English
Although it is said by 'Thus Gone,' it is only emphasizing independence (without external conditions). However, for the sake of easy understanding in accordance with current practice, the term 'Three Seclusions' is very famous in this lineage of our own school. In the instruction manual, it says: 'All the actions of body, speech, and mind that were done before have become meaningless and inverted.' The meaning of this is: The actions done by the three doors of body, speech, and mind have not gone beyond the three: virtue, vice, and neutral. The amount of evil done by the three doors is not just meaningless, but inverted, becoming the only way for oneself to experience suffering. All the neutral actions done have become a waste of life and completely meaningless. The virtuous actions done have also become the cause of temporary happiness in samsara, but because that happiness cannot last and decays, it does not produce a stable result that can be relied upon. Time is wasted on small things, and because there is no great meaning, it is called meaningless. In the past, in such endless time, even though so much karma was done, no result was produced. Likewise, no matter how much was done in the past, a result that can be relied upon will not come. Therefore, now, all the actions of body, speech, and mind should be abandoned as desired, and this is the meaning of abiding in non-thought. In this context of the Three Seclusions, there is no absolute necessity for a dark room as a place, or for uncommon views and behavioral constraints. Therefore, in the past, there was also a tradition of adopting whatever physical posture was appropriate for a place that was not a dark room. However, at that time, that ordinary physical posture also had to be practiced repeatedly. Moreover, when entering the main practice, discomfort would arise at first because one was not accustomed to the dark room. The source of having practiced the physical posture in the past would not be sufficient, because a new physical posture of behavioral constraints would have to be practiced. Therefore, a situation different from the previous one would arise. Therefore, for the practice starting from the great renunciate, for the Three Seclusions, either the place or the behavioral constraints are acceptable. This is also acceptable, and at this time, the dark room and the uncommon behavioral constraints, together with the ordinary physical posture, are practiced at this time. Therefore, in the main practice, there is no need for difficulty, and it is achieved through personal experience that the aim becomes crucial. The dark room and the views, etc., are made without difference from the main practice. Therefore, this dark room of the Three Seclusions
Chinese
和作用束缚猛烈的差别之外，在西藏出名的手印、息解、大圆满、心部断法、不可思议、轮涅无别、本来清净立断等等出名的所有诀窍的要点都包含在此。直到索度以上，具有那些诀窍不能比拟的诸多殊胜特点。上师们的开示中说：其他诀窍不共的前行，在此作为共同的前行；其他的正行作为此的不共前行。这样说也是指这个。那么这里只是安住于无分别而已。其他有些地方认为寻心和忆念的把握是更好的。忆念的守护在此也要放开，如果认为寻心也需要的时候，这个法的组成部分中也有，不仅仅是有，而且是更加具有。但是一旦进行分别思辨的努力，寻心也就不那么重要了。因此，此法具有无边无际的断除熟悉我执空性的经验中决定性的歧途。然而，如果将道路的基础安住于不造作，寻心和忆念也不需要，因为那两者都是造作的缘故。无法触及原始的实相。大婆罗门也说：让水和灯火安住于自明之中。例如，浑浊的水如果静止不动，所有的浑浊都会自然澄清，变得清澈，就能清晰地看到水中的一切。那时，不需要用手去搅动浑浊的水来寻找其中的东西，而是可以直接看到。同样，如果心远离分别念，安住于不动，知识的污垢就会消除，变得清澈，就能清晰地看到觉性自身的安住方式和自性。那时，不需要用思辨寻心的手去搅动心和分别念混合的浑浊之水。就能毫不费力地看到心的本性。而且现在大多说需要忆念的把握，也是从烦恼和分别念相继生起的角度来认识，从而断绝于法界。
English
Apart from the difference of forceful action and binding, all the essential points of the instructions famous in Tibet, such as Mahamudra, Pacification, Dzogchen, Mind Division Chö, Unthinkable, Samsara-Nirvana Undifferentiated, Kadak Trekchö, etc., are contained in this alone. Up to Sordu and beyond, it possesses many superior qualities that those instructions cannot match. As the previous ones said in their teachings: "The uncommon preliminaries of other instructions are the common preliminaries here; the main practices of others are the uncommon preliminaries here." This refers to this. So here, it seems to be just settling in non-thought. If some others think that searching for the mind and holding onto mindfulness are superior, then the guard of mindfulness is also released here. If it is thought that searching for the mind is also necessary, then it is also present in the components of this Dharma. Not only is it present, but it is also more complete. However, once the effort of analytical investigation is made, searching for the mind is not so important. Therefore, this Dharma has an infinite number of decisive cuts to the wrong paths in the experience of familiarity with selflessness and emptiness. However, if the basis of the path is placed on non-fabrication, there is no need for searching for the mind and mindfulness, because both of them are fabricated. It cannot touch the original state. The great Brahmin also said: "Let the water and the lamp abide in self-illumination." For example, if muddy water is left still, all the mud will naturally clear and become clear, and everything in the water will be clearly visible. At that time, there is no need to stir the muddy water with your hands to find what is in it, but you can see it directly. Similarly, if the mind is free from discursive thoughts and remains still, the impurities of knowledge will be cleared and become clear, and the way of abiding and the self-image of awareness will be clearly visible. At that time, there is no need to stir the muddy water mixed with mind and discursive thoughts with the hands of speculative mind-searching. The nature of the mind will be seen effortlessly. Also, now it is mostly said that the holding of mindfulness is necessary, but it is also from the perspective of recognizing the successive arising of afflictions and discursive thoughts, thereby cutting off from the sphere of reality.
Chinese
瑜伽士们说的是忆念。这在所有顺便发生的事情中，也在此处付诸实践。但仅此一点并不被认为是最终的修行。据说必须认识自心，以无为的方式自证自明。如果区分心，则只有非概念。对于通过造作而获得的认识，没有什么可惊讶的。如果进行纯正的心性引导，一切都会自然而然地发生。总之，有些人一边嘟囔着“通过造作的法不会成佛”，一边渴望纯粹的觉性，依赖忆念，观察自己的面容，以及必须观察伟大等等，这些再次将注意力集中在造作之上，真是太奇怪了！特别是，当智慧的体验技巧无偏颇地扩展，各种各样的显现方式无边无际时，必须让体验自然而然地生起。如果自认为持有忆念，而低头弯腰，屏住呼吸，就会对体验和功德无偏颇地显现造成巨大的障碍。也有很多时候需要舍弃忆念的哨兵。还有些人说，不能断定分别念是禅修的技巧。萨ra哈说：“念头消失智慧也消失，恶慧跟随念头转，从中生出善妙慧，胜过虚空无所生。”因此，他直接禁止了它。续部中说：“分别念是巨大的无明，是堕入轮回大海的因。安住于无分别的禅定中，如虚空般无垢。”当分别念停止后，只剩下觉性，或者体验到分别念无法停留，似乎一无所有时，就认为心性即是分别念，分别念即是心性，并这样说。或者认为分别念是空性，空性是法身，并这样想和说，这只是对显现和心性的部分理解。产生了一种片面的理解。似乎只是贴上了与该理解相符的标签。例如，就像水退去后，地面仍然潮湿，就认为水和地面是一体的。或者，当房屋倒塌时，看到空旷的空间，就认为空间就是房屋。这很相似。与少许体验相关的理解是模糊的。
English
The great meditators are talking about mindfulness. This is also put into practice here in all incidental occurrences. But that alone is not considered the ultimate practice. It is said that one must recognize one's own mind, self-knowing through the door of non-doing. If you differentiate mind, then it is only non-conceptual. There is nothing to be surprised about in the recognition of what is made up by the mind. If a genuine mind-leading is done, everything will arise spontaneously. In short, while muttering that one will not attain Buddhahood through fabricated Dharma, some desire mere awareness, rely on mindfulness, look at their own face, and think that they must look at what is great, etc. This again is focusing one's attention on fabrication, which is very strange! Especially when the skill of experience of wisdom expands without bias, and at a time when all kinds of appearances are boundless, one must sustain the experience as it arises spontaneously. If, presuming to be holders of mindfulness, one bows one's head and holds one's breath, it creates a great obstacle to the unbiased arising of experience and qualities. There are also many times when one must abandon the sentry of mindfulness. Also, some say that one cannot definitively say that conceptual thought is the skill of meditation. Saraha said, "When thought ceases, wisdom ceases. Bad intellect follows after thought. From that very thing, good intellect arises. Nothing arises that is greater than the sky." Thus, he directly forbade it. In the tantra it says, "Conceptual thought is great ignorance. It is what causes one to fall into the ocean of samsara. If one abides in non-conceptual samadhi, one will become stainless like the sky." When only awareness remains in the aftermath of the cessation of conceptual thought, or when one experiences that conceptual thought cannot stay and that there seems to be nothing, then one thinks and says that mind itself is conceptual thought and conceptual thought itself is mind. Or one thinks and says that conceptual thought is emptiness and emptiness is the Dharmakaya, this is only a partial understanding of appearances and the characteristics of mind. A one-sided understanding has arisen. It seems that they are just attaching labels that correspond to that understanding. For example, it is like when water has receded and the ground is still damp, one thinks that water and ground are one. Or, when a house is collapsing and there is empty space, one thinks that space itself is the house. It is similar to that. There is a faint understanding that is related to a little experience.
Chinese
在解释分类时，必须按照佛经中所说的那样做，如果按照我们凡夫俗子的个人经验来建立宗派，创造新的术语，那就是魔的扰乱。此外，还要区分念头和念头的自性。念头的自性是空性，是不分别的，所以不是念头。念头的生起本身是无而显现的错觉，所以不是念头本身的自性，也不是其他任何事物的自性，只是显现而已，没有实体。例如，魔术师对秤施咒，观众们看到的是佛塔。念头的自性就像秤，显现的念头本身就像佛塔。秤是木头做的，但幻化的佛塔不一定是木头做的。念头的自性即使是智慧，但念头本身没有实体，所以念头不可能成为智慧。如果念头是智慧，那么就变成了是智慧的念头。例如，因为秤是木头做的，所以幻化的佛塔也是木头做的，那么幻化的佛塔就变成了木头的佛塔了。因此，在念头的形象没有消失的情况下，体验到无所依、消失处空空荡荡，这表明念头只是错觉的生起，本来就没有来过。当观察本体时，显现得一无所有，没有后续，没有连接，不相关，瞬间消失，因为是不住的特性，所以如果用正确的见地的要点来修持，虽然能够进入微细的无常和无自性，但也不会成为智慧法身的理由。如果不能与正确的见地的要点相结合，那么像消失处和一无所有一样，就会变成无记。又将空性仅仅命名为法身，如果不区分显现和自性就进行解说，虽然可以这样做，但已经超越了经文的术语和理性的方式。此外，观察觉性时，念头本身似乎是不分别的觉性，这就像从达尔的狮子的眼睛里看到天空一样。
English
When explaining the divisions, one must act according to what is said in the scriptures. If one establishes a philosophical system and creates new terms based on the individual experiences of ordinary people like ourselves, that is the disturbance of demons. Furthermore, one must distinguish between thought and the nature of thought. The nature of thought is emptiness, it is non-conceptual, so it is not thought. The arising of thought itself is an illusion of appearing without existence, so it is not the nature of thought itself, nor is it the nature of anything else. It is merely an appearance, without substance. For example, a magician casts a spell on a scale, and the audience sees it as a stupa. The nature of thought is like the scale, and the appearance of thought itself is like the stupa. The scale is made of wood, but the illusory stupa does not necessarily have to be made of wood. Even if the nature of thought is wisdom, since thought itself has no substance, thought cannot become wisdom. If thought were wisdom, then it would become a thought that is wisdom. For example, because the scale is made of wood, the illusory stupa is also made of wood, then the illusory stupa becomes a wooden stupa. Therefore, experiencing the state of being without support and the place of disappearance being empty while the appearance of thought has not disappeared is a sign that thought is merely the arising of an illusion and has never come from the beginning. When looking at the essence, it appears as if there is nothing, without continuity, without connection, unrelated, and disappearing in an instant, because it is the characteristic of impermanence. Therefore, if one meditates with the key points of correct view, although one can enter into subtle impermanence and selflessness, it will not become the reason for wisdom dharmakaya. If one cannot combine with the key points of correct view, then being like the place of disappearance and nothingness will lead to indeterminacy. Furthermore, merely naming emptiness as dharmakaya, and explaining without distinguishing between appearance and nature, although one can do so, it has gone beyond the terms of the scriptures and the ways of reason. Furthermore, when observing awareness, thought itself seems to be non-conceptual awareness, which is like seeing the sky through the eyes of Dar's lion.