English
This elucidates the understanding of the view without any deviation. The second general topic is the explanation of the method of meditation: This is the method to realize and manifest the state of the view explained above. As Jowo Je Chenpo said, "Through realizing emptiness, one becomes liberated; the remaining meditation is for that purpose." Therefore, for individuals of middling or lower faculties, one should first train in shamatha (calm abiding). As stated in the Samputa, "Conceptual thought is great ignorance; it causes one to fall into the ocean of samsara. By abiding in non-conceptual samadhi, one is clear and without thought, like the sky." Jowo Je Chenpo also said, "Not realizing ordinary conceptual thought is samsara and suffering; there is no other suffering. Therefore, this is the manifest negation." The great Brahmin said, "Looking without blinking and without eliminating, and stopping the breath, is the instruction of the venerable guru." Master Shantideva said, "Having understood that afflictions are completely abandoned by vipashyana (insight) endowed with perfect shamatha, one should first cultivate the skill of shamatha, and also incline towards non-attachment to worldly appearances." Therefore, sitting in the seven-point posture of Vairochana, make a firm resolution: "As long as I can maintain this posture, I will pacify conceptual thought." Without following any arising conceptual thought, but relaxing the mind and abiding without distraction, after a while, the experience of shamatha will arise. The Great Seal (Mahamudra) says, "First, block conceptual thought and meditate." Then, one should train in vipashyana. Vipashyana means not obstructing any arising awareness, but abiding in the state of merely recognizing it. There is no other meditation superior to this. In the Sutra, "Definite Explanation of Intent," it says, "Asked: Blessed One, what is the object of focus for shamatha? Answered: One, the image of non-conceptualization. Asked: Blessed One, what is the object of focus for vipashyana? Answered: One, the image with conceptualization." Thus, like this, whatever conceptual thought arises, by simply looking at it greatly, it naturally dissolves into emptiness. By looking without interruption, merely recognizing it and abiding in that state, it is like recognizing a thief; without chasing him away, he will leave on his own. Also, emptiness, bliss, clarity, and thought
Chinese
也不要期望任何事情发生，而是将任何出现的事物放在当下。即使发生了什么，也要仅仅认识它，然后放下。没有什么需要修习的，只是安住在不散乱的状态中，这被称为正念或觉知，要持续不断地保持。正如希日·辛哈大师所说：“不曾修习，也不曾分离，不修习其义，也不分离。” 如此，任何念头生起，不要修改，而是安住于此，它便在自身中解脱。从解脱中生起。这两者不可分割，被称为生起解脱同时。伟大的导师嘎绕多杰说：“这个无有实体的觉性，自显的显现方式没有任何阻碍，一切显现和存在都显现为法身的净土，显现的当下即在自身中解脱。” 智者成就者洛哲饶央说：“以心观心，生、住、灭三者皆离戏论，超越颜色和形状，空无相，远离一切执着，确信为空性，安住在无执的状态中，不要散乱。安住时，观察安住者。动摇生起时，观察动摇者。观察时，因为没有可执着的，所以一切的安住和动摇都归于空性。从空性中，安住和动摇显现。了知显现者和显现之物是无二的。这被称为生起解脱同时。这被称为自生自解脱。这被称为原始清净原始解脱。这被称为法身的嬉戏。所以，不要散乱，持续安住。” 那么，如何将显现为六根对境的事物视为道用呢？例如，在眼根的对境中，显现为外境的土地、石头、山、岩石、植物、森林、房屋等，以及人和动物等有情众生，还有白色、红色、蓝色等颜色，以及敌人和朋友等，总之，眼睛所见的一切念头。《金刚帐续》中说：“色、声、香，以及味、触所生的事物，这珍贵的心即是言说，寂灭于胜义法界。色、受、想，以及行和识，一切都是此心的自性，佛陀未曾说为其他。如意大宝珠，如愿成就果，如勤奋一般。
English
Do not expect anything to happen, but rather place whatever arises in the moment. Even if something arises, merely recognize it and let it go. There is nothing to practice, but simply abide in a state of non-distraction, which is called mindfulness or awareness, and should be maintained continuously. As the master Shri Singha said, "Never having practiced, and never separated, not practicing its meaning, and not separating." Thus, whatever thoughts arise, do not modify them, but abide in them, and they will be liberated in their own place. Arising from liberation. These two are inseparable, and are known as simultaneous arising and liberation. The great teacher Garab Dorje said, "This awareness without inherent existence, the way self-appearances arise is unimpeded in any way, all appearances and existences arise as the pure land of the Dharmakaya, the very moment of arising is liberated in its own place." The wise and accomplished Lodro Rab Yang said, "When mind looks back at mind, the three of arising, abiding, and ceasing are free from elaboration, transcending color and shape, empty of signs, free from all grasping, be certain of emptiness, abide in a state of non-grasping, without distraction. When abiding, look at the one who abides. When movement arises, look at the one who moves. When looking, because there is nothing to grasp, all abiding and moving are one in emptiness. From within emptiness, abiding and moving arise. Know that the one who causes to arise and the thing that arises are non-dual. That is called simultaneous arising and liberation. That is called self-arising self-liberation. That is called primordial purity primordial liberation. That is called the play of the Dharmakaya. Therefore, do not be distracted, abide continuously." So, how should these appearances as objects of the six senses be known as the path? For example, in the object of the eye sense, appearances as forms such as external earth, stones, mountains, rocks, plants, forests, houses, etc., and sentient beings such as humans and animals, and colors such as white, red, and blue, and enemies and friends, in short, all the thoughts that the eye sees. In the Vajra Tent Tantra it says: "Form, sound, and likewise smell, taste, and tangible objects that arise, this precious mind is itself speech, pacified in the supreme Dharmadhatu. Form, feeling, perception, and formations and consciousness, all are the nature of this mind, the Buddha has not spoken of them as other. The great wish-fulfilling jewel, like effort with desired results.
Chinese
以本性喜悦之心，赐予佛陀菩提之殊胜果实。如是。这是美的。这是不美的。这是地。这是石头。这是敌人。这是朋友。当生起诸如此类的分别念时，放松并松开它，它就会自然解脱。如《国王显现经》中所说：不要舍弃此物而寻求空性，因为显现本身就是空性。莲花生大师说：如此，在眼睛的视线中显现，所有内外情器万物，虽然显现，却安住在无有实执的状态中。这就是色相显现解脱为无二无别之空性。同样，在鼻子的视线中，水声、风声等元素之声，以及音乐之声、歌声、欢笑声、哭泣声、悦耳之声、不悦耳之声等言语，无论听到什么，都无造作地安住，声音便解脱为空性。莲花生大师说：如此，在显现的视线中，声音显现，所有执取悦耳与不悦耳之声音，安住在离于分别念的空性中。如是。同样，在鼻子的视线中，无论闻到香等的香味，还是屎尿等的臭味，都无执着地安住在当下，气味便解脱为空性。在舌头的视线中，无论品尝到食物六味中的哪一种，都无执着地安住在本性中，味道便解脱为空性。在身体的视线中，无论感受到丝绸等的柔软触感，还是荆棘等的粗糙触感，以及寒冷和温暖等，都无造作地安住在当下，触感便解脱为空性。在意的视线中，无论生起快乐、痛苦、好坏、大小等念头，都无修改地安住在其自性中，分别念便自然解脱。莲花生大师说：如此，在意的视线中，当五毒烦恼的念头生起时，不要用迎前送后的心去修改，生起的念头在自身清净，解脱为法身。如是说，如同圣者和修行者的祈愿历史。因此，不要在任何生起的事物上进行修改，而是观察并安住在其自性中。如金刚鬘中所说：诸根于对境，
English
With a mind of joyful nature, may it bestow the supreme fruit of Buddhahood and enlightenment. Thus it is. This is beautiful. This is not beautiful. This is earth. This is stone. This is enemy. This is friend. When thoughts such as these arise, relax and loosen them, and they will naturally liberate themselves. As stated in the Sutra of the King Who Reveals: Do not abandon this object and seek emptiness, for appearance itself is emptiness. Padmasambhava said: Thus, in the sight of the eye, all external and internal phenomena, although appearing, rest in a state without clinging to reality. This is the liberation of form and appearance into inseparable emptiness. Similarly, in the sight of the nose, the sounds of elements such as water and wind, as well as the sounds of music, songs, laughter, weeping, pleasant sounds, unpleasant sounds, and so on, whatever is heard, rest without fabrication, and sound is liberated into emptiness. Padmasambhava said: Thus, in the sight of appearance, sounds appear, all sounds that cling to pleasant and unpleasant, rest in emptiness free from conceptualization. Thus it is. Similarly, in the sight of the nose, whether smelling the fragrance of incense and so on, or the foul smell of excrement and so on, rest without clinging in that very moment, and smell is liberated into emptiness. In the sight of the tongue, whatever of the six tastes of food is tasted, rest without clinging in its nature, and taste is liberated into emptiness. In the sight of the body, whether feeling the soft touch of silk and so on, or the rough touch of thorns and so on, as well as cold and warmth and so on, whatever arises, rest without fabrication in that very moment, and touch is liberated into emptiness. In the sight of the mind, whatever thoughts of happiness, suffering, good, bad, big, small, and so on arise, rest without modification in its own nature, and conceptual thought is naturally liberated. Padmasambhava said: Thus, in the sight of the mind, when thoughts of the five poisons of affliction arise, do not modify them with a mind of welcoming and sending off, the arising thoughts are purified in themselves, liberated into the Dharmakaya. Thus it is said, like the history of the aspirations of holy beings and practitioners. Therefore, do not modify anything that arises, but rather observe and rest in its own nature. As stated in the Vajra Garland: The senses to the objects,
Chinese
进入且恒常安住者，安住于无我之法。此乃殊胜之誓言。如是说。在《桑布扎续》中说：观看各种各样的色相，广大地听闻声音，享用各种各样的味道，说话和嬉戏，当做这些事情的时候，以彼觉性的瑜伽士，瑜伽恒常生起。如是说。此乃放纵感官，诀窍的行为譬如平凡之人一样。行道的瑜伽士和二者，仅仅有认识和不认识的差别。故尊者大士说：放纵感官的诀窍和三门堕入平凡，相似是相似，但有错谬。如是说。在《正念清净经》中，妙吉祥菩萨请问：善知识，瑜伽行者的三摩地如何退失？佛开示说：譬如灶火熄灭后，烟囱的烟也断绝一样。心知是空性，以觉性智慧，色相显现是空性，声音发出是空性，气味觉知是空性，味道体验是空性，触觉接触是空性，如此退失。天空没有遮蔽就清明，水没有浑浊就清澈，心没有造作就安乐。认识心性的善知识，无论如何行持，都在禅修的状态中，安住于芦苇的意义上。如是说。在大圆满中说：五根的明觉显现时，若意识没有执着分别，那就是诸佛的密意。如是说。如此，无论生起什么分别念，都安住在自性本然的状态中，虽然那看起来像是分别念，但实际上仅仅是空性。以具足觉察分别念要点之觉性的理由，看起来像分别念的那个并不能束缚。贡唐巴·拉旺·罗珠说：如同绳子被火烧成灰烬，即使还保留着绳子的形状，也不能束缚。同样，这种作为根本的自性心，即使显现为五毒烦恼，也不能束缚。如是说。因此，无明的人们会被分别念束缚，但是，对于以分别念来认识自性觉性的人来说，分别念本身就是解脱。在《胜乐略续》中说：以之束缚大臣者，彼即是智者之完全解脱。就像水中涌起波浪，波浪本身就是水一样，从心中显现出各种各样的现象，