English
One will abide in the unborn. Whoever fully understands the unborn and places their attention on the meaning of no object will overcome the armies of demons. Thus it is said. Therefore, not negating the arising sensations of the mind is also established as one's own system. As it says in that very text: Whatever movements arise, do not intentionally do anything for the sake of it. Do not prevent arising sensations, son of the lineage! Do not modify body and mind, son of the lineage! Do not introduce concepts, son of the lineage! If what one likes and does is not grasped by the absence of an object, then the pāramitā (perfection of wisdom) is meaningless, and one will be under the power of demons. Thus it says. In the Collection of Precepts, in the instructions on the key points of view and meditation, it says: There is definitely nothing to be kept in mind. Thus it says. By not keeping appearance and emptiness in mind, one travels the path without permanence or annihilation. If one does not keep non-duality in mind, one is liberated from the four kinds of demons of the unborn. The obscuration of knowledge is naturally liberated. Form, feeling, perception, etc., if one absolutely does not keep them in mind, one will be liberated from the realms of the three worlds. If one does not keep anything in mind, habitual patterns do not arise, and the stages and paths are perfected. Not keeping in mind is the supreme path, it is certain that it is spoken from the words of the Buddhas. If one realizes without keeping in mind, then one does not need to negate the movements of the mind. The movements of the mind are liberated in their own place. Thus it is said. If one explains from appearance and emptiness downwards, appearance is the extreme of permanence, and emptiness is the extreme of annihilation. Therefore, by not keeping any appearance and emptiness in mind, it shows liberation from the two extremes. What need is there to mention keeping awareness of appearance and emptiness in mind? Even the extremely subtle non-duality is not kept in mind. Therefore, whether it is having concepts, not having concepts, neither having nor not having, or like the infinity of space, none of the four extremes are kept in mind. Therefore, one is liberated from the mistaken places or errors of those four. Let alone the coarse, even the extremely subtle antidote, the extremely subtle antidote, is not kept in mind. Form, etc., are easy to understand, so I will not elaborate. Whatever is kept in mind is the conceptual thought of grasping and being grasped. Being free from the dispersion of mental conceptual thought is the dharmakāya (body of truth) of the unmodified natural state. Therefore, all stages and paths are perfected by their very nature. Not keeping in mind, or supremely showing, as it says in the Extensive Text: From form to omniscience, not keeping form in mind, etc. If one realizes the meaning of the mind being rootless and free from arising and ceasing, then...
Chinese
为了遣除散乱，不需要特意遮止，譬如认识到海市蜃楼的真相，就能断定它不是水一样。圣天阿阇黎说： 自性光明大义谛， 远离一切作意分别， 念头分别自性清净， 修持忆念佛陀之法。 这样，以通达三时一切分别皆无我的智慧，远离对无明的执着，黑暗得以消除后，远离生、住、灭三边，自性增长的法性，无有任何改造的原始法性，通常所说的原始佛，就是以修所生慧忆念的意义。 玛吉拉尊说： 所谓成佛之方式， 即是所有执着皆已息灭， 无生自性本自增长， 所谓佛陀即是彼。 等等如此宣说。 有些智慧浅薄之人说不要作意，我认为这像是和尚的观点。如果认为所有说不要作意的人都是和尚，那么在诸多经续中都说了不要作意，如果不明白其中的差别，那么就像兔子说大话一样毫无意义。要明白其中的差别，首先要知道和尚的观点，是这样的：和尚观察心的体性，所有粗细的分别念都平息下来，这叫做无分别。他将持续不断的寂止作为禅修的核心。并取名为白色独证。因为他精通许多经部，所以认为没有忆念和无需作意就是忆念佛陀。对于法和僧伽也是如此宣说，他们都按字面意思理解。对于深厚的寂止，无论生起何种执着分别，都认为是遮蔽的因素。大手印、大圆满、希解等的自解脱、各自的智慧观，他都没有。此处所说的无需作意，是针对不需要依赖于极度寂止的根器所说的。心的体性本自空性，无需特意去证悟空性。米扎觉吉说： 如果分别念不是空性， 那么就需要修持无分别， 如果分别念本自空性， 那么就不需要特意修持无分别。 舍近求远，有何意义？ 这样，对于生起的任何分别念，不加改造地安住于
English
There is no need to specifically prevent distraction in order to dispel it. For example, just as knowing the truth of a mirage, one can determine that it is not water. Āryadeva said: The great meaning of self-luminous nature, is free from all mental activity and discrimination. Thoughts and discriminations are naturally purified. Meditate on the remembrance of the Buddha. Thus, with the wisdom that understands that all discriminations of the three times are selfless, one is free from attachment to ignorance, and after the darkness is dispelled, one is free from the three extremes of arising, abiding, and ceasing. The Dharma nature of the self-increasing nature, the original Dharma nature without any modification, the ordinary understanding of the original Buddha, is the meaning of remembering with wisdom born of meditation. Machik said: The way to become a Buddha is, that all attachments are extinguished, the unborn nature is inherently increasing, that is called Buddha. And so on. Some people with little wisdom say not to make effort, I think this is like the view of Heshang. If one thinks that everyone who says not to make effort is Heshang, then many sutras and tantras say not to make effort, if one does not understand the difference between them, then it is like a rabbit bragging, it is meaningless. To understand the difference, one must first know the view of Heshang, which is like this: Heshang observes the nature of the mind, and all the coarse and subtle thoughts are pacified, which is called non-discrimination. He takes the continuous abiding in peace as the core of meditation. And named it White One. Because he is proficient in many sutras, he thinks that no memory and no effort is the remembrance of the Buddha. The same is said for Dharma and Sangha, they all understand it literally. For deep abiding in peace, any attachment or discrimination that arises is considered a obscuration. The self-liberation of Mahamudra, Dzogchen, and Shije, and the wisdom of each, he does not have. The statement of no effort here is addressed to those who do not need to rely on extreme abiding in peace. The nature of the mind is inherently empty, and there is no need to specifically prove emptiness. Mitra Joki said: If discrimination is not empty, then one needs to cultivate non-discrimination, if discrimination is inherently empty, then one does not need to specifically cultivate non-discrimination. What is the point of abandoning the near and seeking the far? Thus, for any discrimination that arises, abide without modification.
Chinese
出自《八千颂般若经》：舍利子，大菩萨如果对一切法不执著为实有，不执著于相，不作意，那么他不会堕入三界，不会堕入声闻地或独觉地。又如《摄颂》所说：菩萨不观过去未来边，现在生起亦不缘，彼等无为无戏论，此乃胜慧到彼岸。又如莲花戒的《修习次第》中说：知不著任何事物，不执著任何事物，不做任何思念，舍弃一切。等等，虽然有很多，但仅此也足以理解。如此，当自性清净的心安住于远离戏论的境界时，所修之物不成立，能修之我亦不成立，所修之果亦不成立，而是在原始的本然状态中，轮回与涅槃的一切法都如虚空般，平等安住于心无生之界。玛吉拉尊说：本净无边之见，非百法可比拟，观亦不见彼岸时，断定无修至究竟。如是，本净、原始和本初等，意义相同。即从原始以来，心本身就是本自清净的。在此之上安住，不做修持，不做分别，不起心动念之时，小智者们因畏惧原始本然状态的深奥，而修持诸多造作之法。有些人将经文和理证汇集起来进行分析。有些人将空性执为殊胜。有些人执著于甚深的止观，从而对诸多邪见和修法产生信任。他们不了解万法本自空性，如果修持类似空性的东西，那么最终的结果也只能是空性。这些都与甚深之义相去甚远。文殊化身宗喀巴大师说：畏惧甚深实相义，执著庸常造作空，断除一切邪知见，愿证诸法本初空。此语实为至关重要。如此安住的
English
From the Eight Thousand Verse Prajnaparamita: Shariputra, a great Bodhisattva who does not grasp all phenomena as real, does not grasp at signs, and does not apply the mind, will not fall into the three realms, nor will he fall into the Hearer's ground or the Solitary Realizer's ground. And as stated in the Compendium: A Bodhisattva does not perceive the past or future extremes, nor does he fixate on what arises in the present; those are uncompounded and free from elaboration; this is the supreme conduct of the Perfection of Wisdom. And as in Kamalashila's Stages of Meditation: Knowing not to abide in anything, not to grasp at anything, not to have any thought, abandoning all doing. Etc., although there are many, that much is enough to understand. Thus, when the naturally pure mind is placed evenly in a state free from the extremes of elaboration, the object of meditation is not established, the self of the meditator is not established, and the fruit of meditation is not established. Instead, in the original state of being, all phenomena of samsara and nirvana are placed equally in the realm of the unborn mind, like the center of the sky. Machig Labdrön says: This view of primordial purity, free from extremes, is not comparable to a hundred dharmas. When looking, one does not see the other shore, and it is certain that there is nothing to meditate on until the end. Thus, primordial purity, original, and pristine are all the same in meaning. That is, from the beginning, the mind itself is primordially pure. When one abides in that, without meditating, without analyzing, without applying the mind, those of small intellect, fearing the profoundness of the original state, meditate on many fabricated things. Some gather together scriptures and logical proofs to analyze. Some grasp emptiness as supreme. Some fixate on a deep state of quiescence, thus placing their trust in many wrong views and meditations. They do not understand that all phenomena are primordially empty. If they meditate on something like emptiness, then the result will only be emptiness. These are not even close to the profound meaning. Je Tsongkhapa, the embodiment of Manjushri, said: Fearing the meaning of the profound reality, grasping at a fabricated, limited emptiness as supreme, abandoning all wrong views, may we realize that all phenomena are primordially empty. This statement seems to be the most important. Thus abiding