English
can be understood. Similarly, if this mind is left unattended, it will be accompanied by the five faculties (five roots), relying on each of the root consciousnesses, giving rise to endless mental discriminations. Although it seems like there are many minds, if its scattering is prevented, the mind's continuum will immediately abide in oneness. The so-called non-meditation yoga is: not cutting off the past, not welcoming the future, without the clinging to subject and object, abiding in space, cutting off the cause of the three times' conceptualization, thus abiding in non-conceptual samadhi. That is to say, not only does one not think about the past and the future, but also for the things that actually appear in the present, there is nothing to look at and nothing to grasp, because there is no meditation related to conceptualization, so it is called non-meditation. Also, in the Dohā it says: The nature of samsara is the nature of the mind, please shoot with the arrow of ignorance, and know it with a playful attitude. As it is said, this is to look at the clear and aware part of the mind that is blended with the appearance of space, therefore, all the arising of samsaric conceptualizations, just at the moment of arising, are self-purified into the nature of clear awareness, so it is called self-liberation yoga, or, in order to make all arising dissolve into the dharmadhatu, it is also called one taste or equal taste yoga. And "playful attitude" here indicates the way of abiding of the mind, that is, without touching the two times of past and future, and without touching the two sides of inside and outside, abiding in the middle gap with a moderate degree of tightness and looseness, for example, like a nimble bird perched on a treetop, abiding the mind, in general, this is also a way of gathering the mind. The so-called associating with the middle one of the three brothers, just like when children are playing, the other party has three brothers, the older one is bigger than oneself, the younger one is smaller than oneself, and the middle one is the same size as oneself, the strength is not equal with the older and younger ones, so wrestling and other playing is uncomfortable, but the strength is equal with the middle one, so associating is comfortable, and playing is also pleasant, the past has passed, and it is useless to regret, the wishes and hopes of the future are not certain to happen, hope and worry are also useless, thinking about the two will only disturb the mind, therefore, for any appearance that appears now, if one abides without acceptance or rejection, one will feel comfortable, so it is said. The so-called effortless yoga refers to the space between tightening and releasing.
Chinese
雖然鬆開是努力，但鬆開之後就安住在無勤中。正如大婆羅門所說：「被繩索束縛的心性，如果鬆開，毫無疑問會解脫。」斷法者們說：「用戒律嚴格約束，用放鬆來鬆開，心的安放方法就在那裡。」因此，這也被稱為「鬆開自解脫」的口訣。一般來說，專門收緊，專門鬆開，收緊和鬆開交替，以及不收緊也不鬆開這四個要點，只是在適當的時候採用相應的方法來發揮其特殊作用。就本性而言，這些都不會沾染，但有些人以不捨棄、不接受、不否定、不肯定的良好態度，最終會陷入捨棄和接受的對立面，自相矛盾，墮入神魔，良藥變成毒藥。例如，在直貢巴大師的傳記中，我修習薩拉哈派的大手印，也就是一邊鬆開覺性一邊進行控制。上師說：「大手印有什麼鬆開的必要？」據說這是一個好的口訣。對於容易接受的弟子，以身體姿勢進行禪修時，香擦巴說：「這樣做也是大手印。」他反覆說著，做著各種姿勢。據說這是口訣的要點。對於那個人來說，當時必須那樣說。但對於一般的修行來說，僅僅強調要點是不夠的。特別是，如果口頭上不接受取捨、否定和肯定，最終會陷入否定和肯定的對立面。大手印沒有鬆開的必要，但也沒有不能鬆開的理由。過度強調鬆開是被禁止的，認為不需要鬆開也是一種取捨、否定和肯定。同樣，禁止身體姿勢的僵硬，認為隨意的坐姿是可以接受的，這也是一種取捨、否定和肯定。說沒有鬆開的必要，與「鬆開就能解脫，毫無疑問」的說法是矛盾的。同樣，大多數大禪修者禁止造作，卻提倡不造作，這種否定和肯定本身就是造作，變成了造作，受到了污染。還有一些渴望高深禪修的人說，保持不造作的狀態也很困難，有主人在。
English
Although loosening is effort, once loosened, one abides in effortlessness. As the great Brahmin said, "The mind that is bound by ropes, if loosened, there is no doubt it will be liberated." The Chöpas say, "Tighten with discipline, loosen with relaxation, the method of placing the mind is there." Therefore, this is also called the "instruction of loosening for self-liberation." In general, specifically tightening, specifically loosening, alternating tightening and loosening, and neither tightening nor loosening, these four key points are merely special methods to bring out their effectiveness at the appropriate times. In reality, none of these are tainted, but some, with a good attitude of not abandoning, not accepting, not negating, and not affirming, ultimately fall into the duality of abandoning and accepting, contradicting themselves, falling into gods and demons, and medicine turning into poison. For example, in the biography of the great Drikungpa, I practiced the Great Seal of Saraha's tradition, which is controlling while loosening awareness. The Lama said, "What is the point of loosening in the Great Seal?" It is said that this is a good instruction. For a student who is easy to influence, when meditating with bodily postures, Zhang Tsalpa said, "Doing this is also the Great Seal." He repeatedly said this, making various gestures. It is said that this is the key point of the instruction. It is true that it was necessary to say that to that person at that time. However, for general practice, merely emphasizing the key points is not enough. In particular, if one verbally does not accept abandoning and adopting, negating and affirming, one ultimately falls into the duality of negation and affirmation. There is no need to loosen in the Great Seal, but there is also no reason why it cannot be loosened. Overemphasizing loosening is prohibited, and thinking that loosening is not necessary is also a kind of abandoning, adopting, negating, and affirming. Similarly, prohibiting rigidity in bodily postures, and thinking that casual sitting is acceptable, is also a kind of abandoning, adopting, negating, and affirming. Saying that there is no need to loosen contradicts the statement that "loosening leads to liberation, without doubt." Similarly, most great meditators prohibit fabrication, but advocate non-fabrication, this negation and affirmation itself is fabrication, turning into fabrication, and being tainted. And some who desire high meditation say that maintaining a state of non-fabrication is also difficult, there is a master.
Chinese
ལ་ནི་造作和非造作的，索玛和业所生也没有差别，这样说着编织着谎言。对非造作索玛心生厌恶，这是显现巨大差别的征兆，所以言行不一，理解和体验不一致。剩余的就到此为止吧。比如“像被拴住又被放开的骆驼”是说：以前一个牧驼人把一头骆驼拴在木桩上，那骆驼因为狭窄而只能勉强站立、躺卧、蹭来蹭去。草也不吃，觉也睡不好。后来，牧驼人解开了木桩放了它，骆驼跑了一阵，意识到自己被解开了，之前的狭窄感消失，感到安心，于是躺在驼群里睡着了。牧驼人对他的朋友说：拴着的时候，它努力向四面八方奔跑；解开的时候，它却一动不动地待着。朋友啊，我所见的骆驼，在我看来是完全颠倒的。据说就是这样。就此意义而言，用很大的比喻来说：被束缚的，努力向四面八方奔跑；一旦获得自由，就一动不动地安住。我理解这是像颠倒的骆驼一样。孩子们啊，你们也要多多反观自己。这样说。这四个所缘，要一个一个地生起体验来修习。之后，将四个要点归纳为一个要点，按照通常的方式修习。另外，在续和心释中，除了白天和夜晚瑜伽的区分之外，只有一个收摄的所缘。其他大多数六支瑜伽的口诀也都是如此。毗布底赞扎的近续口诀中出现了这四个。如果有人认为这与续部经典相违，那是不矛盾的，因为这四个所缘都包含在续部注释中所说的那个唯一的所缘中。而且，按照这个体系，最终也是将四个归纳为一个来修习。因此，续部注释中所说的是简要的，而这个口诀是详细的。因此，收摄的口诀，毗布底的这个体系，是其他体系所无法比拟的。有些人说，毗布底为了使他的四个弟子——玛尔顿、琼措、达波、涅波——各自的智慧相应，分别传授了不同的所缘要点。据说昆邦钦布听取了所有这四个，然后将它们整合在一起。但实际上并非如此。成就者夏瓦日巴，是伟大的婆罗门。
English
La is artificial and non-artificial. Soma and karma-born are also no different, saying this, they weave lies. Disgust for the non-artificial Soma is a sign of showing great differences, so words and meanings are inconsistent, and understanding and experience are inconsistent. That's enough for the rest. For example, "like a camel that is tied and then released" means: Once a camel herder tied a camel to a stake, and the camel was so cramped that it could only barely stand, lie down, and rub around. It didn't eat grass or sleep well. Later, the camel herder untied the stake and let it go. The camel ran for a while and realized it was untied. The previous cramped feeling disappeared, and it felt at ease, so it lay down in the herd and fell asleep. The camel herder said to his friend: When tied, it tries to run in all directions; when released, it stays still. Friend, the camel I saw seems completely reversed to me. It is said that this is the case. In this sense, to use a great analogy: Those who are bound strive to run in all directions; once freed, they remain still and steadfast. I understand this to be like a reversed camel. Children, you should also reflect on yourselves more. Thus it is said. Meditate on these four objects of focus, each giving rise to experience. Afterwards, condense the four key points into one key point and practice in the usual way. In addition, in the Tantras and Mind Explanations, apart from the distinction between day and night yoga, there is only one object of focus for gathering in. Most of the other instructions for the Six Yogas are also the same. These four appeared in the near-lineage instructions of Vibhuti Chandra. If one thinks that this contradicts the Tantric scriptures, it is not contradictory, because these four objects of focus are all included in the one object of focus mentioned in the Tantric commentaries. Moreover, according to this system, the four are ultimately condensed into one for practice. Therefore, what is said in the Tantric commentaries is concise, and this instruction is detailed. Therefore, the instruction for gathering in, this system of Vibhuti, is superior to other systems. Some say that Vibhuti, in order to make his four disciples—Marten, Chontsul, Dapal, and Nyepo—correspond to their respective wisdoms, separately taught different key points of focus. It is said that Kunpang Chenpo listened to all four of these and then integrated them together. But in reality, this is not the case. The accomplished Shavaripa was a great Brahmin.
Chinese
由于至尊者的多哈已经解脱了传承，依靠多哈，这些夏瓦里巴的口诀，是因为传授给了毗布底旃陀罗。对于这个近传来说，这四个观想从一开始就成就了，不是人为编纂的。而且，这是说了与来源相关的真实情况，不是我们为了能够顺利成就而做的美化修饰，因为没有必要说。理由是，如果是具种姓的化身自己编纂的话，即使是人为编纂，也能够胜任，因为不需要寻找比这更殊胜的来源了。因此，这五个观想次第，会圆满具备各自收摄的特征，完整讲述这些之后，进入正行夜晚瑜伽的黑暗引导是理所当然的。但是，那四个或者五个观想，虽然在一个座次上讲解很容易，但是对于低劣的弟子们来说难以领会，而且几天修持观想也不方便，所以最初的正行法座自己讲述。那天晚上进入黑暗引导，实修很容易，所以仅仅给予无作意瑜伽，精进修持七天。在那之后也立刻修持白天的瑜伽，仅仅将无作意瑜伽，作为白天瑜伽的处所进行系缚，令其修持。白天引导如理如实地过去之后，专注瑜伽等之后的观想，白天晚上共同修持也可以。关于白天瑜伽方面，然而不同的差别是，在“之处”的章节中，观想所缘处出现了黑暗和具有显现的湛蓝天空的差别，因此，眼睛的观看方式的系缚也出现了不同。无论在暗室里如何观看，都只能看到漆黑的天空。在具有显现的方面，如果半闭着眼睛，就看不到湛蓝的天空，所以需要睁开眼睛。最初在黑暗引导中，会出现水、树、山、岩石、动物、人等不确定的事物，但是在白天的天空中，经常会出现光和明点等，除此之外，各种不确定的事物大多不会出现。如果非常熟悉，也会没有差别地出现。夜晚的瑜伽