿作意， 勿思維， 勿推究， 勿觀想， 勿憶念。 心安住 本性境。
> Do not conceptualize, do not speculate, do not analyze, do not visualize, do not recall. Let the mind rest in its natural state.
正法大師月光青年云：心不外馳，為一切佛所踐之道。
> The Great Dharma Master, the Moonlight Youth, said: "The mind not racing outward is the path trodden by all Buddhas."
正法大師月光青年，指岡巴波上師，又名達波拉傑，即白教第二代祖師密喇熱巴尊者之傳缽弟子。「古德寶訓」即岡所纂集。
> The great master of the true Dharma, a young man as brilliant as the moon—this refers to Master Gangopa, also known as Dagnpo Lhaje. He was a disciple who inherited the direct teachings of the great Lord Milarepa, the second patriarch of the White Sect. The \*Ancient Master's Precious Teachings\* is a collection compiled by Gangopa himself.
上來所引教言，名為意清淨，或意不動，或意住本性。
> The teachings cited above are called "purity of mind," "stillness of mind," or "the mind abiding in its true nature."
心不外馳者，含有身語意三業滿分清淨之意。按諸此中瑜珈行法，身語意三，互相倚托，不可分離。於此，應知藏文「納爾倦」（Rnal-byor）之一字，等於梵文之瑜珈，惟不若瑜珈之以「相應」為義，而解作滿分清淨，即善巧於靜慮也。
> "One whose mind does not wander outside contains the meaning of complete purity in body, speech, and mind. According to the practice of yoga here, body, speech, and mind rely on each other and cannot be separated. Regarding this, one should know that the Tibetan word 'Naljor' corresponds to the Sanskrit word 'yoga,' but unlike yoga which is interpreted as 'union' or 'harmony,' it is understood as 'complete purity'—that is, skillfulness in meditative absorption."
戊六 龍樹菩薩白王言，勗哉大王，已知四念處實為諸佛所行惟一之道，宜於一切時，注視念處，保持不懈，以於此沉掉，一切行法無有用處故。
> The Sixth: Bodhisattva Nagarjuna said to the king, "Well done, great king. Now you know that the four foundations of mindfulness are truly the only path walked by all Buddhas. You should, at all times, focus your attention on these foundations of mindfulness and maintain this effort without wavering. Because once you are here, wandering or sinking, all other practices are of no use."
藏僧相傳，龍樹降生於西歷紀元前一世紀，或為在世尊涅般後四百年之時期，住世共六百年。當紀元後二三世紀之時，仍在世間說法。此後據云退隱南天竺，為國王說修法之門。王敬愛供養，奉若國師。本節所引，即菩薩說法原文也。菩薩首闡中道教法，藏土佛學，深荷影響，終演變為北方佛教論藏大智度論之中心義理。
> Tibetan monks have passed down a tradition that Nagarjuna was born in the first century BCE, or perhaps about four hundred years after the Buddha's final nirvana, and lived for six hundred years. He was still teaching in the world during the second and third centuries CE. After that, he is said to have retired to South India, where he taught a king the methods of spiritual practice. The king revered and supported him, treating him as his national teacher. The passage quoted in this section is the original teaching of this Bodhisattva. The Bodhisattva was the first to expound the teachings of the Middle Way, which deeply influenced Tibetan Buddhism and eventually evolved into the central philosophy of the Mahaprajnaparamita Shastra, a key text in Northern Buddhism.
國王名勇日，梵名（Vakramaditya），藏土稱為德卓贊波（Dechod-Zangpo），信崇佛法。菩薩說法時，意在勗勉國王，心注四念處之重要，四念處者，可比之梵語之（Smritis），此翻為念，分別為四。（一）身念處，即觀身性空。（二）受念處，觀五受陰，空無所起。（三）心念處，觀諸法不生不滅。（四）不絕注視前三處行法，是以名為修法之門。
> King Named Brave Sun, known in Sanskrit as Vakramaditya and in Tibetan as Dechod-Zangpo, was a devoted follower of the Buddha's teachings. When the Bodhisattva gave teachings, his intention was to encourage the king to focus on the importance of the Four Foundations of Mindfulness, which in Sanskrit are called "Smritis." This term is translated as "mindfulness" and encompasses four aspects: (1) Mindfulness of the Body: observing that the body's nature is empty. (2) Mindfulness of Feelings: observing that the five aggregates of sensation arise from emptiness and have no true origin. (3) Mindfulness of the Mind: observing that all phenomena neither arise nor cease. (4) Uninterrupted attention to the practice of the first three—this is called the gate of Dharma practice.
諸佛者，已證涅般之一切佛也。
> The term "all Buddhas" refers to every Buddha who has already attained Nirvana.
念之境相，為心不散馳。對法論釋云念，謂於慣習境，令心明記，不忘為體。
> The characteristic of mindfulness is that it prevents the mind from scattering. As the \*Dharma Theory\* explains: Mindfulness means imprinting familiar objects clearly on the mind, with its essence being non-forgetfulness.
對法論者，有宗之基本論，猶大智度論之於空宗也。
> For the proponents of Dharmas, this is a fundamental treatise of the Substantialist School, much like the \*Great Treatise on the Perfection of Wisdom\* is to the Emptiness School.
入門教言竟。
> The foundational teachings have concluded.
丙二 本文要義分三己一 通俗修法 己二 非常修法 己三 教言撮要初又分二庚一 修習專繫一緣之瑜珈，證取身語意清淨之境，即禪定之境。庚二 修習無生瑜珈，觀察動不動性，以證超世識體。初又分三辛一 緣於外物 辛二 不緣外物 辛三 最後寂靜之境初又分二壬一 不調息緣物 壬二調息緣物初又分二癸一 緣於尋常物體，如小球形物，或小木段。 癸二 緣於清淨法物，如佛身語意之表徵。
> \### 2. Main Content of the Text \*\*1. Common Practice Methods\*\* - \*\*Practice 1:\*\* Through yoga that focuses on a single point, attain the pure state of body, speech, and mind—the state of meditation. - \*\*Practice 2:\*\* Through the yoga of non-origination, observe the nature of movement and stillness to realize the transcendent nature of consciousness. - \*\*A. Focusing on an external object:\*\* - Without breath control: Focus on an ordinary object, such as a small sphere or a piece of wood. - With breath control: Focus on a sacred object, such as a symbol of the Buddha's body, speech, or mind. - \*\*B. Not focusing on an external object:\*\* - \*\*C. The final state of stillness.\*\* \*\*2. Extraordinary Practice Methods\*\* \*\*3. Summary of Key Teachings\*\*
通俗修習之鵠的，為獲得塵世或天界之安樂，而非常修習之鵠的，則為超諸天超一切世界，與超生死之涅般。
> The goal of worldly practice is to attain happiness in this life or in the heavens, whereas the goal of ultimate practice is to go beyond all heavens, all worlds, and transcend birth and death to reach Nirvana.
一緣者梵名 Ekagrata，心注一處義，即指深切集中意識於一物或一念也。無生者，藏語探達爾，（Todal）離於生之謂，或謂之涅般，別於生死或萬象也。是以無生瑜珈為證入無生之涅般道。不動性者，超世之真心，於動性或無常性之萬象，如為傍難者。動性擬之心念之生滅，下文當明。
> One-pointedness, known in Sanskrit as Ekagrata, means focusing the mind single-pointedly—that is, to deeply concentrate your awareness on a single object or thought. Non-arising (Todal in Tibetan) refers to what is beyond birth and death; it can also be called nirvana, which is distinct from the cycle of birth, death, and all phenomena. Therefore, the Yoga of Non-arising is the path to realizing nirvana. The Unmoving Nature is the transcendent true mind, which stands alongside the shifting and impermanent phenomena, as if unaffected by them. The movement of phenomena corresponds to the arising and ceasing of thoughts, as will be clarified below.
超世識體，即涅般，或超生死之識體。
> The transcendent ground of consciousness—Nirvana, or the state beyond birth and death.
癸一 今當宣示繫緣小球形，或小木段法。
> \*\*Lesson One: The Method of Focusing on a Small Ball or a Small Block of Wood\*\*
球形物，不論其質，或木、或骨、或金屬、或泥土、或玻璃、或水晶、均可為用。木段亦不限形式。
> A sphere, regardless of its material—whether wood, bone, metal, clay, glass, or crystal—can be used. A wooden block is also acceptable in any shape.
行者之前，置一小球，或小木一段為所緣。勿任能知，馳離所緣，或試認為合於所緣，惟應一心緊繫所緣。
> In front of the practitioner, place a small ball or a piece of wood as the object of focus. Do not let your awareness stray away from this object, nor try to judge whether it is suitable. Instead, simply bind your mind firmly and single-pointedly to the object.
所用木段，通常為竿形，植於山穴，或禪定所在地內。即以削尖之端，插入地中。
> The wooden posts used are usually pole-shaped, planted in mountain caves or within the meditation site itself. Their sharpened ends are simply pushed into the ground.
能知者藏語顯巴（Shepa），心也，即起念或起知時之心，亦即見分也。
> The knower, called Shepa in Tibetan, is the mind—the aspect that generates thoughts or awareness when it arises, also known as the "seeing part."
觀想上師，如在頂門，與佛無異。以發菩提心文，向之祈求并加禱語如下。
> Visualize your teacher right above the top of your head, no different from the Buddha himself. With bodhicitta aspirations, make your requests and recite the prayer as follows.
深願賜予恩波，俾證大手印之無上利樂。塵世有情在無量數刼生死流轉中，必曾一度為母。是以母數無盡，正如虛空之無邊。發菩提心文所指之母。應作如是觀。其文如下：
> I pray with deep reverence for blessings and grace, That I may realize the supreme benefit and joy of Mahamudra. All sentient beings in this worldly realm, Throughout countless cycles of birth and death, Have at one time or another been my mother. Thus, the number of mothers is endless, As boundless as infinite space. Regarding the mothers spoken of in the Bodhicitta prayer, This is how one should contemplate them. The text of the prayer is as follows:
某等有情 一度為母， 迄至現在為數無盡， 恰如虛空 亦無窮盡。 皈依上師 如法身佛， 皈依上師 如報身佛， 皈依上師 仁慈化身。 謹皈依佛 至寶之尊。 願諸有情 心向正法。願諸有情 修行成就， 消除業障， 轉成正智。
> All beings have been my mother at some point, Countless times, without end, Just like the vastness of space, boundless. I take refuge in the Guru, as the Dharmakaya Buddha, I take refuge in the Guru, as the Sambhogakaya Buddha, I take refuge in the Guru, the compassionate emanation. I take refuge in the Buddha, the precious supreme one. May all beings turn their minds toward the True Dharma. May all beings succeed in their practice, Purify their karmic obstacles, and transform them into true wisdom.
三身為自凡入聖修行過程之三地。
> The Three Bodies are the three stages of cultivation on the path from ordinary being to sage.
恩波者，靈力之流。心靈之開展，由之激發。於修證大手印瑜珈無上利樂涅般正覺之行者，裨助極宏。如是恩波，流自住世或一切聖土內之上師，如為電傳。真實之心靈輸入（灌頂），即藉恩波之賜予，而成就也。
> "Grace" is the flow of spiritual power. It is what awakens and expands the mind. For practitioners of the supreme Mahamudra yoga who seek the great peace of Nirvana and true enlightenment, this grace is an immense support. Such grace flows from the guru—whether physically present or dwelling in a pure land—like an electric current. A true spiritual empowerment (the "Initiation" of anointment) is achieved through the bestowal of this grace.
禱畢，觀想恩波攝入自身。并想自心已與諸上師淨心交融。隨即心住如是相應之境，以能持久為度。
> After the prayer, visualize the beneficent energy merging into your own being. Feel that your mind has already blended with the pure minds of all spiritual teachers. Then, rest your mind in this state of union, maintaining it as long as you are able.
行者必須先與世間上師相應，再由之而上，與歷代上師，一一相應，行法庶能安全而順利。蓋凡心必藉上師聖心滌之使淨，密與真心契合，以獲大成就也。
> A practitioner must first connect with a worldly teacher, and through that connection, link with each successive teacher in the lineage. Only then can their practice be safe and smooth. For the ordinary mind must be cleansed and purified through the sacred heart of the teacher, secretly uniting with the true mind, thereby attaining great realization.
定中所經，剎那剎那，任何境界，應即按時稟白上師，然後繼續住定。
> Whatever experiences arise during meditation, from one moment to the next—every single state or vision—you should immediately report it to your teacher before continuing with your meditation.
迫於疲勞，堅守所緣。禪坐之處，宜於遠矚。心如惛沉，亦依此法舉心使高，使不放佚。悼舉心生，宜坐禪室，降心使平。主要目的，在令身心暫得舒適。
> Overcome by fatigue, hold firmly to your object of focus. Where you meditate, choose a place with a wide view. If the mind becomes drowsy, use this method to lift it, preventing it from straying. When restlessness arises, it’s best to sit in a meditation room, calming the mind and bringing it to balance. The main purpose is to give your body and mind a moment of ease.
久於禪坐，身心必勞，易墮惛沉之境。行者為清醒身心掃除障礙計，亟應逕登幽僻山巔，爾時遠瞻景物，視力復堅，心神爽適，可以繼續禪坐矣。
> After sitting in meditation for a long time, your body and mind will inevitably become tired, making it easy to fall into a state of drowsiness. To refresh the body and mind and clear away these obstacles, you should immediately go to a quiet mountaintop. There, as you gaze into the distant scenery, your eyesight will strengthen again, your mind will feel refreshed and pleasant, and you can continue your meditation practice.
癸二 緣於清淨法物分三子一 佛像 子二 字相 子三 種子今初
> \*\*\_\_Regarding Objects of Purity\_\_\*\* Three parts 1. Buddha images 2. Syllables 3. Seed syllables First
佛像或為金屬體，或為布畫，或僅心觀佛像，煥爛金身，萬行莊嚴，圓滿相好，光輪環首，三衣加身，觀想常在面前。
> The image of the Buddha may be made of metal, painted on cloth, or even visualized purely in the mind – a radiant golden form adorned with countless virtues, perfected in every feature and mark of excellence, a halo of light encircling the head, and the three robes draped over the body. Keep this image constantly present before you.
子二 觀想月輪當前，大如指甲，上有吽字，細如毛髮。
> Next, visualize a moon disk before you, about the size of a fingernail. Upon it is a "HUM" syllable, as fine as a single strand of hair.
月輪為無明暗障逐漸消除之象徵，猶月之自昃而盈，黑黯漸失也。吽字通常象徵心之本性，惟此處則表語之本性（原以阿字表之），以僅為觀想之初步練習也。其義為「是」，或為「存在」。文中凡涉及觀想字相，均加註釋。西方學者志在瑜珈教法之實修，如有明哲指示，則藏文字母固可以譯音代之。禪觀要素，在觀得其宜，設能依教修觀，不論用何種字相，自得正確效果。惟如以譯音代藏文，則應如咒文之非先正音不可。
> The disk of the moon symbolizes the gradual removal of the darkness of ignorance, just as the moon moves from waning to waxing, with the darkness slowly fading away. The syllable \*HUM\* typically represents the nature of mind, but here it signifies the nature of speech (usually represented by the syllable \*AH\*), as this is merely an initial stage of visualization practice. Its meaning is “yes” or “existence.” Any passages concerning visualization of syllable forms have been annotated accordingly. Western scholars focused on the practical application of yogic teachings may, if guided by a wise teacher, substitute Tibetan syllables with transliterations. The essential element of meditative contemplation lies in practicing it correctly; if one follows the instructions properly, any syllable form used will produce the right effect. However, should transliteration replace Tibetan syllables, it must be pronounced accurately, just like a mantra—correct pronunciation is indispensable.
子三 觀想種子，大如荳形，橢圓如卵，光耀奪目，應即緣之。
> 第三种子。观想这颗种子，它的大小像豆子一样，形状如同椭圆形的卵，光芒四射，耀眼夺目。应当立刻专注于这景象。
大瑜珈師於火葬後，其屍架之灰燼中，往往發見石灰質物，形圓如珠，蓋藏型之種子也。羣視為聖力或菩提心自肉體顯現之確證，或為法身在報身應身體上之反映。是以應觀想之，如有淨光加被。
> After cremation, the ashes of great Yogis often contain round, pearl-like calcium residues—seeds of the hidden realm. These are regarded as proof of sacred power or Bodhicitta manifesting from the physical body, or as a reflection of the Dharmakaya within the Sambhogakaya and Nirmanakaya. Therefore, one should contemplate them as if blessed by a pure light.
壬三分二丑一 金剛誦息 丑二 緣於壺形今初
> \*\*Part Three, Section ThreeDivided into two:\*\* First, Vajra Breath Control; Second, Focusing on the Vase FormBeginning with the first.
金剛（或秘密）誦息藏語多傑兮台巴（Rdo-rje-hi-bzlas-pa），梵名嚩日囉耶巴（Vajra-japa），無聲數息之謂。下文當明。
> \*\*Diamond (or Secret) Recitation\*\* Tibetan: \*Dorje Jigpa\* (Rdo-rje-hi-bzlas-pa) Sanskrit: \*Vajra-japa\* This refers to silent breath counting. Its meaning will be clarified below.
壺形調息，藏語盆降（Bum-chan），即指藏中所修觀想丹田為壺形之瑜珈法，詳見下文。
> \*\*Bottle Breathing\*\* (Tibetan: \*Bum-chan\*) refers to a yoga practice cultivated in Tibet, where one visualizes the dantian as the shape of a bottle. For details, see below.
身心保持清淨之時，應排除其他一切想念，惟心觀每一息之出入，自初次默數至二萬一千六百次。如此，可使行者獲得善巧，以知每日出入息之次數。
> When the body and mind are pure, set aside all other thoughts and simply observe each breath as it goes in and out. Count each breath silently from the very first one until you reach 21,600. By practicing this way, you will develop skill in knowing the number of breaths taken each day.
西藏高原，高出海平面，約自一萬二千英尺至一萬五千英尺，是以藏人肺力，強於尋常歐西人士。以高原空氣所含養氣，較低地為少，故藏人為攝取充分養氣計，吸入空氣之量，自須多於歐西人士，此實天使之適合於環境也。至藏人在指定之若干時間內，其吐納次數是否較我人正常所呼吸者為多為少，則非經試驗，不能决定。但無論如何，藏土上師以為在正常狀態下，每日二十四小時，約共應有二萬一千六百次呼吸，（即以出入息，共為一次），計每小時九百次，每分鐘十五次。數息之意，在使呼吸整齊合拍，以達瑜珈調體之目的。
> On the Tibetan Plateau, which rises approximately 12,000 to 15,000 feet above sea level, the lung capacity of Tibetans is naturally stronger than that of ordinary Europeans. Because the air on the plateau contains less oxygen than at lower altitudes, Tibetans must take in more air per breath in order to obtain sufficient oxygen—a perfect adaptation to their environment. Whether Tibetans' respiration rate over a given period is higher or lower than normal breathing in other people cannot be determined without specific testing. However, Tibetan lamas generally hold that under normal conditions, there should be about 21,600 breaths in a 24-hour day (counting one inhalation and exhalation as one breath), which works out to 900 breaths per hour and 15 breaths per minute. The purpose of counting breaths is to make the breathing rhythm steady and even, so as to achieve the goal of physical harmonization in yoga practice.
復次，觀想入息，起於何時，（出息後，須經若干秒鐘），息入時，是何狀况，并須思量，入息是否及於身體一部份以上。
> Furthermore, observe the inhalation: When does it begin (after the exhalation, how many seconds pass)? What is the state of the breath as it enters? And consider whether the inhalation reaches more than one part of the body.
以如是修習故，心自隨息出入，（而得調和，若合符節）。如是，了知出入息之本性。
> By practicing in this way, the mind naturally follows the breath as it goes in and out, achieving a harmony like the perfect fit of two halves of a seal. In this manner, one comes to clearly understand the true nature of the breath.
藏土瑜珈行者，通常於息之如何出入，不甚明了，故教以如是推究之法。
> Tibetan yogic practitioners generally do not have a clear understanding of how the breath goes in and out. Therefore, they are taught this method of investigation.
復次，心緣息之出入，細觀入息，如何自鼻端（經由鼻孔），達至肺稍。如何進入，并（在出息前）停留若干時間。
> Furthermore, observe the mind as it follows the breath—how the inhalation begins at the tip of the nose, passes through the nostrils, and reaches the lower part of the lungs. Watch how the breath enters, and how it pauses for a moment before being exhaled.
學人應知按瑜珈教法納入之空氣，其主要養生部份非係藉肺部功能，輸入血內之養氣，而為前文所示，心物賴以運行之氣流。
> Practitioners should understand that according to Yogic teachings, the primary life-sustaining aspect of the air we breathe is not the oxygen absorbed by the lungs and carried into the blood. Rather, it is the energy flow—mentioned earlier—that powers the movement of both mind and matter.
如是修習，自能如實了知，息之每一出入，是何色彩，須時若干，停留若干時間。
> By practicing in this way, one naturally comes to vividly understand each breath: its color, how long it takes, and how long it lingers.
入息時，納入之氣，淨潔晶明，謂為色淨。出息時，吐氣反是，謂之不淨。
> When breathing in, the incoming air is pure and clear—this is called bodily clarity. When breathing out, the outgoing air is the opposite—this is called impurity.
復次，應就體內五大（即地水火風空等大），分別細觀，勿使相混。觀時，應注意吐納次數之或增或減。
> Furthermore, one should carefully observe the five primary elements within the body—earth, water, fire, wind, and space—without letting them become mixed. While observing, pay attention to whether the count of breaths increases or decreases.
常泛反觀體內，使知各器管之組合與責司，以及氣流與熱流之表現與集中，莫非五大之作用。其純物質之成份為地大，液體為水大，體溫為火大，氣體部份為風大，較為微細之靈力為空大。如是修習，行者必自覺氣血之循環，各氣管之運行，心念之生滅，猶如目睹。縱以上來宣說之初步修習而論，西方讀者自將了悟瑜珈之為學，不僅須有崇高之心性，且需具有關於形體之高深智識，方能淹通之，以善巧調伏體內各器管之一切部份，及其所司，而用之於正也。
> Constantly turn your attention inward to observe the body. Understand how each organ is formed, what its function is, and how the flow of breath and heat manifest and gather. Recognize that all of these are no more than the workings of the five elements. The solid matter is the earth element, the liquids are the water element, body temperature is the fire element, the gaseous parts are the wind element, and the more subtle spiritual energy is the space element. By practicing in this way, the practitioner will inevitably become aware of the circulation of blood and energy, the movements of the various breath channels, and the arising and ceasing of thoughts—all as clearly as if seeing them with their own eyes. Even based on this preliminary training described above, Western readers will come to understand that the study of yoga requires not only a lofty spiritual nature but also a deep knowledge of the physical body. Only then can one thoroughly master it, skillfully harmonize every aspect of the body's organs, their functions, and employ them for wholesome purposes.
次當觀想每一出息為白色嗡字，每一入息為藍色吽字，息在停留期間則為紅色阿字。如是出入息之每一部份，須若干時間，無待思量，當下便知矣。
> Now, visualize each out-breath as a white "Om" syllable, each in-breath as a blue "Hum," and during the pauses between breaths, a red "Ah." For each part of the breathing process, its duration will be known in the moment itself, without any need for thought or calculation.
以心或肺所司，任運而行故，瑜珈方法，於出入息之時間，亦必使之自動合拍。
> The rhythm of the breath should occur naturally, moving of its own accord, as directed by the heart or lungs. Yoga methods also require that the timing of inhalation and exhalation automatically synchronize.
上來教言至前兩節止，雖僅涉初步修法，而於入門者之進修教法，全為必要之準備。此中嗡字，為佛尊聖力之表徵。白色則象徵清淨。出息如是轉成嗡字密音，并為所滌淨，即自運行世界，感應所及，無非悲憫仁慈。一般藏土人士并信凡大瑜珈師所吐之氣，一經吸入，則疾病可袪，惡業亦消。吽字者，象徵佛菩薩尊靈力之化體。應觀想之，如為喬答摩如來之靈力。當入息轉成吽字告盡之時，其在停留期間，復變為阿字，以表佛聲之本性，或如震動一切世界之聖音為佛語也。是以不論何人，聽聞瑜珈行者所說，不論何語，必荷靈澤，必獲法力。吽字之藍色，恰如無邊際之青天，象徵常存不變。阿字之紅色，則聖慈也。
> The teachings up to the previous two sections only cover basic cultivation methods, but they are all essential preparations for guiding beginners on their path. In this context, the syllable "OM" represents the sacred power of the Buddha. Its white color symbolizes purity. As you breathe out, your breath transforms into the secret resonance of OM, purifying what is expelled. This energy then moves through the world, and wherever it reaches, it brings compassion and kindness. Many Tibetan Buddhists believe that when a great yogi exhales, anyone who breathes in that air can be healed of illness and purified of negative karma. The syllable "HUNG" embodies the spiritual power of all Buddhas and Bodhisattvas. Visualize it as the living force of Shakyamuni Buddha. As your in-breath transforms into the syllable HUNG and nearly fades, it turns into the syllable AH during the pause. AH represents the fundamental nature of the Buddha's voice, or the sacred sound that vibrates throughout all worlds—the speech of all Buddhas. Therefore, no matter what a true yoga practitioner says, anyone who hears it will receive spiritual blessings and gain sacred power. The blue color of HUNG is like the boundless sky, symbolizing permanence and changelessness. The red color of AH represents sacred compassion.
丑二 復次，緣壺形者，應用力吐出內部濁氣，移使盡絕，分三步行之。（一）自鼻孔，徐徐吸入外氣。（二）氣入後，觀想成為壺形。（三）使氣留住，以能持久為度。
> Second, regarding the "pot-shaped" practice: you should forcefully exhale all the stale air from within, expelling it completely. This is done in three steps: 1. Slowly inhale fresh air through the nostrils. 2. Once the air is inside, visualize it taking the shape of a pot. 3. Hold the breath for as long as you comfortably can.
所謂心者，恆隨息出入，念念轉變，以不能離息專其所司故，甚難控制。今依如是修法，可以調伏，不復倚息起伏。
> The mind, as we call it, constantly follows the breath as it goes in and out, changing with every passing thought. Because it cannot break free from the breath to focus on its own role, it is very difficult to control. With this method of practice, it can be tamed so that it no longer rises and falls depending on the breath.
此節藏本原文，意奧難解，今另說明如左。
> The original Tibetan text of this passage is profound and hard to understand. A clear explanation is now provided below.
通常一念所佔時間，等於一息，息轉變時，念亦隨變。心之調伏，本為難事，以依本節教法不斷修習故，當可成就，爾時，心即不再隨息而轉矣。世人竭盡所能，以保持想念之不變，而息之轉變，通常能造成想念之若干或少分變易，或竟使另起新念以代之。是以緣壺形修法之目的，即在於修心使離息而獨立。縱有想念起落，亦不為所影響。蓋心之造像，純因激蘯而起，激蘯既平，想念自止，心亦臻於本來如如之境。關於心息之互相倚托，印度奧義書言之詳矣。
> Normally, the duration of a single thought equals one breath. When the breath changes, the thought changes with it. Taming the mind is inherently difficult, but through continuous practice in accordance with the teachings of this section, one can achieve mastery. At that time, the mind will no longer follow the breath. People exhaust their efforts to keep a thought unchanging, yet a shift in the breath often causes some or many changes in the thought, or even makes a new thought replace it entirely. Therefore, the purpose of the vase-shaped visualization practice is to train the mind to be independent of the breath. Even if thoughts arise and fall, they do not disturb it. This is because the mind's formation of images arises purely from agitation; once agitation settles, thoughts cease, and the mind returns to its natural, undisturbed state. Regarding the mutual dependence of mind and breath, the Indian Upanishads explain this in detail.
辛二分三寅一 剎那念起，頓即根斷。 寅二 任念運行，不生分別。 寅三 心住清淨本性，想念來擾，不為所動。今初
> Xin-2Three aspects First: At the moment a thought arises, it is immediately cut off at its root. Second: Thoughts flow naturally, without generating discrimination. Third: The mind abides in its pure, essential nature; when thoughts arise to disturb it, it remains unmoved. Now begins the first.
簡言之，即（一）立斷想念。（二）任念所之，不加制止。（三）心住圓妙清靜之境。
> In short, these are: (1) Cut off thoughts abruptly. (2) Let thoughts come and go freely without restraint. (3) Rest the mind in a state of perfect, wondrous clarity and stillness.
依照上來教法，禪坐之際，以心隨激蘯而起念故，行者自覺百念叢生，連續不絕。既知一念之生，尚須抑制，應自作意，勿任雜念生起。是以於一念初起之時，應立即自根斷絕，續住於定。
> According to the teaching above, while sitting in meditation, because the mind follows agitating thoughts, the practitioner feels a hundred thoughts arising in an unbroken stream. Knowing that even a single thought must be restrained, one should be mindful and not allow distracting thoughts to arise. Therefore, when a thought first appears, cut it off immediately at its root and remain settled in concentration.
禪定時，力避起念，為時既久，終覺念起念落，接踵而至，為數無量，是為念之覺知，換言之即仇讐之發見也。如是境界，謂之初住，初住者，所臻最初寂靜之境。於是行者靜觀念起念落，不絕如縷，而漠然無動於中，如人止足河濱，靜觀洪流。
> During meditation, strive to avoid the arising of thoughts. After practicing for a long time, you will eventually become aware of thoughts rising and falling, following one after another in countless numbers. This is the awareness of thoughts — in other words, the discovery of one's enemy. This state is called the first abode; the first abode is the initial state of stillness that one attains. At this point, the practitioner calmly observes thoughts arising and ceasing, like an unbroken thread, remaining unmoved within, like a person standing by a riverbank, quietly watching the rushing current.
瑜珈行者以心念難馴，視若仇讐。
> The yogi sees the untamed mind as an adversary.
原文初住一節，直譯之，為「是名初住，擬諸河濱，流水所經」。為宏暢真實意義故，唯有不嫌辭費，以意譯出之。易言之，瑜珈行者，如已順利到此境界，則心已離念而自主，可以進修高深教法，而趨於涅般之道矣。
> "The section on the First Stage, if translated literally, would read: 'This is called the First Stage, likened to a riverbank where flowing water has passed.' To express its true meaning clearly and fully, I must elaborate without concern for verbosity. In other words, when a practitioner of yoga has smoothly reached this state, their mind is free from wandering thoughts and has achieved self-mastery. At this point, they can proceed to cultivate the profound teachings and advance along the path toward Nirvana."
一度心臻冥寂，縱為一剎那間，已能了解念之生滅。爾時，便覺想念紛至沓來，愈益增多。實則念來不斷，不增不減，頓時而有。離念而立能止念生起者，實相是也。
> Once the mind reaches a state of deep stillness, even in a single moment, it can already understand the arising and ceasing of thoughts. At that time, thoughts seem to come in a rush, increasing more and more. In truth, thoughts arise continuously—they do not actually increase or decrease; they simply arise in an instant. That which is free from thoughts and can stop their arising is true reality.
一剎那間者，印度瑜珈師解云：三百蕉葉，一一叠積，舉刃一揮，葉葉皆截。其第一二兩葉截分時，相隔之期間，即為一剎那間。
> In a single instant: According to the yogis of India, if you stack three hundred banana leaves one on top of another and slice through them with a single stroke of a blade, the interval between the cutting of the first leaf and the second leaf is precisely one instant.
實相，藏語丘涅特（Chos-nyid），非人類之心識，但為觀照念念相續之正知，僅至一真之境，方能悟證。如行者在此境界，與實相相應，并與心之本源契合，則念可使斷，如電機之轉換器，電流可以任意啟閉也。
> The ultimate nature of reality, known in Tibetan as \*Chos-nyid\*, is not the ordinary human mind. Instead, it is the clear awareness that observes the continuous flow of thoughts—a steady knowing that can only be realized when one reaches the state of absolute truth. When a practitioner aligns with this ultimate reality and harmonizes with the original source of mind, thoughts can be stopped at will, just like a switch that turns an electric current on or off.
寅二 任念運行，心勿傾側之法，即置念於度外，任其所之。既不為念所左右，亦不勉使斷絕，務使心如牧人任羊覓食，而續住於定。如是念將不起，心臻清淨，而繫於一緣矣。
> \*\*Method for Allowing the Mind to Flow Naturally Without Tilting\*\* Simply put your attention aside and let the mind go wherever it goes. Do not be controlled by thoughts, nor forcefully try to stop them. Keep your mind like a shepherd letting sheep graze freely, while you remain steadily in meditation. In this way, thoughts will naturally cease, the mind will become clear and pure, and it will settle on a single point of focus.
本節教法，與上節所示，似為相違。然於熟習瑜珈初步修法之行者，并不視為矛盾。以初步修法之全旨，在調伏其心，猶拉丁文之於學童，必須修習也。依照上節修法，行者將證悟，念與息同，純出自然。以人生理正常，心意活躍故，念與肉體相關連任何部份之運行，同屬不可制止也。本節修法，則引達實在目的地。爾時，能知現證超識，側立注視念念相續，任運流行，略無沾戀。
> The teaching in this section appears to contradict the previous one. However, for practitioners familiar with the initial methods of yoga, there is no conflict. The entire purpose of the preliminary practices is to tame the mind—just as Latin must be studied by schoolchildren. Following the methods in the previous section, the practitioner will come to realize that thoughts and breath arise naturally together. Because the body is healthy and the mind is active, thoughts, like any movements connected to the body, cannot be forcibly stopped. The method in this section, however, leads to the actual goal. At that point, the knowing awareness stands aside, observing the continuous flow of thoughts as they arise naturally, without any attachment.
復次，念猶閃動，有若流星。（閃爍天空，而連續不斷）。
> Furthermore, the mind flickers like a shooting star—streaking across the sky, yet appearing in an unbroken stream.
念之動也，如為流星閃爍天際。又如發矢貫空。或如縷烟風前蕩漾，藏語以擬聲之「拳拳」（Khyur-khyur）一字表之。
> When thought stirs, it is like a meteor streaking across the sky. Or like an arrow shooting through the void. Or like a wisp of smoke drifting in the wind— In Tibetan, this is expressed with the onomatopoeic word \*Khyur-khyur\*.
如前禪坐，相續安住寂靜之境，名為寂靜中住，爾時清淨無擾，如水靜流。心任弛縱，心垢澄清。
> As previously, in seated meditation, continuously abide in a state of stillness and calm. This is called dwelling in tranquility. At that moment, the mind is clear and undisturbed, like water flowing calmly. Allow the mind to relax naturally, and its impurities will settle and become clear.
心垢者，想念也，詳見下文。
> The mind's defilements are its thoughts and attachments, as detailed below.
正法大師云：心任弛則靜，水無擾則明。
> The Great Master of True Dharma said: When the mind is allowed to relax, it becomes still. When water is undisturbed, it becomes clear.
文中未舉大師之名，然不為岡波巴大師，必為宗聖。蓋本文源出白系，而兩尊俱為禮敬分所指歷代白系上師之著名傳缽人也。
> The text does not directly name the master, but it must be either the great Gampopa or Tsongkhapa. Since this passage originates from the White Sect (Kagyu), both are renowned lineage holders of the successive White Sect masters to whom homage is paid.
瑜珈至尊（密喇熱巴尊者）云：心住本來不變之境，正知開朗，此境相續，有如靜流，圓智可證。咄爾行者，心毋造像，亦毋調伏，永持寂靜。
> The supreme Yogi Milarepa said: Rest the mind in its original, unchanging state. Awake and clear, this state is continuous, Like a still, flowing river — perfect wisdom may be realized. Listen, practitioner: Do not create mental images, Do not try to control the mind. Remain in stillness forever.
莎喇哈大師於與禪定相關之雙重修法，撮其要旨，如下頌云：
> Master Saraha, on the twin practices related to meditative concentration, distilled their essential meaning in this verse:
心為束縛，流於十方。如任散馳，堅定不搖。因知心者，頑強如駝。
> The mind is a chain binding you, scattering in all directions. If left to wander untamed, it becomes restless. But if you steady it, it stays unwavering. For know—the mind is stubborn as a camel.
寅三分四卯一 如紡梵線 卯二 如斷草索 卯三 如孩凝視 卯四 如象無覺今初
> (Third Division - Four parts: First branch - Like Spinning a Brahmin's Thread; Second branch - Like Breaking a Rope of Grass; Third branch - Like a Child Gazing; Fourth branch - Like an Elephant Unaware. Now begins the first part.)
心應持平，慎持之，如紡梵線。紡線，不宜過於緊密，亦勿過於稀疏，惟應平勻。行者坐禪，亦復如是。心毋太張，太張則念失調伏。亦毋太弛，太弛則懈怠必生。是以禪坐，心應持平。
> The mind should be kept balanced and held with care, just like spinning a thread. When spinning, do not pull it too tight or leave it too loose; it should remain even. In the same way, a practitioner sitting in meditation should not let the mind be too tense, for tension disrupts calm awareness. Nor should it be too slack, for slackness surely gives rise to laziness. Therefore, in meditation, the mind should be held in balance.
梵線者，印度梵族所佩，以誌別於他族也。相傳，梵線為童女所紡，紡時最極注意，以線斷則災禍臨。莎喇哈大師身出梵族，故用以為喻也。
> The sacred thread is worn by the Brahmins of India to distinguish them from other communities. According to tradition, this thread is spun by a virgin girl with the utmost care, as it is believed that if the thread breaks, misfortune will follow. Master Saraha, who was born into a Brahmin family, used this as a metaphor.
想念必須調伏，以心緣之，如為牧人，守其羊羣。
> The mind must be disciplined and guided, using thoughts as a shepherd tends to his flock.
禪定之初，行頓斷想念法故，心易緊張。行久則疲勞，應令心放弛，任意運行。
> At the beginning of meditation, the mind tends to tighten because we try to abruptly cut off thoughts. If we keep this up for long, we grow weary. At such times, we should let the mind relax and allow it to flow naturally.
註見寅二
> See note in section 22.
本宗所傳，張弛交用修法，今已說明。心之張弛，猶紡梵線之疏密，是以名為心應持平如紡梵線之境。
> The method of alternating tension and relaxation in practice, as transmitted by our tradition, has now been explained. The mind's tension and relaxation are like the tightness and looseness of spinning a brahman thread. Hence, this state is called "maintaining the mind in balance, like spinning a brahman thread."
卯二 令心離念，如草索裂斷時，此節離於彼節之狀。此法行者應以堅撓不屈之志，相續作意，心不他馳。以依上來教法，斷念時，新念隨生故。
> Second, making the mind free from thoughts is like when a grass rope breaks apart, with one segment separating from the other. A practitioner of this method should maintain a firm and unwavering resolve, continuously focusing their attention without letting the mind wander elsewhere. Because according to the teachings above, when thoughts are cut off, new thoughts arise immediately afterward.
上來修法，或止念之生，或調伏之，或任所之，修時他念不免生起。本節主旨，則在證得較勝冥寂之境。每一節草索象徵一念，而全索則示念念相續，如草索之應使裂斷也。
> When beginning practice—whether you try to stop thoughts as they arise, calm them, or simply let them be—other thoughts will inevitably appear during meditation. This section's main purpose is to help you attain a deeper state of peaceful stillness. Each strand of the grass rope represents a single thought, while the entire rope shows how one thought follows another in succession. Just as a rope is meant to be broken apart, so too should this chain of thoughts be cut through.
上來教法止觀雙運，而新念生起，為定之障。
> When approaching the practice, the method requires the combined cultivation of calm-abiding and analytical insight. However, when new thoughts arise, they become an obstacle to stable concentration.
此時行者不待告知，當已自覺，進步究屬有限，與所期目的，相距尚遠。然終將了悟，欲求前進，仍須修習，一如體育家之成長，必須強其筋骨也。
> At this point, the practitioner will realize on their own, without being told, that their progress is still limited and far from their intended goal. However, they will eventually come to understand that to move forward, they must continue to practice—just as an athlete must strengthen their body in order to grow.
觀與能觀，兩俱遮遣，令心住於隨順寂靜之境。此法名為令心斷離一切想念，捨棄加行，如是離法，以草索之斷裂喻之。
> The observer and the act of observing—both are set aside, allowing the mind to rest in a state of natural stillness. This practice, called "cutting off all thoughts from the mind and letting go of all effort," is like a rope of grass being snapped in two.
卯三 心如幼童，凝神而視寺廟壁畫。
> His mind was like a young child, concentrating intently on the murals of the temple.
心應繫於觀與能觀，如象之拴於柱石，如是，則氣流各自儲藏於自有之孔道內。
> The mind should be fixed upon the observer and the act of observing, just as an elephant is tied to a stone post. In this way, the energy channels are sealed, each holding its own breath within its own path.
上文以心頑強難馴，喻如駱駝。此處視若滯重，不易揮動，以象擬之。氣流者，體內靈熱之支流，共為十數，梵名 Vayu 其字根 Va 作呼吸或吹氣解，蓋指靈熱之推動力也。氣流為陰性之靈熱，司人體內部及周身之運行，各有崗位，各有所司。行者最重健康，而健康則恃乎保持氣流之正常，或儲之於其運行之孔道內也。（見中有聞教得度密法附錄）
> The earlier text likened the stubborn, untamable mind to a camel. Here, it is compared to an elephant—seeming heavy and difficult to move. The "air currents" refer to the various branches of inner vital warmth, numbering over a dozen. In Sanskrit, they are called \*Vayu\*, with the root \*Va\* meaning "to breathe" or "to blow," indicating the driving force of this inner heat. These currents are a yin aspect of inner warmth, governing the body's internal functions and movement throughout. Each has its own location and role. For practitioners, health is paramount, and health depends on keeping these air currents in balance—either by storing them or guiding them through the channels in which they flow. (See \*The Tibetan Book of the Dead\* appendix).
由修習此法所生果故，將見種種形相，或如烟霧，或輕清如以太，隨得大安樂，如欲暈絕。
> Through the cultivation of this practice, one will experience various signs—appearances like mist or smoke, or a lightness as clear as ether. Great peace will follow, as if on the verge of blissful absorption.
靈熱由氣流推送流入之主要孔道，謂之中脉。本節所述之果相，即為氣流進入中脉之功效。除此心物兩質織成一因外，尚有與之平行之聖淨之因，即行者初次瞥見，不隨念轉之真心性境。如是大安樂境界，歐西謂為聖靈之啟發，實則得定之初果也。行者證得時，當下便覺，與真心及心源相應。甚深冥寂境界，由是生起。爾時喜不自勝，蓋已非凡而聖。與一真之境，冥合一體矣。次應愈益修習，俾力能任意出入此境。并於住境之時，逐漸加長期間，終於命盡之後，永住此境。或改行菩薩道，重入輪迴，導示其他有情，亦得解脫。
> The main channel through which spiritual heat is driven by the flow of energy is called the central channel. The results described in this section are the effects that occur when energy enters this central channel. In addition to the cause formed by the intertwining of mind and matter, there is a parallel sacred cause: the practitioner’s first glimpse of the true nature of mind, free from clinging to thoughts. Such a state of great bliss is what the West calls divine inspiration, but it is actually the initial fruit of entering meditative absorption. When the practitioner realizes this, they immediately feel connected to their true mind and the source of mind. A profound and tranquil state arises from this. At that moment, joy overflows—for it is no longer ordinary but sacred. They merge as one with the ultimate reality. Next, they should continue practicing to gain the ability to freely enter and remain in this state. They should gradually extend the duration of staying in this state, and ultimately, after death, remain in this state forever. Alternatively, they may choose the bodhisattva path, re-enter the cycle of rebirth, and guide other beings toward liberation.
觀照身心能所俱遣，自覺輕安，如浮空際。在此境界，任何幻象異相之生，勿因愛憎而心起取捨。如是離於取捨。即名令心住於孩童凝視壁畫之境。
> When observing the body and mind, both the observer and the observed are let go of. A natural sense of ease arises, as if floating through space. In this state, if any illusory visions or strange phenomena appear, do not cling to or reject them due to like or dislike. By remaining free from grasping and rejecting in this way, it is called "placing the mind in the state of a child gazing at a mural."
孩童於壁畫，毫無取著，逐圖瞻覽，自始至終，凝神而視，并不知次圖所繪何如。行者至此階段，必須習於此類期待而不取著之凝視情境。
> The child looks at the wall paintings without grasping or attachment, mindfully examining each scene from start to finish, paying full attention but not knowing what the next image will depict. When practitioners reach this stage, they must learn to dwell in such a state of expectant, non-attached observation.
卯四 令心住於象觸荊棘之境。
> Chapter 4: Steadfast in the State Where the Mind Resides Amidst the Thorns of Sense-Contact.
此法在使能知不隨生滅不絕之念之跳動而起。如象觸荊棘，以膚粗厚，漠然無覺也。
> This method lies in recognizing the pulse of thoughts that do not follow birth and death, and do not cease—just like an elephant brushing against thorns, whose thick skin feels nothing at all.
心寂生照，識亦隨起，「能止」（即上文以瑜珈方法攝入凝視狀態之識）「所止」（即不絕起落之念），兩相融即，前念後念，不再嬗遞。
> When the mind becomes still, awareness naturally arises, and consciousness follows. The "observer"—that is, the state of focused attention achieved through yogic practice—and the "observed"—the ever-arising and subsiding thoughts—merge into one. Past and future thoughts no longer follow one another in succession.
既臻冥寂性境，潛在之識，（恐為正知）於焉跳躍，如為心脉之跳蘯，純出自動，隨念生起。念之進展，即為制止，不再轉成他念。
> Upon attaining the tranquil state of silent stillness, the subtle consciousness (which may become true awareness) pulses forth naturally, like the spontaneous beating of the heart's pulse, arising with each thought. The very progression of a thought becomes its own cessation, without transforming into another thought.
以能止自起，不勞尋求，故名為識流相續，自然起行之境。
> What can inherently hold itself back without needing to be sought is called the flow of consciousness—the realm where activity arises naturally in an unbroken stream.
此法令心住於如是之境，念起之時，既不止之，亦不為所動。如象觸荊棘，漠然不覺，因以名焉。
> This teaching settles the mind in such a state: when thoughts arise, they are neither stopped nor affected by them. Just as an elephant, upon touching thorns, remains unmoved and unaware, so too this practice gets its name.
勝妙聖心，如如不動，無論身心有何感動，不起相應。本節瑜珈修法，應作如是解。惟此僅為消滅生死幻妄，以證實相之初步修法之一種。此時如有所證，仍不得謂為究竟。惟以妙明覺心觀照，終將悟證生死（生）涅般（無生），畢竟無二無別。換言之，念不念相，俱滯兩邊。迨至大手印瑜珈法純熟之後，方知其為融即也。
> "The sacred mind, perfect and wondrous, remains unmoving like a mountain. No matter what physical or emotional sensations arise, do not react or cling to them. This is the true meaning of this yoga practice. However, this is only one of the preliminary methods for extinguishing the illusions of birth and death, and realizing the ultimate truth. Even if you gain some realization at this stage, it is still not the final goal. By observing with the wondrous, clear mind of awakening, you will eventually realize that 'life' (birth, samsara) and 'nirvana' (the unborn, liberation) are ultimately not two different things. In other words, holding onto thought or non-thought are both extreme positions. Only after the Great Seal (Mahamudra) yoga practice is deeply established will you understand how they naturally merge."
辛三 此際稱為最後寂靜之境，大海靜，水波不興，彷彿似之。
> In this state, known as the realm of ultimate tranquility, the great ocean is calm without a single ripple stirring—like a serene mirror.
如是寂靜之際，以心臻靜止，雖觀念念生滅，不起相應，故謂之動靜隔離之境。
> In this state of profound stillness, the mind settles into complete tranquility. Though one observes thoughts arising and passing, no attachment or reaction follows—this is called the realm where movement and stillness are transcended.
一切法之二性，僅為一真之境之是非兩相。動靜亦復如是。行者現正準備證取如是境界，具如本文後義所詳。
> All things have a dual nature, which is merely the yes and no of one true reality. Motion and stillness are the same. The practitioner is now preparing to realize such a state, as will be explained in detail later in this text.
由此，行者已守一緣。
> Guided thus, the practitioner has now unified their focus on a single object.
觀乎動靜，不異不離。彼能觀之慧，於行者體驗無誤之時，即為妙觀察智，或名出世之智。
> Observing both motion and stillness as neither separate nor identical. When the practitioner's insight functions without error during direct experience, this is called "Wondrous Observing Wisdom" or "Transcendental Wisdom."
凡心不離淨心瑜珈之旨，即在令心之凡淨二相相應。惟須俟心離於塵世幻妄而了悟本性之時，方能成就。妙觀察智者，涅般境界之菩提（或超世）識，依是，方知一切法之不一不異也。
> The essence of the Yoga of the Undivided Mind—where the ordinary mind and the pure mind are inseparable—lies in harmonizing these two aspects of the mind. This can only be achieved when the mind frees itself from the illusions of the worldly realm and awakens to its true nature. The Wisdom of Wonderful Observation is the transcendental consciousness of Nirvana (or supramundane awareness), through which one realizes that all dharmas are neither the same nor different.
詞藻經云：所達之地，因依如是修法，身心得殊勝調伏故，名為反照窮源之地。
> The Scripture of Rhetoric states: The place one reaches, through cultivating this method, allows the body and mind to attain extraordinary discipline and harmony—therefore, it is called the land of returning to the source and reflecting within.
詞藻經，藏名多德講（mdo-sde-rgyan），以經文詞并茂，故名。
> The Scripture of Ornate Words, known in Tibetan as \*Mdo-sde-rgyan\*, is named for its elegant and refined language within the sutra text.
庚二分四辰一 觀察動不動性 辰二 證入超世識 辰三 無生瑜珈三昧辰四 證入實相今初
> \*\*Chapter 2 (Part 1):\*\* Observations on the Animated and Inanimate. \*\*Section 1:\*\* Observing the Nature of Motion and Stillness \*\*Section 2:\*\* Attaining Transcendent Consciousness \*\*Section 3:\*\* The Unborn Yogic Samadhi \*\*Section 4:\*\* Realizing the True Nature of Reality \*(Now begins the first section)\*
寂不起照，（念念生滅，漠然不與相應），妙觀察智之力自生。行者依力觀察，心不動時，不動（或心）之自性為何。心如何住於不動，如何由不動而動。動時，是否保持不動之靜寂，保持不動之境時，是否尚有所動。動是否異於不動。動（或念）之自性為何。最後動如何轉成不動。
> In stillness, there is no arising of illumination. (Thoughts arise and cease moment by moment, yet they do not correspond to this stillness). The power of Wonderful Observing Wisdom arises of itself. Following this power, the practitioner observes: When the mind is unmoving, what is the inherent nature of this unmoving (or the mind itself)? How does the mind abide in stillness? How does it move from stillness? When it moves, does it still retain the stillness? While abiding in stillness, is there still some movement? Is movement different from stillness? What is the inherent nature of movement (or thought)? Finally, how does movement transform back into stillness?
如是設問，玄妙莫測，類似禪宗初機所參之話頭。除用作觀心修法外，并可喚醒超越之智。
> Such an inquiry is profound and unfathomable, much like the initial koans given to beginners in the Chan tradition. Apart from serving as a method for contemplating the mind, it can also awaken transcendent wisdom.
當下便知動非異於不動，而不動亦非與動相異。
> Right now, one can directly realize that movement is not separate from stillness, and stillness is not separate from movement.
若依是觀察，動與不動之自性，仍未參透，應再觀察，能觀之慧，與動不動性，是一是異。
> If through this contemplation you still haven't fully penetrated the nature of motion and stillness, then you should continue to observe: Is the wisdom that observes the same as, or different from, the nature of motion and stillness?
如是觀察，行者以自證分了知空無所有。能觀所觀，不可分別。以如是不可分別之自性不可知故，所臻之地，名為心行處滅，或謂之言語道斷。
> When the practitioner observes in this way, they directly realize through their own experience that there is nothing at all to be found. The act of perceiving and what is perceived cannot be separated. Because this inseparable nature cannot itself be known or grasped, the state reached is called "the place where the mind's activity ceases" or "the path beyond words."
證入真實之境，則悟生死涅般兩相相即，不可分別，遠離世智妄見，不落文字言銓。此義與玄奧之般若頌所攝空（非相無體）不異色，色即是空精義，同其旨趣。依照歐西物理學家所發明，物質分晰之研究，已達物質化電子，電子化電能之時期。是則心法色法為一體兩相之古瑜珈宗義，終將為彼輩證實無疑。生物學方面，亦發見動植物兩類，已不復有界限可分。蓋低類生物，實具兩類共有之特性，植物學家列為草木類，而動物學家以動物視之。又化學之進程，可能使一切混合物體，變成非混合體之母素。是以瑜珈行者於推究心色二法，以求心之自性時，亦將明了自性無彼此之分，亦無色心之別，實係兼而有之。心或心行之一切相，不可謂為各各分別，恰如生命物質雖呈現萬象，而其體惟一也。瑜珈上師每語其徒云：燈焰生光熱，而油以竭。彼燈焰、彼光、彼熱、彼油之竭、四者為相離乎，或可離之事物乎。於是瑜珈行者得以逐漸證悟心與識之無量相，純為真心真智之輻射。然如是造詣，尚未究竟，僅能了解心之細塵耳。非俟如露零晴海然，轉有為心為無為心，證得超識境界，方臻涅般之果也。
> Entering the realm of truth, one realizes that birth-and-death and nirvana are two sides of the same coin, inseparable and undivided, transcending the false views of worldly intellect and escaping the confines of words and concepts. This meaning aligns with the profound essence of the Prajñāpāramitā verse: "Emptiness is not different from form, form is precisely emptiness." As Western physicists have discovered through atomic analysis, matter dissolves into electrons, and electrons transform into electrical energy. Thus, the ancient Yogācāra teaching that mind and matter are two aspects of one reality will ultimately be confirmed by them without doubt. In biology, the boundary between plants and animals has also become indistinguishable, as lower life forms possess characteristics of both: botanists classify them as plants, while zoologists regard them as animals. Furthermore, chemical processes may transform all compounds back into their elemental mother-substances. Therefore, when yogis investigate mind and matter to seek the nature of mind itself, they will realize that this nature knows no distinction of self and other, nor any separation of matter and mind—it encompasses both. The myriad appearances of mind or mental activities cannot be said to be truly separate, just as life and matter manifest in countless forms yet share a single essence. Yogic masters often teach their disciples: "A lamp's flame produces light and heat, but the oil is consumed. Are the flame, the light, the heat, and the consumption of the oil separate things or separable phenomena?" Thus, yogis gradually realize that the infinite forms of mind and consciousness are merely radiations of the true mind and true wisdom. However, this attainment is not yet ultimate; it only allows one to understand the subtle dust of mind. Only when they transform the conditioned mind into the unconditioned mind, like dew vanishing into a clear ocean, and realize the state beyond consciousness, can they achieve the fruit of nirvana.
勝者主云：
> The Victorious Lord said:
心著正的，縱正亦幻。超心如如，勿謂正的。能見可見，永不相離。上師惠示，方悟真諦。
> One who clings to "rightness" itself, even that rightness becomes an illusion. Go beyond the mind and rest in the Thusness—do not cling to the notion of "rightness." When the seen and the seer are one, they are never apart. It is by the kind instruction of the guru that one awakens to the true meaning.
勝者主，藏語嘉惠旺波（Rgyal-vahi-dvang-po），梵名 Jinendra，藏土大手印瑜珈大師之一。
> The Victorious Lord, known in Tibetan as Gyalwai Wangpo (Rgyal-vahi-dvang-po) and in Sanskrit as Jinendra, is one of the great Mahamudra yoga masters of Tibet.
正的者，藏語達瓦（Ita-va），梵文為 drishti，頂點或意想所及處也。如如之境，非生滅心觀照所及，故非生滅心安立之名言所可銓說。是以生滅心所認為之正的，終不能出生死範圍。縱達此的，亦為幻妄。今所尋求者，為非生滅之涅般。既屬超世，實不能謂之鵠的，蓋為現證已入非生滅涅般之境也。
> The term "right view" is called \*Ita-va\* in Tibetan and \*drishti\* in Sanskrit, meaning a peak or the reach of conceptual thought. The state of Thusness lies beyond what can be perceived or contemplated by the mind subject to birth and death, and therefore it cannot be expressed through words or concepts fabricated by that mind. Consequently, any "right view" held by a mind bound by birth and death remains within the confines of conditioned existence. Even if one attains such a view, it is still illusory and delusive. What we seek here is Nirvana, which transcends birth and death. Since it surpasses the worldly realm, it cannot truly be called a "target" or "aim," for it is the state of directly realizing and entering into the Nirvana beyond birth and death.
關於上乘觀法，智者靜天曾開示云：當爾堅住寂靜三昧，縱為剎那，心勿散馳。并復運用妙觀察智，於念起落，分別細審。
> Regarding the highest method of contemplative practice, the wise one Jingtian once taught: When you abide firmly in the tranquil samadhi, even for a single instant, do not let your mind wander. Furthermore, employ the wondrous wisdom of discerning observation to carefully examine the arising and ceasing of each thought.
靜天，藏語喜瓦喇 Zhi-va-lha，梵名 Shanti deva，印度大手印瑜珈學之闡釋家也。
> Zhitian, known in Tibetan as Zhi-va-lha and in Sanskrit as Shanti-deva, was a great Indian scholar who explained the teachings of Mahamudra Yoga.
迦葉所問經，以火與薪為喻云：
> In the Sutra Questioned by Kashyapa, an analogy of fire and firewood is given:
薪摩彼薪，火頓出生。以有此火，二薪為焚。動靜相融，勝智亦起。智既出生。動靜泯滅。
> Firewood meets firewood, and fire instantly ignites. With this fire, both pieces of wood are set ablaze. When motion and stillness merge, supreme wisdom arises. And once wisdom is born, both motion and stillness vanish.
迦葉所問經梵名（Kashyspa-Paripriccha Sutra）藏名宛宋紀詩貝都（Hood-srungs-kyis-zhūs-pahi-mdo）。
> Sutra of the Questions of Kashyapa (Sanskrit: Kashyapa-Paripṛcchā Sūtra; Tibetan: ‘Phags pa ‘od srung gis zhus pa’i mdo)
如是以勝智反觀，名為隱修善觀察三昧。迥異惟智論者之禪觀，以彼觀察，僅為外在之色塵，或為待乎感覺而起。
> When one uses supreme wisdom to reflect in this way, it is called the "Samadhi of Skillful Observation in Hidden Cultivation." This is fundamentally different from the meditative contemplation of the Intellectualists, for their observation merely focuses on external forms and colors, or arises in dependence upon sensory experience.
易言之，隱修之瑜珈行者，不藉文字名言而起觀，純在自心中尋求證悟。惟智論者，則適與相反，以永昧於心之細相故，僅以欲界或外在世界，以作比量耳。是以名為外道禪定，與隱修者之內證禪定，實有分別。於此，密喇熱巴尊者云：老衲向不珍視或致力於文字名言所起之智，以其僅屬巧言眩俗之說，徒擾人心，非為導入確證實相之修法也。
> In other words, the hermit yogi practices meditation without relying on words or concepts, seeking realization purely within their own mind. The intellectual, however, does the opposite: because they remain forever confused by the mind's subtle patterns, they can only make comparisons based on the desire realm or the external world. Therefore, this is called the meditation of non-Buddhists, and it is truly distinct from the inner realization meditation of hermits. On this, Milarepa said: "I have never valued or devoted myself to the wisdom arising from words and concepts, for it is merely clever speech to dazzle the world, disturbing the mind, and not a method leading to true realization of reality."
辰二 任何想念暗障之起，毋須捨棄，亦毋為所支配，任其生起，心勿傾側，於其起也，觀之而已。如是久之，以念未捨棄故，其實相（或空相）自然呈現。
> Second, when any thought or mental hindrance arises, do not reject it or let it control you. Let it arise naturally, without tilting your mind toward it. Simply observe it as it appears. In time, because the thought has not been abandoned, its true nature—or empty nature—will naturally reveal itself.
行者如此，亦應依前導示，凝視所起之念或情緒，毫不為所左右，雖離於念，如觀劇者離於舞台上之優伶然，其離也，應為漠然無動於心之瑜珈離念修法。
> Practicing in this way, one should also follow the earlier instructions and gaze upon whatever thoughts or emotions arise, without being swayed by them in the slightest. Though detached from these thoughts, it is like a spectator watching actors on a stage—this detachment should be the calm, unmoved meditative practice of the yogi who transcends thought.
牧人知其羊羣不易調馴，任羊嬉游，守伺在側，心不為移，亦不偏傾。雖任羊放草，嬉戲自如，而羊固在望，牧人心亦未嘗忘之。
> A shepherd, knowing his flock of sheep was not easy to tame and control, let them roam and play freely while keeping watch nearby. His mind did not waver or lean to one side. Although he allowed the sheep to graze and frolic as they pleased, they remained always within his sight, and the shepherd never forgot them in his heart.
依此修法，一切似為啟發心靈之障者，均可善用之以為行道之助，是以此法名為轉障為道。
> By practicing this method, everything that seems to obstruct spiritual awakening can be skillfully used as aids on the path. Therefore, this practice is called "Transforming Obstacles into the Path."
耶教徒於人之艱苦災難，視為有裨於心性。此節所攝之意義，頗與相似，惟為瑜珈教法故，較為繁複耳。瑜珈上師之闡明此義者，以意度之，或約略其詞曰：游子夜行羊腸小徑，忽爾止步旁躍，狀至驚駭，呼有巨蟒。迨驚心稍定，緊握竹杖，取火視之，則盤旋於途者，草索而非蟒蛇也。乃曰噫，是正余所需以束腰者也。蘧拾之束於腰際，仍復前進，惟自慚其迷惑耳。迷之為蟒，正解起時，悟為無害，反成有用。凡屬有為心之運行，亦復如是，其為無害而有益者，在無明暗障未除（不悟正知）之際，視之適得其反。生滅之念，與其所起之觀感，如以大手印法鍛鍊轉變之，則立與法身之真心相應矣。瑜珈行者，於證悟之時，方知念者如色法故有。實自周徧真心流出，不與相離，最初視之，若仇者悞矣。行者如是窮源反照，於一切色法，藉瑜珈力，漠然無所取著，身心舒泰，住於寂靜無上三昧，於念之起落不絕，任其自然，不加制止，如是行之，念動自然合拍，與真心之翕闢相應。山河大地者，即真心翕闢之果也。是以想念雖似為道之障，而行者善用之足以為助也。其他一切障道之法，亦復如是。蓋依圓覺聖哲之所照見，一切生滅法，或如無形之念，或為有相之體，咸為一心所生也，詳見辰三。
> Christians view human suffering and hardship as beneficial to spiritual character. The meaning contained in this passage is somewhat similar, though more complex due to the Yogic teachings. A Yogic master who elucidates this meaning might phrase it roughly as follows: A traveler walks a narrow mountain path at night. Suddenly he stops, jumps aside in great terror, shouting that there is a giant snake. After his panic subsides, he steadies himself, grasps a bamboo staff, and lights a lamp to look—what lay coiled on the path was a grass rope, not a snake. He then says, "Ah, this is exactly what I need to tie my waist." He picks it up, ties it around his waist, and continues on his way, only feeling ashamed of his own confusion. What was mistakenly seen as a snake, upon correct understanding, is recognized as harmless and even becomes useful. All activities of the conditioned mind are likewise. They are harmless and beneficial, but while the darkness of ignorance remains (without realizing true knowledge), they appear exactly the opposite. Thoughts of arising and ceasing, along with the perceptions they generate—if transformed through the practice of the Great Seal (Mahamudra)—immediately correspond to the true mind of the Dharmakaya. At the moment of realization, a Yogic practitioner understands that thoughts exist because form exists. They truly flow from the all-pervading true mind, never separate from it. To initially view them as enemies is a mistake. Thus the practitioner traces back to the source, reflects inward, and through Yogic power remains detached from all forms without grasping. Body and mind are at ease, abiding in the supreme stillness of samadhi. Thoughts rise and fall endlessly; they let them be, without suppression. Practicing this way, thoughts naturally come into rhythm, resonating with the opening and closing of the true mind. Mountains, rivers, and the great earth are the very fruit of the true mind's opening and closing. Therefore, although thoughts may appear as obstacles on the path, when skillfully used by the practitioner, they become aids. All other obstructions to the path are likewise. For according to the vision of the Enlightened Sages, all phenomena of birth and death—whether as formless thoughts or as tangible bodies—are all born from the one mind. See Chapter 3 for details.
唯觀於念，了知能捨（即心）所捨（即念），性不相離，獲得解脫。此法為勝道修習心要，或名窮源三昧。
> Just observe the thoughts, understanding that the one who lets go (the mind itself) and what is let go (the thoughts) are not separate in nature. By seeing this, liberation is attained. This is the essential practice on the supreme path, also called the Samadhi of Tracing to the Source.
已得解脫，於一切有情猶未明心見性，頓起無限悲憫。
> Having attained liberation, yet not fully awakened to the true nature of mind regarding all sentient beings, a boundless compassion suddenly arises.
行者至此境界，已由有涯常我塵心（或識）進展至無量無我真心或識。今應修反觀之法，即自真心，不偏不倚，無我無私之立點，以觀察有情之心，即大比小，照見一切有情，迷於有涯幻起之心而未悟真心，大悲於是乎起矣。
> Cultivators who reach this state have progressed from the limited, egoistic, mundane mind (or consciousness) to the boundless, selfless true mind (or consciousness). Now they should practice the method of introspection—observing from the impartial, selfless standpoint of the true mind, seeing this same mind in all sentient beings. By comparing the vast true mind with the small, limited one, they recognize that all beings are lost in their illusory, limited minds and have not awakened to their true mind. Thus, great compassion arises.
行者終其身，致力修觀，身語意迴向眾生，以依上來修慧教法，已悟色法非實故。如是顯為自利之迴向，於彼不足為害，如服密咒加持之毒物，不為所傷也。
> A practitioner devotes their entire life to cultivating insight, dedicating their actions, speech, and thoughts to the benefit of all beings. This is because, based on the teachings on wisdom that they have developed, they have realized that physical phenomena are not truly real. While this kind of dedication might appear to be for personal gain, it does not cause harm—just as poison infused with a secret mantra cannot injure the one who consumes it.
設於迴向，觀想如為因己而起，則一己獨立存在之妄見，隨之而生矣。是故行者於一切眾生無二無別之真諦，應信證不退。反於是之信心，猶為毒物，應即避之。而正信則為密法加持之毒物，或為毒物之對治也。是以迴向者應視若當然應為之事，切勿計及自身。於此，除哲理外，應知健身瑜珈有特殊修法。藉法吞服一切種毒，無害於體。據傳如是毒物，即係經過密法加持者。換言之，毒物以按瑜珈鍛鍊，輸入靈力，毒性為消，轉為無毒也。
> In the practice of dedication, if you visualize it as something initiated by yourself, then the false view of a self-existing independent entity arises. Therefore, practitioners should firmly believe and never regress in the truth that all beings are without distinction and not two. A faith that goes against this is like a poison and should be immediately avoided. True faith, however, is the poison of esoteric empowerment—or the antidote to poison. Hence, dedication should be regarded as a natural matter of course, with no thought of the self. Beyond philosophical understanding, note that physical yoga has special practices. Through these methods, one can ingest all kinds of poison without harming the body. It is said that such poisons are those that have been empowered by esoteric practice. In other words, by practicing yoga, spiritual energy is infused into the poison, neutralizing its toxicity and turning it harmless.
為審慎修習此（類似自利迴向）法故，祈禱文式，特有規定。今述其一頌云：
> For the purpose of carefully practicing this practice (similar to self-benefit through dedication), the format of the prayers has its own specific guidelines. Here is one verse:
行道所見，余無取捨。
> In all that I see along the path, I neither grasp nor reject.
祈禱聖師全文云：
> \*\*The Full Prayer to the Holy Teacher\*\* The prayer to the Holy Teacher says: Homage to the Holy Teacher, the embodiment of boundless compassion and wisdom. You who guide beings from darkness to light, from confusion to clarity, from suffering to peace. Through your teachings, we learn the path of liberation. Through your example, we find the courage to walk it. Through your blessings, we discover our own true nature. May your wisdom dawn in our hearts, dispelling the clouds of ignorance. May your compassion flow through our lives, healing the wounds of attachment and aversion. May your peace settle in our minds, calming the storms of desire and fear. We take refuge in you, Holy Teacher, as the guide who shows the way. We take refuge in the Dharma, as the path that leads to freedom. We take refuge in the Sangha, as the companions on the journey. Bless us, Holy Teacher, that we may see clearly, act wisely, and live with kindness toward all beings. Lead us from the unreal to the real, from darkness to light, from death to immortality. This is the prayer of the sincere heart, offered with humility and faith. May it be heard. May it be answered. May all beings attain peace.
行道所見，余無取捨。惟願上師，准賜恩波。一切色塵，緣起故有。俾得證為，法界之性。
> In all that I see along the path, I cling to nothing and reject nothing. I only pray that my teacher will grant me the grace and blessing to realize that all forms and phenomena appear due to causes and conditions, and to recognize them as the true nature of the Dharma Realm.
恩波者，具如他處所明，為自佛剎及淨土內諸上師在灌頂時流入塵世門徒體內之靈力，如為電傳，裨助極宏。法界之性者，法身所化之三相也。（詳見中有聞教得度密法編者原敘）今就禱文所攝之觀點，解釋如下。（甲）周編之身，即一切形相（上自超生死佛身之妙相下至最低類生物體相）同一本原之象徵。（乙）周徧之語，即一切音聲（上自佛語下至自然界四大之元音）同一本原之象徵。（丙）周徧之意，即一切識覺（上自證覺者完全開朗之心或識下至極微生物之自然感覺功能）同一本原之象徵。
> The "Empowerment" (Tibetan: \*wang\*) is, as explained elsewhere, the spiritual energy that flows from the Buddhas of one's own pure land and the Pure Land's high lamas into the bodies of disciples during the empowerment ritual. Like an electric current, it is of immense benefit. The "Threefold Nature of the Dharmadhatu" refers to the three aspects of the Dharmakaya (Truth Body). (For a detailed explanation, refer to the original preface by the compilers of \*The Tibetan Book of the Dead\*.) Here, they are explained from the perspective of the prayer: (A) \*\*The All-Encompassing Body\*\*: The symbol of the single origin of all forms—from the sublime forms of enlightened Buddhas, beyond birth and death, down to the bodies of the lowest forms of life. (B) \*\*The All-Encompassing Speech\*\*: The symbol of the single origin of all sounds—from the enlightened speech of Buddhas down to the elemental sounds of earth, water, fire, and air. (C) \*\*The All-Encompassing Mind\*\*: The symbol of the single origin of all consciousness—from the fully awakened, completely clear mind (or consciousness) of enlightened beings down to the natural awareness of even the most minute organisms.
辰三分三巳一 觀察三時巳二 觀察心色巳三 觀察一多初又分二午一過現未三時 午二 生滅時之非實今初
> Part Three: AnalysisThree Divisions One: Examining the Three Times Two: Examining Mind and Matter Three: Examining Unity and MultiplicityPart One Divided into Two A: The Three Times—Past, Present, and Future as Non-Real B: The Time of Birth and Death as Non-RealThis deals with the first point
觀察三時，當如下說，過去之念已滅，未來之念猶未出生，自屬無體。當前之念，亦不能確認其為現在。
> Observing the three times should be explained as follows: thoughts of the past have already ceased, thoughts of the future have not yet arisen, so they are naturally without substance. Even the present thought cannot be confirmed as truly "now."
當前之念，停住時間，不過剎那，隨起隨滅，實難說為現有。其實與未來之念，性不相離，以未來念起，即成現在故。與過去之念，亦不能分離，以現在消逝，成為過去故。是以現在與過去未來三時不可分別。如是禪觀，意在使行者證悟過現未三時，無二無別，并使了知塵世時間觀念之謬悞，以時間正如其他一切生滅法，純為幻化故。
> The present thought, which seems to pause time, lasts no longer than an instant. It arises and instantly vanishes, so it can hardly be described as truly existing. In reality, it is inseparable from the future thought, because when a future thought arises, it immediately becomes the present. It is also inseparable from the past thought, because once the present fades, it becomes the past. Therefore, the three times—present, past, and future—cannot be truly distinguished. This meditative contemplation aims to help practitioners realize that the past, present, and future are fundamentally undivided and non-dual. It also enables them to understand that worldly notions of time are mistaken, as time, like all other phenomena that arise and cease, is purely illusory.
依是觀察，久之自能了悟一切生滅性，不異三時之性。
> Through continuous observation, you will gradually awaken to the truth that all arising and ceasing natures are no different from the nature of the three time periods.
心未啟迪，所緣一切僅為如幻不實之相。但已獲成就之行者，照見一切法之本性，則知其為法界不可分離之部份。依照下節所示，一切如幻而有者，唯心造故，妄念差別故。
> When the mind is not awakened, everything it perceives is merely like an illusion, insubstantial and unreal. But a practitioner who has attained realization sees the true nature of all phenomena and understands them as inseparable aspects of the Dharma Realm. As explained in the following passage, all things that appear illusory yet exist are created only by the mind, due to the distinctions of deluded thoughts.
一切法本無，因心所現故。
> All phenomena are fundamentally non-existent in themselves, for they arise only as manifestations of the mind.
此節如再直譯之，可為「一切法離心無生，心生故。」換言之，一切生滅法，離超世真心外，了不可得。山河大地者，真心翕闢所顯之用，印度教謂之大梵之夢，蓋指其為夢之境界耳。大手印教法者，即以促使行者自此生滅夢中醒覺為目的，其他一切真實瑜珈教義，亦復如是。
> If this passage were directly translated, it would be: "All phenomena, apart from the mind, do not arise; it is because the mind arises that they do." In other words, all conditioned, arising-and-ceasing phenomena are inaccessible except within the true transcendental mind. Mountains, rivers, and the earth itself are manifestations of the true mind's expanding and contracting activity—what Hinduism calls "the dream of Brahma," referring to them as a dreamlike state. The Great Seal (Mahamudra) teachings aim to awaken practitioners from this dream of birth and death, and the same holds true for all authentic yoga teachings.
午二 莎喇哈大師於悟證生滅時三者自性皆空時，有偈云：
> Here is the translation: At the moment of realizing the true nature of arising and ceasing—when all three aspects are seen as empty in their essential nature—the great master Sarahapa spoke this verse:
生滅時間有譯為生滅住者。於此，應知東方大智哲於相對論學理，早着先鞭。蓋生滅時者，對心立名，心有故有也。
> The term "arising-and-ceasing" (生滅) is sometimes translated as "arising, ceasing, and abiding." Here, one should recognize that the great Eastern philosophers anticipated the theory of relativity long ago. Why is that? Because "arising-and-ceasing time" is named in relation to the mind—it exists only because the mind exists.
生之於色，如空雙遮。色若遣離，尚何云生。無始來時，性本無生。荷師顯示，妙諦今證。
> The origin of form, like emptiness, is like a double partition. If form is cast aside and abandoned, what can we speak of as arising? Since beginningless time, nature has fundamentally never arisen. The Master has now revealed it—the wondrous truth is now realized.
空者，此處以非此非彼喻之，非為如妄心所對之欲界色塵可以計度差別之相，是以不陷兩邊。色法實有之妄見，既經證覺之瑜珈行者遣離，以其如幻不實，且僅待於心未啟迪者視為實有而有故，則生者待色而起，自亦遣除，或轉成不陷兩端之中道，如為無可差別虛空之性。於是於證取如是境界時，同時了悟一切生滅時見，純為生滅性，或本無自性。
> Emptiness is illustrated here through the negation "not this, not that." It is not like the objects of desire in the realm of senses that the deluded mind can measure or distinguish, and therefore it does not fall into either extreme. The mistaken view that physical phenomena truly exist—once abandoned by realized yogis who see them as illusory and unreal, existing only for those with unawakened minds—then the arising that depends on phenomena is itself eliminated, or transformed into a middle way that avoids extremes, like the nature of space, which admits no distinctions. In realizing such a state, one simultaneously understands that all perceptions of arising and ceasing are merely the nature of arising and ceasing itself, or are fundamentally without inherent existence.
禪觀之法，應依此頌行之。
> The method of meditative contemplation should be practiced in accordance with this verse.
巳二 觀察心色修法如下，心者為成自色法而有乎，抑非成自色法而無乎。如為色法，成自何色。如為外在境界，是何相狀，是何色彩。如為內慮功能，亦如念之剎那生滅乎。如非色法，如何作種種相，又其如何生成。
> Second: Contemplating the Mind and Form The cultivation method is as follows: Does the mind exist as a material form in itself, or does it not exist as a material form in itself? If it is a material form, what kind of form is it? If it is an external object, what is its appearance? What is its color? If it is an internal function of awareness, does it arise and cease in an instant, like a thought? If it is not a material form, how does it manifest various appearances, and how does it come into being?
如是觀察其心，如屬色法，自可視為實在。但以勝慧觀照，便知所謂心者，了不可得，是以不得謂為成自色法。再以勝慧觀察，非為色法，亦非空無，如是非色亦非非色，不落兩邊，名為中道。
> Observing the mind in this way, if it were made of form (physical matter), it could be seen as something real. However, when examined with profound wisdom, it becomes clear that the so-called "mind" cannot be grasped at all. Therefore, it cannot be said to truly exist as form. When examined further with profound wisdom, the mind is neither form nor is it completely nothing. It is neither form nor not-form, falling into neither extreme. This is called the Middle Way.
中道者，梵語瑪底牙密嘠瑪嘠（Madyamika marga），藏語烏美藍（Dvumahi-Iam）。佛教中論宗，以中道義得名，不落是非兩端也。巴利經藏雜阿含經之雜集因緣品云：是為一端，非則另一端，如來避於兩端，說中道義。
> The Middle Way, known in Sanskrit as \*Madyamika marga\* and in Tibetan as \*Dvumahi-lam\*, is the principle from which the Madhyamaka school of Buddhism takes its name. It avoids falling into the extremes of "is" or "is not." As the Pali \*Samyutta Nikaya\* (the Connected Discourses) states in its chapter on causes: "To say 'it is' is one extreme; to say 'it is not' is the other. The Tathagata, avoiding both extremes, teaches the Middle Way."
如是堪證之實相，除需有上師導示外，僅憑演繹與歸納方法，心不能達。譬諸無價之寶，唾手可致，而自未注意。上師之導示，即使之注意也。是以如是導示，亦名大法。
> This reality that can be verified in such a way requires the guidance of a master—without it, the mind cannot reach it through mere deduction or induction. It is like a priceless treasure lying within easy reach, yet unnoticed by oneself. The master's guidance simply draws attention to it. Therefore, this kind of guidance is also called the Great Dharma.
茲倣上師親傳式，概述如下。誰為能觀。能觀者，勝慧亦即超世之識也。所觀者何。所觀者，靜與非靜，不動與動也。勝慧何自而生。勝慧者，生於一切心融即之一心也。何者為心。心者不可見，無自體，心行處滅，言銓不及，無生無作，蓋實相也。縱經諸佛親證，既未眼見，亦非其他五根所能明，輪迴（六道有情所居）涅般（圓覺佛道境界），以是為因，從是分界，故并無實體。非異非一，超絕兩端，須經修習此中所說上師導示後，方能證為中道。
> Following the master’s direct instruction, the essence is summarized here. What is the observer? The observer is sublime wisdom, the transcendent awareness. What is observed? What is observed is stillness and activity, the unmoving and the moving. Where does this sublime wisdom arise? It arises from the undivided mind, where all states of mind merge into one. What is the mind? The mind is invisible, without a self-nature. It vanishes where thought ends, cannot be captured by words, is neither born nor created—this is the true nature of reality. Even when fully realized by the Buddhas themselves, it is not seen with the eyes, nor can it be known by the other five senses. Both cyclic existence (the realm of sentient beings) and nirvana (the state of perfect enlightenment) are grounded in it, with it as their boundary—yet it has no fixed substance. It is neither different nor the same, transcending all extremes. Only by practicing the master’s guidance as taught here can it be realized as the Middle Way.
古德云：
> The ancient sages said:
上師導示，深印心田。寶藏不遠，藉此可見。
> The master’s guidance etches deep within your heart. The treasure is not far; through this, it can be seen.
內心者，一切真實財寶之源，人以貪戀塵世，尚未發見。人既不知本來面目，又為無明驅使，不斷流轉生死。以上師導示，始獲解脫之道，猶寶藏之為人忽視也久矣，上師啟示，方顯無價之珍。是以虔誠學人，擺脫塵世，出家修行，則涅般之果可致矣。
> The mind is the source of all true treasures. But people, caught up in their attachments to the mundane world, have yet to discover it. Unaware of their own true nature and driven by ignorance, they continue to wander endlessly through the cycle of birth and death. Only through the guidance of a spiritual teacher can one finally find the path to liberation—much like a long-neglected treasure that remains hidden until a teacher points the way, revealing its priceless value. Therefore, a devoted student who leaves behind worldly life, renounces home, and practices diligently can attain the fruit of Nirvana.
巳三 今當宣說一多之觀察。
> Now, I shall explain the contemplation of "one and many."
心者為一為多。如一，現見有種種相，如何是一。若多，則一切法本性無二無別，如何是多。
> The mind—is it one or many? If it is one, why do we perceive various different forms? How can it be one? If it is many, then all things in their true nature are non-dual and without distinction—how can they be many?
心者如人所知為一體而有感受，了解、計度、憶念、識覺等種種相。如是等相，世俗謂離於心，而各別存在。然以真諦察知，實為空性，即與真心不可分離之一性。易言之，宇宙大心者，一切法與之相應，不一不異。宇宙小心者，其反映也。
> The mind, as we commonly know it, is a single entity, yet it manifests through various aspects such as feeling, understanding, reasoning, memory, and awareness. In everyday life, people perceive these aspects as separate from the mind, as if they exist independently. However, when examined from the perspective of ultimate truth, they are actually empty in nature—inseparable from the true mind, existing as one unified essence. In other words, the Great Cosmic Mind is that which all things align with—neither identical nor different from them. The small, individual mind is merely its reflection.
如是觀察，使知心者非多。既離於（一多）兩端，名為不住於完全寂靜（或終滅）之大手印境。
> Thus observing, you realize that the mind is not multiple. Having transcended the extremes of oneness and multiplicity, this is called dwelling in the state of the Great Seal, which is neither complete stillness nor final cessation.
不住於完全寂靜之境者，即不住於涅般安樂之境，藏語喇都米那巴（Rabtu-mi-napa），以大手印為象徵，中觀宗，藏名烏瑪巴（Uma-pa），謂為實相，或空相之無上境界。該宗釋云：空相者，非無非有，亦非非無，亦非非有，文字言語，不能銓說，以文字言語純為感於欲界境相而起之妄見所安立，而實相者，離於欲界之境相也。大手印上師，信受如是中觀義理故，教人勿以涅般為止境。彼證涅般者，住於常樂我靜，純為自利耳。換言之，涅般者，非為自利，應為利他而證，庶一切有情，得同臻此境。是以藏土之企冀聖智，求證所謂涅般之正覺者，咸發願為菩薩，或大導師。願文大意為「具願者非俟一切有情（下自地球及其他一切星球上最低類亞人生物，上至諸天中未證覺之最上神人以及地獄受苦眾生，）盡渡生死海，而登彼岸，不入涅般」。南方佛教徒，於獨覺羅漢證得涅般時，往往視之為止境。而大乘佛教徒則謂，涅般者，心在覺性進化後，所臻之境。惟以進化常在嬗遞，不可謂為止境。如此則涅般亦不能視若最後之地也。
> One who does not abide in a state of complete stillness is not fixed in the bliss of Nirvana. In Tibetan, this is called "Rabtu-mi-napa" (not dwelling in peace). Using the Great Seal as its symbol, the Middle Way school (called "Uma-pa" in Tibetan) describes this as the ultimate state of reality or emptiness. The school explains: emptiness is neither existence nor non-existence, nor is it the negation of existence or non-existence. Words and language cannot describe it, because words and language arise only from mistaken views influenced by sensory experiences of the desire realm—yet reality lies beyond the realm of sensory experience. The Great Seal master, accepting this Middle Way teaching, therefore teaches people not to take Nirvana as a final goal. Those who attain Nirvana and dwell in eternal bliss, selfhood, and stillness are acting purely for their own benefit. In other words, Nirvana is not to be attained for oneself alone, but for the benefit of others, so that all beings may reach that same state. Thus, those in Tibet who aspire to wisdom and seek what is called the enlightenment of Nirvana all vow to become bodhisattvas or great guides. The essence of their vow is: "May I not enter Nirvana until all beings—from the lowest forms of sub-human life on earth and on all other planets, to the highest gods in the heavens who have not yet attained enlightenment, and to the suffering beings in hell—have crossed the ocean of birth and death and reached the other shore." Southern Buddhists often regard the Nirvana attained by a solitary awakened one (Pratyekabuddha) or an Arhat as the final goal. But Mahayana Buddhists say that Nirvana is a state reached after the mind has evolved in awareness. However, since evolution is always ongoing and changing, it cannot be called a final goal. Thus, Nirvana cannot be seen as an ultimate destination.
行者如是證得寂靜三昧，勝慧妙觀察智獨自顯現。是以大手印（或謂實相）名為無分別三昧。
> When a practitioner attains this serene Samadhi, the profound wisdom of clear discernment naturally arises on its own. Therefore, the Great Seal (also known as Ultimate Reality) is called the Samadhi of Non-Discrimination.
辰四 由於上來修法，一切信為實在之迷執，已自心滌除，眼見者盡為幻妄，如燈幻形。
> Because of the cultivation described above, all the deluded attachments that held everything as real have been cleansed from the mind. Whatever is seen with the eyes is now recognized as illusory and false, like the flickering form of a lamp.
是以經云：
> Therefore, the scripture says:
前後觀瞻，徧及十方，目所能擊，如如而已。上師加被，妄執已除，自是而後，於人無求。
> Looking before and after, observing in all ten directions—what the eyes can see is nothing more than it being as it is. With the blessing of the spiritual teacher, misguided attachments have been cleared away. From now on, there is nothing to seek from others.
巳二 非常修法分二未一 轉不可分離之一切色與心，為一體之瑜珈。 未二 一切法藉俱生無垢心（或大手印）之力，得以轉成法身之無禪瑜珈。初又分三申一 藉睡夢之喻，了悟色即是心。 申二 藉水冰之喻，了悟萬象本體無二無別。 申三 藉水波之喻，轉一切法為融合一性之境。今初
> Second Division: The Method of Cultivating Impermanence Two Parts Part One: The Yoga of Transforming the Inseparable All Forms and Mind into a Unified Whole. Part Two: The Formless Yoga of Turning All Phenomena into the Dharmakaya Through the Power of the Innate, Unstained Mind (or Mahamudra). First Subdivision Has Three Parts First: Using the metaphor of sleep and dreams to understand that form is mind. Second: Using the metaphor of water and ice to understand that all phenomena and their fundamental nature are non-dual and inseparable. Third: Using the metaphor of water and waves to transform all phenomena into a state of unified oneness. Here begins the first
無禪瑜珈藏名貢美吉那爾倦（Sgom-mod-kyi-rnal-bhyor），指較高之瑜珈境地。在此地內，所謂禪定之轉變者，與禪定喚起之勝慧，俱時而起。禪定者，本為證取如是頓覺境界之方法。證入之後，禪定不復需要，猶之行人，乘筏渡河，既達彼岸，則筏無用矣。
> In the Non-Meditation Yoga (Tibetan: Sgom-med-kyi-rnal-'byor), this refers to a higher stage of yoga. At this level, the transformation that is called meditation and the transcendent wisdom awakened by meditation arise simultaneously. Meditation itself was originally a method for realizing this state of sudden awakening. Once this realization is attained, meditation is no longer necessary—just as a traveler who uses a raft to cross a river no longer needs the raft once reaching the other shore.
夢中所見，不離於心。是以醒覺時一切色法，僅為無明迷夢境界，離心亦無自性，以心幻成故。
> What is seen in dreams arises from the mind itself. Likewise, all forms perceived while awake are merely the deluded dreamscape of ignorance. Apart from the mind, they possess no inherent nature, for they are illusions created by the mind.
世人沉溺生死海中，其智所及，不出感覺即欲界比量而得之知。其實一切塵世之知，均非真實，復因深著我見，真智為遮。是以瑜珈行者名之為無明，（梵語 avidya）惜迷妄之眾，顛倒夢寐，水深火熱，不知妙覺解脫之道耳。
> Worldly beings flounder in the ocean of birth and death. Their knowledge reaches no further than what they perceive through their senses or infer based on desire-bound logic. In truth, all mundane knowledge is not real. Moreover, because they cling deeply to the false view of a self, their true wisdom is obstructed. That is why yogic practitioners call this state "ignorance" (Sanskrit: \*avidya\*). How pitiable — the confused multitude, lost in delusion and dreaming upside-down, are tossed amid deep waters and scorching flames, yet remain unaware of the wondrous path to liberation and enlightenment.
任何念起，或幻想之起，以輕安之心，任運觀照，自悟一切外在色法，與一己之心，及其內在色法，一一不能分離，立即轉成一真實性。
> When any thought or illusion arises, observe it effortlessly with a relaxed mind. Realize naturally that all outer forms and your own mind—including its inner experiences—are inseparable. In that moment, they transform into one single reality.
瑜珈之主，密喇熱巴尊者云：
> The Lord of Yoga, the revered Milarepa, said:
昨夜所夢，色心不異。夢為導師，爾等知否。
> Last night's dream shows that form and mind are not separate. The dream itself serves as your teacher — do you understand this?
古德亦云：
> The ancient masters also said:
三界轉變，成大悲心。無有少分，不隨轉變。
> When the realms of desire, form, and formlessness are transformed, they give rise to a heart of Great Compassion. Not the slightest part of this heart remains subject to that transformation.
佛教徒分世界為三界，即欲界色界無色界也。
> Buddhists divide the world into three realms: the Realm of Desire, the Realm of Form, and the Formless Realm.
轉變者，為一種不可思議之變化進程，藉瑜珈方法修成之增上觀想而起，旨在助成行者於心性上，證入所求完全利他之菩薩道。行者修習之時，上師導示，約略如下。三界形成之世間，應觀想為一體之兩相。世界之動相，視若佛父。藏語（yao）此土謂陽，智相則視為佛母，（藏語 yum 此土謂陰），觀想兩者相合，（藏語 yab-yum 陰陽也）不可分離。瑜珈行者之鵠的，即為證入如是聖淨之一體，所謂大手印法者是也。行者達此時期，上師或概示大手印教法如下。「以證入超生死無常與苦之實相，了悟心色萬象本體以及一切對立之兩相，實出一體，不可分離故，頓臻圓覺利樂。如是既臻實相，位躋菩薩，於一切有情之沉沒無明，不勝悲憫，誓願濟拔之，重睹法界光明」。是以行者於已入大乘菩薩道後，大悲心智，自然出生也。
> Transformation is an inconceivable process of change arising through enhanced visualization cultivated by yogic methods. Its purpose is to help practitioners realize in their own minds the state of complete altruism essential to the Bodhisattva path. When practitioners engage in this practice, the teacher’s guidance is roughly as follows. The world formed by the three realms should be visualized as a single entity with two aspects. The dynamic aspect of the world is seen as the Father principle (in Tibetan, \*yab\*, corresponding to the Chinese concept of \*yang\*). The wisdom aspect is seen as the Mother principle (in Tibetan, \*yum\*, corresponding to \*yin\*). Visualize them united (\*yab-yum\*, the union of masculine and feminine principles), inseparable. The goal of the yogic practitioner is to realize this sacred, pure oneness—known as the Great Seal teaching. At this stage, the teacher may summarize the Great Seal doctrine as follows: "By realizing the truth that transcends birth, death, impermanence, and suffering, and by understanding that mind, matter, all phenomena, and all opposing pairs are fundamentally one and inseparable, one instantly attains perfect enlightenment and bliss. Having thus realized ultimate reality and attained the stage of a Bodhisattva, one feels profound compassion for all beings drowning in ignorance, vowing to rescue them and restore the light of the Dharma-realm to their sight." Thus, after entering the Great Vehicle path of the Bodhisattva, great compassion and wisdom naturally arise in the practitioner.
申二 現起萬象，（或萬象所呈相狀）以無自性故，可謂為自本體流出，雖非實相，而宛然有相。如是萬象本體，永久融合，同屬一性，猶水之與冰，一體而兩相也。
> （二）The Manifestation of All Phenomena (or the forms presented by all phenomena). Since they lack inherent nature, they can be said to flow forth from the original essence. Although they are not the ultimate reality, they vividly appear as forms. Thus, the essence and all phenomena are eternally united, belonging to the same nature—like water and ice, one substance with two forms.
換言之，萬象者，出自真空，即本體之陰影或為萬象之本源。全部大乘表徵中，其最為歐西學者所悞解者，莫若佛父母交泰之相。實則如是之相，象徵萬象與本體，本屬一體耳。蓋一切兩相，縱如可想像之生死涅般最高兩相，均為一體之徵也。
> In other words, all phenomena arise from the ultimate void, serving as either the shadow of the fundamental reality or its very source. Among all Mahayana symbols, none has been more misunderstood by Western scholars than the image of the Buddha in union with his consort. In truth, such a depiction symbolizes that all phenomena and the fundamental reality are essentially one. For all dualities, even the highest conceivable pair like birth-and-death and nirvana, are manifestations of a single unity.
依是修法，便知安樂之與真空，明光之與真空，智慧之與真空，三者雖各為兩相，實皆相合之一性，是以名為一切心行融合一體之現證。
> By cultivating in this way, one comes to understand that happiness and ultimate emptiness, luminous clarity and ultimate emptiness, and wisdom and ultimate emptiness—though each appears as a pair of distinct qualities—are actually united as a single essence. This is therefore called the direct realization in which all mind activities merge into one.
每一兩相中，空者，一切心行（縱為細塵）所由起之本體也。樂者，正覺之樂也。明光者，內心妙明也。智者，聖智也。
> Within each of the pairs, Emptiness is the fundamental ground from which all mental activities—even the subtlest—arise. Bliss is the joy of true awakening. Clear Light is the inner, wondrous radiance of the mind. Wisdom is the sacred, enlightened understanding.
融合一體，即陰陽之表徵。
> Unified as one, it is the manifestation of Yin and Yang.
經云：
> The sutra says:
如人了悟，一切如如。如如之外，不見一切。念誦記憶，無非如如。即所觀想，亦為如如。
> When a person truly understands, everything is of suchness. Beyond suchness, nothing else exists. Recitation and memorization are nothing but suchness. Even the objects of contemplation are also suchness.
申三 以波生自水故，一切法之如何由以空為自性之心出生，可以知矣。
> Third, because waves arise from water, we can understand that all phenomena arise from the mind, whose nature is emptiness.
莎喇哈大師云：
> Master Saraha says:
森羅萬象，唯心造故。以是知心，無異上師。
> All phenomena in the universe are created by the mind. Therefore, know that the mind is no different from the supreme teacher.
按諸各宗佛教基本義理，人間上師者，僅如大導師喬答摩如來之為導行者而已。求涅般正覺者，必須以身作則。以踐道者，為其自己而非上師。如人之飲食，純為自身營養也。且如世尊所示，朝聖者於朝參旅途中，實應以自心為光明，以自心為歸依。蓋涅般須行者躬自證之，非上師所可代證也。
> According to the fundamental doctrines of various Buddhist traditions, a human teacher, such as the Great Teacher Gautama Tathagata, only serves as a guide for practitioners. Those who seek Nirvana and perfect enlightenment must take personal responsibility and walk the path themselves—it is the practitioner, not the teacher, who treads the path. Just as one eats for one's own nourishment, so too must one practice for one's own spiritual growth. Furthermore, as the World-Honored One taught, a pilgrim on the journey of spiritual cultivation should take their own mind as a light and take their own mind as a refuge. For Nirvana must be personally realized by the practitioner; it cannot be achieved on their behalf by a teacher.
此法名為周徧法界之一法，又為一中顯多。行者於成就之後，一切心行，皆證為空，蓋智慧之果相也。
> This Dharma is called the one truth that permeates the entire universe, yet within that one, all things are manifest. Once a practitioner achieves this realization, every thought and action is recognized as empty—this is the fruition of wisdom.
法界者，梵名 Dharma-dhatu，藏語秋吉蔭（Chos-kyi-dvyings），直譯之為法種，
> The Dharmadhatu, known in Sanskrit as Dharma-dhatu and in Tibetan as Chos-kyi-dvyings (the sphere of reality), can be directly translated as "the realm of all phenomena."
未二 今說一切法藉俱生無垢心或大手印之力，得以轉成法身之無禪瑜珈修法。
> Now I will explain the formless yogic practice where, through the power of the innate, stainless mind or the Great Seal, all phenomena are transformed into the Dharma Body.
應滅無明，既已消散，能滅亦止。所謂修道，已告成就，如旅行之業已完成也。
> Extinguish ignorance, for once it has dissipated, even the act of extinguishing ceases. The path of cultivation is now complete, just as a traveler's journey has been fully accomplished.
旅行既終，則終點之外，別無可詣之處。行者於是獲得大手印之殊勝利樂，證入無住涅般之境。
> Once the journey is complete, there is no further destination beyond the end point. The traveler then attains the supreme bliss of the Great Seal, realizing the state of non-abiding nirvana.
藏語米內拜（mignas-pahi）此云無住，妙孃來台巴（mya-ngan-las-hdas-pa）者，遠離於苦之謂，即梵語涅般之藏文正譯也。涅般既臻，輪迴道絕，涅般之外，別無去處。蓋涅般非實有其地，亦心之境界而已。惟按諸上述大乘佛理，進化遞嬗，永無止境。是以涅般惟應視為心靈在永久進程中所遇休止之所耳。覺者於生死涅般二者，不生分別，住於涅般，亦住生死，二者於彼，復非所住。若以涅般為所住，換言之，若視涅般如賽米族人信仰之天堂，為終止之境，則此外進展，即無可能矣。
> The Tibetan term "mignas-pa" (mi gnas pa) means "non-abiding." The phrase "mya-ngan-las-hdas-pa" means "to be free from suffering"—this is the correct Tibetan translation of the Sanskrit term "Nirvana." Once Nirvana is attained, the cycle of rebirth ceases. Yet beyond Nirvana, there is no other destination. For Nirvana is not an actual place; it is merely a state of mind. According to the Mahayana Buddhist teachings outlined above, evolution and transformation are endless. Therefore, Nirvana should only be seen as a resting place encountered by the mind along its eternal journey. An awakened being makes no distinction between life-and-death and Nirvana. They dwell in Nirvana and also dwell in life-and-death—yet neither of these is a place where they remain fixed. If Nirvana were regarded as a final destination, like the heaven of some tribal faiths, then no further progress would be possible.
上來已述諸佛菩薩不入涅般，願住世間，利樂一切有情。爾許菩提心力，如是加被世間，其迷妄之毒，將於諸刼期內，逐漸消歇。并藉諸佛菩薩廣大周徧之悲心，導使世人逐步進趨，至於至德之行。在無盡之未來，我人不難想見，如是佛菩薩悲力，於世人之求生存苦，終將一旦消除之，化惡為善，并以聖智之光，消散無明。三界如是轉變，則生死涅般，融即一性。於是一切有情，咸證大手印利樂，生死流轉，永久終止，眾生盡入涅般，證取不可思議之勝果。
> As described above, all Buddhas and Bodhisattvas choose not to enter Nirvana. They willingly remain in the world to benefit and bring joy to all sentient beings. Through the power of their enlightened intention, they bless the world in such a way that the poison of confusion and delusion will gradually fade away over the course of many eons. Guided by the vast and all-encompassing compassion of the Buddhas and Bodhisattvas, sentient beings are led step by step toward a life of supreme virtue. In the infinite future, we can readily envision that this compassionate power of the Buddhas and Bodhisattvas will ultimately eliminate the suffering that beings endure in their struggle for survival. It will transform evil into goodness, and with the light of sacred wisdom, dispel ignorance. As the three realms undergo this transformation, both the cycle of birth and death and Nirvana will merge into one essential nature. Then, all sentient beings will realize the profound joy of the Great Seal (Mahamudra). The cycle of birth and death will cease permanently. All beings will enter Nirvana, attaining an inconceivable and supreme fruition.
巳三 教言撮要
> \*\*Section 3: Summary of the Teaching\*\*
大本生死變易法中，那洛巴尊者，援引其享有盛名之上師諦洛巴尊者之語如左：
> In the great Dharma of the transformation of birth and death, the Venerable Naropa quotes the words of his renowned teacher, the Venerable Tilopa, as follows:
此法在藏土屬諸論藏，宣說變易遷移身識往生他土之密法。書之全名，為「那洛巴尊者超世勝法，善入大乘妙道，變易遷移身識導示錄」。本文所引之頌，係說明成就大手印瑜珈之行者所經之境。關於尊者遷移識體法之精義，詳見那洛巴六法，（（一）靈𤍠法，（二）幻身法，（三）夢境法，（四）明光法，（五）中有法，（六）遷識法，）及遷識瑜珈。
> In Tibet, this teaching belongs to the category of tantric texts, detailing the secret methods for transferring one's consciousness to another realm at the time of death. Its full title is "The Supreme Transcendent Dharma of Venerable Naropa, the Excellent Path of the Great Vehicle, and the Guide for Transferring Consciousness." The verses quoted here describe the state experienced by practitioners who have accomplished Mahamudra yoga. For an in-depth explanation of the essential principles of consciousness transference, refer to Naropa's Six Yogas: (1) Inner Heat, (2) Illusory Body, (3) Dream Yoga, (4) Clear Light, (5) Bardo, and (6) Transference of Consciousness, as well as the practice of Transference Yoga.
美哉斯慧，妙悟自性，言銓不及，非心所緣，余於此外，復何宣說。藉爾心印，了悟自性，令心安住，本性之境。慎毋作意，思量觀察，須禪觀，亦毋反省。
> Wonderful indeed is this wisdom, A subtle awakening to one's own true nature— Beyond words, beyond the reach of mind. Beyond this, what more can I say? Through your heart-seal, realize your true self; Let the mind rest in its original state. Do not force thoughts, do not analyze or observe, Do not meditate, and do not reflect.
心印者，指純以象徵傳授之法。行者於灌頂之時，或已受持於心矣。
> The "heart seal" refers to a method of teaching conveyed purely through symbols. At the time of initiation, practitioners may already hold this seal within their hearts.
如是頌言，為上來一切教法之心要。
> This verse is the essential core of all the teachings above.
本文教言竟。
> This teaching is now complete.
丙三 結述分三酉一 了悟大手印，并與之相應。 酉二 踐道時，觀察障碍，與三悞四迷。 酉三 體驗與實修所生之知，異於理論或因名顯義之知。今初
> C3. Concluding Descriptions Three Parts 1. Realizing the Great Seal and aligning with it. 2. While on the path, examining obstacles and the three errors and four confusions. 3. The understanding born from experience and practice differs from theoretical knowledge or that derived from names and concepts. Now, the first part
了悟大手印并與之相應者，層次有四。（一）達於寂靜之境。（二）修時體驗，應善用之。（三）種種體驗，與煖等四加行，以及道上所踐之各分位，應一一區別之。（四）證得如是造詣之果相智，應保持之。
> Those who realize Mahamudra and align with it progress through four stages: 1. Attaining a state of stillness. 2. Properly utilizing the insights experienced during practice. 3. Clearly distinguishing between various experiences, the four preliminary practices (such as warmth), and each phase along the path. 4. Preserving the wisdom that arises as the fruit of such attainment.
了悟大手印并與之相應者，換言之，即行者不僅必須了悟其教法，且應超絕世智，親切證入。
> One who realizes Great Seal and becomes one with it—in other words, a practitioner must not only understand its teachings but also transcend worldly wisdom and personally and intimately experience its truth.
達於寂靜之境者，原文直譯之為樹立基礎，意謂行者必須以寂靜之境，為行道之基礎也。
> Those who have reached the state of tranquility are described in the original text as having established a foundation. This means that practitioners must use the state of tranquility as the basis for their spiritual path.
修習瑜珈至某一分位時，行者經歷煖，頂、忍、世第一法，四加行相。煖者，如火燒盡色心之妄執，助使行者證知實相，隨初見道時而起。頂者，實相在完全呈顯前閃發之最高度。實相光現，無明暗障消散。此後因聖智煥發，道心堅定。於是行者以忍加行力，進修至於世第一法，即所謂涅般也。
> When practitioners reach a certain stage of yoga practice, they pass through the Four Preliminary Practices: Warmth, Summit, Forbearance, and the Highest Worldly State. Warmth is like a fire that burns away the false attachments to form and mind, helping practitioners realize true reality as they first glimpse the path to awakening. Summit is the highest point just before true reality fully manifests; when the light of reality dawns, the darkness of ignorance dissipates. After this, one’s sacred wisdom shines, and the aspiration for the path becomes firm. Then, with the strength of Forbearance practice, practitioners progress to the Highest Worldly State, which is what is called Nirvana.
如是四層次，為成就瑜珈之要素。
> These four levels are the essential factors for achieving yoga.
酉二 踐道之時，觀察障碍，與迷悞修法如左。
> 2.2.1 When Practicing the Path, Observing Obstacles and Misguided Practices When you begin to walk the path, you must watch for obstacles and mistaken methods of cultivation. Here is how they appear:
色法為障，心為之擾，了悟心色不二，障碍自消。念起為障，了悟念與法身不二，障碍為消。本體起障，了悟本體色法非二，障碍消除。
> Form obstructs the mind, troubling it. Realizing that mind and form are not two, the obstruction naturally dissolves. Thoughts arise as obstacles, but understanding that thoughts and the Dharma body are not two, the obstacle disappears. The source itself gives rise to obstacles, yet awakening to the non-duality of source and form makes them vanish.
心以為障，始謂之障。入道之初，心未啟迪，以執一法為障，銳意除之，身心不安矣。
> When the mind itself becomes an obstacle, only then can it be called an obstacle. At the very beginning of the path, before the mind has been awakened, clinging to a single method as an obstacle—and desperately trying to remove it—will only unsettle both body and mind.
證入法身，或法界，或實相之際，頓覺念起念落，任運而來，與一切法之節奏，自然合拍，是以與法身無別。法身者，一切法泯滅其中，融為一體，至為玄妙也。
> When one realizes the Dharmakaya, the Dharma-realm, or ultimate reality, they suddenly perceive thoughts arising and ceasing, flowing freely, naturally synchronizing with the rhythm of all phenomena. Therefore, they are no different from the Dharmakaya itself. The Dharmakaya is that in which all phenomena dissolve and merge into oneness—a state of profound mystery.
於禪定所生冥寂之相起執著故，致有三悞。防止之法，行者之心靈進展應指向體驗之超世正見境界。
> By clinging to the tranquil states of stillness that arise in meditation, three errors occur. To prevent them, the practitioner’s spiritual progress should be directed toward the transcendental, correct vision realized through direct experience.
三悞者，（一）於觀察念與念之遷流，起執著。（二）於如是觀察所起反映，起執著。（三）於心之寂靜境，起執著。行者於三悞中，堅著一悞，習以為常，進修即無可能。行者中有執著於心之寂靜之境者，而以修習健身瑜珈行者為尤甚，設無大智上師獲持，不求前進，往往迷惘愈增，悞為得道。以有如是原由，上師之責，不僅在於教義之闡示，且應將修道種種陷失，以及未成就前，中途必將經歷無數感官上之幻象等，深深印入門徒之心也。
> \*\*Three Errors:\*\* \*\*(1)\*\* Clinging to the observation of thoughts and the flow of thoughts. \*\*(2)\*\* Clinging to the reactions that arise from such observation. \*\*(3)\*\* Clinging to the state of mental stillness. If a practitioner becomes firmly attached to any one of these three errors and makes it a habit, further progress becomes impossible. Among these, attachment to the state of mental stillness is especially common—most often among those who practice fitness yoga. Without the guidance of a wise and accomplished teacher, they mistake this stillness for enlightenment and refuse to move forward, only increasing their confusion. For this reason, a teacher's responsibility is not limited to explaining the teachings. They must also deeply impress upon their students the various pitfalls along the path, as well as the countless sensory illusions that will inevitably arise before true realization is attained.
超世正見者，實相也。證入之後，幻妄不起，蓋與禪定之際迴不相同也。
> True transcendental insight is the direct experience of reality. Once realized, the mind no longer generates illusions and delusions—this is fundamentally different from the temporary states achieved during meditative concentration.
行者於修道時，易於迷入歧途者有四。（一）迷於空，應觀空如大悲心，以對治之。（二）迷於固步自封，（即令心不進證實相）。應證知一切法之自性以對治之。（三）迷於能止，（試止念之起）應悟證能止所止，一體非二，以對治之。（四）迷於所行之道，應了悟俱生大手印，并獲得解脫，以對治之。
> When practicing the path, practitioners may easily fall into four kinds of confusion. (1) Confusion about emptiness. This should be countered by seeing emptiness as great compassion. (2) Confusion about clinging to one's position (that is, not advancing the mind to realize true reality). This should be countered by directly realizing the true nature of all things. (3) Confusion about stopping (trying to halt the arising of thoughts). This should be countered by understanding that the one who stops and what is stopped are not two separate things. (4) Confusion about the path itself. This should be countered by awakening to the innate Great Seal (Mahamudra) and attaining liberation.
迷於空者，起自自利之念，如云：余將不再投生人間，此為余住世之最後一次，余將永離生死，余已證果，余已證得涅般等語。非俟一切人法我見根除，轉成無我廣大利固步自封者，藏語健兌（rgyas-hdebs），封閉為義。蓋指自我主義為最極重大之謬悞，或指人於所得所解，自謂完滿無誤之妄念。如是閉塞心路，不再進求實相，則心靈進展，自無可能，以是謂為智哲者之絕途。且歷經證明為各宗教團體之極大弱點，各宗教之衰敗，亦由於此。蓋各教引經據典，無不以經文所示之真理為圓滿，為究竟也。
> Those who become attached to the concept of emptiness may develop a self-centered mindset. They might say, "I will not be reborn among humans again; this is my final existence in this world. I will be forever free from birth and death. I have attained enlightenment. I have realized nirvana." This attitude arises until all attachments to the self and to concepts of "self" and "other" are completely uprooted. It transforms into a kind of narrow, self-centered state—like being sealed off. The Tibetan term \*gyas-hdebs\* means "to close off." This refers to the most serious error of egoism, or the delusion that one's own understanding or realization is complete and faultless. When the mind is closed in this way, no further progress toward ultimate truth is possible. Spiritual development comes to a halt. This is why it is called the dead end for the wise. History has shown this to be a major weakness in every religious tradition, and the decline of religions has often stemmed from this very problem. For each religion clings to its scriptures, believing that the truths they contain are perfect and final.
學人先經導示止念之起，隨悟念者，不僅不應制止，且用力止之，念反增多。故其次修法，即為停止一切制念之力，令心住於能止之境。恰如孩童之應升較高學級，而反留讀於幼稚園也。
> A practitioner first learns to stop the arising of thoughts through guidance. As one begins to understand the nature of thoughts, they find that not only should they not be suppressed, but that forcefully stopping them only makes them multiply. The next practice, therefore, is to abandon all effort to control thoughts and let the mind rest in the state where such efforts naturally cease. This is like a child who should move on to a higher grade but stays stuck in kindergarten instead.
俱生大手印，亦可解作法爾淨心常恆之境，證此心時，即得解脫，特塵世之庸眾不悟耳。一旦解脫，則於所行之道，不再迷執。然行者中有於證果之後，仍好重溫修法，或追踐所行之道者。此殆由於彼輩之偏嗜瑜珈法門而起，如能永住解脫之境，其患自失。
> The innate Mahamudra can also be understood as the ever-present, pure state of mind that is naturally at peace. Recognizing this mind brings liberation, but most ordinary people in the world fail to realize it. Once liberated, one is no longer confused or attached to the path they follow. However, some practitioners, even after achieving realization, still enjoy revisiting their meditation practices or retracing the steps of their path. This tendency arises from their lingering attachment to yogic methods. If they can abide permanently in the state of liberation, this tendency will naturally dissolve.
酉三 體驗與實修所生之知，異於理論所起之知，修法如左。依於聞思，而明了心真實境者，僅為理論所起之知。了知一法異名即心真實境者，為體驗之知。如實通達真心，直了無生者，方為信證。惟圓智之名，須俟與圓智相應，庶不相違。
> Third, the knowledge born of experience and direct practice is different from knowledge arising from theoretical study. The method of practice is as follows. Understanding the true nature of mind through listening and reflection is merely theoretical knowledge. Recognizing that a single phenomenon has different names but is actually the True Nature of Mind is experiential knowledge. Only when you directly penetrate the True Mind and realize it is unborn, can it be called real faith and realization. Even the name "Perfect Wisdom" must be intimately lived in accord with Perfect Wisdom itself, only then is there no contradiction.
一法異名者，指行者修時所證之心境。以小宇宙心返至本來真實之境時，乃一無垢無擾，如如常流，之識體，不生不滅，起自法爾一心，仍還諸法爾一心也。
> One dharma with many names refers to the state of mind realized by a practitioner during cultivation. When the microcosmic mind returns to its original, true nature, it becomes a pure, undisturbed, and ever-flowing essence of consciousness, beyond arising and ceasing. It originates from the naturally inherent One Mind and returns to the very same One Mind.
以己體驗超越境界故，內心證知，目的在未成就前，宛然在望，行者於是完全信證，實有目的在前。如人於旭日未升前，先見晨曦，確信日之必升也。易言之，虔信學人，在未究竟證得無生之涅般前，深信無生可以證取也。
> Because one has personally experienced a state beyond the ordinary, the truth is realized within the mind. Before the goal is fully achieved, it remains clearly in sight, and the practitioner thus gains complete faith and certainty that the goal truly lies ahead. It is like seeing the dawn before the sun rises—one is certain that the sun will indeed appear. In other words, a devoted practitioner, before attaining the unborn Nirvana, deeply believes that the unborn can be realized.
大手印瑜珈法要，本文竟。
> Complete — The Essential Teachings of Mahamudra Yoga.
乙二 造文因緣
> \*\*Chapter Two: The Reason for Writing This Text\*\*
以下為本文之來源，如木刻本第七葉第二面及最後一葉所載，為一饒有興味之故事。
> The following is taken from the source text, as recorded on the seventh leaf, second side, and the final leaf of a woodblock print edition—it is a fascinating story.
藏喀國王，名鑽芬藏波者，發願將大手印法要，與那洛巴尊者六法，編成標準經文，以價值九千六百盧比之紅花，供奉編者。（即王之上師，名白蓮花祖師。）編者以本文顯有甚多擅改篇段，混充錄自各經論者，經於編時盡行刪除，以大都難以徵信故。滲淡經營，方成此書。以之流傳，溥利未來有情。編時，編者方閉關虔修心要於喀珠南山中，地名圓覺之心。
> Once upon a time, the King of Canggu, named Zuanfen Zangbo, aspired to compile the essential teachings of Mahamudra and the Six Dharmas of Naropa into a standard scripture. To honor and thank the compiler—his own guru, known as the White Lotus Master—the King offered him saffron worth nine thousand and six hundred rupees. During his work, the compiler discovered many altered passages that were falsely attributed to various scriptures and treatises. He therefore excised them all, since most were untrustworthy. With painstaking effort, he produced this book, which he released for circulation to benefit all future sentient beings. While compiling this work, the compiler was in retreat, devoutly cultivating the essential teachings in the southern mountains of Kazhu, at a place called the Heart of Perfect Enlightenment.
願斯流出利樂吉祥
> May this flowing forth bring benefit, happiness, and auspiciousness.
本節尚有加註如左
> This section also includes annotations as follows.
為廣增法益故，確嘉鎖南嘉藏居士捐獻本文本刻版鎸費，每版銀幣一枚。
> To further expand the benefits of the Dharma, the lay practitioner Chögyal Sonam Gyaltsen donated the cost for carving the text blocks of this edition, at the rate of one silver coin per block.
藏喀者藏語 Zango-dkar 意謂白銅，地當喀什密爾與拉達克兩地之間。鑽芬藏波之名，源出梵文，譯為 yzhan-phan-Bzang-po 漢義善巧助人。王效法世尊，棄國修行。
> Zangkar is a Tibetan term (Zango-dkar) meaning "white copper," a region located between Kashmir and Ladakh. The name Drubfen Zangpo originates from Sanskrit, translated as "yzhan-phan-Bzang-po," which in Chinese means "skillfully helping others." The king, following the example of the World-Honored One, renounced his kingdom to practice spiritual cultivation.
那洛巴尊者六法，亦為白蓮花祖師所編。
> The six teachings of Naropa were also compiled by the founder of the White Lotus Sect \[Padmasambhava\].
喀珠者藏語 Mkar-chu，西藏南部之山嶺。北望拉薩，東接不丹國，位落洛達滄波縣，江水橫流，以縣名為名。
> Mkar-chu (喀珠) is a mountain range in southern Tibet, known in Tibetan as Mkar-chu. It overlooks Lhasa to the north, borders Bhutan to the east, and lies within the Lhodak Tsangpo County. The region is named after the county, where a river flows across the land.
圓覺之心，藏語為占居寧波（Byang-chub-snying-po），似為隱修所在，或為與村落不通往來之地名。
> The mind of perfect enlightenment is called Jangchub Nyingpo in Tibetan. It seems to refer to a secluded place of practice, or perhaps a location cut off from village connections.
確嘉鎖南嘉藏（藏語 Chos-rgyal-bsod-nam-rgyal-mtsham）者，此翻為持吉運旗法王，恐為某貴族，兼為虔信居士之尊稱。
> Chos-rgyal-bsod-nam-rgyal-mtsham (in Tibetan) is translated as "Dharma King Holding the Banner of Good Fortune," likely a noble figure and a respectful title for a devoted lay practitioner.
本書計有七葉，每葉長英尺一尺九寸有半，寬四寸。前後面分印，共為十四面，刻成十四木版。故某貴族居士共捐獻銀幣一十四枚。
> This book contains seven leaves. Each leaf is one foot nine and a half inches long and four inches wide. Both front and back sides are printed, making fourteen sides in total, carved from fourteen woodblocks. For this reason, a certain noble layperson donated a total of fourteen silver coins.