English
When thoughts cease, a vast, spacious, and relaxed awareness, like the indivisibility of outer space and the emptiness of one's own mind, manifests as clear emptiness without grasping. That is also awareness. In short, do not welcome whatever thoughts arise beforehand, and do not chase after them afterward, but look at the nature of the one who arises. Just by looking, the collection of thoughts naturally stops; this is the nature of reality. At that time, the only existing awareness, clear and pure, a clear and ungrasping emptiness, free from any identification with its essence, will manifest. That is also awareness. Just looking at the nature of thoughts themselves, and meditating on emptiness through observation, is awareness. If we explain its method in detail, relaxing the mind and abiding, the activity of thoughts ceases, merely not discriminating objects, merely being clear and bright, and the presence of the knower and clear emptiness, none of these are awareness. At that time, the pure and unadulterated awareness that is not mixed with these, nakedly, or rather, the non-discriminating knower or seer, which is naturally present, is awareness. The ultimate way to recognize the key points and essential instructions of all that has been said is this: by looking at the nature of thoughts themselves and leaving them in their own place, in this way, not being attached to the objects of the six external senses, not being bound internally by strong recollection and grasping, and not falling into a state of abandonment and non-attention, this awareness of empty clarity without grasping is awareness. Its meaning is that one does not cling to the objects of the six external senses, such as forms and sounds, but rather keeps the clinger himself in his natural state and guards him. In this way, although one does not cling to external forms and sounds, etc., if one clings to the taste of the three internal sensations of pleasure, clarity, and non-discrimination, this is also a subtle thought that clings to the dharma of the emptiness of internal appearances. At that time, one must guard the one who experiences the taste without losing his natural state. Even if one does not experience the taste of experience while guarding, one must guard in the manner of guarding the guarded and the guarder, because the mind that is bound internally by recollection and grasping is merely experiencing, not true realization. This itself is also a thought that clings to the antidote. Its antidote is clinging to the supreme and clinging to certainty, etc. In these cases, one speaks of mindful effort, or slow mindfulness, active mindfulness, the object of consciousness, and mindfulness with names, etc. In this way, if one becomes accustomed to slow mindfulness, then the guarded
Chinese
将散乱的念头安住于自身，什么也不修，反复放松安住。何时能将所修与能修的执着自然消融，从所修与能修的系缚、执持、定解的一切外壳中脱离，如太阳从云中解脱一般，即使修也不用守护，即使不修也不会错乱，将会生起无有错谬的证悟。那时，因为并非如未见自性的无明和相应的无念发呆、阿赖耶识一般，所以远离了舍弃不记。那时，也称为本来的觉性或法性的觉性，以及任运成就的觉性或无勤的觉性。如果能再次专注于一境，就能将法界与觉性无二融合，从而获得圣道。如果用容易理解的话来说，就是将现在的意识安住于不作改变的自然状态，这便是觉性。如果未能认识到这一点，用“ཕཊ་”（藏文，梵文天城体 स्फट，梵文罗马拟音 sphat，摧破）摧毁分别念，就能显现觉性。也就是，无论生起什么，都不要犹豫怀疑，而是突然发出短促有力的“ཕཊ་”（藏文，梵文天城体 स्फट，梵文罗马拟音 sphat，摧破）声，随即生起一种远离分别念、空明无执的觉性，那就是觉性。不要陷入昏沉、沉没、迷糊三种状态，持续保持这种状态就是修行。将此与因缘结合就是行为。与因缘结合的方式是，无论生起好坏分别念，都不要取舍犹豫，而是安住于觉性之上，如同在水中画画一般，使分别念不依赖其他对治而自然消散。或者，除了后得位之外，不要对觉性进行扩展、证明、赞扬等任何行为，如果能认识到最初的状态，即觉性本身，持续修行，觉性就会越来越清晰、越来越浓厚。这是本体作为道用。所谓现象作为道用，是指六万四千种引导的临终中阴法身光明之现象或总相的修持方式，据说这是修持觉性本身的普通修法之精髓，故而在此安立。这是由离戏法界自解脱所说。 讲述大圆满见、修、行三者的分类。
English
By leaving the wandering thoughts of distraction in their own place, without meditating on anything, repeatedly relax and settle. When the clinging to what is to be cultivated and the cultivator naturally dissolves, and one emerges from the shell of all the bonds, grasps, and definite understandings of what is to be meditated on and the meditator, like the sun freed from the clouds, even if one meditates, there is nothing to guard, and even if one does not meditate, there is no confusion, and a flawless realization will arise. At that time, because it is not like the ignorance of not seeing one's own face, or the corresponding blankness of non-thought, or the alaya, it is free from indifference and non-indication. At that time, it is also called the innate awareness or the awareness of the nature of reality, and the spontaneously accomplished awareness or the effortless awareness. If one can again become accustomed to single-pointedness, the expanse and awareness will merge inseparably, and one will attain the noble path. To explain it in an easily understandable way, this very moment of leaving the present consciousness in its unaltered natural state is awareness. If one does not recognize this, then destroying conceptual thoughts with "PHAṬ" (藏文, Devanagari स्फट, Romanized Sanskrit sphat, meaning "cut through"), the element of awareness will manifest. That is, whatever arises, without hesitation or doubt, suddenly utter a short, powerful "PHAṬ" (藏文, Devanagari स्फट, Romanized Sanskrit sphat, meaning "cut through") sound, and immediately a consciousness free from conceptual thought, empty, clear, and ungrasping, will arise; that is awareness. Without letting it fall into dullness, sinking, or turbidity, maintaining that continuity is meditation. Combining that with circumstances is action. The way to combine it with circumstances is that whatever good or bad conceptual thoughts arise, without accepting or rejecting, hesitating or doubting, settle on awareness, and like drawing a picture on water, the conceptual thoughts will naturally dissolve without relying on other antidotes. Or, except for the post-meditation state, do not expand, prove, praise, or do anything else with awareness. If one recognizes the initial state, that is, awareness itself, and meditates continuously, awareness will become clearer and thicker. This is essence as the path. The way of appearance as the path refers to the way of meditating on the appearance or general meaning of the dharmakaya luminosity in the bardo of dying, which is guided by the sixty-four thousand teachings. It is said that this is the essence of the ordinary way of meditating on awareness itself, and therefore it is established here. This was said by the Playful Dharmadhatu Self-Liberation. Explanation of the categories of view, meditation, and action in Dzogchen.