Chinese
了悟自性乃殊胜之果，若不作意安住，则得三身之果。若任其自然，则是究竟之智慧。心性不作意，乃金刚之本体。安住于无分别之义，不可言诠。此乃三世诸佛之母。如是说。 尊者夏瓦日巴云：不作意，不作意，莫作意于心。心的造作之法，比山还重，比海还深。如是说。 杰果仓巴云：不作意而安住，自然生起。从无始以来至今的迷惑，若不知不作意而安住，乃是自己的过失。如是说。 如此，虽无所修，然若不勤于不散乱之修持，则会落入言语之境，流于口头之谈，而无益处。 尊者夏瓦日巴云： 对任何事物皆不视为过失，于任何非有皆受持。不欲求暖相之类。虽说无所修，然亦不放任懈怠与放逸。恒常以正念而修持。如是说。 圣八千颂云： 世尊，菩萨摩诃萨以何之故而修持般若波罗蜜多，亦当为之。然般若波罗蜜多亦无分别。何以故？以般若波罗蜜多无分别之故。如是说。 宝箧经云： 犹如施予众多行者，饮食与饮品，然自身饥渴而死。不修持佛法亦如是。如是说。 又云： 如若未曾如实修持，则不得见法性。如仅见闻水，而未饮用，如何能解渴？如是说。 秘密甘露续云： 于无丝毫可修之法中，无刹那可散乱，此即是天王。乃一切坛城之至尊。自明智慧大火，一切皆安住于此。供养与朵玛等，事业与种种作为，若知心之实性，则知一切皆安住于此。如是说。 如是，以不造作之方式安住于分别念中，则一切分别念皆得自解脱。无有光明戏论之智慧自然生起。安住于彼状态，即称为等持。座间与
English
Realizing the nature of mind is the supreme result. If you leave it uncorrected, you will attain the result of the three kayas. If you let it be as it is, it is ultimate wisdom. The nature of mind is uncorrected, the essence of all vajras. The meaning of resting in non-duality is beyond expression. This is the mother of all Buddhas of the three times. Thus it is said. The venerable Shawa Ripa said: Do not correct, do not correct, do not correct the mind. The dharmas that are fabricated by the mind are heavier than a mountain and deeper than the ocean. Thus it is said. Je Gotsangpa said: Leaving it uncorrected will come naturally. From beginningless time until now, the delusion of not knowing how to leave it uncorrected is your own fault. Thus it is said. Therefore, if you do not diligently practice the meditation of being without distraction, even though there is nothing to meditate on, you will go to the realm of understanding and look at the mouth, and it will not be beneficial. The venerable Shara said: Do not see fault in anything, and take as practice whatever is not. Do not desire warmth signs and so on. Although it is taught that there is nothing to meditate on, do not give in to laziness and indifference. Always meditate with mindfulness. Thus it is said. From the Holy Eight Thousand: Blessed One, for what reason should a Bodhisattva Mahasattva practice the Perfection of Wisdom, and that should be done. But the Perfection of Wisdom is also without conception. Why is that? Because the Perfection of Wisdom is without conception. Thus it is said. The Sutra of the Array of the Tree says: Just as many travelers are given food and drink, but they die of starvation themselves, so it is the same if they do not meditate on the Dharma. Thus it is said. Again: As long as you have not fully meditated, you will not see the nature of reality. Just as seeing and hearing water, but not drinking it, how can you quench your thirst? Thus it is said. The Secret Nectar Tantra says: In that which there is not even a particle to meditate on, there is not a moment to be distracted, this is considered the king of the gods. It is the supreme of all mandalas. The great fire of self-awareness wisdom, everything abides in this. Offerings and tormas, etc., all kinds of actions and activities, if you know the reality of the mind, then you will know that everything abides in this. Thus it is said. Thus, by resting in conceptual thought without fabrication, all conceptual thoughts are self-liberated. Wisdom that is clear and without elaboration arises spontaneously. Abiding in that state is called Samadhi. Between sessions and
Chinese
将所有行住坐卧都以正念守护，这叫做后得。连接正行与后得，甚至在梦中也不离开禅修，这叫做光明轮或金刚般的等持。那时，眼和神通等功德也会自然而然地生起，四种瑜伽的体验也会逐渐显现。有人认为这四种瑜伽是一种体验，有人认为是分别念。将四种瑜伽分为三十二种，而杰·让炯多杰则将它们分为体验的四种瑜伽和分别念的四种瑜伽。这里认为，从一味以下是体验，无修是分别念。因为体验是变化的，所以必须变成一味无修。而分别念是不变的，所以从无修开始就没有变化。这与大圆满的体验次第相同。首先，安住的体验是，觉知不会向外散乱，因此可以一心一意地禅修。动摇的体验是，等持不会受到昏沉和掉举等因素的干扰，因此可以持续数年。平等性的体验是，在平等性中，轮回和涅槃的味道相同，因此在后得时，将八法视为幻象，融入其中，远离崩坏。任运成就的体验是，等持超越了座间休息。这些意义相同。这些如果详细阐述，会占用大量篇幅，所以不再赘述。关于过失和功德的重要之处，在《心滴空行母问答》中有详细阐述，请参阅。简而言之，杰·当巴说：“不要修，让觉性保持自性。不修是不可能不知道修的。因为心性是无分别的，所以觉性是修，这是不可能的。没有修习体验的期望，所以不可能出错。”嘉瓦·果仓巴说：“不要将所有分别念执着为实有，也不要修空性，而是将它们保持在无执无整的自然状态中，这样就不会有迷失和出错的地方。”这些都包含在其中了。因此，体验非常重要。杰·当巴说：“如果不将实修放在首位，即使自诩为智者和持戒者，也无法消除表面的迷惑。如果心中没有生起等持，即使理解力很好，觉性也无法运用。如果觉性无法运用，即使一生都奉献给佛法，
English
Maintaining mindfulness in all activities such as walking, sitting, sleeping, and eating is called post-meditation. Connecting the main practice with post-meditation, and never being separated from meditation even in dreams, is called the samadhi of radiant light or vajra-like samadhi. At that time, qualities such as the eye and clairvoyance will arise spontaneously, and the experiences of the four yogas will gradually manifest. Some consider these four yogas to be a single experience, while others consider them to be conceptual thoughts. The four yogas are divided into thirty-two, while Je Rangjung Dorje divides them into the four yogas of experience and the four yogas of conceptual thought. Here, it is considered that anything below one taste is experience, and non-meditation is conceptual thought. Since experience is changeable, it must become one taste of non-meditation. Conceptual thought, however, is unchangeable, so there is no change from non-meditation onwards. This is similar to the gradual experience in Dzogchen. First, the experience of abiding is that awareness does not stray outwards, so one can meditate single-pointedly. The experience of movement is that the samadhi is not harmed by factors such as dullness and agitation, so it can last for years. The experience of equality is that in equanimity, samsara and nirvana have the same taste, so in post-meditation, the eight worldly concerns are understood as illusion and are included within it, free from destruction. The experience of spontaneous accomplishment is that the samadhi transcends the session breaks. These have the same meaning. Elaborating on these would take up a lot of space, so I will not elaborate further. The important points regarding errors and qualities are explained in detail in the "Heart Drop Dakini's Questions and Answers," so please refer to that. In short, Je Dampa said, "Do not meditate, let awareness remain in its natural state. It is impossible not to know how to meditate by not meditating. Since the nature of mind is non-conceptual, awareness is meditation, so it is impossible for it not to arise. Without the desire for meditative experience, it is impossible to go astray." Gyalwa Godtsangpa said, "Do not grasp all conceptual thoughts as real, nor meditate on emptiness, but leave them in their natural state of non-grasping and uncorrected, so there will be no chance of straying or going astray." These are all included in that. Therefore, it is important to practice experience. Je Dampa said, "If you do not prioritize practice, even if you boast of being wise and virtuous, you will not eliminate superficial delusions. If samadhi does not arise in the mind, even if your understanding is good, awareness will not be useful. If awareness is not useful, even if you dedicate your life to the Dharma,
Chinese
平常地死去。如果死的时候像平常一样死去，即使有甚深的口诀，也会在中阴时变成恶缘。如是说。如果执着于体验，也会被束缚。杰达玛巴说：体验是指安住在名为禅定的更高境界的等持。分别念是指般若波罗蜜多，要做的是将轮回从根本上解脱。如是说。如果完全地陷入其中，杰岗波巴说：如果分别念没有显现为修行，那么所做的一切都是轮回的因果。如果大修行没有被修行所束缚，那么其他人也无法束缚你。将理解的见解抛在脑后，从根本上摧毁修行的体验。应该像这样去体验。现在顺便说一下，要讲述各位智者和成就者前辈的零星教言。班禅一切智者布顿的教言中说：心的实相是不造作、远离四边，什么也不执着，毫不散乱地专注于一处。苦乐等等觉受的显现，像河流的波浪一样，在无分别的状态中平等。各种显现虽然不同，但像水中的星辰一样，要了悟显现与不显现都是同一味道。如果这样了悟，那么无修之义，恒常串习就是大修行。如是说。杰达玛巴说：认识自性的觉受，前念已灭，后念未生，当下生灭的觉知，灭后未生的空明，这就是它本身。又说：止观的修行是不造作的，本来就没有什么可修的。只要不失去观照，那么修与不修之间没有区别，安住在自性之中。之后的修行是执着于不造作，身语意三特意造作，散乱和喜不喜欢等等觉受，都是执着。虽然这样说，对于无垢的明觉修行，要放下对修行的执着。舍弃堪布，就是舍弃毫不散乱地专注的精华。说。还有，托杰说觉知是执着，念头是自明的。杰岗波巴说：般若波罗蜜多是通过教理和理证，将显现而无自性的万法确定下来之后进行修行。是将执着转为空性，这是中观派的修行方式。它本身也是
English
Die ordinarily. If you die like an ordinary person at the time of death, even if you have profound instructions, it will turn into a bad influence in the bardo. So it is said. If you cling to experience, you will also be bound. Lord Dampa said: Experience is the samadhi that binds you to a higher state in what is called meditation. Discrimination is the perfection of wisdom, which should liberate samsara from its root. So it is said. If you get completely caught up in it, Lord Gampopa said: If conceptual thoughts do not arise as meditation, then whatever you do is the cause and effect of samsara. If a great meditator is not bound by meditation, then others cannot bind you. Throw the view of understanding behind you. Destroy the experience of meditation from the root. You should take it as an experience like this. Now, incidentally, I will relate scattered sayings of the wise and accomplished masters of the past. Panchen Thamtad Mkhyenpa Buton said in his teachings: The natural state of mind is uncorrected, free from the four extremes. Do not grasp at anything, look with unwavering one-pointedness. All the arising doorways of realization, such as happiness and suffering, are equal in a state of non-differentiation like the waves of a river. Although various things appear, realize that appearing and not appearing are of one taste, like stars in the water. If you realize it in that way, then the meaning of no meditation, constantly familiarizing yourself with it, is great meditation. So he said. Lord Dampa said: The realization that introduces the nature of mind, the previous thought has ceased, the later thought has not arisen. The knowledge that arises and ceases in the present, the clarity of the cessation that has not arisen, that is it. And again: Samatha-vipassana meditation is uncorrected, and there is nothing to meditate on from the beginning. As long as you don't lose sight of it, there is no difference between meditating and not meditating, and you remain in your own state. Subsequent meditation is grasping at what is uncorrected, and all the deliberate actions of body, speech, and mind, distraction, and pleasant and unpleasant perceptions are grasping. Although it is said that, for the meditation of immaculate awareness, let go of attachment to meditation. Abandoning the khenpo is abandoning the essence of unwavering focus. He said. Also, Tolgye said that knowledge is grasping, and memory goes to self-clarity. Lord Gampopa said: The Perfection of Wisdom is the practice of establishing that all phenomena, which appear but have no inherent existence, through reasoning and scripture, such as dependent origination. It is to transform attachment into emptiness, which is the way of practice of the Madhyamaka school. That itself is also