English
Although pure awareness is free from conceptualization, it appears as conceptual thought. That is the Dharmakaya itself. The Dzogchen Semde school says: "Without conceptual thought, one clearly knows everything." This is also called "action." Nowadays, great meditators almost have a heart attack when they hear a bit of this. The great Siddha Mitrajoki said: "If you leave whatever appears as it is, effortless accomplishment arises spontaneously." Thus he said. Therefore, since clinging conceptual thoughts liberate themselves, external objects of grasping such as forms and sounds also naturally tend towards self-liberation. In the field of the eye, there are good and bad forms; in the field of the ear, there are pleasant and unpleasant sounds; in the nose, there are fragrant and unpleasant smells; on the tongue, there are delicious and sweet tastes; on the body, there are soft and rough tactile sensations; in the mind, there are happiness and suffering, attachment and aversion, enemies and friends, earth, water, fire, wind, etc. In short, whatever arises and appears, one should leave it without fabrication. In Dzogchen it says: "When the five sense consciousnesses are clear, and mental clinging and conceptualization do not arise, that itself is the intention of the Buddhas." The Zhi byed pa (Pacifier) school says: "When you recognize the flaw of understanding thoughts, the more conceptual thoughts arise, the greater the abiding; the coarser the afflictions, the clearer the wisdom." Thus they assert. Therefore, the view of Dzogchen is that whatever arises, one neither abandons it nor follows it, but leaves it without fabrication. Because of this, there is nothing to be abandoned, no antidote, and no fabricated dharmas of acceptance and rejection. Therefore, it is said, "The Dharmakaya beyond mind is Suchness." These are for those with the highest faculties. The three types of faculties, superior, middling, and inferior, should be guided according to their respective intellectual abilities. Now, the three middling faculties will be guided through the union of calm abiding and insight. As it is said in the Kunzang Gongdu: "If you do not abide in calm abiding, you will not see insight; if you do not clearly see insight, you will not abide in calm abiding." Therefore, one must make these two arise simultaneously. For example: "From where does the egg without a bird come? From where does the bird without an egg come? Which came first, the bird or the egg?" Since there is no before or after, they must be simultaneous. Regarding this, Gyalwa Yang Gonpa's song says: "The sound of the Dharma Dzogchen is so great! The way of understanding like a beggar also arises from it. Instantaneous realization also arises from it." His own realization
Chinese
认为是从大圆满中产生的。那位尊者如何修习呢？ 歌中说：不要用分别念修习本初修习，不要用造作改变自性。不要把分别念看作过失，也不要特意修习无分别念。让心安住于自性中，竖起警戒之墙。修习到达寂止的深处，如果生起正念，就是止观双运。会产生这样的结果。 这句话很容易理解。像那样让他习惯，守护本性，怎么样呢？流动越来越少，心的安住越来越稳固。如果想要深厚的寂止，就持续那样修习。粗细分别念止息，进入到任何地方都无法成立的空性之定的自性中。明朗而无分别念，身体和心都感觉不到存在，生起一种无法离开那个定的乐受。继续修习，也会生起五眼和神通的功德，这叫做禅定。如果修习增长，就是四禅和四无色处的心的专注一境。最终是次第安住的九次第定。这九种外道也有，所以是内外共同的道，但是如果分别念太强，无法减少，就需要寂止。因此， 具有殊胜寂止的胜观， 知晓能完全断除烦恼， 所以首先应当寻求寂止等等。 如果没有胜观，就无法以此行进地道，所以当获得少许心的安住，或者觉得不生起分别念就很好时， 仅仅认识那个分别念，观察它自己的自性，它就会消失， 与安住合为一体，这就是止观双运。 达波噶举派称之为安住转变之间的手杖。 自性是用分别念造作的修习。 因为这需要不离认识的忆念，所以噶举派称之为空性执持忆念。 如果持续那样修习， 执持忆念会变成自明的忆念。 如果自己不散乱，这也是一个诀窍， 大约一个月就能融合昼夜显现。 嘉瓦果仓巴说： 不要把一切显现修为空性， 也不要修成非空性。 如果用忆念执持任何生起之物，一个月就足够了， 无戏论第一。
English
It is considered to arise from the Great Perfection. How did that lord practice? The song says: Do not meditate on the primordial meditation with the mind. Do not alter the natural state with artifice. Do not regard conceptual thoughts as faults, and do not deliberately meditate on non-conceptual thought. Let the mind rest in its own nature and erect a wall of vigilance. If mindfulness arises when meditation reaches the depths of calm abiding, it is the union of calm abiding and insight. Such a result will come. This is easy to understand. Allow it to become familiar in that way, and by guarding the innate nature, what happens? Movement becomes less and less, and the mind's stability increases. If you want deep calm abiding, continue to practice in that way. Coarse and subtle conceptual thoughts cease, and one enters into the emptiness of samadhi's essence, which is unestablished anywhere. Clear and without conceptual thought, one does not feel the existence of body and mind, and a blissful experience arises that one cannot bear to be separated from that samadhi. By continuing to meditate, the qualities of the five eyes and clairvoyance will also arise, which is called contemplation. If meditation increases, it is the one-pointedness of mind in the four dhyanas and the four formless realms. Ultimately, it is called the nine successive abidings of meditative absorption. These nine are also present in non-Buddhists, so it is a path common to both internal and external schools, but if conceptual thought is too strong and cannot be reduced, then calm abiding is needed. Therefore, it is said that with the superior insight that possesses excellent calm abiding, having understood that it completely abandons afflictions, one should first seek calm abiding, and so on. Without insight, one cannot traverse the bhumis and paths with this, so at the time when one has gained a small amount of mental stability or thinks it is good if conceptual thought does not arise, simply recognize that conceptual thought itself and look at its own nature, and it will vanish, becoming one with abiding, which is the practice of the union of calm abiding and insight. The Dagpo Kagyu call it the handrail between the transformation of abiding. Essence is meditation fabricated by the mind. Because this requires inseparable recognition and mindfulness, the Kagyu call it emptiness-grasping mindfulness. If you continue to meditate in this way, that grasping mindfulness will turn into self-illuminating mindfulness. If you do not become distracted, this is also a key point, and you can merge day and night appearances in about a month. Gyalwa Godtsangpa said: Do not meditate on all appearances as empty, nor meditate on them as non-empty. If you grasp whatever arises with mindfulness, one month is enough, the first freedom from elaboration.
Chinese
从左右鼻孔各吹三次，然后从两个鼻孔一起吹三次，总共吹九次。观想上师在头顶或心间，并祈祷。身心放松，对于任何生起的念头，就看着它，然后放松地让它停留在那里。再次生起时，像之前一样放松。当它消失并变成空性时，不要感到高兴或沮丧。不要认为念头增多是缺点。不要期待禅修会成功，也不要担心禅修不成功。放松地安住在任何生起的事物上。如果过于放松，就会出现一种没有念头的无念状态，没有任何活动或记忆。如果不通过正念紧紧抓住并识别它，自己就不会感觉到，而会产生一种隐藏在念头之下的状态，就像水坑隐藏在草丛下一样。虽然它不会立即造成伤害，但最终它会膨胀，阻碍禅修的进展，因此必须紧紧抓住它。念头的活动是能够被识别的主要活动和记忆，所以放松地安住在它上面。当念头变得过多，自己感到厌烦时，或者认为自己不适合禅修时，这都没有关系。第一个体验就像山上的水一样。噶举派称之为“一心沉溺于念头的波涛中”，这是指一心专注的早期阶段。通过坚持和继续努力，有时会成功，有时则不然，就像小鸟在水中时而进入时而出来，有时像麻雀一样停留在石头上。这是第二个体验的产生方式。再次继续努力，一段时间后，有时会散乱，但大部分时间似乎都安住。就像老人一样，大部分时间都安住。这是第三个体验的产生方式。再次持续努力，一段时间后，就像管道或水渠中的水一样，会变得难以察觉。此时也需要稍微收摄正念。这是第四个体验的产生方式。继续保持这种状态。一段时间后，心识不再散乱到任何地方，日夜都安住，甚至不会产生对食物、饮料和衣服的渴望。没有动摇，持续数周甚至数月，就像山一样。如果过度，就会陷入声闻的止灭。如果良好，就会获得身体的极度调柔，并达到卓越的止观。这是第五个体验的产生方式。这些也只是根据大多数情况而言，因人而异。
English
Blow three times from each of the right and left nostrils, and then three times from both nostrils together, for a total of nine times. Visualize the lama at the crown of your head or in your heart, and pray. Relax your body and mind, and whatever thoughts arise, look at them and relaxedly let them be. When they arise again, relax as before. When they disappear and become empty, do not be happy or sad. Do not consider it a fault if many thoughts arise. Do not hope that meditation will be successful, and do not worry that it will not be. Relax and rest on whatever arises. If you relax too much, a non-conceptual state without thoughts, without any activity or memory, will arise. If you do not grasp it tightly with mindfulness and recognize it, you will not feel it yourself, and a state like a puddle hidden under the grass beneath the thoughts will arise. Although it does not cause immediate harm, eventually it will swell and hinder the progress of meditation, so you must grasp it tightly. The activity of thoughts is the main activity and memory that can be recognized, so relax and rest on it. When thoughts become too numerous and you become annoyed, or think that you are not suited for meditation, it does not matter. The first experience is like water on a steep mountain. The Kagyu school calls it "being distracted by the waves of one-pointed thoughts," which refers to the early stages of one-pointed concentration. By persevering and continuing to connect, sometimes it works, and sometimes it does not, like a small bird sometimes entering and sometimes leaving the water, sometimes like a sparrow resting on a stone. This is how the second experience arises. Continuing to persevere, after a while, sometimes it is scattered, but most of the time it seems to abide. Like an old person, it mostly abides. This is how the third experience arises. Continuing to persevere, after a while, like water in a pipe or canal, it becomes imperceptible. At this time, you also need to gather mindfulness a little. This is how the fourth experience arises. Continuing to maintain this state. After a while, the mind no longer scatters anywhere, but abides day and night, and even the desire for food, drink, and clothing does not arise. Without wavering, it abides for weeks or even months, like a mountain. If it is excessive, it will lead to the cessation of the Shravakas. If it is good, you will obtain extreme pliancy of the body and achieve excellent Shamatha and Vipassana. This is how the fifth experience arises. These are also based on the majority of cases, and vary from person to person.
Chinese
的根本、界和根的次第也不一定。那些根次第来到最后的根，但处于中间和最后的两个根很难产生，所以身体姿势如前，在前方眉间的位置。在约一寻的地方立一根木棍，将意、眼、风三者合一指向它。只作为心不散乱的所缘，过于专注则易疲倦，过于松懈则禅修散乱，所以应短时多次。之后逐渐延长单次时间，减少次数。当心安住时，观想那根木棍的顶端有一个白色的ཨ（藏文，梵文天城体，梵文罗马拟音，A，汉语字面意思：阿），如前一样禅修。之后逐渐转移到白色的明点和黄色的明点等，每个所缘用一天或三天等，不感到厌倦地随意禅修。在木棍的位置放一块石头，如前一样次第禅修。之后将自己的身体的三处，以及内部的喉咙和心间等，观想成字和明点等任何事物，作为所缘而禅修。逐渐地，安住就会变得稳固。因为要逐渐习惯，所以师徒二人都应有耐心。缓慢地教导，不感到厌倦非常重要。在止的这个阶段，不要陷入痛苦的压迫，像参加战斗的挥剑者一样，不要偏离之前的姿势。据说，国王的箭手和挥剑者之间堆放着物品，说：“现在，在三天之内，挥剑者来射箭吧！如果箭射中，这些物品都归箭手所有。如果没射中，就归挥剑者所有。”结果第一天，箭射出的瞬间，就被挥剑者的剑击中并拿走了。箭手的妻子问：“射中了吗？”他说：“箭射出的瞬间，就被剑挡住了，没射中。”妻子说：“有办法的，明天再射一次。”第二天，她洗了澡，戴上装饰品，在他们两人面前来回走动很多次，结果挥剑者被她迷住了，箭射中了。于是挥剑者说：“箭未取，因迷乱而取。今后所有挥剑者，片刻也不要迷乱！迷乱就会像我一样丧命！”说完就死了。就像这个例子一样，不迷乱非常重要。现在开始讲胜观，胜观。