Chinese
将所修与能修二者执为实有的心，即是陷入二元对立。若不证悟此见，稍微触及事物，便会造下无数的障碍，无法成佛。噶当派和格鲁派的所有人都是这样修行的。按照米拉日巴尊者的教法，修持十不善业，会流转于恶道；修持十善业，会流转于天人道；执着于禅定的滋味而修持，会转生到长寿天。如果被念头抓住，分别念就是功德；如果没有抓住，就视其为过患，这也是二元执着的过失。想要成就所有无念等等的功德，想要舍弃所有分别念等等的过患，这也是二元执着的过失。修空性也是心，修不空性也是心，修有或无也是心。总之，尊者说，所有的修行都无法脱离心和二元执着。有人问：如果生起分别念该怎么办？答：将它放在头顶上即可，它自己就会消失，不需要抛弃。波罗蜜多是断除的道地，因此通过不净观等对治法直接断除烦恼。密宗是转变基础的道，因此将五毒转化为分别念。对于五毒和分别念，不做任何扬弃，就在那里像草一样让它自己平息。尊者说，就像柴火越多火就越大一样，分别念越多，就越能成就无二的智慧，因此将五毒和分别念像草一样放任自流即可。这种不作取舍、不加改造的状态，就是过去、现在、未来一切诸佛的意智慧。我们认识或不认识佛，也就在于此。佛也没有比这更高的。初一的月亮和三十的月亮，在是月亮这一点上没有区别。同样，不加改造地安住，瑜伽士今天证悟的无二智慧，与佛的意智慧，在无二这一点上也没有区别。尊者说，一旦彻底断除二元执着的分别念，就是成佛之时。又说，对不改造的状态修持一年，就会生起自己的神通。其他人将不作意片刻作为止观双运，之后像梦幻泡影一样修持。
English
The mind that grasps both the object of meditation and the meditator as real is entering into duality. If you do not realize this view, even slightly touching objects will create immeasurable obscurations, making it impossible to become a Buddha. All the Kadampas and logicians meditate in this way. According to the teachings of Lama Milarepa, meditating on the ten non-virtues will cause one to wander in the lower realms; meditating on the ten virtues will cause one to wander in the realms of gods and humans; becoming attached to the taste of samadhi and meditating will cause one to be born in the long-life gods' realm. If one is caught by thoughts, conceptualization is a virtue; if one is not caught, and it is seen as a fault, that is also a fault of dualistic grasping. Wanting to accomplish all the virtues such as non-thought, and wanting to abandon all the faults such as conceptualization, that is also a fault of dualistic grasping. Meditating on emptiness is also mind, meditating on non-emptiness is also mind, meditating on existence or non-existence is also mind. In short, the venerable one said that all meditation does not liberate one from mind and dualistic grasping. Someone asked: If conceptual thoughts arise, what should one do? He replied: It is enough to place it on the crown of your head; it will disappear on its own, there is no need to abandon it. The Paramitas are the path of abandonment, therefore, through antidotes such as ugliness, one directly abandons afflictions. Secret Mantra is the path of transforming the basis, therefore, the five poisons are carried into conceptualization. Without doing any acceptance or rejection of the five poisons and conceptualization, just like grass, let it pacify itself there. The venerable one said, just as the more firewood there is, the bigger the fire is, the more conceptualization there is, the more one accomplishes non-dual wisdom, therefore, it is enough to let the five poisons and conceptualization grow like grass. This state of non-acceptance and non-rejection, without fabrication, is the wisdom mind of all the Buddhas of the three times. Whether we recognize or do not recognize the Buddha is also in this. There is nothing more than this even for the Buddha. The first day's moon and the full moon are no different in that they are both moons. Similarly, by abiding without fabrication, the non-dual wisdom that the yogi realizes today, and the wisdom mind of the Buddha, are no different in that they are non-dual. The venerable one said, the moment the conceptual thoughts of dualistic grasping are completely cut off, that is when one becomes a Buddha. Furthermore, he said that meditating on the state of non-fabrication for one year will cause one's own clairvoyance to arise. Others practice shamatha on a moment of non-thought, and then meditate on the subsequent dream-like illusion.
Chinese
将五毒和无二分别的智慧带走，像高僧一样，无间断地完全安住于禅定中，他们这样说。 蒂洛巴在南方光荣山向吉祥金刚手请教了“不做作”，这样说。 马尔巴去那里，因为不明白“不做作”的含义。 又去请教，遇到了空行母室利达热，她说：不要看自己的心，不要修，保持平常心。 这就是“不做作”。 从无始以来到现在，不做作就像芦苇的意义一样，每天都在产生，但是因为不了解，所以变成了无记，自己和他人都没有成就意义，他们这样说。 尊者犬护者的口中说：对于不做作的法性，一个念头就足够了。 不需要总是努力。 从那个念头开始，即使失去了也无法失去。 即使处于无分别中，即使处于分别中，也不是世俗的分别。 仅仅是空性，他们这样说。 他恩德很大。 在没有遇到他之前，我自己在修不做作。 因为认为那就是，所以被蒙蔽了，只是偶尔出现无分别。 因此，世俗的自我消失了。 我明白了，他的那个没有破立的无二自解脱。 他们这样说。 又问杰尼贡巴：修心无自性，自己心里不明白吗？ 回答说：心无自性，就像水融入水中一样。 不需要总是修，一个念头就足够了，他们这样说。 放松后安住，自己心里不明白吗？ 回答说：自发的无分别不是心的安住。 因为气脉等等，偶尔出现的无分别，那是强行控制心的执着。 不是心的安住。 心自己安住在无分别中舒服吗？ 闭上眼睛舒服吗？ 睁开舒服吗？ 躺着等等，安住在任何舒服的姿势中。 不要进行任何破立，即使处于不分别的状态也可以。 即使处于各种分别中也可以。 安住在不做作中，远离自己的二取。 产生“无二的智慧自然显现”的想法时，那就是心自己的体性。 是了解习性或安住方式。 这样理解就不需要修了。 无法失去或安住，无力自主地产生修，他们这样说。 问：了解心的体性是怎样的？ 回答说：不做作。
English
They say that taking the five poisons and non-dual wisdom, like a Gomchen, without interruption, completely abiding in Samadhi alone. Tilopa asked glorious Vajrapani on the glorious mountain in the south about "uncontrived," he said. Marpa went there, because he did not understand the meaning of "uncontrived." When he went to ask again, he met the Dakini Shri Dharara, and she said: Do not look at your own mind, do not meditate, leave it in its ordinary state. This is "uncontrived." From beginningless time until now, the meaning of uncontrived, like the meaning of a reed, arises again and again every day, but because it is not understood, it has become unpredicted, and neither oneself nor others have accomplished the meaning, they said. Jetsun Khyithulchen said: For the uncontrived nature of reality, one thought is enough. There is no need to always strive. From that thought, even if it is lost, it will not be possible to lose it. Even if one abides in non-conceptuality, even if one abides in conceptual thought, it is not worldly conceptual thought. It is only emptiness, they said. He is very kind. Before I met him, I myself was meditating on uncontrived. Because I thought that was it, I was obscured, and only occasionally did non-conceptuality arise. Therefore, the worldly self disappeared. I understood that his non-dual self-liberation without negation or affirmation. They said. Again, asked Je Nyi Gomba: Meditating on the mind's lack of inherent existence, does it not go into your own mind? He replied: Because the mind lacks inherent existence, it is like water dissolving into water. There is no need to always meditate, one thought is enough, they said. Relaxing and abiding, does that not go into your own mind? He replied: Spontaneous non-conceptuality is not the abiding of the mind. Because of the channels and winds, the occasional non-conceptuality, that is the grasping of the mind by forcibly controlling the mind. It is not the abiding of the mind. Is the mind itself comfortable in non-conceptuality? Is it comfortable to close the eyes? Is it comfortable to open them? Lying down, etc., abide in whatever posture is comfortable. Without doing any negation or affirmation, it is fine even if one abides without conceptualizing. It is fine even if one abides in various conceptual thoughts. Abiding in uncontrivedness, one is separated from one's own dualistic grasping. When the understanding arises that "non-dual wisdom naturally arises," that is the nature of the mind itself. It is knowing the disposition or the way of abiding. If one understands in that way, there is no need to meditate. One cannot lose or abide, meditation arises involuntarily, they said. Asked: What is it like to know the nature of the mind? He replied: Uncontrived.
Chinese
据说，不加修饰地认识它，就是认识它的本质。不加修饰地安住，远离了扬弃和建立的行为，二元对立的智慧自然显现，这就是无分别。就像哑巴品尝红糖，或者年轻女子体验情欲的快乐一样，无法言说，是无二的。明亮的智慧就是明亮。当无分别和明亮出现时，所有的二元执着的行为都会停止。那时，心是快乐的。心快乐，身体也快乐。这样，通过快乐、明亮和无分别这三者，利益会在今生显现。世俗的分别念是自发的，瑜伽士通过认识来区分，这两种分别念的区别在于是否认识。如果通过禅修来认识，它会变成分别念；如果不通过禅修来认识，它不会变成自解脱吗？如果这样做，像一个蹒跚而行的老人，这样的人会来到我这里。班禅释迦室利也说：显现的一切都保持原样，无为自然成就。显现的任何事物都以觉性来把握，觉性自然解脱。如果切断念头的根源，念头和分别念会消失在法界中。如果在禅修间隙保持正念，禅定和后得会融为一体。还有，克珠译师说：当烦恼无法通过压制来克服时，诀窍之王就会出现。当它保持自然状态时，它会消失在法界中。甚至没有扬弃和建立的名称。还有，嘉瓦扬衮巴说：不要用头脑来禅修原始的禅修。不要用人为的方式来修饰自然状态。禅修的专注和清晰不应受到环境的影响。不要把头脑的理解视为错误。不要特意禅修无分别。让心保持自然状态，并保持警觉。禅修会到达止禅的深处，你会看到，没有心可以把握的空性法界。无碍地显现是觉性的门。在这种无念的明空状态中，保持自然，并观察它。你会看到，禅修会让你看到胜观的真面目。不要失去不散乱的正念。不要人为地修饰非禅修的状态。不要试图表达无念的觉性。不要混淆常断，并自由地行动。你会看到，禅修会让你体验到离戏的母子相会。头脑的理解和念头的流动是状态的门。认识自己的真面目是修行的关键。还有，将散乱的念头拉回来并安住在禅修中是不对的。念头就是念头本身的本质
English
It is said that knowing it without modification is knowing its essence. Abiding without modification, being free from the actions of rejection and establishment, the non-dual wisdom naturally arises, and that is non-conceptualization. Like a mute person tasting brown sugar, or a young woman experiencing the pleasure of desire, it is unspeakable, it is non-dual. The clear wisdom is clear. When non-conceptualization and clarity arise, all actions of dualistic clinging cease. At that time, the mind is happy. When the mind is happy, the body is also happy. Thus, through these three—happiness, clarity, and non-conceptualization—benefits will manifest in this very life. Worldly conceptual thoughts are spontaneous, and yogis distinguish them through recognition; the difference between these two types of conceptual thoughts lies in whether or not they are recognized. If you recognize it through meditation, it becomes conceptual thought; if you recognize it without meditation, won't it become self-liberation? If you do that, someone like an old man who stumbles along will come to me. Panchen Shakya Shri also said: When whatever appears is left as it is, effortless accomplishment is achieved. When whatever arises is grasped with awareness, awareness is self-liberated. If the root of movement is cut, thoughts and conceptualizations vanish into the expanse. If mindfulness is maintained during meditation breaks, samatha and vipashyana become of one taste. Also, Khrobu Lotsawa said: When afflictions cannot be overcome by suppression, the king of instructions arises. When it is left in its natural state, it vanishes into the expanse. There is not even a name for rejection and establishment. Also, Gyalwa Yang Gonpa said: Do not meditate on the original meditation with the mind. Do not modify the natural state with artificiality. The focus and clarity of meditation should not be influenced by circumstances. Do not regard the mind's understanding as a fault. Do not deliberately meditate on non-conceptualization. Let the mind remain in its natural state, and maintain alertness. Meditation will reach the depths of shamatha, and you will see that there is no mind to grasp, the expanse of emptiness. Unobstructed manifestation is the door of awareness. In this mind-free, clear-empty state, remain natural, and observe it. You will see that meditation will allow you to see the true face of vipashyana. Do not lose unscattered mindfulness. Do not artificially modify the non-meditative state. Do not try to express non-conceptual awareness. Do not confuse permanence and annihilation, and act freely. You will see that meditation will allow you to experience the meeting of the mother and child of non-elaboration. The mind's understanding and the flow of thoughts are the door of the state. Recognizing one's own true face is the key to practice. Also, it is not right to pull back scattered thoughts and place them in meditation. Thoughts are the essence of thoughts themselves.