English
It is without inherent existence. Thus it is said. The original scripture is, again from that very source: Unmade, uncorrected, it is primordially, The unchanging primordial wisdom's nature. Thus it is said. The raw scripture also from Yeshe Sangwa (Primordial Wisdom Secret): Inconceivable intention is, Awareness self-abiding, the raw itself. Thus it is said. The relaxed scripture also from that very source: Primordially pure Dharmakaya, Inconceivable and free from meditation, Unthought nature, relaxed. Thus it is said. Thus, having shown the way things abide, to dispel the extremes of permanence and annihilation, which are deviations from that meaning, there are two: Awareness self-liberates without a basis, and Appearances self-purify, free from conditions. Awareness self-liberating without a basis is: The nature of mind, the way things naturally abide, the great spontaneously arisen wisdom endowed with four qualities, does not rely on external objects of grasping or internal mind of grasping, therefore it does not abide. Therein, the external objects of grasping, the eye does not rely on the object of form and does not abide, the ear on the object of sound, the nose on the object of smell, the tongue on the object of taste, the body on the object of touch, therefore the nature of mind does not abide, therefore it does not rely. The internal mind of grasping, the nature of mind does not rely on desire, therefore it does not abide, it does not rely on hatred, therefore it does not abide, it does not rely on delusion, therefore it does not abide, it does not rely on pride, therefore it does not abide, it does not rely on jealousy, therefore it does not abide. Therefore, external objects of grasping have no basis, internal mind of grasping has no basis, in between there is no mind of thought, therefore there is no basis of reliance on either grasper or grasped, therefore it is not bound by any condition, it is liberated in its own place. That is awareness self-liberating without a basis. That also, as the Fourth Guru said: The object of focus is the basis of all grasper and grasped, Without a basis, liberation will occur. Thus it is said. In the Pramana of the Meaning of Secret Mantra it says: For the sake of protection, the meaning of secret mantra is thus, Secret mantra, being free from grasping, protects from the obscurations of afflictions, Secret mantra, being free from holding, protects from the obscurations of knowledge, Without an object of grasping, realize the selflessness of phenomena, Without a mind of holding, realize the selflessness of persons, Without an object of thought, be free from the movement of mind, The protector, the unsurpassed, was spoken by Vajrasattva. From the Tantra of the Wheel of Secret Wisdom it says: In the baseless, without beginning or end, The confusion of grasper and grasped will self-liberate, Like the knot of a reed self-liberating, Various signs
Chinese
自然解脱转变。这样说了。那是无所依凭的觉性自然解脱。现在远离因缘而显现自然清净有两种：生处的因缘和空性的因缘。显现的因缘有四种生处的因缘，对此你说：我的心性是自己觉知且自己明亮的一个，这样说的话，就会陷入无有昏暗明亮的生处。陷入那里就会陷入虚空无边生处的天神。虚空无边生处的天神也认为一切法如同虚空般自己觉知且自己明亮，这样修习就会陷入。对此，多哈中说：箭师说，对于虚空的意念者，解脱永远是不存在的。这样说了。对此，色是不存在的，认为如同虚空般的一个的识是存在的。不从那个禅定中移动的时候，作为寿命最长的天神能够活两万劫。之后，把心放在禅定上，有为世俗的力量耗尽后就会堕落，因此认为法是不真实的，因此感到悲伤而呵斥，因此不认识后续，并且呵斥的异熟会堕入恶趣。而且，执着于觉知且明亮，那在唯识上占多数。如果以这个金刚桥梁来衡量，法的一般和自相的意义，心性事物自性的安住方式，那个明亮且没有执取的如同虚空般自己觉知且自己明亮，没有认为如同虚空般觉知且明亮就是这个的念头，因为没有执取无有昏暗明亮的念头，所以不会陷入虚空无边生处的天神。而且，从修习的续部智慧圆满中说：心性如同虚空般，不要认为如同虚空般。这样说了。你说：我的心性是不分别的一个，这样说的话，就会陷入没有见闻的不分别的生处。陷入那里就会陷入识无边生处的天神。识无边生处的天神也认为心的识，对于那个没有成立边际的空性，那个没有见闻感受的一个，这样修习就会陷入。对此，心大论的经部中说：没有什么可以执持为法的，我
English
Natural liberation transforms. It is said. That is the self-liberation of awareness without any support. Now, there are two aspects to the natural purity of appearances due to being free from conditions: the condition of the birth-place and the condition of emptiness. There are four conditions of the birth-place for the appearance condition. To this, you say: "My mind-essence is one that is self-aware and self-luminous," and by saying this, one falls into the birth-place of luminosity without obscuration. If one falls there, one falls into the deity of the birth-place of infinite space. The deity of the birth-place of infinite space also meditates, thinking that all phenomena are self-aware and self-luminous like space, and thus falls. To this, the Doha says: "The archer says that for the mind-possessor of space, there is never liberation." It is said. In this regard, form does not exist; there is a consciousness that thinks, "It is one like space." When one does not move from that samadhi, the longest-lived deity can live for twenty thousand kalpas. After that, placing the mind on samadhi, the power of conditioned conventionality is exhausted, and one falls. Therefore, one thinks that the Dharma is not true, and thus one becomes sad and scolds. Therefore, one does not recognize the consequences, and the ripening of scolding causes one to fall into the lower realms. Moreover, attachment to being aware and luminous is mostly related to the Mind-Only school. If measured by this Vajra Bridge, the general and specific meanings of the Dharma, the abiding nature of the essence of mind, the nature of things, that which is luminous and without grasping, self-aware and self-luminous like space, without the thought that "being aware and luminous like space is this," because there is no thought of grasping luminosity without obscuration, one does not fall into the deity of the birth-place of infinite space. Moreover, from the Perfection of Wisdom in the Tantra of Meditation, it is said: "Mind-essence is like space, do not think of it as like space." It is said. You say: "My mind-essence is one that is non-conceptual," and by saying this, one falls into the birth-place of non-conceptuality without seeing or hearing. If one falls there, one falls into the deity of the birth-place of infinite consciousness. The deity of the birth-place of infinite consciousness also meditates, thinking that the consciousness of the mind, for that emptiness without established limits, is one without seeing, feeling, or hearing, and thus falls. To this, the Sutra of the Great Discourse on Mind says: "There is nothing to hold as Dharma, I"
Chinese
如果不能脱离那个执持游动者，像这样的寂止禅修是无法解脱的。就像《金光明经》中所说：如果心和各种识都安住，那么在天、人、恶趣三者中，都是被怎样的心所引导而生。如是说。其中，色是没有的。因为我的心没有达到边际，所以生起一种认为见和闻的识没有成立的心念游动的识。不从那个三摩地中动摇，其他的分别念安住在寂静之中，那个最长寿的天可以活四万劫。因为那个心成为修习有为法，所以当觉知到所缘的力量耗尽而要堕落时，不喜欢它，认为这个法不真实，从而诽谤，因此堕入恶趣。认为那是没有安住在任何边际的东西，据说有落入中观派的危险。如果按照这个口诀，虽然觉知是清晰的，但意的游动已经停止，对于心中什么都不安住的状态，认为那是没有分别念的一种，因为心的识什么都不安住，所以也不会堕入无边识处天的境界。在《修习续·圆满智慧之轮为智慧所显现品》中说：菩提心的智慧，超越了识的所缘境。当安住在菩提心要时，自性是没有所缘的。一切贤善的智慧完全清净。如是说。《般若摄颂》中说：不执著任何识，即是安住于法性。或者说：众生喜欢安住，贪求诸境。所要获得的法是没有安住、没有执著的。如是说。你说：我的心性是唯一的安乐，这样就落入了无苦的安乐处。如果落入那里，就会落入无所有处天的境界。那个无所有处天的神也因为对心性没有任何自性的东西，观修成没有丝毫痛苦的安乐，从而堕落。《集密意经》中说：只要有思有缘，那必定是悬崖。如是说。《智慧秘密·轮续》中说：以执著的分别念见到自续，离思的各种贪恋
English
If one cannot separate from that grasping mover, such a state of calm abiding meditation will not bring liberation. As it is said in the Sutra of Golden Light: If the mind and all the consciousnesses abide, then in the three realms of gods, humans, and evil destinies, one is born led by whatever mind one has created. Thus it is said. In that state, there is no form. Because my mind has not reached its limit, there is a consciousness that arises with the thought that the consciousness of seeing and hearing is not established. Without moving from that samadhi, other conceptualizations abide in peace. The longest-lived gods can live for forty thousand kalpas. Because that mind becomes a practice of conditioned phenomena, when one feels that the power of the object of focus is exhausted and one is about to fall, one becomes displeased with it and, thinking that this dharma is not true, one slanders it, and thus falls into the lower realms. Thinking that it is something that does not abide in any extreme, it is said that there is a danger of falling into the Madhyamaka school. If one follows this instruction, although awareness is clear, the movement of the mind ceases, and because nothing abides in the mind, one thinks that it is a state without any conceptualization. Because the consciousness of the mind does not abide in anything, one will not fall into the realm of the gods of the sphere of infinite consciousness. In the chapter of the Tantra of Meditation, "The Wheel of Complete Wisdom Manifested as Wisdom," it is said: The wisdom of the mind of enlightenment transcends the object of focus of consciousness. When abiding in the essence of enlightenment, the nature itself has no object of focus. All the wisdom of Samantabhadra is completely pure. Thus it is said. In the Perfection of Wisdom Collection, it is said: Whatever consciousness does not abide is abiding in the nature of reality. Or: Sentient beings delight in abiding and desire objects. The dharma to be attained is without abiding and without grasping. Thus it is said. You say: My mind itself is one of bliss, and thus one falls into the realm of bliss without suffering. If one falls there, one will fall into the realm of the gods of the sphere of nothingness. That god of the sphere of nothingness also falls because he meditates on the mind itself, which has no nature whatsoever, as a bliss without any suffering. In the Sutra of the Gathering of Intentions, it is said: As long as there is thought and focus, that is certainly a precipice. Thus it is said. In the Wheel Tantra of Secret Wisdom, it is said: With grasping conceptual thought, one sees one's own continuum, and various attachments that are beyond thought.
Chinese
说是地退堕。 《波罗蜜多》中说：如果执著于所谓的乐或所谓的苦，那就是执著于相。这样说。 其中，没有色。对于我的心，没有以任何自性成立的那个，如果认为有一个没有任何痛苦的快乐，就有一种识。不从那个禅定中动摇，即使敲击三千世界的鼓，用须弥山的鼓槌敲击也不会动摇，能活六万劫天人的寿命。之后，当觉知到所缘的力量耗尽而堕落时，就认为这个法不真实，从而诽谤，因此堕入恶趣。认为这是一个脱离一切痛苦的大乐，据说这对密宗行者来说有危险。如果依此诀窍，就不会有不觉知身心的快乐，也不会有认为快乐的念头。因为脱离了无有痛苦的快乐之因，所以不会堕入无所有的生处。 《意集经》中说：如果什么也不作意，怎么会堕入错谬之处呢？这样说。 《智慧圆满品第九》中说：如果不作意而安住自性，染污的执著就会完全清净。这样说。 你说：我的心性是不可分割的一体，因此会堕入不可分割的遍一切处生处。如果堕入那里，就会堕入非有非无生处的天神。那个非有非无生处的天神也认为，我的心性是明亮的，但没有执著的这个，虽然没有，但不能作为所作，是明亮的。虽然有，但不能作为所作，是空性的。不是仅仅有，也不是仅仅没有，而是认为有无二者不可分割的意义遍及一切，因此而堕落。 这也在《十万颂》中说：一切所缘都是菩萨的过失。这样说。 《摄颂》中说：以引导“意识是此岸”而完全宣说。这样说。 《智慧秘密》中说：不认识自明觉悟的心，无论安住于执著的哪一部分，都会变成轮回的痛苦。这样说。 那个非有非无生处的天神没有成立为色。有光明和识。安住于认为有无二者不可分割的意义遍及一切的禅定中