English
Those who enter and always abide, abide correctly in the selfless Dharma. This is the supreme samaya. Thus it is said. In the Sambuti Tantra, it says: Viewing various forms, listening extensively to sounds, eating various tastes, speaking and frolicking, when doing these activities, the yogi with that awareness, yoga will constantly arise. Thus it is said. This is like a common person when the senses are unrestrained in the practice of instructions. There is no difference between a yogi on the path and the two, except for the difference between knowing and not knowing. Therefore, the great Jetsun said: The unrestrained senses' instructions and the three doors falling into ordinariness, similar is similar, but there is error. Thus it is said. In the Sutra of Perfect Purity of Thought, Manjushri asked: O virtuous one, how does the samadhi of a yogi practitioner decline? The Buddha replied: It is like when a stove fire is extinguished, the smoke from the chimney ceases. Knowing the mind is empty, with awareness and wisdom, the appearance of form is empty, the sound that arises is empty, the sensation of smell is empty, the experience of taste is empty, the touch of contact is empty, thus decline occurs. If the sky is not obscured, it is clear. If the water is not muddied, it is clear. If the mind is not fabricated, it is blissful. Whichever virtuous one knows the nature of mind, no matter how they act, they remain in the state of meditation, abiding in the meaning of the reed. Thus it is said. In the Great Perfection, it says: When the five sense consciousnesses are clear, if the mind does not engage in clinging and conceptualization, that is the very intention of the Buddhas. Thus it is said. Thus, whatever conceptual thoughts arise, leaving them in their natural state, although that appears to be conceptual thought, it is solely emptiness. Because of the reason of awareness possessing the key points of thought, that which appears as conceptual thought is not able to bind. Gungtangpa Lhawang Lodro said: Just as a rope burned by fire becomes ash, even if it remains in the shape of a rope, it cannot bind. Likewise, this mind of self-nature, which is the root, even if it arises as the five poisons of affliction, it cannot bind. Thus it is said. Therefore, ignorant beings are bound by conceptual thought, but for those who recognize self-nature awareness with conceptual thought, liberation comes from that very conceptual thought. In the Condensed Hevajra Tantra, it says: By that which binds the minister, by that the wise are completely liberated. Just as waves arise from water, and the waves are the very water, likewise, even though various phenomena arise from the mind,
Chinese
因為顯現的本質就是心，所以僅僅了解它的自性就足夠了。 尊者貢噶說：本質是空性，若執著為實有則會產生錯覺。 行為者的特徵是相互依存的，這是定日巴的觀點。 尊者米拉日巴說：如果念頭不是空性，就需要修無念。 因為念頭本身就是空性，所以不需要另外費力去修無念。 明明近在咫尺，為何捨近求遠？ 又說：如果認識了能顯現者，顯現本身就不是過失。 因為顯現本身會以智慧的遊舞顯現，所以顯現會因空性而更加豐富。 因此，念頭、顯現和心三者是無二無別的空性。 安住於本然的狀態就足夠了，這是非常容易的修持方法。 聖觀世音菩薩在《心性休息》中說：凡是生起的，本質就是空性。 凡是顯現的，如果沒有忘失憶念，那麼顯現即是空性，即是瑜伽自在。 又說：孩子啊，無論你如何分別念，這既不能束縛你，也不能解脫你。 不要散亂，不要造作，安住在本然的狀態中，放下疲憊，好好休息吧！ 這裡有一種說法，認為將向外執取的對境和向內執著的心，全部用分別念轉化為空性來修持。 據說這是阿底峽尊者的宗派。 但在阿底峽尊者的著作中並沒有這樣的說法。 阿底峽尊者給金洲國王上師炯的口訣中說：只要有相的念頭的敵人沒有升起，就應當讓覺知安住在這種狀態中。 這說的是止的階段。 關於觀的部分，在同一部著作中說：在中間的休息時間裡，什麼也不要去想，什麼也不要去執著等等。 所以，並沒有說要像那樣修持空性。 修持不存在，是造作的念頭自相續。 在《智慧秘密》中說：從無始以來直到現在，在輪迴中漂泊的原因，是因為從本性中迷失，而用造作來彌補。 又說：心的自性或本質是無礙的，所以念頭無法被阻擋，會隨處顯現。 那些入於止息的人，以及四禪天的天神等等，從禪定中醒來後，仍然會墮入輪迴。 傑達波仁波切也說：大修行人是沒有念頭的。
English
Since whatever arises is the mind itself, it is sufficient to recognize its nature. The venerable Kundrak said: "Its essence is emptiness, but it is mistaken when grasped as an object. The characteristic of the agent is interdependent," says Dingriwa. Jetsun Milarepa said: "If conceptual thought is not empty, one must meditate on non-thought. Since conceptual thought itself is empty, there is no need to exert effort separately for non-thought. Why go around searching far away when it is near?" And: "If the one who perceives is recognized, appearances are not a fault. Since appearances themselves arise as the play of wisdom, appearances are enriched by emptiness." Therefore, conceptual thought, appearances, and mind are inseparable emptiness. It is extremely easy to practice by simply resting in that original state. Arya Avalokiteshvara said in "Resting the Mind Itself": "Whatever arises is like a reed. If whatever appears is not forgotten by mindfulness, then that arising is good as emptiness, good as the power of yoga." And: "Son, whatever you conceptualize, this neither binds nor liberates you. Unwavering, uncorrected, in its own place, kyeho, rest your weariness!" Here, some say there is a practice of transforming all outwardly grasped objects and inwardly grasping minds into emptiness through conceptual fabrication. It is said that this is the tradition of Atisha. However, such teachings do not appear in Atisha's scriptures. In the instructions given by Atisha to the king of Suvarnadvipa, Lama Kyong, it is said: "As long as the enemy of conceptual thought with characteristics has not arisen, one should keep awareness in that state." This refers to the stage of shamatha (calm abiding). As for vipashyana (insight), it is said in the same text: "In the intermediate periods, do not think about anything, do not grasp at anything," and so forth. Therefore, meditating on emptiness in that way is not taught. Meditating on non-existence is an artificial, self-perpetuating conceptual thought. In "Secret Wisdom" it is said: "From beginningless time until now, whatever has wandered in samsara is due to straying from the nature and correcting it." And: "Since the nature or essence of mind abides without obstruction, conceptual thought cannot be blocked; it arises anywhere. Those who are absorbed in cessation, and the gods of the fourth dhyana, etc., fall back into samsara when they awaken from that samadhi." Je Gampopa Rinpoche also said: "Great meditators are without conceptual thought."
Chinese
想要一个。念头是无法通过阻止来阻止的。伟大的禅修者会傲慢地死去。如是说。金刚持阻止了通过阻止念头来禅修空性。在《桑布扎续》中说：不应禅修空性，也不应禅修非空性。从执着于空和非空来看，会产生不少念头。如果完全舍弃，那就是一切念头，因此，那应该被正确地舍弃。如是说。无论是外在的物体，还是内在的执着，从一开始就是空性且无我的，因此不需要认为它是空性而进行禅修。就像不需要自己认为自己是“我”一样。因此，内外一切法，本来就安住在心的自性空性中，除了以分别念的智慧进行辨别之外，没有任何需要取舍的。在《圣妙吉祥吉祥堆经》中说：善护菩萨如何如理地与法相应呢？那就是对中道之法进行如实地分别。如是说。因此，通过无念的方式，会以不见的方式见到。乔沃钦波说：通过无念的方式见到，被称为见到空性。在不见之中见到，这是甚深经典中所说的。如是说。像这样，在这种无需禅修的状态中，不加修饰地自然安住，除此之外别无他法。在《圣八千颂》中说：善现请问道：世尊，这个甚深的般若波罗蜜多，无论是谁，都不应该禅修，也不应该被禅修。谁也不禅修，谁也不会禅修。对谁来说，也没有什么需要禅修的。那是因为什么呢？世尊，因为般若波罗蜜多中没有任何法是完全成立的。世尊，例如，禅修般若波罗蜜多就像是禅修虚空。例如，禅修般若波罗蜜多就是不禅修一切法。例如，禅修般若波罗蜜多就是禅修无执着。如是说。在《桑布扎续》中说：没有禅修，也没有禅修者，也没有任何需要分别禅修的，也没有禅修的对境。
English
One wants one. Thoughts cannot be stopped by blocking them. A great meditator will die arrogantly. Thus it is said. Vajradhara forbade meditating on emptiness by blocking thoughts. In the Sambhuti Tantra, it says: One should not meditate on emptiness, nor should one meditate on non-emptiness. From grasping emptiness and non-emptiness, many thoughts will arise. If one completely abandons them, that is all thoughts, therefore, that should be properly abandoned. Thus it is said. Whether external objects or internal clinging, from the beginning they are empty and without self, so there is no need to meditate thinking they are empty. Just as one does not need to think of oneself as 'I'. Therefore, all phenomena, internal and external, are inherently abiding in the emptiness of the nature of mind, and there is nothing to be accepted or rejected other than discriminating wisdom. In the Noble Jewel Heap Sutra, it says: What is it that the Bodhisattva Well-Guarded properly engages with the Dharma? It is said to be the perfect discernment of the Middle Way Dharma. Thus it is said. Therefore, through the way of non-thought, one will see in a way of not seeing. Jowo Chempoche said: Seeing through the way of non-thought is called seeing emptiness. Seeing in non-seeing, this is what is said in the profound sutras. Thus it is said. Like this, abiding naturally without fabrication in this state where there is no need to meditate, there is nothing else besides this. In the Noble Eight Thousand Verse Sutra, it says: Subhuti asked: Bhagavan, this profound Prajnaparamita, no one should meditate on it, nor should it be meditated upon. No one meditates, and no one will meditate. For whom, there is nothing to meditate on. Why is that? Bhagavan, because in Prajnaparamita there is no phenomenon that is completely established. Bhagavan, for example, meditating on Prajnaparamita is like meditating on space. For example, meditating on Prajnaparamita is not meditating on all phenomena. For example, meditating on Prajnaparamita is meditating on non-attachment. Thus it is said. In the Sambhuti Tantra, it says: There is no meditation, nor a meditator, nor anything to be separately meditated upon, nor an object of meditation.
Chinese
说：‘这就是对它的如实禅修。’金刚心髓中说：‘何处若不以心禅修，一切众生皆成禅修者，以无修之禅修本身，通晓一切法。’如果有人问：‘那么忆念所依就是禅修吗？’忆念是指对任何显现都不加改造地安住，对此既没有禅修也没有不禅修的说法。班禅一切智布顿也说：‘即使执着于无常、空性等，也是名相执着的基础，是菩萨的断除对象。’因此，安住于没有任何执着之处，是关键中的关键。又有人说：‘佛陀的意念超出了众生的思维范围，所以现在凡夫无法禅修。’如果这样，那么所有的禅定禅修都将变得毫无意义。雅堆班禅也说：‘胜义不是思维的对境’，这是将分别念视为思维。如果仅将觉性视为思维，那么胜义就不是它的对境，这将导致法性不可思议，以及无法思维的过失。吉祥云集根本续中也说：‘真实真谛即是如来藏，无谬无改无造作，不生不灭不可见，心髓菩提心之性，不染轮回之过患，亦不受功德之触染，真实自生离名相，不可言说超思议，法性之身即是彼，大菩提即是彼，不可修证不可见，不可造作可思议，不可成就可显现，实相义即马头明王。’此外，还有其他建立对经文信任的次第。善夜经中说：‘不追忆过去，不期望未来，对于现在所生之法，如实观照，不被夺走，不迷惑，智者应如是行持。’又说：‘智者应守护如此生起的相续。’由于它完全不住于任何事物，续中说：‘稀有金刚佛陀胜，知心不生即是彼，无需禅修任其住，安乐极大。’又说：‘他’
English
Saying, 'That is said to be meditating on its suchness.' And from the Vajra Heart Essence: 'Wherever the mind does not meditate, all beings become meditators; by the meditation of no meditation itself, all phenomena are completely known.' If one asks, 'Then is the object of mindfulness itself meditation?' Mindfulness means leaving whatever arises uncorrected, and there is no term of either meditating or not meditating on that. Panchen Thamsed Khyenpa Buton also said, 'Even if one clings to impermanence, emptiness, etc., grasping at characteristics is the basis of knowledge and is said to be what bodhisattvas abandon.' Therefore, abiding without clinging to anything is the most important point. Furthermore, some say, 'The Buddha's intention is beyond the realm of sentient beings' minds, so ordinary beings cannot meditate on it now.' If that were the case, then all samadhi meditations would become meaningless. Yakde Panchen also said, 'Ultimate truth is not an object of the mind,' which means that conceptual thought is considered the mind. If mere awareness is taken as the mind, then if the ultimate truth is not its object, there would be the fault that the nature of reality is not something to be thought about, and that thought is impossible. Also, from the Root Tantra of the Gathering of the Sugatas: 'The true truth is suchness, unerroneous, uncorrected, unartificial, unborn, unceasing, invisible, the essence is the nature of the mind of bodhichitta, unstained by the faults of samsara, and untouched by qualities, genuine, self-arisen, devoid of characteristics, inexpressible, beyond thought, the body of dharma, that itself is great enlightenment, unachievable, invisible, uncreated, conceivable, unestablished, visible, the meaning of reality is Hayagriva.' Furthermore, there are other stages for generating faith in the scriptures. From the Sutra of Good Night: 'Do not follow after the past, do not hope for the future, whatever phenomena arise in the present, look at them as they are, without being stolen away, without being confused, thus the wise should cultivate it.' And again: 'The wise should fully protect the streams of such arising.' Because it does not abide at all, the Tantra says: 'Wonderful, supreme Vajra Buddha, knowing that the mind is unborn, it is not to be meditated upon, but if left to itself, there is great bliss.' And again: 'Other'