English
Even if the part of observation and analysis is combined with Vipassanā in union, because it is accompanied by the apprehended and the apprehender, it cannot surpass worldly meditation. Therefore, in the common path, although one does not abandon it as the cause of true Vipassanā, it is a mistake on this path of making awareness the path. As it is said in the Kunje Gyalpo Tantra: 'Self-born wisdom does not conceptualize objects, and is not stained by the habits of conceptualization.' Second, the distinction of the nature of abiding is: Similarly, abiding in the state where awareness is recognized as thoroughly clear, that is the wisdom or Vipassanā that has always abided in the nature of one's own Dharma, because the essence is free from elimination and establishment, in the state of meditation, focusing the mind on preventing distraction and establishing abiding, etc., without relying on these methods, the nature has the power of clear awareness, therefore there is no sinking, and change is purified as self-liberation, therefore it is free from agitation. Meditation that makes the mind the path is: focusing on deities and non-conceptualization, etc., as objects, with attachment, and abiding single-pointedly. Therefore, the Samadhi of meditation and the meaning of the view that was previously established, these two are related to each other like the object of meditation, the nature of the view is the support, and the Samadhi of the subject of meditation is the supported, therefore it becomes an obstacle to the awareness that is free from the apprehended and the apprehender, it is only a temporary place to rest the conceptual thoughts, and the effect is small. In the Dzogchen Wisdom, the continuum equal to the sky says: 'Meditation is the basis of consciousness, Dzogchen Vipassanā awareness, the two, are similar and mistaken and go astray.' Third, the distinction of the manifestation of activity is: Awareness is the appearance of objects, that is, the light of compassion's activity appears uninterruptedly, but the self-nature and the manifestation of activity are separated, following the external objects with continuous conceptual thoughts, it is not that the root is not cut off, but the Dharma nature that is not observed externally, not observed internally, and not placed in the middle appears nakedly, it will not become anything else, therefore all movements go to the unreal self-purification, therefore, it is not overwhelmed by the appearance of phenomena, for example, mercury falls on the ground, even if it enters the dust, it will not mix with the dust, therefore it is not stained by it. When the mind appears in the awareness of objects, it does not sustain the state of recognizing that self-appearance is without self-nature
Chinese
执着于外境，伴随着能取所取的分别念，一个接一个地相续不断，没有彻底断绝根本，与趋近于轮回的方面相混杂，从而转变为业等。如《虚空六法》中说：自性觉性离思虑，心之生起感受种种二者，相似啊相似，真是错乱。智慧自力圆满和，意之忆念思虑种种二者，相似啊相似，真是错乱。如此说。那么，心识的显现不会止息吗？或者说，显现即解脱的慈悲分不作为道用吗？如果这样问，慈悲分是指显现之基的纯净觉性，未曾离开其自身本位，因此可以作为道用。然而，从自性力中显现为心识的分别念，无论如何都不能作为道用。当安住于觉性本体时，心识无论如何生起，都应放任其自解脱，这是反复宣说的。这个要点非常重要。即使在共同的乘中，《宝积经》中也说：也远离心、意和识，也不舍弃三摩地的境界，这是如来们不可思议的心之秘密。以及《明句论》中说：心和心所生的戏论也断绝相续。以及《入行论》中说：心止息者，以身示现。等等。因此，《法界宝藏论》中说：如今自诩为阿底瑜伽的大象们，动摇散乱的分别念，竟然是菩提心！这种愚痴全都处于黑暗之中，远离了自性大圆满的意义。如果连自性和自性显现都不知道，还谈什么菩提心的本体呢？以及在其注释中也说：如今有些人认为，任何显现都是法身的自性，这种纯粹的分别念就是自生智慧。以及，三摩地如意宝，无明是心。等等，这些都在虚伪地宣扬欺骗众生。我看到有些人将其他宗派没有的深奥法门拿来讲解。这简直是当今出现的一个教法强盗！像这样，从自生智慧中生起慈悲力，在对境上显现的觉性，才被称为从自性力中显现的游舞。但它不是自生智慧，因为它随顺于对境的有无，并且是方便的
English
Clinging to the appearance of objects, with the aspect of grasping and being grasped, conceptual thoughts follow one after another continuously, without completely cutting off the root, and are mixed with the aspect of approaching samsara, thereby transforming into karma and so on. As it says in the "Six Spaces": "Self-awareness is free from thought, and the various feelings that arise from the mind, are similar, oh similar, truly mistaken. Wisdom's own power is complete, and the various memories and thoughts of the mind, are similar, oh similar, truly mistaken." So it is said. Then, doesn't the arising of mind cease? Or doesn't the compassionate aspect of arising and liberation become the path? If you ask this, the compassionate aspect refers to the pure awareness of the basis of arising, which has not moved from its own place, therefore it can be used as the path. However, the conceptual thoughts that have arisen as mind from the self-nature power cannot be used as the path in any way. When abiding in the essence of awareness, whatever arises in the mind should be left to self-liberate, this is repeatedly taught. This point is extremely important. Even in the common vehicle, the "Ratnakuta Sutra" says: "Also separate from mind, intellect, and consciousness, and do not abandon the state of samadhi, this is the inconceivable secret of the Tathagatas' minds." And the "Prasannapada" says: "The mind and the elaborations arising from the mind also cut off the continuum." And the "Entering the Middle Way" says: "The cessation of mind is manifested by the body." And so on. Therefore, the "Treasury of Dharmadhatu" says: "Nowadays, the elephants who boast of Atiyoga, the moving and scattering conceptual thoughts, are actually Bodhicitta! All this ignorance is in the realm of darkness, far from the meaning of self-perfected Great Perfection. If even self-nature and the arising from self-nature are not known, what need is there to speak of the essence of Bodhicitta?" And in its commentary it also says: "Nowadays, some people think that whatever arises is the self-nature of the Dharmakaya, this pure conceptual thought is self-born wisdom." And, "Samadhi is like a wish-fulfilling jewel, ignorance is mind." And so on, these are falsely proclaiming deceptions of beings. I see some people explaining profound teachings that other schools do not have. This is simply a Dharma thief appearing today! Like this, from self-born wisdom arises the power of compassion, the awareness that appears on the object is called the play arising from self-nature power. But it is not self-born wisdom, because it follows the presence or absence of the object, and it is a means of
Chinese
如果不能把握，那是因为造作轮回的业和烦恼，以及思虑和辨别的自性没有超出轮回的本性。如《普作续》所说：“自生智慧本来知，于境生起分别智，由境所生非自生。”又在共同的乘中说：“心和心所三界中，虚妄分别即是妄念。”又说：“分别念乃大无明，是堕入轮回大海之因。”因为这与上述说法相违背，所以错误地认为分别念是极其可怕的。像这样的想法，听都不要听，更何况是随顺呢！这样说。然而像我这样缺乏修持甚深之道的根器者，自己的上师们也曾多次说过，双运大中观、般若波罗蜜多、无相圆满次第和大圆满等，其要点是一致的，如果将显密的一切实修都归纳起来，那么唯一的无执就是核心，所以必须对此深信不疑。即便如此，现在仍然错误地理解无执的含义，像呕吐恶心的思辨之学一样加以玷污，认为即使生起分别念，只要知道它是空性，就不会有任何损害。然而，正如“显现方式与过去相同，解脱方式的差别至关重要”所说的那样，如果真正无执，那么一切显现都应自然解脱，不会束缚相续。但是，无论生起贪嗔等任何分别念，都变得粗糙不堪、紧密相连，必须跟随其后，这与过去没有任何改变。还有人认为，如果能一心安住在光明空性的本体中，那就是无执的觉性，所以那里还有需要守护的东西。然而，光明是存在之物，如果能看到存在的方式，那就去守护它，但实际上并没有。空性必须被称为不存在，如果对不存在有确定的认识，那就安住于此，但实际上并没有确定，所以无论如何思考，都无法超越思辨。无论如何安住，都伴随着执着，因此对自己错误的念头感到羞愧，感到厌倦，偶尔反驳一下，最终还是停留在平凡的状态。全知麦彭仁波切曾这样说过：唉呀呀，此乘与其他乘之间
English
If it is not grasped, it is because it is the cause of creating the karma and afflictions of samsara, and because the nature of thought and discernment has not transcended the intrinsic nature of samsara. As the Kunjed Gyalpo Tantra says: "Self-born wisdom knows from the beginning. The wisdom that thinks about objects, because it arises from objects, is not self-born." Also, in the common vehicle, it is said: "Mind and mental factors in the three realms, deluded imputation is thought." And it is said: "Conceptual thought is great ignorance, it is the cause of falling into the ocean of samsara." Because this appears to contradict the above statements, it is a great error to think that conceptual thought is extremely formidable. Such desires should not even be heard, let alone followed! Thus it is said. However, for someone like me who lacks the fortune for profound practice, my own venerable lamas have repeatedly said that Dzogchen Madhyamaka, the Perfection of Wisdom, the Formless Completion Stage, and Great Perfection are all of one essence. If all the actual practices of Sutra and Tantra are condensed, then this single non-attachment is the core, so one must place trust in this. Even so, now still misunderstanding the meaning of non-attachment, defiling it with speculative knowledge like vomiting bad food, thinking that even if conceptual thoughts arise, if one knows they are empty, what harm is there? However, as it is said, "The way of appearance is the same as before, but the difference in the way of liberation is crucial." If one is truly without attachment, then everything that arises should be self-liberated and not bind the continuum. But whatever conceptual thoughts arise, such as attachment and aversion, become rough and tight, closely connected, and one must follow after them, which is no different from before. Also, some think that if one abides single-pointedly in the essence of clarity and emptiness, that is the awareness of non-attachment, so there is something to protect there. However, clarity is something that exists, so if there is a way to see how it exists, then protect it, but there is not. Emptiness must be called non-existence, so if there is a definite understanding of non-existence, then abide there, but there is no certainty there either, so no matter how one thinks, one does not transcend speculation. No matter how one abides, it is accompanied by clinging, so one feels ashamed of one's own wrong thoughts, becomes weary, occasionally refutes them, and ultimately remains in an ordinary state. The Omniscient Great One said this: Alas, the difference between this vehicle and others
Chinese
現在比天地還大，指示也不明白，解說也不理解。現在還只是抓住了一點法的表面，對於在先前的引導上增加理解的人來說，因為沒有自性大圓滿秘密心髓的因緣，所以無論做什麼，都像是沒有與佛陀有過一面之緣的人，在沮喪中消磨時光，真是可笑啊。這句話的意思確實應驗了。像我一樣，不要過分追隨思維，而是以虔誠心來接受，如果能以上師口訣的甘露滋潤內心，感到寬廣自在，那就是非常幸運的。我向與我具有相同因緣的法友們，在揭露自己缺點的同時，也提出了有益的建議。唉呀，唉呀！慈愛的上師啊！雖然賜予了許多甚深意義的口訣甘露，卻像喝醉了酒一樣不知滿足。您難道沒有看到我失去了修法的機會嗎？第四，解脫方式的要點辨析是：一般來說，從作用和名稱的角度來區分什麼是解脫，以及在什麼狀態下解脫的心和覺性這兩者。收集如水般的心，執持著念頭和思考的基礎；依靠如地般的心，收集各種各樣的集合；散發如火般的心，顯現於對境；流動如風般的心，普遍地運動。因此，心被視為無明的本性。而從證悟無生之法性，不忘失無滅之念，不變異之譬喻與意義融合，以及自性圓滿之實相未曾分離的角度來看，心性被視為覺性的本性。因此，在此處，由於赤裸地證悟覺性，因此根識沒有敏銳或遲鈍之分；由於不間斷地保持覺性的相續，因此自生的智慧之流不會斷絕；由於覺性光芒在根識的顯現中清晰，因此不依賴思維判斷；由於超越了意識和思維的覺性通透地證悟，因此不依賴聞思的智慧；由於僅僅追隨覺性，因此視見修行果為造作。因此，如實地證悟那件事實，自然而然地證悟為任運自成大圓滿的人有兩種：與法性相符，無所事事，停止努力，心不散亂，緩慢而愚鈍。