Chinese
我的宗派的语言已经阐明。对此，除了以觉知来把握之外，没有可以通过努力来修正的。因为分别念和非分别念二者自性平等。不需要通过努力来修正，如《正见灯》中所说：梦中的快乐和痛苦，醒来时如同自性平等。分别念和非分别念二者，以觉知来认识则自性完全平等。如是过去、现在、未来一切诸相，知晓未曾超出其自性之后，不随儿童的妄加臆测，则自性完全不需要修正。如是说，仅仅以大觉知来把握，不随妄加臆测，没有通过努力来修正的意义。因为被称为法性，一切法都包含在心中，除了心之外没有其他的法，心之自性不生即是所谓的法性，那么现在谁又修什么呢？如是也曾说过：如同虚空没有相，虚空本身不会被修持一样，自性不生的心，又怎么会修持不生之本身呢？如是说。那么，所谓的“修”这个词，应该施加在什么程度上呢？不相顺和对治无有分别之义，谁若知晓而舍弃一切努力，于大平等中不作修饰而安住，仅在名言上称之为修。如是说，在应该断除的不相顺之方，和应该依止的对治二者，在自性上无有分别之时，断除和依止的一切努力自然止息，仅仅安住于大平等的状态，在名言上称之为修。那么，由于往昔习气的力量，境的错觉显现，以及心中生起各种分别念和感受，应该如何做呢？因为过患和功德二者未生，无论生起什么样的分别念之相，不阻挡，任其自生，不跟随，任其自灭，不作修饰，不造作，自然而然地清明。如是说，视为过患的错觉之分别念，和视为功德的离于显现和分别念的智慧二者，自性无有分别。
English
My sect's words have clarified. Regarding this, other than grasping it with awareness, there is nothing that can be corrected through effort. Because both discursive thought and non-discursive thought are equal in nature. There is no need to correct through effort, as it is said in the "Lamp of Correct View": The happiness and suffering of dreams, when awakened, are seen as equal in nature. Both discursive and non-discursive thought, when recognized with awareness, are completely equal in nature. Thus, all aspects of the three times, knowing that they do not go beyond their own nature, and not following the fabrications of children, then the very nature does not need to be corrected at all. As it is said, merely grasping with great awareness and not following fabrications, there is no meaning in correcting through effort. Because what is called Dharmata, all dharmas are contained in the mind, and there is no other dharma apart from the mind, and the very nature of the mind being unborn is what is called Dharmata, then who would meditate on what now? As it has also been said: Just as the sky has no characteristics, the sky itself will not be meditated upon, how could the mind, unborn in its essence, meditate on that which is unborn? As it is said. Then, to what extent should the term "meditation" be applied? The meaning of non-conformity and antidote being inseparable, when one knows this and abandons all effort, and abides in great equanimity without artifice, then that is merely nominally called meditation. As it is said, at the time when the non-conforming side to be abandoned and the antidote to be relied upon are inseparable in nature, all efforts of abandoning and relying naturally cease, and merely abiding in the state of great equanimity is nominally called meditation. Then, due to the power of past habitual tendencies, how should one deal with the manifest appearance of illusory perceptions of objects, and the arising of various thoughts and feelings in the mind? Because both faults and virtues are unborn, whatever signs of discursive thought arise, do not block them, let them arise on their own, do not follow them, let them subside on their own, without artifice, without fabrication, naturally and clearly. As it is said, the discursive thought of illusory perceptions considered as faults, and the wisdom free from appearances and discursive thought considered as virtues, are inseparable in nature.
Chinese
当证悟之时，无论显现何种境相，生起何种心之分别，都不能像下乘宗派那样，将显现和分别视为过患而加以遮止，故称“不遮自生”。不能像普通众生那样追随相，故称“不逐自寂”。因此，菩提心的自性，是不为外缘勤作所改造，不为任何所作，自然而然地明亮安住。这是它的含义。 这个意义在菩提心修法中也有阐述：如是观察诸法边，自性亦无如幻故，有待于有之无亦无，无之无亦无有也。边际皆无故无中，亦不住于中央也。起与不起不特意舍，心不依附不显现。如是说。如是之语，如上所说，一切杂染与清净之法皆无成立，胜义谛与世俗谛亦仅为引导之名言，就究竟而言，二谛皆不可安立。如是，若以细致之智慧观察诸法之边际，则世俗之自性亦如幻象般不成立，何况真实存在？因此，若有之名言之义皆不成立，则依待于有之无亦不成立。此外，以无自性与无生之语所诠释之义，亦无可成立寂灭之戏论，故说无之无亦无。如是，若无边际，则中央亦不成立，亦不住于中央。以见解如是了悟后，宣说了与此相符之安住方式：起与不起不特意舍，心不依附不显现。如是说。由于了悟不相符与对治无别，故对于相与分别生起不特意舍弃，对于不生起不依附心之所依，不显现想要获得之义。宣说了远离取舍之理由：非妙吉祥尘许动，彼即是彼不住彼。如是说。即使感受到并非法性等性之邪分别如尘许般动摇，由于彼即是法性之故，不
English
When the time of realization comes, whatever appearance of the environment arises, whatever thoughts of the mind arise, one cannot, like the lower vehicles, regard appearances and thoughts as faults and try to suppress them. Therefore, it is called "unobstructed self-arising." One cannot follow after signs like ordinary sentient beings, so it is called "unfollowed self-pacification." Therefore, the nature of the mind of enlightenment is that it is not altered by external conditions or efforts, and it is not made by anyone, but naturally and clearly abides. This is its meaning. This meaning is also explained in the practice of the mind of enlightenment: Thus, when the extremes of things are examined, their nature is also without illusion. The non-existence that depends on existence is also non-existent, and the non-existence of non-existence is also non-existent. Because all extremes are non-existent, there is no center, and one does not abide in the center. Rising and not rising, one does not intentionally abandon, the mind does not cling, and one does not manifest. Thus it is said. The word "thus" means that, as stated above, all defiled and purified dharmas are not established. The ultimate truth and the conventional truth are merely terms of guidance. In the definitive meaning, the two truths cannot be established. Thus, if one examines the extremes of things with subtle wisdom, then even the conventional nature is not established as mere illusion, let alone truly existing. Therefore, if the meaning of all terms of existence is not established, then the non-existence that depends on existence is also not established. Furthermore, the meaning explained by the words "no self-nature" and "no birth" cannot be established as a pacified elaboration, so it is said that the non-existence of non-existence is also non-existent. Thus, if there are no extremes, then the center is also not established, and one does not abide in the center. Having realized this through view, the method of abiding in accordance with it is explained: Rising and not rising, one does not intentionally abandon, the mind does not cling, and one does not manifest. Thus it is said. Because one realizes that disagreement and antidote are inseparable, one does not intentionally abandon the arising of signs and thoughts, one does not cling to the support of the mind for what does not arise, and one does not manifest the meaning one wants to obtain. The reason for abiding free from acceptance and rejection is explained: Not gentle, not dust-like, moving, that itself is it, does not abide there. Thus it is said. Even if one feels that a false discrimination that is not the equality of dharmata is moving like a dust particle, because that itself is dharmata, one does not
Chinese
不要努力去断除相和分别念。因为法性没有自性，所以不住于此。如是说，对于不充足的分别念，不要执着于心的所依。也是无法现前的。因为找不到修习的处所，所以修习也无法证得。如是说。虽然名言上认为心修习法性，但实际上，心并非实有，而法性也只是一个名称。用什么来修习什么，又能获得什么果呢？因此，是无法现前的。那么，由于往昔习气的力量，幻觉的行境显现，以及生起各种各样的造作分别念，该怎么办呢？对此，如果认识到显现的自性，因为过患没有自性，所以显示了无法消除过患。认识心的行境，那就是诸法之法性。如是说。对于如实了知心的行境，无论显现什么，那些显现本身都与法性无别，因此无法执着为过患。如果显现没有过患，那么众生被谁欺骗而流转呢？众生执着显现为实有，并执着于相而流转。认识到显现中没有实有，为了显示以这样的方式不随逐显现，因此说：对于无有分别，无有高下之殊胜道，应当修习。如是说。因为认识到显现中没有实有，所以不随逐显现。同样，无论生起什么心的分别念，因为没有过患的实有，所以不遮止。因为自生之念没有自性，所以不随逐，而是安住于自寂。宣说了这样的意义：造作不生，诸法无生，甚深诸法寂灭。无实有之时，一切亦知法界，是为罗布扎之阿罗汉。如是说。所有显现的造作之法，自性上是没有生起的。因此，任何法都不生起，那就是自性上寂灭。如是，在证悟到任何实有都不存在的时候，一切显现和分别念都了知为法界，那就如同阿罗汉罗布扎的智慧。如是。这里说了一个比喻：虚空不可见，唯是名称。
English
Do not strive to abandon appearances and conceptual thoughts. Because the nature of reality has no inherent existence, it does not abide there. It is said that one should not cling to the mind's support when conceptual thoughts are insufficient. It is also impossible to make it manifest. Because one cannot find a place for meditation, one cannot attain it through meditation. It is said that although it is conventionally thought that the mind meditates on the nature of reality, the mind is not established as a real entity, and the nature of reality is merely a name. By what means does one meditate on what, and what fruit can be obtained? Therefore, it is impossible to make it manifest. So, how should one deal with the experience of illusory appearances arising vividly due to the power of past habitual tendencies, and the arising of various kinds of conceptual thoughts? In this regard, if one knows the nature of appearances, since faults have no inherent existence, it is shown that faults cannot be eliminated. Knowing the sphere of the mind, that is the nature of all those phenomena. It is said that when one knows the sphere of the mind without distortion, whatever appears is not separate from the nature of reality, and therefore cannot be grasped as a fault. If appearances have no faults, then by whom are sentient beings deceived and wander in samsara? Sentient beings cling to appearances as real and grasp at characteristics, thus wandering in samsara. Realizing that there is no reality in appearances, it is taught that one should not follow appearances with such an attitude. Therefore, it is said: 'Meditate on this supreme path, free from distinctions, where there is neither high nor low.' It is said that because one realizes that there is no reality in appearances, one does not follow appearances. Similarly, whatever conceptual thoughts of the mind arise, because there is no real entity of fault, they are not rejected. Because self-arisen thoughts have no inherent nature, they are not followed, but are left to subside on their own. The meaning of this is explained: 'No actions arise, all phenomena are unborn, and all phenomena are utterly in peace.' 'When there is no reality, all also know the realm of phenomena, like the Arhat Rabjor.' It is said that all phenomena that are manifestly created are by nature unborn. Therefore, whatever phenomena do not arise are by nature in peace. Thus, when one realizes that no reality exists, and all appearances and thoughts are known as the realm of phenomena, it is like the wisdom of Arhat Rabjor. So it is. Here is an example: 'Space is invisible, only a name.'
Chinese
说的是，善与非善无有分别，没有产生。例如，虚空只是一个名称而已，其自性并无可指定。同样，善与非善等也因其自性，既不可否定，也不可追随。因此，当对这样的意义保持平等心时，据说应当远离这些对境。不作意努力，对任何事物都没有执着，远离知与不知。没有忆念和分别，对任何取舍都没有喜好和厌恶，不执着，安住于平等，没有二元对立的分别，无法言说，没有应做和不应做等等，没有减少。意思是说，因为过失和功德的实体没有成立，所以不作意于取舍的努力。因为没有需要显现的法性，所以对任何事物都没有执着。因为心性也没有成立，所以既不是知识的特征，也不是物质的特征，因此远离知与不知。因为不相符和对治没有分别，所以也没有需要忆念的对治，对取舍二者也没有喜好。没有将二者平等安住，对任何事物都不执着。因为没有想要和不想要，所以安住于平等。因为不区分差别，所以没有二元对立的分别。因为超越了名言，所以远离言说。因为没有需要追求的意义，所以没有行为。因为不将三门之业视为过失，所以也没有不应做之事。不需要圆满两种资粮，也不需要减少障碍，如《般若波罗蜜多经》所说：没有减少，没有增多。就像这样。这个意义在《大鹏经》中也有说到，这样说道：放下啊，安住啊，是自性啊！没有欲望，也没有取。不生起丝毫的欢喜，如同大鹏在空中翱翔。没有舒展，也没有收缩。不担心失去，也不执着抓住。如大海般本来安住，却能生起各种各样的法。意思是说，因为没有需要成就的，所以放下。因为没有需要抛弃的，所以安住。因为没有需要显现的对境，所以没有欲望。因为事物本身没有成立，所以也没有取。因为对任何事物都没有喜好，所以不生起丝毫的欢喜。例如，如同大鹏在空中翱翔，没有翅膀的舒展和收缩一样。总的来说