English
Because the key point is not understood, sometimes the meaning of the absence of characteristics is clear, and sometimes the conceptualization of characteristics is the cause. If subtle points arise in guidance, then the meditation without grasping will not be understood. Furthermore, if the bliss of the nature of mind is not seen, and the meaning of the absence of characteristics is clear in the mind, and the illusion of characteristics becomes the cause of wandering, then becoming a Buddha is merely according to one's own desire. In guidance, the cause and effect are not separate. This is obvious, but it is merely a transmitted saying. However, it should be understood that because of being separated from these, the mind is merely placed on the level of terminology, and in reality, it cannot be established. The method is, in general, all the names of things that are obtained are the path to enlightenment. Therefore, the stable method and the six doors are undeniable, because the appearance of objects is inconceivable, so it is spontaneous. The method of becoming a giver is that it is completely liberated from the three extremes, therefore it is essentially separated from objects. Understand these words carefully, and meditate simultaneously, and in the experience, self-awareness naturally arises from within. This is the method of non-grasping, liberated through the emptiness of view. For those more advanced yogis, meditation is also as the meaning decided above, there is no boundary between the meaning and the meditator, because they are one, so it is the essence of the suchness of dharmata. Therefore, know that the mind is as it is, without deliberately establishing it. Similarly, because dharmata is spontaneously accomplished, so self-awareness is also spontaneously accomplished, and the two are not different. Because dharmata appears as the essence of the great perfection, therefore, self-awareness is also established as the great perfection. Because meaning is separated from action and effort, so self-awareness is also separated from action and effort. Because dharmata is non-dual, so awareness is also non-dual. Because dharmata is without grasping, so awareness is also without grasping. Because dharmata is self-born wisdom, so self-awareness is also self-born wisdom. Because dharmata is the great essence of all things, so the mind is also the great essence. Because dharmata does not think about anything, so the mind also does not think about anything. Because dharmata does not move anything, so the mind also does not move. Because dharmata does not enter anything, so the mind also does not enter. Because dharmata does not enter, so the mind also does not enter. Because dharmata does not appear as anything, so the mind also does not appear as anything. Because in the nature of dharma, there is no discrimination, no speculation, no searching, no acceptance, so the mind also has no discrimination, no speculation, no searching, no acceptance. Because dharmata does not arise or cease, so one's own mind does not arise, abide, or cease anywhere.
Chinese
不做自性之态，不修正不掺杂，自己的心也不特意去做，不修正不掺杂。自性明澈而不分别，自证智也明澈而不分别。自性不生不灭，没有概念，自证智也不生不灭，没有概念。自性不分别、不动摇、不执著，也没有安住之处，自己的心也不分别、不动摇、不执著，也不安住。法的真如本初清净，远离间断，自证智也是三时清净，远离间断。为什么呢？因为法性如是，即是自证智。安住于大法之中，连一刹那也不思虑。此外，在《奇妙出现》中说：修行菩提道时，进入菩提心要之时，空性之法没有空性的处所，不住留。因为没有处所而明澈。那么，所谓“住留之时”是什么意思呢？说是进入之时，即使没有处所也住留，没有安住于平等之时，因为行于境，也有间断吗？那是指没有意义的生灭，是为了调伏众生而示现的。然而，这里没有计算时辰的段落，在本来平等的如是性中，谁对谁修行，做什么呢？如此确定之后，即使念头生起也不阻断，但没有念头。此窍诀仅是相续窍诀的略微标记，因此显现为觉性。经中说：无念之人也不造作轮回。此外，在《耳传》中也说：如此长久不忘，就会生起与入语意义相符的体验。总之，也没有禁止座间休息为过失，也没有接受，因为知道没有座间休息，即使分为座间休息也没有过失。如此修行的心要菩提，没有确定的安住时间。此外，在《瑜伽成就之教》中说：楞伽之主，完全不确定，有时间、月、半月、日、天、座、半座、刹那、瞬间、片刻、立刻、本来如是和劫、无数劫。因此，对于修行者所显现的觉性，显现的时间和时
English
Do not make the nature of reality into a deliberate state. Without correcting or adulterating, one's own mind also does not deliberately do, correct, or adulterate. Because the nature of reality is clear and non-conceptual, self-cognizance is also clear and non-conceptual. Because the nature of reality does not arise or cease and has no concepts, self-cognizance also does not arise or cease and has no concepts. Because the nature of reality does not conceptualize, does not waver, does not fixate, and has no place to abide, one's own mind also does not conceptualize, does not waver, does not fixate, and does not abide. Because the suchness of dharma is primordially pure and free from intervals, self-cognizance is also pure in the three times and free from intervals. Why is that? Because the nature of reality as it is, is self-cognizance itself. Abiding in the great way, one does not even think for a moment. Moreover, in the "Wonderful Arising," it says: Even when the Bodhisattva is meditating, when entering the essence of enlightenment, the dharma of emptiness has no place of emptiness and does not abide. Because there is no place, it is clear. So, what does "at the time of abiding" mean? It means that at the time of entering, even if there is no place, one abides, and when not abiding in equality, because one acts in the realm, is there also an interval? That refers to meaningless arising and ceasing, which is shown to tame beings. However, here there are no segments for calculating hours, and in the primordially equal suchness, who meditates on whom and what is done? Having decided thus, even if thoughts arise, they are not blocked, but there is no thought. This pith instruction is merely a slight mark of the continuous pith instruction, therefore it appears as awareness. The scripture says: A person without thought does not create samsara. Moreover, in the "Ear-transmitted Lineage," it also says: If one does not forget for a long time, an experience that matches the meaning of the entering words will arise. In short, there is no prohibition against breaks as a fault, nor is there acceptance, because knowing that there are no breaks, even if divided into breaks, there is no fault. The essence of such meditation, enlightenment, has no definite duration of abiding. Moreover, in the "Yoga Accomplishment Teaching," it says: Lord of Lanka, it is completely uncertain, with time, month, half-month, day, day, session, half-session, moment, instant, short time, immediately, primordially suchness, kalpa, and immeasurable kalpas. Therefore, for the awareness that appears to the practitioner, the time and times that appear
Chinese
将精华菩提自生二者结合。另一种观点是阿阇黎嘉瓦嘉（Gyalwa gSal）所持。阿底瑜伽的禅修融入空性之中，如《大海空性》所说：“本初即是大空性，不散乱地觉察意义，乃菩提大心的空性禅修。”结合此意义，如前以见解确定，因无所知，故不特意将心投入或散失于觉性之中，仅以正念安住，不忆念任何事物，此乃无误的禅修。若以无为的精进持续，则自性母法将自然显现。另一种观点是比丘尼根嘎玛（Kunga Ma）所持。见地融入阿底瑜伽的禅修睡眠中，如此禅修，如《大鹏》所说：“远离一切极速的念头。”以及《大虚空》所说：“以禅定本身，无可思议，不思不修，如法而行，分别念生于念头本身。”结合此意义，在觉性远离自生之境时，因言语无法思议，故自证觉性无任何思虑行为。在智慧的空性中扩展，无执着分别，觉性如虚空一般。虚空对任何事物既不思虑也不执着，因此不作意地安住，无论行何事，皆不退失。又一种观点是嘉瓦嘉（Gyalwa gSal）所持。安住于大圆满的禅修者应如此安住其心，如《大鹏》所说：“显现如大海，无念如虚空般广阔。”结合此意义，在觉性自显为智慧的大海时，不对任何显现之法进行遮止或执取，不作意于心。如清澈的海洋中星辰显现而不执取一样，对于自证觉性中自然显现的一切，不遮止不分别，心不作意，自然显现，无有宽窄之别，故称心无分别而安住。在四种行为中，也不要失去意义之风，而应结合修行。又一种观点是布达古达（Buda Kugta）所持。如《大虚空》所说：“无显现之法性，不寻而安住即是禅修。”结合此意义，精华菩提如其本然，具足一切相，因此没有这样的显现。因不知何为边际，故于三时
English
Combine the essence, Bodhi, and self-arising. Another view is held by Acharya Gyalwa gSal. The meditation of Ati Yoga merges into emptiness, as stated in "The Great Ocean of Emptiness": "Primordially, it is the great emptiness, without distraction, realizing the meaning, it is the meditation of the emptiness of the great Bodhi mind." Combining this meaning, as determined by the view above, since there is nothing to know, do not intentionally put the mind into or lose it in awareness, just rest in mindfulness, without remembering anything, this is the correct meditation. If you continue with effortless effort, the mother nature of reality will naturally manifest. Another view is held by the Bhikshuni Kunga Ma. The view merges into the meditation sleep of Ati Yoga, meditate like this, as stated in "The Great Garuda": "Free from all extremely fast thoughts." And in "The Great Sky": "By meditation itself, it is inconceivable, without thinking or practice, according to the Dharma, conceptual thoughts arise from thought itself." Combining this meaning, when awareness is free from the realm of self-origination, because it cannot be conceived by speech, self-awareness has no thought or action. Expanding in the emptiness of wisdom, without grasping or discrimination, awareness is like the sky. The sky neither thinks nor clings to anything, therefore rest without intention, whatever you do, do not lose it. Another view is held by Gyalwa gSal. The meditator who abides in the Great Perfection should abide in his mind like this, as stated in "The Great Garuda": "Appearances are like a great ocean, non-thought is as vast as the sky." Combining this meaning, when awareness self-manifests as the great ocean of wisdom, do not block or grasp any phenomena of appearance, do not think about it in your mind. Just as stars appear in a clear ocean without clinging to them, do not block or discriminate anything that naturally arises in self-awareness, the mind does not think, it naturally manifests, without narrowness or vastness, therefore it is called resting without discrimination. In the four activities, do not lose the wind of meaning, but combine it with practice. Another view is held by Buda Kugta. As stated in "The Great Sky": "The nature of no appearance, resting without seeking is meditation." Combining this meaning, the essence of Bodhi is as it is, complete in all aspects, therefore there is no such thing as this appearance. Because it is not known what the limit is, at the three times
Chinese
在子宫中体验显现为国土，但那个事物的自性是空性的。所以，不要对它有任何执着。任何造作都是虚假的，因为没有可做之事，如果自性显现为无所作为，那就是安住，是殊胜的方便。另一种观点是，文殊友尊这样认为。都。在《修心》中说：“无论如何也不分别，智慧是愚痴。无碍光明的灯，远离一切思念。自然不动摇，昏昧地安住在禅定之王中。”如果将此意与此结合，那么任运成就的智慧如其本然，是远离一切偏颇的。因为无所触及而自明，所以无论如何也无法思量。没有生起分别念的处所。不执着于动摇的境地。不摇动地，广大光明，无所作为地光明，就像太阳一样。因为太阳不需要被照亮。类似于不特意使其光明，这是殊胜的禅修。如果心自然地跟随成就，并且没有显现，那么禅修的广阔空间就不会出错。仅仅忆念就足够了。忆念之后，远离心中一切作为，在生、死、法三个时期中没有间断。另一种观点是，比玛拉米扎这样认为。都。在《虚空之王》中说：“法性不可思议，所以虚空广大。虚空的思念，远离一切。因为不可思议，所以虚空的思念是清净的。在虚空中不执着，也没有执着之处。虚空的体性，远远超越一切。因为没有，所以在虚空中也没有虚空。虚空本身不可禅修。超越了不可言说的虚空禅修。”如果将从一和二中生起的与此结合，那么诸事物的真如虚空是，在原始的任运广大光明中，没有执着于禅修者、禅修和三个时期。对于禅修的心本身和禅修的虚空，什么也不思，不分别，不取，不舍，不禅修，也不执着于不禅修，甚至在不禅修的自性中，没有执着和忆念地光明，因为心没有从法性中动摇，所以称为安住。另一种观点是，贝若扎那这样认为。都。殊胜的瑜伽士们这样安住心。在《宝性集成》中说：“没有禅修的境地，禅修不住于此。执着于禅修，希望安乐是