Chinese
对于那些信奉这条殊胜之道的人们来说，摆脱贫困的幸福也会随之而来，就像稻谷丰收时稻糠也会随之而来一样。如《珍珠鬘》中所说：如果领悟了轮回的真谛，就不会有所谓的涅槃；如果领悟了五毒的真谛，就不会有所谓的智慧；如果领悟了痛苦的真谛，就无需寻求伟大的幸福；如果彻底领悟了过患的尽头，就无需寻求伟大的功德；如果领悟了迷惑的真谛，就无需寻求无惑的觉性；如果领悟了五大的真谛，五大自会自然成就；如果斩断了无明的根源，觉性的法身无需修持也会成就；如果了解了众生的真谛，无需寻求也会证得佛陀；如果领悟了万象的真谛，无需寻求也会证得自明的光明；如果断绝了念头的痕迹，迷惑自会解脱于本然；如果领悟了空性的真谛，智慧法身也会自然成就；如果洞见了显现事物的究竟，空性无需修持也会圆满；如果领悟了法性阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：A，汉语字面意思：无生），就会超越无生法性的彼岸。如是说。在《圆满智慧》中说：智慧如海，无边无际，光明觉性，充满自信，远离以象征之路的传承，因见自生语的意义，成为一切大论证的自在主。如是说。法性犹如虚空，自生光明的太阳升起，思维造作的垢染消除，远离希求趣入的次第勤作，安住于无思的自然状态中，从三身觉性的坛城中，慈悲的阳光放射出来，随心所欲地利益众生，方便的次第自然显现，以智慧的光明利益众生，智慧自生显现为引导之身，以各种珍贵的化身来调伏，对于那些低劣的眷属，宣说与根器相应的教法。如是说。第二，以“其他过患”等一颂三句来阐述：不修功德之外的过患，也与功德的对立面相同，与前文相联系。同样地，被六种执着的痛苦和八乘的勤作之病所折磨。举例来说，秋收
English
For those who are devoted to the meaning of this supreme path, the alleviation of poverty through happiness will also arise incidentally, just as chaff and straw arise alongside a good harvest of rice. As it is said in the "Pearl Garland": If you realize the meaning of samsara itself, there is no such thing as nirvana. If you realize the meaning of the five poisons, there is no such thing as wisdom. If you realize the meaning of suffering itself, there is no need to seek great happiness. If you thoroughly realize the end of faults, there is no need to seek great qualities. If you realize the meaning of delusion itself, there is no need to seek undeluded awareness. If you realize the meaning of the five elements themselves, the five great ones will be spontaneously accomplished. If you cut off the root of ignorance itself, the wisdom body will be accomplished without cultivation. If you know the meaning of sentient beings themselves, buddhahood will be found without seeking. If you realize the meaning of diverse appearances, self-aware luminosity will be found without seeking. If you cut off the trace of thought itself, that very delusion will be liberated in its own place. If you realize the meaning of emptiness appearing, the wisdom body will also be spontaneously accomplished. If you see the essence of things appearing as objects, emptiness itself will be perfected without cultivation. If you realize the meaning of the Dharma nature A (藏文：ཨ，梵文天城体：अ，梵文罗马拟音：A，汉语字面意思：Unborn), you will transcend to the other shore of the unborn Dharma nature. Thus it is said. In the "Perfection of Wisdom" it says: The ocean of wisdom is without limit, luminous awareness is full of confidence, it is separate from the lineage of symbolic paths. By seeing the meaning of self-arisen speech, one becomes the master of all great valid cognitions. Thus it is said. The Dharma nature is like the sky, the self-arisen clear sun rises, the stains of thought and action are cleansed, it is free from the effort of desiring to enter the stages, it abides in effortless, natural conduct. From the mandala of the three bodies of awareness, the rays of the sun of compassion shine forth, one benefits beings as one pleases. The stages of skillful means arise naturally, one benefits beings with the clarity of wisdom, self-arisen wisdom arises as a guiding form, various precious emanation bodies are displayed. To those inferior retinues, teachings that accord with their minds are taught. Thus it is said. Secondly, it is shown with one verse and three lines, beginning with "Other faults": The faults of not cultivating anything other than qualities are the same as the opposite of those qualities, connect with the above. Similarly, one is tormented by the suffering of the six attachments and the disease of the effort of the eight vehicles. To give an example, the autumn harvest
Chinese
就像丰收之年，稻、豆、麦、油菜籽、芝麻、芥菜这六种作物都成熟了，却没有收割一样。对于证悟之后没有串习的道理，也应该这样理解。此外，如果一个伟大的国王有一个具有各种优点的儿子，但这个儿子被与自己不和的魔鬼抓走，无法控制。即使知道那是自己的王子，也无法继承王位。因此，在禅修中，要努力去理解所证悟的道理。即使精通经论如大海，如果缺乏串习的威慑力，也无法渡过名相的河流。即使解开了认知错误的铁链，执着的习气依然深厚，就像被串习的铁链束缚一样。就像雄鹰和狮子的翅膀和力量被胎和卵所遮蔽一样。如果没有成为确定的把握，即使听闻、理解、证悟了，充满欲望的瑜伽仍然是轮回的因。如果以强烈的欲望去追求，那也只是通过联系而相遇的绳索。即使修行无数劫，也无法到达终点。只有具备真正精华的容器才能到达。如是说。因为存在这样的过失，所以不要在证悟的状态中散乱，而要将止观双运的门径串习纯熟，这非常重要。在《声应成续》中说：未修习的过患，轮回的特征会显现，因为认识到自我和他者，以及境，以及带有词句的见解，以及带有目标的境，烦恼会束缚自我，也会失去成佛之道，不了解果的自性，一切法无平等的根基，自明的三界被束缚，伴随分别念而堕落。如是说。没有偏离的禅修是，当诸根之门清晰时，由于心的分别念没有动摇，以智慧来观察觉性本身，不会向外散失，不是有相的清晰，没有完全断绝空性，不是持续的安乐，没有成为舍弃的平静，明觉清晰而休息，修行走上了歧途，执着在内在持续安乐，形象清晰的执着，颜色、文字、转换等，如果这些没有堕入任何一方。
English
Just like in a year of good harvest, the six crops of rice, beans, wheat, rapeseed, sesame, and mustard all ripen perfectly, but are not harvested. This should also be understood in the same way for the principle of realization without familiarization. Furthermore, if a great king has a son with all the qualities, but that son is seized by a demon who is incompatible with him and cannot be controlled. Even if he recognizes that it is his own prince, he cannot inherit the throne. Therefore, in meditation, one should strive to understand the realized meaning. Even if one is learned in the scriptures like the ocean, if one lacks the deterrent of familiarization, one cannot cross the river of names and signs. Even if the iron chain of mistaken recognition is broken, the habit of clinging is still thick, like being bound by the iron chain of familiarization. It is like the wings and power of a garuda and a lion being obscured by the womb and the egg. If it does not become a definite certainty, even if one has heard, understood, and realized, the yoga of desire is still the cause of samsara. If one pursues it with strong desire, it is only a rope that meets through connection. Even if one practices for countless eons, one cannot reach the end. Only a vessel with the true essence can reach it. Thus it is said. Because there is such a fault, one should not be distracted in the state of realization, but should familiarize oneself with the path of uniting shamatha and vipashyana, which is very important. In the Sutra of Sound Exhortation, it says: The fault of not meditating is that the characteristics of samsara will appear, because of recognizing self and others, and objects, and views with words, and objects with aims, afflictions will bind the self, and one will also lose the path to enlightenment, not understand the nature of the fruit, all dharmas have no basis of equality, the self-aware three realms are bound, and one will fall with conceptualization. Thus it is said. Meditation without deviation is when the doors of the senses are clear, because the mind's conceptualization does not waver, observing awareness itself with wisdom, not being lost outwards, not being clear with appearances, not completely cutting off emptiness, not being continuous bliss, not becoming equanimity of abandonment, clear mindfulness resting, practice going on the wrong path, clinging continuously blissful within, clinging with clear images, colors, letters, transformations, etc., if these do not fall to any side.
Chinese
这是关于安住于不散乱状态的禅修。 如是说，此甚为重要，略作解释。安住于不散乱状态的禅修是：六根的门各自明朗，归纳于此处所说的二元心识。若细分，如《秘密心滴》之论中所说的六识，由于心之生起感受的分别念未动摇，故为空性，是与思虑相对立的禅修。外境显现声响的诸法，于了知其无有阻碍之时，在那里进行观察的心识分别念，不依赖于风而向外散失，于此觉性及其无边际的圆满中修持。有局限的对境，专注于一个方面而明晰，若非如此，则常入于自识的禅修，名为入于三界的禅修。若非如此，明朗于自性，分别念不落于一方，则是纯正的禅修。又，在心被割断之时，外不空而内变为空，则名为心神恍惚的禅修。若非如此，于此时了知空性与执著相对立，则是纯正的禅修。又，禅修之时，身语产生特殊的安乐，若心持续执着于此，则名为执着无边的禅修。若非如此，安乐自然生起，心性于自性中明朗，然未于此寻得执著，则非纯正的禅修。又，禅修后，觉性变得迟钝而平静，从中毫无增益，则名为大乐无生之禅修。若非如此，内外如实明朗，内在自性不作改变，于等持中变得迟钝而平静，则是纯正的禅修。又，禅修时，内外之念未曾止息而明朗，觉性之流未断绝，于其上保持自性，则名为五根对境不作改变之禅修。不于此休息，念未止息，然不从其中向外散失执取之觉性，内在觉性于自性中明朗，则是纯正的禅修。又，禅修之时，心的修习成为邪道的禅修，心被带向无边，觉性未到达证悟之境，是心识向外散失于各种念头，是道路的显现偏离的禅修。
English
This is about the meditation of abiding without distraction. Thus it is said, this is very important, so I will explain it briefly. The meditation of abiding without distraction is: the doors of the six faculties are each clear, and are included in the dual mind described here. If divided in detail, as the six consciousnesses are described in the treatise of "Secret Heart Drop," because the conceptual thoughts of the arising sensations of the mind have not wavered, it is emptiness, a meditation that opposes thought. When the phenomena of external appearances and sounds are known to be without obstruction, the mind's discriminating conceptual thoughts there do not rely on the winds and scatter outward, and one cultivates in this awareness and its limitless completeness. Limited objects are clear when focused on one aspect, but if it is not like that, then the meditation of constantly entering into one's own awareness is called the meditation of entering into the three realms. If it is not like that, clarity is clear in one's own nature, and if conceptual thoughts do not fall to one side, then it is pure meditation. Also, when the mind is cut off, if the outside is not empty and the inside becomes empty, it is called a confused meditation. If it is not like that, if one knows that emptiness is opposed to clinging at this time, then it is pure meditation. Also, during meditation, if a special bliss of body and speech arises, and if the mind continuously clings to it, it is called a meditation of limitless clinging. If it is not like that, bliss arises naturally, and the nature of mind is clear in its own nature, but if one does not find clinging in it, then it is not pure meditation. Also, after meditation, if awareness becomes dull and calm, and there is no increase from it, it is called the meditation of great bliss without arising. If it is not like that, the outside and inside are clearly as they are, and the inner nature is unaltered, and one becomes dull and calm in equanimity, then it is pure meditation. Also, during meditation, when the thoughts of the outside and inside are clear without ceasing, and the flow of awareness is not cut off, and one maintains one's own nature on it, it is called the meditation of not altering the objects of the five senses. Without resting in that, although thoughts do not cease, the awareness of grasping does not scatter outward from it, and the inner awareness is clear in its own nature, then it is pure meditation. Also, at the time of meditation, the practice of the mind becomes a meditation of the wrong path, the mind is taken to infinity, and awareness does not reach the state of realization, it is the mind scattering outward into various thoughts, it is the meditation of the appearances of the path deviating.