English
This detailed historical account was made for the sake of the lineage holder Jowo Son Oebar Senge. If you want it brief, leave aside the verses and lengthy histories and speak. If it exceeds that, then the lineage of vidyadharas liberated through symbols and the lineage of individuals liberated through instructions are both excessive. Generating certainty by combining these two, the historical section of the lineage is excessive. ༈. Regarding the fixing of the great nail of the meaning of non-meditation, there are two aspects: indicating understanding and indicating the meaning of the words. Understanding is indicated in brief. The meaning of the words is to introduce the meaning of practice through symbols and to diligently and extensively indicate it in two ways by cutting off the deviations of that meaning. First, regarding the brief indication of the understanding of non-meditation, what is meant by non-meditation? It is non-meditation on the reality of the nature of mind. And how is it non-meditation? The reality of the nature of mind is the meaning that corresponds to the four qualities of being inseparable in the three times, without clarity or obscurity, without going or coming, and without arising or ceasing. It does not abide in the realm of mind, the realm of memory, the realm of thought, or the realm of intellect. Therefore, there is no cause or agent for meditation, and since there is no cause for meditation that makes meaning the realm of intellect, it is non-meditation. As it is said in the Gyü of the Secret Wheel of Wisdom: "In the meaning of non-meditation, there is no placing of the mind." That which is non-meditation does not become an object of the intellect, therefore it is meaning. As it is said in the Bodhicaryāvatāra: "The ultimate is not the object of the intellect; the intellect is definitely conventional." Because the meaning of non-meditation is introduced by the symbols and words of the lama, any condition cannot benefit or harm that meaning, which is free from mental fabrication. Without the effort of mental activity, one recognizes and realizes that the meaning itself will not be mistaken, therefore the great nail of meaning is struck. As it is said in the Maṇḍala Empowerment of the Great Bridge: "In the meaning of non-meditation, there is no mental activity; it abides in its own nature without mental fabrication; the nail of awareness cannot be transgressed." For example, just as a door bolt does not come loose when it is fastened, one recognizes and realizes the meaning without error, like something that does not err or change, therefore the nail is struck, so the mind
Chinese
土地不会出错，轮回不会自行运作，也不会从法性的状态中改变。从耳传金刚桥幻化之镜的堆叠中说：幻化之镜如九扇门，给予无念见之道路，钉入无修之义大钉，从无路可走的念头泥潭中解脱。这是对钉入无修之义大钉的意义的简要指示。如果更详细地解释这个意义，那么将那个无修之义命名为空性，空性也有三种：佛的空性，众生心的空性，瑜伽士道的空性。佛的空性是因为没有成为胜义心的对境而无法修持。众生心的空性是无论如何细微地分析和确定，仍然是心的对境，因此，心的自性无法达到事物实相的四种特征。瑜伽士道的空性是通过上师的指示和口诀融入自相续，不舍弃众生心，而是将其耗尽，从而使离心胜义，事物实相，任何都不是的状态，不做作，不改造地，完全不存在，自发显现地在自相续中生起。正如根本续《智慧秘密》中所说：什么也不是，完全不存在的，自发显现的智慧太阳之光，是普贤如来的意愿。瑜伽士道的空性，通过使众生心的空性没有思考和目标而耗尽，从而使佛的空性，事物实相，普贤如来的意愿在自相续中显现。《秘密真言义理量》中说：心和事物耗尽，心与法性融合，心本身转变为事物，金刚萨埵如是说。证悟事物实相的四种特征，不住于修与不修的任何心之边。如果可以修持，就会堕入常边的极端；如果不能修持，就会堕入断边的极端。远离有无执着的极端的中观，没有误入歧途的正直，不进入狭隘偏颇的道路，而是显示二无二融合为一。总的来说，大圆满
English
The earth itself does not err; samsara does not operate on its own accord, and it does not change from the state of dharmata. From the Stacked Mirror of Illusion, the Diamond Bridge of Oral Transmission, it is said: Like the nine doors of the Mirror of Illusion, it provides the path of seeing without thought, drives in the great stake of meaning without meditation, and liberates from the swamp of impassable thoughts. This explains that it is a brief instruction on driving in the great stake of meaning without meditation. If the meaning is explained more extensively, that meaning which is without meditation is named emptiness. There are three types of emptiness: the emptiness of the Buddhas, the emptiness of the minds of sentient beings, and the emptiness of the path of yogis. The emptiness of the Buddhas cannot be meditated upon because it has not become an object of ultimate mind. The emptiness of the minds of sentient beings, no matter how finely it is analyzed and determined, is still an object of mind, so the nature of mind itself does not reach the four characteristics of the reality of things. The emptiness of the path of yogis is that, by applying the guru's signs and words to the continuum, the mind of sentient beings is not abandoned, but is exhausted in that very state, and the mind-free ultimate reality, the reality of things, which is nothing at all, arises in the continuum without being made or fabricated, completely non-existent, and self-illuminating. As it is said in the root tantra, The Secret of Wisdom: That which is nothing at all, completely non-existent, the self-illuminating light of the sun of wisdom, is the samaya of the Victorious Kunzang. That emptiness of the path of yogis, by exhausting the emptiness of the minds of sentient beings without thought or object, causes the emptiness of the Buddhas, the reality of things, the intention of Kunzang, to arise in the continuum. In The Measure of the Meaning of Secret Mantra, it is said: When mind and things are exhausted, mind and dharmata are mixed, mind itself is transformed into things, so said Vajrasattva. Realizing the four characteristics of the reality of things, one does not abide in any extreme of mind, whether meditating or not meditating. If there is meditation, one falls into the extreme of permanence; if there is no meditation, one falls into the extreme of nihilism. The Middle Way is free from the extreme of grasping at existence or non-existence, the straight path without deviation into wrong paths, not entering the path of narrow-minded partiality, but showing the non-duality of union appearing as one. In general, Dzogchen
Chinese
对于有修与无修二者的观点有很多。但依此金刚桥的宗义，如果认为有修，那么连意义上细微的念头也不会停留，因此没有丝毫可修之物。如果认为无修，也不会落入庸常之辈的俗套，因为在四种表示的状态中，连一刹那也不会散乱。无所缘是智慧的究竟。不散乱是方便的究竟。不缘和不散乱二者同时在相续中结合，因此方便与智慧无二，证悟俱生智，具备四法，是无有边际和偏颇的意义，不错误、不变异地证悟，这就是无修之义，是安立大钉的究竟广大的理解。而且，不偏颇的教证是，根本续《智慧秘密》中说：有修无修是边见之法，离边中道是正直之路，不入于偏颇之路。又，金刚桥续《智慧圆满》中说：此离边智慧圆满，不是常也不是无常，了知不灭，没有贪欲，是伟大的中道正直之心，不入于偏颇之路。不散乱和无所缘，修与不修二者无别，是双运无误之处的教证。在《菩提心修法义六》中说：心与法二者什么也不是，所以在修的时候什么也不修。大婆罗门萨ra哈巴所说：修啊修啊，不要不修啊！修的时候什么也不修，这被称为瑜伽士的殊胜之路。还有，《大圆满》中说：修者以何修，修什么呢？所修和能修二者没有，所以在修的时候什么也不修，这被说是佛的意旨。如是宣说。不错误、不变异地证悟佛的意旨，没有怀疑，这就是无修之义，是安立大钉的究竟理解。指示无修之词义有二：给予开解表示之义的口诀，以及指示金刚之语道心之钥匙。第一，给予开解表示之义的口诀也有要点。
English
There are many views on whether there is meditation or no meditation. However, according to this Vajra Bridge system, if it is considered that there is meditation, then even the subtle and minute aspects of the meaning-mind do not remain, so there is not even a particle to meditate on. If it is considered that there is no meditation, then it does not even fall into the ordinariness of ordinary people, because there is not even a single moment of distraction from the state of the four symbols. Absence of focus is the ultimate of wisdom. Absence of distraction is the ultimate of skillful means. Since non-focus and non-distraction are combined in the continuum at the same time, the meaning of non-duality of skillful means and wisdom, the spontaneously arisen wisdom endowed with the four dharmas, which is free from limitations and partiality, is realized without error or change. This is the meaning of no meditation, which is the ultimate and extensive understanding of establishing the great nail. Moreover, the scripture that does not fall into partiality is from the root tantra, The Secret of Wisdom: 'Meditating or not meditating are the dharmas of extremes. The middle way, free from extremes, is the straight path. There is no entering the path of partiality.' Furthermore, from the Vajra Bridge tantra, The Perfection of Wisdom: 'This perfection of wisdom, free from extremes, is neither permanent nor impermanent. Knowing is unceasing, there is no desire. The great middle way is the straight mind. There is no entering the path of partiality.' Non-distraction and non-focus, the non-duality of meditation and non-meditation, is the scripture of the union free from error. In The Six Meanings of Cultivating Bodhicitta, it says: 'Since neither mind nor dharma is anything, one does not meditate on anything during meditation.' The great Brahmin Saraha said: 'Meditate, meditate, do not not meditate! When meditating, do not meditate on anything. This is said to be the supreme path of the yogi.' Also, in The Great Perfection, it says: 'What does the meditator meditate on, with what does he meditate? There is no duality of what is meditated and what is to be meditated. If one does not meditate on anything during meditation, this is said to be the intention of the Buddha.' Thus it is said. Realizing the intention of the Buddha without error or change, without doubt, is the ultimate understanding of establishing the great nail of the meaning of no meditation. There are two aspects to showing the meaning of the words of no meditation: giving the instructions that unlock the meaning of the symbols, and showing the key to the mind, the path of the Vajra words. First, giving the instructions that unlock the meaning of the symbols also has key points.
Chinese
有两种象征：象征和时间的象征。时间的象征是在上师加持的时期展示修行方式，但在这里无法详细展示。关键的象征有两种：象征的理解和词义的展示。首先，象征的理解是：因为是用例子来表示，例如，小孩依靠手指看到月亮，或者依靠灯笼了解仓库的柱子一样，依靠上师的象征，就能领悟到心性事物实相具有四法，是无法修行的意义。而且，当象征的意义显现时的刹那智慧，如果无明地执着和依附于象征本身，就会遮蔽意义。例如，摆渡人没有将客人从恐惧中解救出来，反而抓住客人并强行占有，或者像箭已装入箭筒，弓已拉满，却不松开拇指，箭无法射出反而回到自己身边一样，象征融入自相续后，如果体验到意义却不放开执着于此的念头，那么，这种执着本身就会遮蔽无法修行的意义，即使是心识或言语极其细微的边缘也无法停留，这种状态也无法见到，因为执着的念头遮蔽了意义，无法将意义传递到离念的境界，反而会在念头上徘徊。正如《智慧秘密》中所说：“自明觉性的意，若有执着的任何部分，都将变成轮回的痛苦。”象征体验意义时，不执着于此而达到究竟，就像摆渡人将客人送到目的地，或者松开拇指将箭射中靶心一样，象征体验意义时不执着，从而达到最终的境界。正如《秘密轮续》中所说：“智慧之王请问普贤菩萨：没有执着的对境，从执着的边际中解脱。不用心识衡量，具有自性的意义。没有智慧的对境，自性没有执着。没有分别念，平等法身。”如果象征的意义没有显现，就放下修行的象征方法，就会被分别念的因缘所迷惑，毫无意义地变得更糟，有沦为庸常的危险。如果上师所指示的象征没有融入自己的自相续，即使理解得很好，也只是普遍的形式。