Chinese
是观察之境。分别念和禅修，知与不知没有差别。安住之时和流动之时，心的体性只有一个，看啊！如是说。大成就者邬金巴说：对于不造作的觉性，安住于不造作即是甚深。以所取念，当眼睛看见事物时，认识自性的明晃晃、亮堂堂的那一刻，安住于此，自己在那一刻也是。从事物的运作中，生起许多显现。从温暖中流动的友伴，他自己在运作，但他自己没有感觉到。如同自己看不见自己的脸。声音和气味等等也是如此。这一切的原因是，心和念执着于能所，因此如此。自明自显的念头生起时，六根所显现的一切，各自独立，远离能见所见，无有能知所知二取，自知且自明，唯一生起。将所取念无勤转为念头的方法，唯有对所取念生起精进才是甚深。如是说。即使所取念的念头稳固，在那时也已走上道。走上道，对于无有缺失的唯一，任何显现都必须显现为自知自明，因此需要无勤的念头。对于所取念，除了能所的念头之外别无他法。又说，平凡的觉性任其自然，不修饰，法性显现为法身。于自心之中寻找佛陀。于轮回涅槃的希望和恐惧中欢喜。如是说。钦·南喀扎说：虽说禅修，但连微尘许的禅修之物也没有。虽说不修，但连一刹那的散乱也没有。见到实义，没有禅修者和所修之物。对于有分别念者，连一刹那的散乱也没有。无修无散是瑜伽的禅修。对于证悟者，心中没有任何需要修正的。如是说。不舍弃显现，不修空性。不阻止分别念，不修无念。如果那样禅修，也是徒劳。心中无论生起什么念头或显现，因为念头和显现是法性，所以凝视即可于自性中解脱。无需以对治来修正改变。如是说。雅德班钦说：错乱于自
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It is the state of observation. There is no difference between conceptual thought and meditation, whether one recognizes it or not. In the time of abiding and the time of moving, the nature of the mind is one, look! Thus it was said. The great accomplished Ugyenpa said: For recognizing the unfabricated awareness, to rest in the unfabricated is profound. With grasping-mindfulness, when the eye sees forms, the clear and bright moment of recognizing one's own nature, to rest in that, one is also in that moment. From the activity of forms, many appearances arise. The companion who moves from warmth, he himself is acting, but he himself does not feel it. It is like not seeing one's own face. The same applies to sounds and smells, and so on. The reason for all of this is that the mind and memory are mixed, grasping at objects and subjects. When self-luminous mindfulness arises, all the appearances of the six senses, each independent, free from the seer and the seen, without the duality of the knower and the known, self-knowing and self-luminous, only one arises. The method of effortlessly transforming grasping-mindfulness into mindfulness is profound only when diligence is applied to grasping-mindfulness. Thus it was said. Even if the mindfulness of grasping-mindfulness is stable, at that time one has already gone on the path. To go on the path, for the one without fault, whatever arises must appear as self-knowing and self-luminous, therefore effortless mindfulness is needed. For grasping-mindfulness, there is no other way than the mindfulness of subject and object. Again, he said, this ordinary awareness, let it be, without meditation, the Dharmata appears as the Dharmakaya. Seek the Buddha from your own mind. Rejoice in the hopes and fears of samsara and nirvana. Thus it was said. Chim Namkhai Drak said: Although it is said to meditate, there is not even a particle of something to meditate on. Although it is said not to meditate, there is not even a moment of distraction. Seeing the meaning, there is no meditator and nothing to be meditated on. For the one with conceptual thoughts, there is not even a moment of distraction. Non-meditation and non-distraction is the meditation of yoga. For the realized one, there is nothing in the mind that needs to be corrected. Thus it was said. Do not abandon appearances, do not meditate on emptiness. Do not stop conceptual thoughts, do not meditate on non-thought. If you meditate like that, it is in vain. Whatever thoughts or appearances arise in the mind, because thoughts and appearances are the nature of reality, liberation will occur in its own place by gazing intently. There is no need to correct or change it with antidotes. Thus it was said. Yakde Panchen said: Confusion in its own
Chinese
安住的禅修。断除对治二取自然解脱， 错觉清净即是智慧。 如此说。无所谓“这是什么”的法界， 无所谓“修什么”是道的要诀， 无有能作所作本来的心， 自然成就的光明。 如此说。 比起执着心，空性更为深奥。 如果有执着心，就放任它去哪里都行。 如果有修持，就放下矫揉造作。 这就是所有经论的精髓所在。 是尊贵上师们的修行方式。 比起不散乱的禅修，散乱更为深奥。 如果有不散乱的禅修，就将它遗忘在散乱中。 比起选择体验，任何发生都更为深奥。 放下选择体验，做任何发生的事。 比起控制气息，放任自流更为深奥。 如果有控制气息，就让它自由流动。 比起身体的幻轮，安乐更为深奥。 如果有身体的幻轮，就松开它让它休息。 如果没有钉桩的转移和错误，那就是稳固。 如果没有偏袒执着，那就是中观。 如此说。 不散乱的禅定，放入散乱中就会显现。 不领悟的禅定，是领悟的坛城。 突发的烦恼，是本来的智慧。 如果修持就是分别念，散乱就是错觉。 分别念本身就是超越分别念，错觉就是智慧。 无论如何禅修，都不会被禅修所染污。 无论做什么，都与一切作为分离。 即使执着二元对立，也没有二元执着。 即使显现为众多，也具有一体的自性。 一体的念头，是超越思维的境界。 无论如何思考，都是不做作的自然解脱。 如此说。 སྣུབས་ཁུ་ལུང་པ་ཡོན་ཏན་རྒྱ་མཚོས（纳布库隆巴 功德海）说， 心和最甚深者什么也不是， 所以在禅修的时候什么也不修。 无论生起什么样的分别念的相， 因为领悟本身就是法性， 所以法界本身不需要修持其他。 对此没有用对治来修正和否定的。 像这样在三时一切状态中， 不是从自身而来的是法身。 这样说。 无有禅修和所禅修， 在胜义谛的境界中安乐而住， 这也叫做菩提心禅修。 这样说。 如此，经续论典等， 以及大成就者们的歌集中有很多，但在这里无法从零星的片段中书写。 仅仅是每一个都能认识到，并且有获得定解的必要。 ལྕེ་བསྒོམ་ཆེན་པོ་ཤེས་རབ་རྡོ་རྗེས（杰 禅修大师 喜饶多吉）说，法的
English
The meditation of abiding. Severing dualistic clinging, self-liberation occurs, delusion purified is wisdom. Thus it is said. The Dharmadhatu without 'this is it,' the key to the path without 'meditating on this,' the innate mind free from action and agent, the spontaneously accomplished clear light. Thus it is said. Emptiness is deeper than grasping the mind. If there is grasping of the mind, let it go wherever it goes. If there is meditation on meaning, abandon contrivance. This is the essence of all scriptures. It is the practice of the glorious lamas. Distraction is deeper than non-distracting meditation. If there is non-distracting meditation, forget it in distraction. Whatever arises is deeper than choosing experiences. Abandon choosing experiences and do whatever arises. Letting go is deeper than holding the breath. If there is holding the breath, let it flow freely. Bliss is deeper than physical exercises. If there are physical exercises, loosen them and let them rest. If there is no peg transfer without error, it is stability. If there is no bias or attachment, it is the Middle Way. Thus it is said. Undistracted samadhi, when put into distraction, arises. Non-conceptual samadhi is the mandala of realization. Sudden afflictions are innate wisdom. If you meditate, it is intellect; if you are distracted, it is delusion. Intellect itself is beyond intellect; delusion is wisdom. No matter how you meditate, you are not stained by meditation. No matter what you do, you are separated from all actions. Even if you grasp at duality, there is no grasping at duality. Even though it appears as many, it has the nature of one. That one thought is beyond the realm of thought. No matter how you think, it is unmade, self-liberated. Thus it is said. Snubs Ku Lungpa Yonten Gyatso said, Since mind and the ultimate are nothing at all, one does not meditate on anything during meditation. Whatever signs of conceptual thought arise, since realization itself is the nature of reality, the Dharmadhatu itself does not need to be meditated on as something else. There is no need to correct or negate it with antidotes. Like this, in all aspects of the three times, what does not come from oneself is the Dharmakaya. Thus it is said. Without meditation and what is to be meditated on, abiding in bliss in the state of ultimate meaning, that is also called Bodhicitta meditation. Thus it is said. Thus, there are many songs in the Sutras, Tantras, Shastras, and by the great siddhas, but here I have not been able to write from scattered fragments. Each one has the necessity of recognizing the face and gaining certainty. Che Gomchenpo Sherab Dorje said, the Dharma of
Chinese
虽然证悟只能从心中产生，但如果没有窍诀的引导就很难证悟，所以要对成就者们的教言生起坚定的信心。这是说，如果不具备这样的意义，寂天论师曾说：如果不了知心的秘密，想要快乐，想要摆脱痛苦，仅仅是想要快乐的行为，那只会是徒劳。 雅德班禅大师说：如果不了解显空之心的运作方式，即使一时的显现智慧敏锐，也是邪见。因此，在这精要的道路上努力非常重要。觉沃仁波切在《二谛》中说：此生短暂，所知事物众多，寿命的长短也无法知晓，像天鹅从水中取乳一样，对于珍贵的事物应当摄取。 嘉瓦央衮巴说：所有有心人，都要拉长对自己的缰绳，如果自己不欺骗自己，就从内心修持一个法。如是说，所以要努力。修习道路的方法已经清楚地阐述完毕。现在宣说行持，虽然像狮子的行持和蜜蜂的行持等有很多说法，但行持的本质必须是对佛法有帮助的。对于获得稳固的瑜伽士来说，行持是远离取舍的，但对于新学者来说，也要在所有行住坐卧中保持正念。如果不这样，修行的体验就不会产生，就像当巴尊者对尼玛格登吉所说的那样。夜晚要练习控制梦境的方法，用一半的生命来睡眠。白天因为今生的琐事而分心，所以夜晚的睡眠非常重要。因此，日日夜夜都要做到无论做什么都不要与禅修分离，不要让一生空耗。这种不离正念的行持比正行更快更深奥，喇嘛香仁波切说：正行的时候是正行，不是正行的时候是后得。后得的时候是后得，不是后得的时候是正行。如是说。顺便说一下，对于细微的业果也要谨慎，邬金仁波切也说：我的见解比天空还高，因果比面粉还细。在座首要进行广大的皈依和发心，然后。
English
Although realization arises only from the mind, it is difficult to realize without the guidance of key instructions. Therefore, generate firm faith in the teachings of the accomplished ones. This means that if one does not possess such meaning, the master Shantideva said: If you do not know the secret of the mind, and you want happiness and want to be free from suffering, merely wanting happiness will only lead to exhaustion. Yakde Panchen said: If you do not understand how the mind of appearance and emptiness works, even if your immediate awareness is sharp, it is still a wrong view. Therefore, it is very important to strive on this essential path. Jowo Rinpoche said in the Two Truths: This life is short, and there are many things to know. The length of life is also unknown. Like a swan taking milk from water, one should take what is precious. Gyalwa Yang Gonpa said: All sentient beings should lengthen the reins on themselves. If you do not deceive yourself, then practice one Dharma from the heart. As it is said, one must strive. The method of practicing the path has been clearly explained. Now, I will explain the conduct. Although there are many sayings, such as the conduct of a lion and the conduct of a bee, the essence of conduct must be something that helps the Dharma. For yogis who have attained stability, conduct is free from acceptance and rejection. But for beginners, one should try to maintain mindfulness in all activities, such as walking, moving, sleeping, and sitting. If one does not do so, the experience of meditation will not arise, as Dampa said to Nyama Gedun Kyi. At night, practice the method of controlling dreams, and spend half of your life sleeping. During the day, we are distracted by the busyness of this life, so sleep at night is very important. Therefore, day and night, one should not separate from meditation in whatever one does, and one should not waste one's life. This conduct of not separating from mindfulness is faster and more profound than samadhi. Lama Zhang Rinpoche said: When it is samadhi, it is samadhi; when it is not samadhi, it is post-meditation. When it is post-meditation, it is post-meditation; when it is not post-meditation, it is samadhi. So it is said. Incidentally, one must be careful about even the subtle causes and effects of karma. Orgyen Rinpoche also said: My view is higher than the sky, and the cause and effect are finer than flour. At the beginning of the session, one should perform a vast refuge and bodhicitta, and then.