Chinese
有和没有，佛和众生，快乐和痛苦，好坏和大小，缺点和优点等，不落入任何一方，就像没有显现一样。诸法的法性，无生菩提心，也和虚空一样，因为远离一切事物表象，所以被说成是没有任何显现的自性。如《宝藏幻钥》中所说：正如虚空的体性，非男非女亦非非男非女，没有颜色形状和种类，没有四方和角落上下，没有内外没有光明黑暗，不是一和多，不是有和没有，佛和众生，快乐和痛苦，好坏大小缺点优点，不落入任何一方，菩提心也与之相同。如是说。因此，这种法性，非造作的实相，是超越言语、思想、表达的自性，自生大智慧的体性，本来就是以遍及轮回和寂静的广大方式，从佛到众生无处不在，没有局限和偏颇地遍布和存在。因此，不需寻找，安住于自然状态，就能以不见的方式见到如实法性之体性，因此是所有禅修中最殊胜的。如《鱼母入定经》中所说：无根无实的此心性，通过精微的修习，超越了一切行境，能被圣者的眼睛所见和了解。什么也见不到，因此见到心的体性。不见即见，因此见到无分别。以及《共同经》中也说：说众生见到虚空，请考察虚空如何被见到。同样，见到法也是如来所开示的，见是无法用其他例子来比拟的。如是说。那本身就是所有禅修中最殊胜的方式，如前者所说：意识止息，因此见到菩提心要。不作意，是自性觉知的力量。什么也不修是禅修之最。什么也不忆念，就是忆念真正的佛。恒常忆念佛，并且不生起对境，就称为如实修习真如。如是说。如果新获得果位菩提的地位
English
Like not falling to any side of having and not having, Buddhas and sentient beings, happiness and suffering, good and bad, big and small, faults and virtues, and appearing as if there is nothing, the nature of all phenomena, the unborn mind of enlightenment, is also like the sky, and because it is free from all objective characteristics and elaborations, it is said to be of a nature that does not appear as anything. As it is said in the Magical Key to the Treasury: 'Just as the nature of the sky is neither male nor female, nor neuter, it is not color, shape, or kind, not the four directions, corners, or above and below, not inside or outside, not light or dark, not one or different, not existent or nonexistent, Buddhas, sentient beings, happiness, suffering, good, bad, big, small, faults, virtues, it does not fall to any side. The mind of enlightenment is the same.' Therefore, such a nature, the uncompounded state of affairs, the essence of great self-originated wisdom that is beyond words, thought, and expression, is from the beginning in the manner of the great all-pervading samsara and nirvana, pervading and abiding everywhere from Buddhas to sentient beings without limitation or partiality. Therefore, by leaving it unfabricated and in its natural state, the essence of suchness is seen in the manner of not seeing, and therefore it is the best of all meditations. As it is said in the Tantra of the Sleeping Fish Mother: 'This mind-essence, without root or substance, having been refined subtly, transcends the sphere of activity of all, and can be seen and known by the eyes of the noble ones. By not seeing anything, one sees the essence of mind. Because not seeing is seeing, one sees non-conceptuality.' And in the Common Sutra it is also said: 'When sentient beings speak of seeing the sky, please examine how the sky is seen. Likewise, seeing the Dharma is also taught by the Tathagata. Seeing cannot be explained by any other example.' So it is. That itself is also the way it becomes the best of all meditations. As it says in the former: 'When perception ceases, the heart of enlightenment is seen. Not thinking is the power of self-awareness. Not meditating on anything is called the best of meditations. Not remembering anything is remembering the truly enlightened one. Always remembering the Buddha and not having an object arise is called the practice of suchness.' So it is. If one newly obtains the state of the fruition of enlightenment
Chinese
因此，如果观察到法性菩提心的自性本来就具有圆满的功德，并通过否定、肯定、取舍的方式进行寻觅和修习，那么，从离戏论的、如虚空般的法性中，就像想要寻找一样，不仅不会产生前所未有的、新生的果实，反而会因为希望、怀疑、努力的分别念，遮蔽了自住心性，使之不能显现本来的面目，成为获得菩提的巨大障碍。正如经中所说：‘无寻而寻觅，大菩提枯竭。’‘以安乐之印封印，至乐从根断绝。’又如《十经》中所说：‘有生之轮回，显现有法之相，法性菩提心，无有显现。不寻觅，安住自性，是为修习之最胜。于无寻之法中，若寻觅有，如于虚空中，建立房屋。无有中，有之果实，终不生。’因此，这里所说的安住于不寻觅的自性状态，是与其他乘不同的、阿底瑜伽大圆满的窍诀的究竟之处，因此，修习大圆满的人们，必须对此有很好的理解。如果不正确地把握要点，就很容易产生偏差。这种情况是，一般来说，在一些大圆满的论典中，有时也会说到需要修习，但大多数情况下，都是安住于无勤的自性状态，而将所有的修习和努力都视为大圆满的歧途。那么，这二者难道不是矛盾的吗？实际上并不矛盾，为什么呢？因为，一般来说，法性本身的自性，本来就超越了否定、肯定、取舍的范畴，所以本来就安住于不可修习的状态。然而，由于是否如实证悟的缘故，而显现为可修习和不可修习两种，这是根据众生的根器而说的。如《俱生光明》中所说：‘金刚持，谛听！我在无二大乐中，修与不修，名言皆可舍。具慧力者，自悟其义故。’
English
Therefore, if one observes that the nature of Dharmata Bodhicitta inherently possesses perfect qualities, and seeks and cultivates it through negation, affirmation, acceptance, and rejection, then from the Dharmata, which is free from elaboration and like the sky, just as if one wants to search, not only will such unprecedented and newly arising fruits not arise, but also, due to the thoughts of hope, doubt, and effort, the self-abiding essence will be obscured from seeing its own face, becoming a great obstacle to attaining Bodhi. As it is said in the scriptures: 'By seeking what is unsearchable, great Bodhi withers.' 'By sealing with the mudra of bliss, supreme bliss is cut off from the root.' Also, as it is said in the 'Ten Sutras': 'The cycle of existence, the appearance of existing phenomena, the nature of Dharmata Bodhicitta, has no appearance. Not seeking, abiding in self-nature, is the best of cultivation. If one seeks existence in the unsearchable Dharma, it is like building a house in the sky. From non-existence, the fruit of existence will never arise.' Therefore, the way of abiding in the unsearchable, natural state mentioned here is the ultimate point of the Atiyoga Great Perfection's key instructions, which is a unique characteristic that is different from other vehicles. Therefore, it is evident that those who practice Great Perfection must have a good understanding of this meaning. If one does not grasp the key points correctly, there is a great danger of going astray. The situation is that, in general, in some Great Perfection treatises, it is sometimes said that cultivation is necessary, but in most cases, it is only about abiding in the effortless, natural state, and all cultivation and effort are said to be entirely the wrong path of Great Perfection. So, one might wonder, aren't these two contradictory? Actually, they are not contradictory, because, in general, the very nature of Dharmata itself is originally beyond the categories of negation, affirmation, acceptance, and rejection, so it naturally abides in an uncultivable state. However, due to whether one realizes it as it is or not, it appears as two types: cultivable and uncultivable. This is said in accordance with the mental capacity of beings. As it is said in 'Kunsal': 'Vajradhara, listen! In the non-dual great bliss that I have taught, the terms of cultivation and non-cultivation can all be abandoned. Those with the power of wisdom, because they realize their own meaning.'
Chinese
无二大乐之中无有分离，不寻自住，于本性中光明不移。 непрерывный, как река Ганга, для высших根器， это было показано. 对于作为基础的具有中等智慧的人，这说明了不修即修。 对于智慧 слабого йогина， 说明了不修不能成佛。 如是说。 因此，所谓修与不修，并非有任何自主之物，而必须归结于此根本之见是否证悟。 然而，由于没有如实证悟大圆满之见，就像没有脱离希冀与恐惧的二执之念一样，认为自己是脱离一切作为、勤作和努力的无修大圆满瑜伽士，怀着慢心，轻视业果，悠闲自在地安住，这是堕入凡夫俗子之列，因此宣说了这样的人必须修持的方法。 如何修持的方法是，将现在的凡俗之识安住于其自然、不做任何修改的本性之中，不散乱、不遗忘，除此之外，没有任何需要做的。 如果将此方法与上师的口诀相结合，全知吉美林巴尊者说：对于自己的心，不做任何修改、改变或造作，只是让心自己认识自己、觉察自己，除此之外，没有任何需要做的。 即使这样安住，如果仍然无法安住，而是生起散乱的念头，那么不要像世俗之人那样，认为这是什么，那是怎么回事，不要追随、分析、思考，而是反观生起者在哪里？ 是什么样子？ 这样观察，念头最初没有生起的源头，现在没有安住的地方，最终没有去往的去处，因此会自空、无基、无根。 简而言之，无论生起喜、怒、舍、无记的念头，都要认识到生起的是什么，不要在遗忘之下随波逐流，不要对喜怒等进行任何取舍，而是安住于自性之中，从而获得安住的自主。 当胜观的力量生起时，修持就会得到提升。 如是说。 然而，如此宣说的修持，是大圆满的安住方法，无修自解。
English
In the state of non-dual great bliss, there is no separation. By leaving it unfabricated, clarity is unmoving from its nature. Like the river Ganga, it is continuous, and this was shown as the meaning for those of the highest faculty. For those individuals who are the basis and have middling wisdom, it is taught that not meditating is meditation. For yogis with weak wisdom, it is taught that not meditating will not lead to enlightenment. Thus it was said. Therefore, whether to meditate or not is not something autonomous; it must be based solely on whether or not the fundamental view is realized. However, because the view of Dzogchen is not realized as it is, one is not free from the mind of clinging to hope and fear. Thinking, "I am a meditator of non-meditation Dzogchen, free from all actions, efforts, and endeavors," with arrogance, one disregards the consequences of actions and dwells in ease and carelessness, which is to stray into the ordinary state of a common person. Therefore, it is taught that such a person must meditate. The way to meditate is to simply leave the present ordinary consciousness in its natural state, free from fabrication and alteration, without distraction or forgetfulness, and there is nothing more to do. If this method is combined with the guru's instructions, Kunkyen Jigme Lingpa said: "Do not make any modifications, alterations, or fabrications to your own mind. Simply let the mind recognize itself and be aware of itself, and there is nothing more to do than that. Even if you leave it like that, if it still does not stay and wandering thoughts arise vaguely, do not follow, analyze, or contemplate those thoughts like ordinary people, thinking, 'This is this, and that is that.' Instead, look back at where the one who is arising is. What is it like? If you look by turning it inward, the thought has no source where it first arose, no place where it now abides, and no place where it ultimately goes. Therefore, it goes to self-emptiness, without basis or root. In short, whatever kind of thought arises, whether it is happiness, sadness, indifference, or neutrality, recognize what is arising, and without being carried away by forgetfulness, do not make any judgments about happiness, sadness, etc., but leave it in its own place, and you will gain autonomy over where you abide. When the power of insight arises, meditation will increase." Thus it was said. However, this teaching to meditate in this way is the method of abiding in Dzogchen, self-liberation without meditation.