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Look without speaking, continuously. Furthermore, from the Tantra of Kunzang Rigpa Tsal Shar (The All-Good Awareness Manifesting Power): The yogi whose awareness manifests its power, Since all phenomena are self-illuminating, Abides in the state of non-distraction. Furthermore, from the Definitive Meaning Gathering: Self-illuminating appearances are without other, From the continuously existing nature of reality, Whoever abides in the meaning without distraction, That is the path of the supreme yogi. Furthermore: Clear and without distraction is the Dharmakaya, The samadhi without separation from no (Tibetan: མ་, Devanagari: मा, Romanized Sanskrit: mā, literal Chinese meaning: no) and fear (Tibetan: བྷཻ, Devanagari: भै, Romanized Sanskrit: bhai, literal Chinese meaning: fear), Like the sky, without object of focus, Continuously abiding, without gathering or dispersing. And so forth. Secondly, whatever appears, whatever exists, however it appears, without negating, affirming, abandoning, or adopting, one cultivates it as self-arisen, self-appearing. As it is said in the Definitive Meaning Gathering: Whatever characteristics of objects appear, The mind without negation or affirmation, In the Dharma-dhatu, confident in the definitive meaning, Is bliss without the weakness of expanding or contracting. Furthermore, from the Mind Protector: Since the concept of self and other is naturally absent, It is the intention of Vajrasattva of appearances and existence. Having thoroughly understood the meaning of how it is, Whatever is suitable, fortunate ones should practice. Furthermore, from the Bodhicitta Bliss Abundance: In the primordially no (Tibetan: མ་, Devanagari: मा, Romanized Sanskrit: mā, literal Chinese meaning: no) fear (Tibetan: བྷཻ, Devanagari: भै, Romanized Sanskrit: bhai, literal Chinese meaning: fear), clear as it is, One does not find a dharma that conquers others through fear (Tibetan: བྷཻ, Devanagari: भै, Romanized Sanskrit: bhai, literal Chinese meaning: fear). The vajra sun rises from the expanse, All of it is clear in that suchness. Thus it is said. Thirdly, however it appears, it is the self-arisen wisdom, self-appearing, and therefore the nature of unborn. As it is said in the Mind Protector: This is the practice of non-acceptance, such that, Once one understands it as one, and the mind meets reality, Whose is the practice, and what is taken? Since the mind itself has become reality, there is no taker or taken. Once the mind has become the nature of reality, Who is the fear (Tibetan: བྷཻ, Devanagari: भै, Romanized Sanskrit: bhai, literal Chinese meaning: fear) maker, and what is feared (Tibetan: བྷཻ, Devanagari: भै, Romanized Sanskrit: bhai, literal Chinese meaning: fear) in fear (Tibetan: བྷཻ, Devanagari: भै, Romanized Sanskrit: bhai, literal Chinese meaning: fear)? Having realized the all-pervading nature of reality and being without distraction, It is said to be the intention of the all-pervading nature of reality. And furthermore, from the Wisdom Deep Completion: Realizing the meaning of one's own mind, the essence is the Dharmakaya, The wisdom Dharmakaya to be feared (Tibetan: བྷཻ, Devanagari: भै, Romanized Sanskrit: bhai, literal Chinese meaning: fear) is not elsewhere. Since the wisdom of the mind, before and after, is without limit, Where is the fear (Tibetan: བྷཻ, Devanagari: भै, Romanized Sanskrit: bhai, literal Chinese meaning: fear) maker without error? Thus, if great fear (Tibetan: བྷཻ, Devanagari: भै, Romanized Sanskrit: bhai, literal Chinese meaning: fear) is not substantial in the mind, Not abiding, not thinking, is not yoga. Thus it is said. Fourthly, whatever appears, it does not move from self-arisen wisdom, therefore one practices effortlessly in one's own tradition. As it is said in Longchen: Without
Chinese
安住于本然自性中，身心放松随意安住，觉性放松无勤任运，如自在者般安住。于无有收放的法性中，身心随意安住而得安乐。如是说。于《智慧深奥究竟》中说：如实不错认自心之故，身语未生，无有四种证悟，因此，无有跏趺坐、站立、行走、安坐、禁语、言说。因此，心也无实，无常断。舍弃证悟，不会落入作为的境地，因为智慧见解自然生起。瑜伽士不应以作意之识而“玛贝”（藏文，梵文天城体，梵文罗马拟音，汉语字面意思：不惊慌），因为分别念是未作整饰的自心智慧。具足此者，无需特意依赖“贝巴”（藏文，梵文天城体，梵文罗马拟音，汉语字面意思：惊慌者）。如是说。于《了义总集》中说：非造作的法性，是无有分别思择的“贝巴”（藏文，梵文天城体，梵文罗马拟音，汉语字面意思：惊慌者），体验是觉性明朗，于此不散乱即是“贝巴”（藏文，梵文天城体，梵文罗马拟音，汉语字面意思：惊慌者）。如是说。于《虚空广阔》中说：以作为道之勤作，是自生菩提之障碍，因此，此无勤智慧，被说是殊胜道之智慧。如是等等宣说了。 第二，对治过患之方法：对于烦恼、分别念、沉掉、魔之障碍、以及于入定后之执着，无论如何生起，所有这些都是心性自显，因此，不作好坏取舍，于自显中任运解脱而修持。于《心贝六义》中说：瑜伽士无论生起何种证悟之相，若说证悟彼即是法性，则无需于法界之外另求“贝”（藏文，梵文天城体，梵文罗马拟音，汉语字面意思：惊慌）。于彼无有对治之修整与遮止。如是于三时一切形相中，不离自性即是法身，若转为力量，则无有世间自性。如是说。于《明点六法》中说：以执着为标志所显现之诸法，显现为自之庄严，故不舍弃不抛弃，无论何种形相，皆不“贝”（藏文，梵文天城体，梵文罗马拟音，汉语字面意思：惊慌），以方便而享用之。与一切相违，完全舍弃之法，五毒与五无间罪，若入于清净道，则获得平等之王位。如是说。于《石中炼金》中说：以觉性观照心之行境，彼等即是诸法之法性，于离戏中，无论高低，皆不“贝”（藏文，梵文天城体，梵文罗马拟音，汉语字面意思：惊慌）此殊胜道。如是说。于《大鹏》中说：屠夫贱
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Abiding in the natural state of reality, relax the body and mind and abide as you please, relax the awareness effortlessly, and abide like a free person. In the unimpaired Dharma nature, happiness is attained by placing the body and mind as desired. Thus it is said. In "Profound Perfection of Wisdom": Because of realizing one's own mind without error, body and speech are unborn, and there are no four realizations. Therefore, there is no lotus posture, standing, walking, sitting, silence, or speaking. Therefore, the mind is also unreal, neither permanent nor annihilated. Abandoning realization will not lead to action, because the wisdom view arises spontaneously. Yogis should not be 'ma bhai' (Tibetan, Devanagari script, Roman transliteration, literal meaning: do not be afraid) with intentional consciousness, because conceptualization is the uncorrected wisdom of one's own mind. Those who possess this do not need to rely on 'bhai pa' (Tibetan, Devanagari script, Roman transliteration, literal meaning: fearful one) specifically. Thus it is said. In "Definitive Meaning Gathering": The Dharma nature of non-fabrication is 'bhai pa' (Tibetan, Devanagari script, Roman transliteration, literal meaning: fearful one) without conceptual thought. Experience is the clarity of awareness, and not being distracted from it is 'bhai pa' (Tibetan, Devanagari script, Roman transliteration, literal meaning: fearful one). Thus it is said. In "Vastness of Space": Effort in the path of action is an obstacle to self-arisen enlightenment. Therefore, this effortless wisdom is said to be the supreme wisdom of the path. Thus and so on it is proclaimed. Secondly, the method of correcting faults: Regarding afflictions, conceptual thoughts, dullness and excitement, obstacles of demons, and clinging to post-meditation, no matter how they arise, all of these are self-manifestations of the mind itself. Therefore, without accepting or rejecting good or bad, practice by letting self-manifestations arise and dissolve spontaneously. In "Six Meanings of Mind Bhai": Whatever signs of realization arise for a yogi, if it is said that realization itself is Dharma nature, then there is no need to seek 'bhai' (Tibetan, Devanagari script, Roman transliteration, literal meaning: fear) other than in the Dharmadhatu itself. There is no remedy or rejection for it. Thus, in all aspects of the three times, not straying from oneself is the Dharmakaya. If it becomes power, there is no worldly nature. Thus it is said. In "Six Bindus": The phenomena that appear marked by clinging are seen as one's own ornaments, so do not abandon or discard them. In whatever form, do not 'bhai' (Tibetan, Devanagari script, Roman transliteration, literal meaning: fear), but enjoy it with skillful means. Dharmas that are contrary to all and completely abandoned, the five poisons and the five inexpiable sins, if entered into the pure path, the king of equality is attained. Thus it is said. In "Gold Refining from Stone": By knowing the sphere of activity of the mind, these are the Dharma nature of all dharmas. In freedom from elaboration, without superior or inferior, do not 'bhai' (Tibetan, Devanagari script, Roman transliteration, literal meaning: fear) this supreme path. Thus it is said. In "Great Garuda": Butcher low
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五无间罪。舍弃不可言说的世间。以完全圆满作为佛法的根本。安乐广大，没有其他（可以相比）。如是说。那么这些过失是保持事物自身的状态吗？不是的。因为一切都证悟为自生智慧的自显现。对于任何事物都没有实体和相状，就像火燃烧时添加木柴一样。在广大的智慧中，自生自灭地修持。从《虚空广阔》中说：如果生起常断等感受，种种分别念显现为智慧的装饰。就像火上添柴一样，仅仅在那时就显现为“拜”（bhairava）。如果五根识变得模糊，理解三身融合的意义，法性融入法的虚空中，就像瓶子里的珍宝宝藏一样。如是说。从《收摄显现》中说：对于分别念、相状、好坏、五种烦恼，任何生起都不应遮止，也不应用忆念去追逐其意义。我说自生自灭。如是说。第三，关于验相：这是关于显示验相和信心的标志。前者是：在平等之后，没有二元，没有自解脱，没有增减的验相。如同天空中的云彩一样，一切法自灭地显现为法身的验相。如同草原上蔓延的火焰一样，任何忆念都显现为智慧法身的验相。如同珍宝金洲上没有土石的分别一样，一切法在自生智慧中，没有其他分别地体验。对于那些没有如此证悟的人，以无偏的慈悲宣说。第一个是：从《虚空广阔》中说：证悟自心见解的人，平等之后，五毒了知为一。那时，无论如何运用烦恼，其自性都没有增减。如是说。从《龙钦心髓》中说：因为没有舍弃和交替，所以没有增减，因此是禅定。如是说。从《决定义总集》中说：譬如虚空中的云彩，自生自灭，没有损害一样。因为分别念自解脱，不可毁灭，所以智慧自性显现为法身。如是说。从《龙钦心髓》中说：安乐和痛苦也平等，自生自灭地显现。在自明觉的虚空中完全清净。如是本然，不可改造。如是说。第三个是：从《决定义》中说：譬如仲冬时节，火焰蔓延在草原上一样，任何忆念都是法身的光明
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The five inexpiable sins. Abandoning the unspeakable world. With complete perfection as the root of Dharma. Great bliss, there is no other (to compare). Thus it is said. So, are these faults kept in their own state of affairs? It is not so. Because everything is realized as the self-manifestation of self-arisen wisdom. For anything, there is no entity and no characteristics, just like adding wood to a burning fire. In the state of great wisdom, practice self-arisen and self-pacified. From "Vast Expanse of Sky": If arising feelings of permanence and annihilation, all kinds of conceptual thoughts arise as ornaments of wisdom. Just like adding wood to the fire, at that very moment it appears as "Bhairava". If the five senses become blurred, understanding the meaning of the union of the three bodies, the nature of reality dissolves into the space of Dharma, like a treasure of jewels inside a vase. Thus it is said. From "Subduing Appearances": For conceptual thoughts, characteristics, good and bad, the five afflictions, whatever arises should not be suppressed, nor should one chase after its meaning with remembrance. I say self-arisen and self-pacified. Thus it is said. Third, regarding the signs of experience: This is about showing the signs of experience and confidence. The former is: In equality, there is no duality, no self-liberation, no experience of increase or decrease. Like clouds in the sky, all dharmas self-pacify and appear as the Dharmakaya. Like a fire spreading on the grassland, any remembrance appears as the wisdom Dharmakaya. Like there is no separation of earth and stones on the precious golden continent, all dharmas are experienced in self-arisen wisdom, without other separations. For those who have not realized this, it is spoken with impartial compassion. The first is: From "Vast Expanse of Sky": Those who realize the view of their own mind, after equality, the five poisons are known as one. At that time, no matter how afflictions are used, their nature has no increase or decrease. Thus it is said. From "Longchen Nyingtik": Because there is no abandonment and alternation, there is no increase or decrease, therefore it is meditation. Thus it is said. From "Definitive Meaning Compendium": Just like clouds in the sky, self-arisen and self-pacified, without harm. Because conceptual thoughts are self-liberated and indestructible, the nature of wisdom appears as the Dharmakaya. Thus it is said. From "Longchen Nyingtik": Happiness and suffering are also equal, appearing as self-arisen and self-pacified. Completely pure in the space of self-awareness. Such is the natural state, unmodifiable. Thus it is said. The third is: From "Definitive Meaning": For example, in the middle of winter, like a fire spreading on the grassland, any remembrance is the light of the Dharmakaya