Chinese
问：那有什么区别呢？答：如果没有区别，那么空性是超越微尘之法的，而山等是由粗重之物形成的。这两者怎么会一样呢？这是在混淆视听。如果不相同，那么这些山等被火烧成灰，然后被风吹散到空中，会变成什么样呢？山等有什么不是空性的自性呢？因此，不要轻视空性的虚空，要认识到各种显现的自性门户是赤裸的，能够理解无生深奥的关键。这样，八种心识的集合就消失了。所有这些人的中等智慧都受到了种姓的支配，内在的断法引导也消失了。第三个总义是，上等智慧证悟法性的见解，秘密之法有五种：第一，认识到显现会带来损害的时候；第二，认识到利益和损害混合的时候；第三，认识到显现会带来利益的时候；第四，展示其安住之法；第五，展示果的自性。第一，认识到显现会带来损害的时候：当各种显现被视为应该抛弃的，并且对较低的住处等寻心的意义产生了一些定解时，就会产生一些傲慢和自负，并且会偏离其他方面。因此，消除它的方法是：不要执着于之前所修的任何禅修部分，不要贪恋，不要执着，也不要收回。对于所有不好的部分，如动摇等，都要以平等住的姿势作为基础，不要抛弃，不要阻止，不要放弃，并且努力精进地将任何显现都视为庄严。正如尊者印度所说：山涧水珠飞溅而清澈，银镜擦拭而明亮，瑜伽士的禅修破裂而美好。因此，在那时，要抛弃一切戏论，安住在无戏论的状态中。抛弃一切散乱，安住在无散乱的状态中。抛弃一切喧嚣，独自居住。抛弃村庄，稳固地住在山中。第二，认识到利益和损害混合的时候：烦恼和智慧会零星地显现。在那时，要进行味道平等的秘密行。在没有限制的地方随意行走。对于食物，没有这个能吃，这个不能吃，没有干净不干净，什么都吃。对于衣服，没有这个能穿
English
What difference is there then? If there is no difference, then emptiness is beyond the nature of particles, while mountains and so on are formed from coarse matter. How can these two be the same? This is misleading. If they are not the same, then what will these mountains and so on become if they are burned to ashes by fire and then scattered into the sky by the wind? What is the nature of mountains and so on that is not emptiness? Therefore, do not despise the emptiness of space, but recognize that the self-nature doorways of various appearances are naked, and understand the key to unborn profundity. In this way, the collection of eight consciousnesses will disappear. The middling intelligence of all these people is dominated by lineage, and the inner Chöd guidance of memory will also disappear. The third general meaning is that the superior intelligence realizes the view of the nature of reality, and there are five secret dharmas: First, the time when one realizes that appearances are harmful; second, the time when one realizes that benefit and harm are mixed; third, the time when one realizes that appearances are beneficial; fourth, showing its abiding method; fifth, showing the nature of the fruit. First, the time when one realizes that appearances are harmful: When various appearances are seen as something to be abandoned, and some certainty arises about the meaning of mind-searching such as the lower abodes, some pride and conceit will arise, and one will stray to other directions. Therefore, the method to eliminate it is: do not be attached to any part of the meditation that has been taken up, do not be greedy, do not cling, and do not take it back. For all the bad parts, such as agitation, make the posture of equanimity the foundation, do not abandon, do not block, do not give up, and strive to diligently make whatever arises an adornment. As the venerable Indian said: Mountain stream droplets splash and are clear, a silver mirror is wiped and is bright, the yogi's meditation is broken and is good. Therefore, at that time, abandon all elaboration and abide in the state of non-elaboration. Abandon all distraction and abide in the state of non-distraction. Abandon all busyness and live alone. Abandon villages and firmly dwell in the mountains. Second, the time when one realizes that benefit and harm are mixed: Afflictions and wisdom will appear sporadically. At that time, practice the secret conduct of equal taste. Go without direction in a place without restrictions. For food, there is no this can be eaten and this cannot be eaten, there is no clean or unclean, eat everything. For clothes, there is no this can be worn
Chinese
穿衣没有穿与不穿，没有好坏，一切都穿。对待朋友没有亲近和不亲近，没有好坏，与一切为友。安住处没有住与不住，到处游走，修习技艺。对于魔障、疾病、痛苦和一切违缘的显现，施加阻碍，修习道之技艺。对于赞扬和诋毁不起贪嗔。对于喜欢和不喜欢不作二取。达到味平等秘密行持的究竟。第三，以显现而了知利益之时：各种显现作为朋友而生起。轮回与涅槃不混杂而圆满。佛与众生没有好坏，因此，神与鬼没有亲疏。一切皆断于心，若断境与断者未成立二者，则是断之殊胜。那也是，若对本性运行的实相不加造作，则是基之殊胜。本性运行自性即是真实之基，于此之上若作分别念，则是见之殊胜。对此，不作偏袒的修习，于任何生起的自性中，令其习惯，是修道之殊胜。行持习惯、稳固、依靠三者，于其自性中，没有此是此非的取舍，并且远离希望和恐惧或边，行持或果也是如此。王子胜义成就说：您的轮回涅槃之界限由我来区分。轮回涅槃二者不混杂，于自性中融合。于一者上分别成二者是轮回。佛与众生本无二者，分别之后修成佛是轮回。神与鬼本无亲疏，对于成就希求于神是轮回。一切皆断于心，若生起断境与断者则是轮回。不造作是基之殊胜，于基上加以造作是轮回。修习是道之殊胜，若于道上有所行持则是轮回。未成立是果之殊胜，若特意有所修持则是轮回。见不变是实相，若生起常断二见则是轮回。修习是明空无执，若生起掉举和昏沉则是轮回。行持是广大遍布，若生起取舍二者则是轮回。果是完全清净，若有希
English
Wearing has no wearing or not wearing, no good or bad, everything is worn. Towards friends, there is no closeness or distance, no good or bad, befriend everyone. In dwelling, there is no dwelling or not dwelling, wander everywhere, practice skills. To all appearances of obstacles, sickness, suffering, and adverse conditions, apply obstruction and practice the skills of the path. Do not be attached or averse to praise or blame. Do not grasp at liking or disliking as two. Accomplish the ultimate essence of taste-equality secret conduct. Third, the time of realizing benefit through appearances: Various appearances arise as friends. Samsara and Nirvana are unmixed and complete. Buddhas and sentient beings have no good or bad, therefore, gods and demons have no near or far. Everything is cut in the mind, if the object of cutting and the cutter are not established as two, then it is the supreme cutting. That is also, if the nature of the way things are is not tampered with, then it is the supreme base. The very nature of the way things are is the real base, and if on top of that there is conceptual thought, then it is the supreme view. On this, without any biased meditation, let familiarity enter into the nature of whatever arises, that is the supreme path of meditation. Practicing familiarity, stability, and reliance, in its essence, there is no acceptance or rejection of this or that, and it is free from hope and fear or extremes, the conduct or result is also like that. The son, Gyalwa Dondrup, said: I will distinguish the boundaries of your Samsara and Nirvana. Samsara and Nirvana are unmixed, merging in their own nature. To separate one into two is Samsara. Buddhas and sentient beings are not two, to separate and then cultivate Buddhahood is Samsara. Gods and demons have no near or far, to hope for accomplishment from gods is Samsara. Everything is cut in the mind, if an object of cutting and a cutter arise, then it is Samsara. Unfabricated is the supreme base, to fabricate on the base is Samsara. Meditation is the supreme path, if there is something to traverse on the path, then it is Samsara. Unestablished is the supreme result, if there is something to deliberately cultivate, then it is Samsara. The unchanging view is reality, if the two views of permanence and annihilation arise, then it is Samsara. Meditation is clear emptiness without grasping, if agitation and dullness arise, then it is Samsara. Conduct is vast and expansive, if acceptance and rejection arise, then it is Samsara. The result is completely pure, if there is ho
Chinese
如果出现二元对立就是轮回。执着于轮回和涅槃之间，哪里会有佛？就这样说。因此，说不需要修持和经历道位是不对的。还有，在那里面说：无明是智慧，明是错觉，未做的是基，做的是道，未成的是果。还有，在那里面说：安住于基上，就圆满了道位，比其他的口诀更殊胜。就这样说。基道果的体性被确定为：在那里面说：无生是佛的意，体性本来清净，自然安住，这就是基。在那状态中不作改变，清明澄澈地安住，这就是道。对它没有改变，获得稳固，这就是果。总之，无论显现什么、出现什么、发生什么，都不要做不是它本身的造作。无论发生好坏的因缘，都不要修不是它的东西。对它本身是什么，就做善行的事物。嘉瓦顿珠说：无论发生什么，都不要看不是它的东西，不要修不是它的东西，什么都不要想不是它的东西。这样说，和说什么都可以，这两者是矛盾的，所以要明白其中的要点。这样说。玛吉在卡琼中说：什么也不想，怎么会堕入歧途？如果无思地修持而不出错，法身菩提没有怀疑。在修持中，这就是最好的。粉碎概念，安住其中。这样说。还有，见解上没有偏颇，修持上没有执着，行为寂静调柔。或者，见解上远离边，修持上超越思维，行为顺其自然。或者，认识自性是见，安住于那个状态是修，对什么都没有畏惧是行。没有希求和恐惧，获得教法是果。第四，关于安住的方法，有三点。第一，在入定的时候修持：之前介绍的理解，仅仅是觉性，仅仅是知识。仅仅这样是不够的，直到获得菩提之前都要修持。因为必须做到习惯和稳固，所以没有修持，在不忘失的对治中安住。还有，一切法都是心，心像虚空一样没有边和中心，对任何境都不执着，心中什么也不执着而安住。第二，后得时修持：像那样
English
If duality arises, it is samsara. Between holding onto samsara and nirvana, where is the Buddha? Thus it is said. Therefore, saying that there is no need to practice and traverse the bhumis and paths is not correct. Also, in that very text, it says: Ignorance is wisdom, awareness is delusion, the unmade is the ground, the making is the path, the unaccomplished is the fruit. And again, in that very text, it says: By placing on the ground, the bhumis and paths are perfected, it is superior to other instructions. Thus it is said. The nature of the ground, path, and fruit is identified as: In that very text, it says: Non-arising is the intention of the Buddha, the essence of primordial purity residing naturally within itself, that is the ground. Remaining naturally in that state without alteration, that is the path. Without change in that, obtaining stability, that is the fruit. In short, whatever appears, whatever arises, whatever happens, do not fabricate anything that is not itself. Whatever good or bad circumstances arise, do not meditate on anything that is not it. Whatever it is itself, engage in virtuous activities with that. Gyalwa Dondrup said: Whatever arises, do not look at anything that is not it, do not meditate on anything that is not it, do not think of anything that is not it. Saying this, and saying that whatever arises is sufficient, these two are contradictory, so one must understand the key point of that. Thus it is said. Machik said in the Katshom: Without thinking of anything, how does one fall into error? If one meditates without thought and without error, there is no doubt about Dharmakaya enlightenment. Among meditations, this is the best. Demolish concepts and abide in that. Thus it is said. Also, in view, there is no bias, in meditation, there is no attachment, in conduct, be peaceful and gentle. Or, in view, be free from extremes, in meditation, be beyond mind, in conduct, let behavior be natural. Or, knowing one's own nature is the view, abiding in that state is meditation, having no fear of anything is conduct. Having no hope or fear, obtaining the teachings is the fruit. Fourth, regarding the method of abiding, there are three points. First, cultivating meditation during equipoise: Just the understanding of the previous introduction, just awareness, just knowledge. That is not enough, so practice until enlightenment is attained. Because one must achieve familiarity and stability, there is no practice, abide in the state of unforgetting antidote. Also, all phenomena are mind, mind is like the sky, without beginning or end, without focusing on any object, abide without grasping anything in the mind. Second, what to cultivate in post-meditation: Like that
Chinese
即使通过禅修在入定（མཉམ་བཞག་）中获得良好的禅修体验，如果在出定（རྗེས་ཐོབ་）时没有，那么就会变成空转的禅修，无法断除地道。尊者仁波切说：“相比于入定时的专注禅修，我更喜欢出定时的片段智慧禅修。”因此，入定时的禅修，在出定后，当智慧作用于色、声、香、味、触时，应将行走、站立、睡觉、坐卧、各种行为融入禅修中。如《圣者集经》所说：“行走、站立、睡觉和坐卧时，都要保持正念。”这样禅修，入定时的良好体验才能在出定后得到保持。第三，在双运中进行禅修和修持：如果慈悲和空性能够在入定和出定中融合，那么就在双运的状态中，为了所有善根的意义而回向，并清净发愿。玛吉拉尊玛说：“心不要执着于显现的事物，不要执着于自我，不要偏向任何显现，不要对任何升起的事物进行否定或肯定，不要用希望和恐惧的绳索束缚，不要陷入二元对立的赞美和贬低，不要对自己的本性进行修改和调整，不要在自己的本性之外寻求其他。当下这种未被修改、没有掺杂、清澈明亮的觉性，就是法性本身，对此不要有任何怀疑。”第五，展示果位的本质：如果没有入定和出定时的智慧，那么日夜都在法身的境界中，无论散乱与否，都在无边入定的境界中。没有内外之分，都在觉性通透的境界中，没有好坏之分，一切都在三身的境界中。从遮蔽中解脱出来，就在五智的境界中。桑结年敦巴说：“当最终证悟自性时，瑜伽士从见解的束缚中解脱，思维分别的戏论止息。瑜伽士从禅修的束缚中解脱，体验分别的戏论止息。瑜伽士从行为的束缚中解脱，造作分别的戏论止息。瑜伽士从宗派的束缚中解脱，偏执分别的戏论止息。瑜伽士从譬喻的束缚中解脱，象征分别的戏论止息。瑜伽士从语言的束缚中解脱，名相分别的戏论止息。念头转为智慧，遮蔽智慧的黑暗消逝，无遮蔽的智慧显现