English
The 'On' here means to make a firm decision to abstain from eating meat (591). In this context, it refers to cutting off the fabrications of one's own mind's arising, abiding, and ceasing, as well as the three times, and making a firm decision in the great unborn, empty, and clear state. As Tilopa said, "Do not think of anything in your mind, look at the 'La Za' Dharma." The meaning of this is as the great Brahmin said, "Whatever one thinks of the rootless nature, obtaining the Guru's oral instructions is supreme." And, "Originally it is the unborn nature, today it is realized by the glorious Guru's teachings." Also, as Shavaripa said, "Thus, at all times in the three times, the mind is without action, free from extremes, in its natural state." Also, as Tilopa said, "If the mind has no support, that is the Great Seal." Also, as Maitripa said, "All phenomena are like space, abiding equally, that is called the Great Seal." And so on. This Kagyu lineage (592) is the meaning of the oral instructions that reveal the hidden meaning of the Unequaled Dagpo, etc. As for the stages of La Za, later Kagyu masters explained many kinds. The time for La Za is when the practitioner has a thick experience of bliss, clarity, and non-conceptuality, and clarity arises in awareness, entering the state of clarity increase, like a sky-like meditation environment, or when the daytime appearance mostly fades, thereby entering the meditation environment, and when thoughts move, they are grasped by mindfulness, and the movement appears as emptiness and clear transformation, and when the objects of the six senses appear, they are grasped by mindfulness, and the appearance appears clearly as empty appearance. In short, when all thoughts and appearances arise as an experience and definite understanding of emptiness and appearance, like an illusion, that is the time for La Za. If La Za is done too early, without a foothold of experience and definite understanding on one's own awareness, relying only on understanding (593), there will be a high-sounding empty talk that boasts of Dharma, which will disturb the mind, and one will fall into delusion, and others will see one as having realization. But that is like a boaster who knows Dharma, outwardly flashy but inwardly empty, an empty house with a big lock, which cannot last in reality and will ultimately deceive oneself. If one does not understand La Za until too late, those with karmic connections will have their own mind and appearances appear as the Guru, and experience
Chinese
虽然如此，如果能将执着自然清净而获得解脱，但大多数情况下，由于对自身体验产生过多的良好认知和定解执着，就会堕入所谓的“粘着于禅修体验的汁液”的歧途。正如杰·嘉惹所说：“禅修知识多，但摧毁知识少。”因此，这个拉扎的口诀，是暂时听闻就能让有缘者立即解脱的方法，其他（594）也能让四瑜伽从下下到上上逐渐提升，是增长善行的特殊口诀。原本根器迟钝者需要多年禅修才能获得的成果，据说几天就能实现。第二，所谓拉扎之地，就是一切法的基础，无生之实相。这在之前确定心之本质或自性时已经说过。这里也稍微讲一下，包含有寂的一切法，都只是自心的显现。自心的本质或自性或实相是：不是任何事物或非事物、显现或空性、存在或不存在等等的自性所生，远离能取所取等一切相，没有迁变、来去等动摇，三时不变故而恒常不断，如虚空般任何事物（595）都无法沾染和改变。如大婆罗门说：“俱生之自性，非事物亦非非事物。箭击之呼喊，恒常不断。”又如夏瓦惹说：“因与非因，动与非动，如何事物与非事物，显现与空性，一切无余皆是虚空之自性。一切时中，从未动摇。虚空虚空，虽然极力宣说，但虚空之自性，任何事物都无法成立。存在与不存在，非存在非不存在，以及除此之外，都超离了能诠释之境。如此，虚空与心及法性，丝毫差别也没有。差别之名，只是暂时安立而已。那只是无意义的虚假之语。又如比尔瓦巴说：“心性名空离戏大印，如同虚空之自性，本来就是名空（596）。”自性本
English
Although, if one can purify clinging naturally and attain liberation, in most cases, due to excessive clinging to good cognitions and definite understandings in one's own experience, one falls into the pitfall called "sticking to the sap of meditative experience." As Je Gya Re said, "Meditative knowledge is much, but destructive knowledge is little." Therefore, this La Ja's instruction is a method for those with karmic connections to be liberated immediately upon hearing it temporarily, and others (594) can also gradually improve the four yogas from lower to higher, and it is a special instruction for increasing virtuous deeds. It is said that the result that originally dull individuals need to meditate for many years to achieve can be achieved in a few days. Second, the so-called place of La Ja is the basis of all dharmas, the unborn reality. This has been said before when determining the essence or nature of the mind. Here, I will also briefly talk about it. All dharmas that include existence and peace are merely appearances of one's own mind. The essence or nature or reality of one's own mind is: not born as the essence of anything, such as things and non-things, appearances and emptiness, existence and non-existence, etc., free from all characteristics such as grasping and being grasped, without movement such as change, coming and going, constant and uninterrupted because it does not change in the three times, and like the sky, nothing (595) can be stained or changed. As the great Brahmin said, "The nature of co-emergence is neither things nor non-things. The cry of arrow strikes is constant and uninterrupted." Also, as Shavara said, "Cause and non-cause, movement and non-movement, how things and non-things, appearances and emptiness, all without exception are the nature of the sky. In all times, it has never moved. Sky, sky, although it is said with great effort, the nature of the sky cannot be established by anything. Existence and non-existence, non-existence and non-non-existence, and beyond that, it transcends the realm of what can be explained. Thus, there is no difference between the sky and the mind and the nature of dharma. The name of difference is only temporarily established. That is just meaningless false words. Also, as Birwapa said, "Mind nature is the great seal of emptiness and freedom from elaboration, like the nature of the sky, which is originally empty (596)." Self-nature
Chinese
远离生相之实有，如虚空般周遍一切，无有迁变。一切时中空性，本自无我。如是。并非是突然变成那样的，而是心的本性本来就那样存在且不变异。譬如，对于虚空，无论安立空与非空等名称，却无人能说出虚空的自性是这样的。如是，帝洛巴云：譬如虚空安立为空性之名，然虚空是这般模样却无法言说。如是，自心光明纵然宣说，亦无有可安立此是如此之根据。如是，心的自性本来就如虚空。如是。因此，心与从心所显现的一切法，本来就无自性，远离生、住、灭三者，（597）且是念与非念等无法得失与转变的本生无生大解脱。夏瓦日云：若有心，则一切法皆可有，无心之外，谁能了知一法？显现为心与法的一切，若寻觅则不可得，寻觅者亦无处可寻。无有故，三时中不生不灭，彼即是无有他变，乃自性大乐之实相。如是。本来清净如虚空之自性，无有任何可舍与可得之事物。如是。三者，观察念头与显现之体性，以及所修与能修之体性。第一者，总的来说，此道是加持之道，故须生起对上师的极大敬信。特别是，修行的力量来自于依止敬信，此乃一切噶举派（598）共同的观点。杰·止贡巴云：大手印之力量，乃是对上师的虔诚敬信。如是。上师四身之雪山上，若未升起敬信之太阳，加持之水流便不会降临，故当精勤于此敬信。如是。大婆罗门于空行母多哈中云：通达一切各异之法皆为空性一味，乃是上师大恩德。如是。如同天鹅之喙般的至尊上师，当以恭敬之心置于清净之顶上。
English
It is devoid of the reality of arising characteristics, pervades all like the sky, and is without change or alteration. It is empty in all times and primordially without self. Thus it is. It is not that it suddenly became like that, but rather the nature of mind has always been like that and is unchanging. For example, although terms such as empty and not empty are applied to the sky, no one can say what the nature of the sky is like. As such, Tilopa said: For example, although the term emptiness is applied to the sky, it is impossible to say what the sky is like. Likewise, although the self-mind is said to be luminous, there is no basis for establishing that it is thus and so. Thus, the nature of mind is primordially like the sky. Thus it is. Therefore, since all phenomena that arise from mind and mind are primordially without self-nature, they are free from the three—arising, abiding, and ceasing—(597) and are a great, innate, unborn liberation that cannot be gained, lost, changed, or altered by mindfulness or non-mindfulness. Shawa Ripa said: If there is mind, then all phenomena can exist; apart from mind, who can realize a single phenomenon? All that appears as mind and phenomena, if sought, cannot be found, and the seeker cannot be found anywhere. Because it is nonexistent, it is unborn and unceasing in the three times; that itself is unchanging, and is the reality of great bliss by nature. Thus it is. In the nature of the primordially pure sky, there is nothing to be abandoned or attained. Thus it is. Thirdly, examining the nature of thoughts and appearances, and examining the nature of what is to be meditated on and who is meditating. The first is: In general, this path is a path of blessings, so it is necessary to generate great devotion to the guru. In particular, the power of meditation arises from relying on devotion, which is the common view of all Kagyu lineages (598). Jigten Sumgön said: The power of Mahamudra is devotion to the holy guru. Thus it is. On the snow mountain of the guru's four kayas, if the sun of devotion does not rise, the stream of blessings will not flow, so be diligent in this devotion. Thus it is. The great Brahmin said in the Doha to the consort: The one who realizes that all diverse phenomena are of one taste in emptiness is the holy guru. Thus it is. That supreme lord, like the beak of a swan, should be placed on the pure crown of the head with a reverent mind.