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因为不可能停止，所以必须在乐、明、无念的道路上奔驰。然而，从经验三者的外壳中，就能如实地证悟到那个离戏、无思的意义。您现在也要在不散乱的忆念状态中，如果任由分别念突然生起，那就像是后得位中无法言说的事物，即使不说是出了问题也可以。忆念的相续和认识分别念的自性，这两者有经验和证悟之分。忆念也不是通过努力而产生的忆念，而是正确的、无勤的、本然的忆念。同样，认识分别念的自性，也不是通过刻意执着而进行的思辨，而是胜观的智慧，如同通透的琉璃宝珠。总之，禅修的心念连芝麻皮那样细微的执着都没有，一刹那也不散乱。高深的见解没有带来帮助，恶劣的分别念没有带来损害。当反复练习这种远离确定之念的状态时，禅修才能掌握在主人的手中。与普贤王如来无二无别的全知龙钦巴（1308-1364）说： 未作矫饰任运解脱深寂灭， 放下直视离思绝想之境界， 原始本觉犹如一体之法性， 本来清净远离一切诸偏袒， 安住于彼四时不变之意义， 若有希惧执着即非真实义， 谁亦不能改造离基之自性， 了知无有分别念想本清净， 本来住立任运成就无矫饰， 如虚空般清净远离诸偏袒， 证悟此理乃是瑜伽道之基， 离边虚空无别故无有间断， 未悟之过皆由执取所生起， 因此当知此乃离思之境界。 如是说。总之，在大圆满无上之境中，这未作矫饰的庸常觉性，就是善逝的精华。由于过失本来清净，功德任运成就，因此一旦认识到这一点，就永远不会被阿赖耶识、无记、俱生无明，以及觉性向外攀缘、遍计所执的两种无明所控制，而是保持本然的状态，这仅仅是安立为禅修的名称而已。如果心中有丝毫作意的禅修，那就是误入歧途、犯错和迷失的根源。全知者说：本来的
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Since it is impossible to stop, one must gallop on the path of bliss, clarity, and non-thought. However, from within the sheath of the three experiences, one will realize the meaning of that which is free from elaboration and thought, just as it is. You too, in the present state of unforgetting mindfulness, if conceptual thoughts suddenly arise, it is like something in the post-meditation state that cannot be expressed. Even if you don't say it's a problem, it is. The continuum of mindfulness and recognizing the nature of conceptual thoughts, these two have experience and realization. Mindfulness is not mindfulness that is produced through effort, but rather correct, effortless, natural mindfulness. Likewise, recognizing the nature of conceptual thoughts is not speculation through deliberate grasping, but rather the wisdom of insight, like a transparent crystal ball. In short, the mind of meditation has no attachment even as small as a sesame seed husk, and is not distracted for even a moment. High views have not helped, and bad conceptual thoughts have not harmed. When repeatedly practicing this state of being free from fixed notions, meditation can be held in the hands of the master. The Omniscient Longchenpa (1308-1364), inseparable from Samantabhadra, said: Unfabricated, naturally liberated, profound and still, Putting aside, directly seeing, beyond thought, Original awareness, like the nature of reality as one, Primordially pure, free from all partiality, Abide in the meaning that does not change in the four times, If there is hope, fear, or grasping, it is not the true meaning, No one can alter the self-nature that is free from a basis, Know that there is no conceptual thought, primordially pure, Originally abiding, spontaneously accomplished, without fabrication, Like space, completely pure, free from all partiality, Realizing this truth is the basis of the path of yoga, Inseparable from space, without interruption, The faults of non-realization arise from grasping, Therefore, know that this is the realm beyond thought. Thus he said. In short, in the unsurpassed state of Dzogchen, this unfabricated, ordinary awareness is the essence of the Sugata. Since faults are primordially pure and qualities are spontaneously accomplished, once this is recognized, one will never be controlled by the alaya consciousness, the unindicated, the coemergent ignorance, or the two ignorances of awareness clinging to external objects and conceptual imputation. Rather, one maintains the natural state, which is merely labeled as meditation. If there is even a particle of intentional meditation in the mind, that is the root of straying, making mistakes, and getting lost. The Omniscient One said: The natural
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心上安上精巧的匣子， 修饰再修饰，遮蔽了精要的意义。 因此，放下匣子，显现愚痴的松坦， 安住在无念法性广阔的当下。 如是说，请理解。 还有，从一种心识迷乱的状态， 落入某种片面的禅定状态，消除这种障碍。 将觉性交付于虚空，与空性法界相融， 觉性与不可言说相融，呼出浊气， 吸入清气，安乐、明晰、无念三者是三身的 修持基础，仅仅是菩提之路，并非真正的果，因此当这些显现时，猛厉地念诵“ཕཊ་”（藏文，梵文天城体：फट，梵文罗马拟音：phaṭ，汉语字面意思：啪）。 之后，觉性无所依，无所源。 愣住，惊醒，一种从执着于实有的概念中解脱的状态显现。 这本身就是觉性安住自性的禅定，因此，仅仅将此作为修行的核心，这是如来亲口所说的精要心语。 唉玛，自性觉性三身任运成， 不被分别念造作的匣子所束缚， 觉性放于无边广阔的法界中， 见、修、行的一切造作、名相都已穷尽。 在未加修饰、离戏的原始本性中， 现在才明白遍照王如来的密意。 所有意念上的扬弃、建立、偏颇的执着， 都在超离思维的大圆满境界中消逝。 雪域这方成就者的宗派众多， 各自设立五种见解的界限，争论不休。 即使谈论，也难以摆脱分别念的束缚， 亲见法性者，是何等幸运。 众生的寿命如闪电或水泡， 极其短暂，即使注定要死亡， 却因执着常有的欲望而堕入恶趣。 思 考，我们拥有暇满人身。 不堕入世俗人群之中， 即使缺乏眷属、琐事和财富， 但在此地学习菩萨行， 我们这些道友还有什么比这更快乐的呢？ 往昔圣者的化身成就者们， 他们的事业遍布无垠的虚空， 不掺杂追求安乐的世间八法。 轮回与涅槃在岩洞中分道扬镳， 任运自解，心怀坦荡， 将外在的希冀和恐惧彻底驱逐。 以猛烈的气势面对显现， 乞丐面前的一切都在法性中消逝。 思量
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Having placed an elaborate box on the mind, Adorning and adorning, obscuring the essential meaning. Therefore, abandoning the box, appearing as a foolish, relaxed state, Rest in the expanse of non-conceptual Dharma nature, just as it is. Thus it is said, please understand. Also, from a state of mental confusion, Falling into a one-sided state of meditative absorption, eliminating this obstacle. Entrusting awareness to the sky, merging with the emptiness of space, Merging awareness with the inexpressible, exhaling stale air, Inhaling fresh air, the three of bliss, clarity, and non-thought are the three kayas' Basis for practice, merely the path to enlightenment, not the actual fruit, therefore when these arise, strike them with a fierce "PHAṬ" (藏文，梵文天城体：फट，梵文罗马拟音：phaṭ，汉语字面意思：啪). After that, awareness is without support, without origin. Stunned, awakened, a state of liberation from clinging to true existence arises. This itself is the meditation of awareness abiding in its own nature, therefore, taking only this as the core of practice, this is the essential heart advice spoken directly by the Buddha. Emaho, self-aware three kayas spontaneously accomplished, Not bound by the boxes of conceptual fabrication, Releasing awareness into the vast expanse of space, The fabrications and names of view, meditation, and action are exhausted. In the uncorrected, free from elaboration, original state, Now I understand the intention of Samantabhadra. All mental rejections, establishments, and biased clinging, Dissolve in the state of Great Perfection beyond mind. In this snowy land, there are many schools of siddhas, Each establishing the limits of five views, engaging in endless debates. Even when discussing, it is difficult to escape the bondage of conceptual thought, How fortunate are those who directly see the Dharma nature. The life of beings is like lightning or a bubble, Extremely impermanent, even destined to die, Yet they fall into lower realms due to clinging to the desire for permanence. Thinking, We possess the precious human rebirth with leisure and opportunity. Not falling into the crowd of worldly people, Even lacking retinue, affairs, and wealth, But learning the conduct of a Bodhisattva in this place, What could be happier for us Dharma brothers and sisters? The emanations of past holy ones, accomplished siddhas, Their deeds spread to the endless reaches of space, Not mixed with the eight worldly concerns of seeking pleasure. Samsara and Nirvana part ways in the cave, Spontaneously liberated, with a relaxed mind, Completely expelling external hopes and fears. Facing appearances with fierce force, Everything before the beggar dissolves into the expanse of Dharma nature. Thinking
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确实没有比安心更快乐的事了。我们是具备全部技能的雄鹰幼雏。一旦放下虚幻的造作，立刻就能从原始之地的虚空中腾飞。顶礼上师！持名比丘堪忍者以补充说明的方式到来，内容是关于他与我在梦中相见并交流修行体验的情况。一般来说，虽然不可能对梦境这种虚幻的自性执着为真，但无论如何，您这位具有善良发心的人，对所有功德之源都具有非常纯洁的显现，很可能是慈悲心生起之故。其中，关于内容方面的安置，知晓外器、内情、坛城这三轮，即为摩诃瑜伽。按照密宗通用语来说，是无上瑜伽以下的修习对象。即便如此，生起次第的精髓，似乎主要在于无执，并冠以显空如彩虹般的名称。在圆满次第方面，对于有相和无相二者的后者之状态，您在萨迦派法王的传承法脉中，也称察巴法王所说的：“离生灭住三者，本初之性。空明不可言说者，本有之物。”所说的本有，是指不落入实执意识，超越寻常念头，不成为能取所取之境的一种状态。此外，还有依赖于执持脉滴和后续修习的，如道果般的生圆次第渐进之法，以及空行三法等，作为金法而传授的口耳传承，将风心收摄于中脉的圆满次第等，所有这些在道位时积累福德和智慧二资粮双运之法，仅仅是意愿有所不同，但最终都是为了成就清净二具之果位，或者说是为了努力达到这个目标。因此，大手印、大圆满、中观三者，息法、断法、道果等等，虽然最终的解脱之处并无不同，但就暂时的入门而言，根据是否直接显示世俗谛、胜义谛、字面意义和非字面意义等的道位，而存在快慢之别，因此在道上存在深浅的差别。我们大圆满派的自宗中，也将本来清净和任运顿超二者进行阐述，其中存在深浅的差别。而且，时轮金刚等新密续部的续部中……ུགས་此之顿超与相似之明点与细点，虽说烟虹等十相之决定，然有勤作与无勤作之差别，且于个别有觉受与，显现觉受之差别甚大之安立，然于此处置于女之途。意义之安立处。明与，空与，双运三者亦不离之法言亦于识 上知晓，莫仅期望以思辨之是耶否耶，需得宗派自性三者之意于现在之无垢赤裸觉性任运自成自住大处如石骨相击而遇。全知者云：未知觉性穷尽无依时，风心住于体验执为实，贪欲执着烦恼外外增，入于歧途下劣此心忧。如是所说之故，无思之空性，获得具相上师之意传之迁转，缘起生起，必须观待，至关重要，以分别作意所成办之双运，对于不信赖法言者，请倾注心力。如是萨迦派之具净观之格西，对于双运三者与大圆满要点是否为一所说之语也。༈ 离戏无变大乐之，自性之安住方式如何，以词句之串联未成办故，本性之自性有多少，所知所分别之空性此，导师殊胜圆满之 佛陀所，于最后所安立之法轮彼，是故了义中观大。大圆满中佛陀所，如实教诫宗派时，无明见解执为胜，胜过魔之胜利自在胜。全知语自在之足，于心之明点成一味。于此处若有散乱时，即于庸常之分别念，若未离念之精要时，于思惟中空性之执持界，分别之聚无力消逝定，如春之作为于念之状态中修，如晚间冰冻白日融化之比喻，能表示耶意之分别路。此乃具足智慧者，从修习长久之意之相中，于自处之道无有错谬。然于任何显现上，莫作预先迎接事后断绝，显现者自解脱赤裸
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Indeed, there is no greater joy than being at ease. We are the fledglings of the Garuda, complete with all skills. As soon as we release the illusory constructs, we soar from the expanse of the primordial ground. Homage to the Lama! The monk with the name 'Patience' arrived with a supplementary explanation, concerning his meeting with me in a dream and the exchange of experiential insights. Generally, although it is impossible to cling to the dream's illusory nature as real, in any case, you, who possess a virtuous intention, have a very pure perception of all sources of merit, and it is likely that compassion has arisen. Regarding the arrangement of the content, knowing the three wheels of the outer vessel, inner essence, and mandala is Mahāyoga. According to the common language of tantra, it is the object of meditation from Anuttarayoga downward. Even so, the essence of the generation stage seems to lie primarily in non-attachment, and it is given the name 'appearance-emptiness like a rainbow.' In terms of the completion stage, regarding the state of the latter of the two, with signs and without signs, in your Dharma lineage of the Sakya Dharma Lord, also the Tsarpa Dharma Lord said: 'Free from arising, ceasing, and abiding, the primordial nature. Empty-clear, inexpressible, the innate thing.' The innate thing mentioned is considered to be a state that does not fall into the consciousness of clinging to reality, transcends ordinary thoughts, and does not become an object of grasper and grasped. Furthermore, there are gradual methods of the generation and completion stages, such as the Lamdre, which rely on holding the drops and subsequent practice, and the oral transmissions that transmit the three cycles of the Dakini practices as golden Dharma, the completion stage of gathering the wind-mind into the central channel, etc. All of these methods of accumulating the two accumulations of merit and wisdom in union during the path, differ only in intention, but ultimately they are all for accomplishing the state of the pure two-fold fruit, or rather, for striving to reach this goal. Therefore, Mahāmudrā, Dzogchen, Madhyamaka, the Pacification practice, Chöd, Lamdre, etc., although the final place of liberation is not different, in terms of the temporary entrance, depending on the speed of directly showing the relative truth, ultimate truth, literal meaning, and non-literal meaning, etc., on the path, there is a difference in the depth of the path. In our own Dzogchen tradition, the two, Kadag (primordial purity) and Lhündrub Tögal (spontaneous presence and leap-over), are also explained, and there is a difference in depth between them. Moreover, in the tantras of the new tantra traditions, such as the Kalachakra...