Chinese
善良也意义相同，伟大和宽广也意义相同。如是说： “普贤金刚萨埵的姿态。” 又说：“宽广啊，胜哉，大法。” 就像这样。唯独那个意义才是大乘道，不像下乘那样修习其他道，不会获得其他的果，因为一切众生以其自性，安住于自性解脱之境，这称为大乘道。任何瑜伽士证悟并坚信它，与吉祥金刚萨埵或普贤等同，也称为解脱，也称为佛。正如其所说：“不真实产生诸义，无为而解脱。”以及《稀有经》中所说：“证悟这稀有的菩提，金刚萨埵即是自身，在金刚座上也成佛。”总之，大圆满的论典，菩提心的自性和安住菩提心的方法二者没有差别，只是与如何证悟自性相符地安住于心而已。所谓不生不灭，是因为菩提心没有因缘，所以没有生灭的自性。因为自性没有生灭，所以没有分别的处所，所以说“不作任何思考”。又如其所说：“无显现的法性，不造作安住即是修。”其道理也是如此。不取舍且无须改造而安住的这个道，在其他经典中也有阐述。如《遣除边见灯论》中说：“众生不具二心续，彼无生故不自观，彼外无心何所修，何有改造安住者。”意思是说，众生不具备两个识续，唯一的那个自性是不生的，当错觉的力量显现为识和明时，也不自观自身，因此没有改造和安住的自性。如果未经改造，难道不会被相的过患所染污吗？答： “在具足错觉分别的因缘之间，心显现如阳焰，以自性智慧无法改造，不知如改造阳焰。”
English
Goodness also has the same meaning, and greatness and vastness also have the same meaning. As it is said: "The state of Samantabhadra Vajrasattva." And it is said: "Vast, victorious, great Dharma." Like that. That very meaning alone is the great path, not like the lower vehicles where practicing other paths does not result in attaining other fruits. Because all sentient beings abide in the state of self-liberation by their very nature, this is called the great path. When any yogi realizes and becomes firm in it, becoming equal to glorious Vajrasattva or Samantabhadra, it is also called liberation, and also called Buddha. As it says: "The meanings do not arise as they are, liberation is liberated by non-action." And as it says in the Wondrous One: "Having realized this wondrous Bodhi, Vajrasattva is also oneself, and also becomes Buddha on the Vajra Throne." In short, the treatises of Dzogchen, the nature of Bodhicitta and the method of abiding in Bodhicitta, have no difference in principle. It is merely abiding in the mind in accordance with how the nature is realized. What is called unborn and unceasing is because Bodhicitta has no causes or conditions, so it has no nature of arising and ceasing. Because the nature has no arising and ceasing, there is no place for conceptualization, so it is said, "Do not think about anything." And again, as it says: "The Dharmata without appearance, meditating by leaving it unproduced." The way of saying it is also like that. This path of abiding without acceptance or rejection and without alteration is also explained in other texts. As it says in the Lamp that Dispels the Darkness of Extremes: "Beings do not possess two mind-streams, since it is unborn, it does not see itself, since there is no other mind than that, what is there to alter and abide in?" It means that beings do not possess two streams of consciousness, and the nature of that single one is unborn. Even when the power of delusion appears as consciousness and awareness, it does not see itself in itself, therefore there is no nature of altering and abiding. If it is not altered, will it not be stained by the faults of characteristics? Answer: "In between the conditions of delusion and conceptualization, the mind appears like a mirage, it cannot be altered by the wisdom of its own nature, not knowing is like altering a mirage."
Chinese
说，只要错觉的因没有穷尽，那么，无意义却显现为有意义的觉知，如阳焰般生起，就不会断绝。如果知道它的自性，就无法修正，虽然无法修正，却装作修正的样子，这就像想要修正阳焰一样。因此，这显示了显现和错觉是无法修正和否定的。此外，也显示了不追随显现和错觉，不思不念无相心性，无相亦不住，无相亦不住，何须说住于相？这样说，因为不生起寻求事物的念头，所以是无分别。对于它，因为远离了执着和执取相，所以称为无相之心，像这样的心，如果对无相也不依赖，那又何必说对相不依赖呢？《见解宝灯论》中也说：幻相之自性，不遮显现，无相一味，于胜义界中证悟。所说的道理也是一样。像这样无修饰地安住的意义，在《身心无修饰方便灯论》中也说：如何无相之虚空，离缘与非缘，勤作且远离，如是心性之虚空，自性即是如是也。身体等亦如是，无根故无论如何，无有安住若不住，即成不违越。这样说，例如虚空，因为没有自己的相，所以没有缘于境和不缘于境的勤作。同样，心也因为自性空，所以没有勤作之处。身语的一切行为也是如此。这是所要表达的意义。现在稍微讲一下禅定的障碍，总的来说，上面所讲的三十种过失和障碍，也是见和修的障碍，所以在这里稍微讲一下与此相关的障碍，执着细微，难以分辨它是否是障碍。主要讲述禅定障碍的《入一切境菩提心论》中说：不住无缘无念法之
English
He said, "As long as the causes of delusion and misconception are not exhausted, the consciousness that appears as meaningful even though it is meaningless, like a mirage, will not cease to arise. If you know its nature, it cannot be corrected. Even though it cannot be corrected, to act as if you are correcting it is like wanting to correct a mirage. Therefore, this shows that appearance and delusion cannot be corrected or negated. Furthermore, it also shows that one should not follow after appearance and delusion. The non-conceptual, signless nature of mind, does not abide even in the signless. If it does not abide even in the signless, what need is there to mention abiding in signs?" It is said that because one does not generate the mind that seeks things, it is non-conceptual. Because it is free from clinging to and grasping at signs, it is called the signless mind. If such a mind does not rely even on the signless, what need is there to say that it does not rely on signs? In the Precious Lamp of Views, it is also said: "The nature of illusion is unblocked and manifest. The signless, one taste, is realized in the realm of ultimate reality." The way it is said is also the same. This meaning of resting without artifice is also spoken of in the Lamp of Unfabricated Methods for Body and Mind: "How is signless space free from aiming and not aiming, effort and separation? Likewise, the nature of mind, space, is also like that by its very nature. The body and so on are also the same. Because it has no root, in whatever way, there is no abiding. If it does not abide, then it becomes non-contradictory." It is said that, for example, space, because it has no own-sign, has no effort of aiming at an object or not aiming at an object. Likewise, the mind, because it is empty of nature, has no place for effort. All the actions of body and speech are also like that. This is the meaning to be expressed. Now, I will explain a little about the obstacles to meditation. In general, the thirty faults and obscurations mentioned above are also obstacles to view and practice. Therefore, here I will explain a little about the obstacles that are somewhat related to this, where the clinging is subtle and it is difficult to discern whether or not it is an obstacle. In The Bodhicitta Entering All Objects, which mainly explains the obstacles to meditation, it says: "The non-abiding, objectless, non-conceptual dharma of"
Chinese
如是道。从回向微细分之境而生起，分别禅修法身无有特殊意义，自生智慧无分别，恒常如是安住。如是说。从无分别之禅修教言中如是说：修习无分别之时，心于任何处皆不依不著，于任何境皆不执著，不作任何分别而修习，是为法身之道。如是认为。心之住处、所缘及行相，若显现及分别，则视为垢染，远离彼等，是为不颠倒之道。如是认为，此即不离回向微细分，且从欲求完全回向之境而生起，实则分别念即是禅修。如是之义。其中，所谓回向分，即是愿望，乃希求之体性。所谓微细分，虽不如声闻般安住于具所缘之地，然因安住于希望之边，故堕入取舍之边的心即是分别念。如是说。若问应如何安住？则说：法身无有特殊意义等。所谓法身，即是从有情之错觉显现中特别区分出来，且无有更为超胜之意义，错觉显现之自性为何，即是自性身，仅是法身而已。错觉显现亦是心性，心自性不成立，故分别念自性空，因此，无论显现何种境之行相，生起何种心之分别，显现与分别之自性皆为光明，故自生之智慧自然显现。金刚萨埵大虚空中亦云：虚空之分别不生，分别即如虚空。不著虚空之回向，自利大虚空生。如是说。譬如说兔角，因兔角完全不存在，故此名称亦未表达任何意义，乃是虚假的。因此，兔角之意义与兔角之声音，二者皆无意义，且未曾表达任何意义，故与未成立为实有相同。如是，虚空与
English
Thus (it is said). It arises from the realm of subtle parts of dedication. Conceptual meditation, the Dharmakaya, has no special meaning. Self-arisen wisdom, without discrimination, abides as it is. Thus it is said. From the instructions on non-conceptual meditation, it is said: When meditating on non-conceptuality, the mind does not rely on or abide in any place. It does not fixate on any object. Meditating without any kind of conceptualization is the path of the Dharmakaya. This is the view. Seeing the abiding, object, and aspects of the mind as appearances and conceptualizations, and being free from them, is the non-inverted path. This is the very view that is inseparable from the subtle parts of dedication and arises from desiring the object of complete dedication, which is actually meditating on conceptual thought itself. This is the meaning. Among these, the so-called part of dedication is aspiration, the nature of desire. The so-called subtle part, although not abiding in a place with an object like the Shravakas, because it abides at the edge of hope and aspiration, the mind that falls to the edge of acceptance and rejection is conceptual thought itself. Thus (it is said). If asked how to abide, it is said: The Dharmakaya has no special meaning, etc. The so-called Dharmakaya is not something specially distinguished from the illusory appearances of sentient beings, nor is there any other superior meaning. Whatever the nature of illusory appearance is, that is the Svabhavikakaya (essence body), it is merely the Dharmakaya. Illusory appearance is also the nature of mind, and since the nature of mind itself is not established, conceptualization is naturally absent. Therefore, whatever aspect of an object appears, whatever conceptualization of the mind arises, the nature of appearance and conceptualization is naturally clear light, so self-arisen wisdom naturally arises. It is also said in the Vajrasattva Great Sky: The conceptualization of space is unborn, and that conceptualization is like space. From the dedication of non-attachment to space, the great self-benefit of space arises. Thus it is said. For example, if we say "rabbit horns," because rabbit horns do not exist at all, the name does not express any meaning, it is false. Therefore, the meaning of rabbit horns and the sound of rabbit horns are both meaningless, and because they have never expressed any meaning, they are similar to not being established as real. Similarly, space and
Chinese
当缘于虚空而生起的分别念尚未生起时，二者是同时的。因为虚空是无自性的，所以不生。缘于虚空的分别念，因为没有对境，所以不生。因此，认为缘于虚空的分别念，就像虚空本身一样，连一刹那也没有生起过。所有从所缘的因缘而看似生起的分别念，因为所缘的因缘在实义上是不存在的，所以情况也是如此。因此，像虚空一样不执着于任何事物的智慧，因为不希求任何事物，也不抛弃任何事物，所以被称为虚空的布施。安住于这种状态并变得稳固，就会成佛，因此会生起具有重大意义的自利虚空。这就是它的意思。这种道理在《身心无造作方便灯》中也有阐述：心不缘于任何事物，也不安住于任何事物。消除心中安住和缘的过患，就在于对细微心念的执着。如果心像幻觉一样不存在，那么谁来做不安住和不缘呢？虚空本身不安住，这个教诲是有意义的。这样说。例如，当幻觉的自性是虚空时，即使思考幻觉，也不应该对幻觉说：你不要安住于任何所依，也不要缘于任何对境。即使缘于虚空，也不应该对虚空说：你不要安住于虚空的自性中。同样，心的虚幻显现就像幻觉一样，所以不应该安住于任何所依，也不应该缘于任何对境。不应该用其他分别念来改造它，因为心的自性就像虚空一样是无自性的，所以也不应该改造它。这就是它的意思。这种道理在《修菩提心》中也有阐述，就像这样说：完全舍弃执着于形象和相状的希求，修习三种解脱也是魔的事业，形象本身就是空性。等等。像这样修习解脱之门的等持时，应该舍弃的是：执着于实物，执着于相状，以及希求和贪执这三者。它们的对治是：解脱之门，空性本身。
English
When the dualistic thoughts arising in relation to space have not yet arisen, the two are simultaneous. Because space is without inherent existence, it does not arise. The thoughts that focus on it do not arise because there is no object. Therefore, the thought that thinks it is focusing on space has never arisen even for a moment, just like space itself. All the conceptual thoughts that appear to arise in dependence on the condition of an object are also like that, because the object condition does not exist in reality. Therefore, the mind that is not attached to anything, like space, is called the dedication of space because it neither desires nor rejects anything. Remaining in that state and becoming stable will lead to Buddhahood, and thus the great self-benefit of space will arise. That is what it means. This principle is also explained in the Lamp of Unfabricated Means for Body and Mind: The mind does not focus on anything, and it is said not to abide in anything. Eliminating the faults of abiding and focusing in the mind lies in the subtle clinging to the mind. If the mind does not exist like a mirage, then who is it that does not abide or focus? Space itself does not abide, this instruction is meaningful. It is said. For example, when the nature of a mirage is space, even thinking about the mirage, one should not say to the mirage: "Do not abide in any support, and do not focus on any object." Even focusing on space, one should not say to space: "Do not abide in the nature of space." Similarly, the illusory appearance of the mind is like a mirage, so it should not abide in any support, and it should not focus on any object. One should not modify it with other conceptual thoughts, because the nature of the mind is without inherent existence like space, so one should not modify it either. That is the meaning. This principle is also explained in the Cultivation of the Mind of Enlightenment, saying: "Having completely abandoned clinging to forms and signs with longing, meditating on the three liberations is also the work of demons; form itself is emptiness." And so on. Like this, when meditating on the samadhi of the door of liberation, what should be abandoned is: seeing things as real, clinging to signs, and the three: longing, attachment. Their antidote is: the door of liberation, emptiness itself.