Chinese
禅修要义之精髓，譬喻与词句，是远离执著的，如是说。虽然像风一样在地上流传，但关键在于对觉知没有改造。不是为了消除沉没和掉举的因素，而是为了扩展觉性，向内收摄等等。因为是心造的见解，所以随你喜欢放松或收摄，执著或不执著。仅仅是忆念，没有修持，虽然说是大手印、大圆满的见修行，但当执著进入觉知时，这两者几乎欺骗了大多数的禅修者，对于不可言说的、全然开阔的智慧，产生是不是这样的怀疑，这是因为听闻没有定论。放任自流，安住于自然状态。对于所有生起的念头，不要特意去防范。生起者的明空，不要做是不是这样的区分。乐、明、无念三种体验，仅仅是专注一境的意识外壳。无法超越欲望和色相的种子。不被执著所染污，非常重要。当认识到生起即解脱的实相时，就建立了胜观的警戒。就在这里，产生了迷失本性的过失。无所依的 状态中，放松忆念。初学者的时候，忆念最重要。如果不需要改造忆念，那么这种能忆念的对境，会扰乱很多誓言。没有禅修就改变觉性。禅修者和区分是不是这样的，这种知识，在没有变成无根无据、不可言说之前，仅仅是信解，无法见到真正的真理。只要有散乱和安住的区分，就具有知识障的过失。因此，在见解和禅修的执著没有从心中解脱之前，就像心中压着石头和骨头。要义的安住方式。觉性向外扩展和向内收摄的两种知识，都转变为无所依的自然状态，不要散乱于仅仅是忆念的状态，从忆念者自身之外，获得更多的乐、明、清晰，空性坦然，喜悦飘飘然。好像是这样，好像不是这样，所有的思辨都无关紧要，不予理睬，仅仅转变为无所依赖。现在开始禅修吧！已经禅修了！正在禅修！生起了！没有执著！虽然有一个清晰的念头，觉得就是这样，但没有超出过失，因此在法界觉性坦然开阔的状态中，平息是不是这样的执著。
English
The essence of meditation's meaning, metaphors and words, is said to be free from grasping. Although it spreads like wind on the ground, the key is that there is no alteration to awareness. It is not to eliminate the factors of sinking and agitation, but to expand awareness, draw inwards, and so on. Because it is a mind-made view, let go as you like, relax or contract, grasp or not grasp. Merely remembering, without cultivation, although it is said to be the view and practice of Mahamudra and Dzogchen, when grasping enters awareness, these two almost deceive most meditators, causing doubt about whether the inexpressible, completely open wisdom is like this or not. This is because hearing lacks a definitive conclusion. Let it go freely, abide in the natural state. For all arising thoughts, do not deliberately guard against them. In the expanse of the clear emptiness of the arising one, do not make distinctions of whether it is like this or not. The experiences of bliss, clarity, and non-thought are merely the outer shell of a one-pointed mind. It cannot transcend the seeds of desire and form. It is very important not to be defiled by grasping. When the reality of arising and liberation is recognized, the vigilance of insight is established. Right here, the mistake of losing one's nature arises. In a state of no support, relax the remembrance. In the beginning, remembrance is most important. If there is no need to alter remembrance, then this object of remembrance will disturb many vows. Without meditation, change awareness. The meditator and the distinction of whether it is like this or not, this knowledge, before it becomes rootless and inexpressible, is merely belief and understanding, and cannot see the true truth. As long as there is a distinction between scattering and abiding, there is the fault of the obscuration of knowledge. Therefore, until the grasping of view and meditation is liberated from the heart, it is like pressing a stone and bone in the heart. The way to abide in the meaning. Both the knowledge of awareness expanding outwards and contracting inwards are transformed into a natural state without support, and without being distracted by merely remembering, from the rememberer himself, obtain more bliss, clarity, and lucidity, emptiness is vast, joy is fluttering. It seems like this, it seems not like this, all speculations are irrelevant, disregard them, and merely transform into non-reliance. Now let's meditate! Already meditated! Meditating! Arisen! There is no grasping! Although there is a clear thought that it is like this, it has not gone beyond the fault, therefore, in the state of the Dharmadhatu awareness being vast and open, pacify the grasping of whether it is like this or not.