English
Experiencing the appearance as a land in the womb, but the essence of that thing is emptiness. Therefore, do not have any attachment to it. Any fabrication is false, because there is nothing to do, if the self-nature appears as inaction, then that is abiding, it is the supreme means. Another view is that Jampal Shenyen thinks so. Tu. In Mind Meditation, it says: "No matter what, do not distinguish, wisdom is ignorance. The unobstructed bright lamp, free from all thoughts. Naturally unwavering, dimly dwells in the king of samadhi." If this meaning is combined with this, then the spontaneously perfect wisdom as it is, is free from all partiality. Because it is untouched and self-illuminating, it cannot be thought of in any way. There is no place for the rise of conceptual thoughts. Not clinging to the realm of movement. Unwavering, greatly luminous, luminous without action is like the sun. Because the sun does not need to be illuminated. Similar to not intentionally making it luminous, this is the supreme meditation. If the mind naturally follows accomplishment and there is no manifestation, then the vast space of meditation will not be mistaken. Just remembering is enough. After remembering, being free from all actions in the mind, there is no interruption in the three periods of birth, death, and dharma. Another view is that Vimalamitra thinks so. Tu. In The King of Space, it says: "The nature of reality is inconceivable, so space is vast. The thoughts of space are free from everything. Because it is inconceivable, the thoughts of space are pure. In space, there is no clinging, and there is no place to cling. The nature of space is far beyond everything. Because there is nothing, there is no space in space. Space itself cannot be meditated upon. It transcends the inexpressible meditation of space." If what arises from one and two is combined with this, then the suchness space of all things is, in the original spontaneously vast luminosity, there is no clinging to the meditator, meditation, and the three periods. For the mind itself of meditation and the space of meditation, do not think, do not distinguish, do not take, do not abandon, do not meditate, and do not cling to non-meditation, even in the self-nature of non-meditation, luminous without clinging and remembrance, because the mind has not moved from the nature of reality, so it is called abiding. Another view is that Vairochana thinks so. Tu. The supreme yogis abide in the mind in this way. In The Precious Collection, it says: "There is no object of meditation, meditation does not abide in it. Clinging to meditation, hoping for happiness is
Chinese
如果通达无有自性的完全清净，那么修习也没有过失，如同法界虚空。如果以这个意义来修持，就会断定远离作为和造作的法，远离修习的对境。修习也不会停止，因为一切作为都已远离。身心放松宽敞地安住，以无有作为的精进，修习没有远离空性，在空性中自然显现。它的特征是：修习时没有修习的觉受执着，没有对所缘和非所缘的觉受执着，习惯成自然，没有停止，没有要做的事，这就是殊胜的方便。这是南喀饶多杰的观点。总而言之，如果从不错误的修习之核心来安住，就应该这样安住。奇妙篇中说：大菩萨，通达一切的修习之殊胜，自性无有对境，在我的身体中结合，没有菩提也没有修习。如果与这个意义相应，在自生智慧无边无际的空性中，无有自他而自然显现，无有动摇地修习是殊胜的。它的特征是什么呢？因为在大智慧的境界中，一切都融入自性，所以觉性不会向内收，对境不会向外显现，没有任何执着和分别。因此，烦恼自然不会突然生起，这个意义就是显现诸佛的密意，并通过耳传下来的。另外，初业瑜伽士也这样安住心，在那里面说：对于无生之法，没有自性，也没有修习。以虚空的方式完全结合，成就完全显现。又说：从自明觉中产生的诸法，没有任何可以思议的，这就是成为意义之所在，菩提心是奇妙的。这个意义是说，一切都没有自性，所以没有对境和觉性，无生之法如其本然，自明觉自然绽放，如同太阳照耀在虚空中一样明亮，没有安住，没有忆念，没有显现，也没有特意修习，没有散乱和寂止，这就叫做安住心。如果安住在这样的意义中，就是行持佛法之路，正直地观察，就是瑜伽士，与诸佛的行境相同。耳传窍诀中说，如实显现。
English
If one realizes the complete purity of non-existence, then there is no fault in practice, like the Dharma realm being like the sky. If one takes this meaning to heart, then one will be certain to be free from the object of practice that is free from action and effort. Practice will not cease either, because all actions are free. In the meaning of being free from all actions, one should relax the body and mind and rest in a vast and comfortable state. With the diligence of non-action, one should practice without being separated from the essence of emptiness, and in emptiness, self-clarity arises. Its characteristic is that there is no grasping at the realization of practice through practice, and there is no grasping at the realization of object and non-object. There is no cessation of habitual action, and there is nothing to do. This is the supreme method. This is the view of Namkha Rab Dorje. In short, if one abides from the core of the unerring meaning of practice, one should abide in this way. In the Wondrous One, it says: The great Bodhisattva, the supreme of the practice of knowing all, the essence itself is without object. In union with my body, there is no enlightenment and no practice. If one aligns with this meaning, in the expanse of self-arisen wisdom without limit, without self and other, self-clarity arises, and practicing without wavering is supreme. What is its characteristic? Because in the state of great wisdom, everything is infused into self-nature, awareness does not come inward, objects do not appear outward, and there is no grasping or thought of anything. Therefore, afflictions do not suddenly arise spontaneously from it. This meaning is the manifestation of the intention of the Buddhas, and it is transmitted through the ear. Also, the beginner yogi also abides in this way, and in that it says: For unborn dharmas, there is no essence, and there is no practice. By completely uniting in the manner of the sky, accomplishments are completely renowned everywhere. And again: For the dharmas that arise from self-awareness, there is nothing to be thought of, and the state that has become the meaning of that is the wondrous Bodhicitta itself. This meaning is that everything is without essence, so there is no object and awareness. As the unborn is, self-awareness naturally blazes forth, clear like the sun rising in the sky. There is no abiding, no memory, no manifestation, and no deliberate practice. If there is no distraction and no separation, it is called abiding in mind. If one abides in such a meaning, it is called practicing the path of Dharma, looking straight, and being a yogi, and the realm of activity is the same as that of the Buddhas. In the oral transmission of the essential instructions, it appears as it is.
Chinese
在那个时候，不要向外评判境，不要让知识进入。即使生起感觉也不要阻止，不要以任何方式让心进入，如果无有动摇，那就是到达了顶峰，因此，大乐的滋味也会不由自主地生起。如是说。无论如何展示禅修的方式，因为众生的根器不同，所以仅仅是殊胜的生起次第和经论而已，至于意义是否深奥则不一定。无论如何禅修，最终都会到达顶峰。总而言之，小僧我自己的意愿是，内外一切法都确信为自生智慧。阿底瑜伽大圆满认为，一切法既不向外散乱于心之外，也不向内迎入，也不置于中间，而是自明的道路，从修行中生起疑惑或证悟中生起疑惑。基的自性，不改变毛发，不改变颜色，因为它如是这般，心以任何方式都不会触及这两种方式，即以相同的方式不触及，以不相同的方式不触及，以不一致的方式不触及。以相同的方式不触及，也是六根停止，以寂静不触及，以念头不触及，以舍弃不触及，以停止显现不触及，以自性不触及。以不一致的方式不触及，不是以作意，不是以细微，不是以感觉和念头的执取，不是以体验。不进入，不禅修，不散乱，对六根不阻止念头，没有见闻，没有生起感觉的因由，即使生起也不抛弃，不跟随，在伟大智慧的虚空中，没有思虑而自明。像这样，这个大乘的禅定也很多，因为没有比上师更高的，所以是禅定，因为不阻止任何显现的自在，所以是大禅定，因为圆满于自身，所以是自性大禅定，因为被压倒在意义的内部，所以是禅定，即使搅动三有世界也不动摇，是大禅定，显现光明自性智慧的太阳无有升起和落下，不是千个太阳可以比拟的。耶瓦的遍知禅定，对任何愚痴都不加以区分，不区分的禅定，是大禅定，摧毁一切作为的轮回本来清净，是大禅定等等。
English
At that time, do not judge the environment outwardly, do not let knowledge enter inwardly. Even if feelings arise, do not stop them, do not let the mind enter in any way. If there is no wavering, then you have reached the peak, and therefore, the taste of great bliss will arise involuntarily. Thus it is said. No matter how the method of meditation is shown, because the dispositions of beings are different, it is merely the excellent generation stage and the scriptures, but whether the meaning is profound is not certain. No matter how you meditate, you will eventually reach the peak. In short, my own wish as a young monk is that all internal and external phenomena are ascertained as self-arisen wisdom. The Great Perfection of Ati Yoga believes that all phenomena neither scatter outward beyond the mind, nor welcome inward, nor place in the middle, but are self-illuminating paths. Doubts arise from practice, or doubts arise from realization. The nature of the ground, do not change the hair, do not change the color, because it is as it is, the mind in any way will not touch these two ways, that is, it does not touch in the same way, it does not touch in a different way, it does not touch in an inconsistent way. Not touching in the same way is also the cessation of the six senses, not touching with peace, not touching with thought, not touching with abandonment, not touching with the cessation of appearance, not touching with essence. Not touching in an inconsistent way is not with attention, not with subtlety, not with the grasping of feelings and thoughts, not with experience. Not entering, not meditating, not being distracted, not stopping thoughts on the six senses, there is no seeing or hearing, there is no cause for arising feelings, even if they arise, do not abandon them, do not follow them, in the space of great wisdom, without thought, it is self-illuminating. Like this, this Great Vehicle's samadhi is also many, because there is nothing higher than the guru, so it is samadhi, because it does not stop the freedom of any appearance, so it is great samadhi, because it is complete in itself, so it is self-nature great samadhi, because it is overwhelmed inside the meaning, so it is samadhi, even if stirring the three realms, it does not move, it is great samadhi, the sun of self-illuminating awareness wisdom has no rising or setting, not a thousand suns can compare. Yewa's omniscient samadhi, does not distinguish any ignorance, the non-distinguishing samadhi, is great samadhi, destroying all actions, the cycle of existence is primordially pure, is great samadhi, etc.
Chinese
通过……确定。如果是那样的话，就像那样。初学者不喜欢相，喜欢无相。不喜欢心散乱，喜欢收摄。不喜欢动摇，喜欢不动摇。说没有想法，却在思考。说远离行境，却在显现，因此看不到意义，反而产生新的感受。例如，火和烟相似，一个显现，另一个就消失。水和浑浊相似，波浪动摇就升起，不动摇就不升起。雨和雾相似，下雨雾就消散，雨停雾就升起。像这样，初学者的心在稍微显现意义之前，分别念不会运行，但稍微放松就会升起。空行母续部中说：‘如是之分别念，故当恒常修持。’贪求大乐乃是贪欲之病。如果没有找到完全平等的意义的把握，即使安住心也能稍微不动摇，但由于没有决定的原因，分别念会后来显现。就像把勺子放入有鱼腥味的水中，鱼腥味最终会分离，但取出勺子后立刻又会聚集，就像覆盖水一样。因此，应当追随法性，如果有欲望，那只是过失的原因。瑜伽成就的教证中说：‘功德由平等见而生。’又，在那里面说：‘魔从何处生？从恒常成就而生。为何不成就，如是魔。’这样的过失会升起。因此，有缘分的人们如果行持像这样的部分，心对任何事物都不应进行观察、辨别，因为不在不观察、不分别的境地中。思，心中所想是自知自明，所以，无。意义上，法性本身就是自心，所以，不寻求。显现上，本来就是自知显现，所以，不造作。明亮上，本来就明亮，所以，当下，不欲求。为了法性而放弃事物，不舍弃。什么也不分别。缘取。在那些之中，也不为了任何人的意义，所以，不执着。不特意。努力和。不取离，法性一，以什么不动摇，不散乱的体性，是为禅修。因此，如果进入努力的心，因为没有努力而错误。错误。如果进行思考，就会产生证悟。宰杀。相