Chinese
因此，与意义本身相符的不作分别念，被称为有想法。在《心论》中说，显有世间的一切法都是心，而心是法界完全清净的状态，法是没有界限且不确定的，什么也不是。从什么也不是的意义上来说，因为没有什么可以指示，所以是不造作，不作为，不阻止，因此不跟随。安住在自生自灭中，证悟没有理由的自性，并且证悟到即使生起证悟的感觉，也没有一次是真实的，这就是解脱一次。文中说，再者，心是如何安住的呢？用心去寻找心吧！心是找不到心的。心找不到心，而找不到的本身就是无所缘。文中这样说。第十一，哈亚所说，从长远来看，通过智慧来区分内外之法，自我的身体和心，自生和共同的特征。自己的特征是无常和痛苦，共同的特征是空性和无我，这样来衡量。思考十二，永恒的堪布卡贤希所说，如果一切法都被理解为永远是空性，那么知识和能够理解知识的空性的智慧也是空性。因此，一切智慧也都是空性，所以说空性本身也是空性，我也不是。诺。堪布十三，波扎那贤希所说，对于一切法没有阻碍，就不是修持佛法之路。那为什么呢？因为眼睛看到一切色法，眼睛也无法获得一切色法。就像追赶六识一样。经部中说，什么也得不到，是佛的预言。还有，一切法都无法获得。不容许本身也无法在没有获得的情况下成立。是不容许的。堪布十四，波彦贤希所说，眼睛所见之处就是真谛的边际，一切法也是真谛的边际。除此之外还寻找什么呢？堪布十五，波阿贤希所说，正直的心是佛法之路。那为什么呢？正直地看。分开。正直地禅修。忆念。正直地行持。那。在那之上，因为不修持空性也不寻求方便，所以那是永远修持佛法之路。
English
Therefore, not discriminating in accordance with the meaning itself is said to be having thought. In the "Treatise on Mind," it says, "All phenomena of appearance and existence are mind, and mind is the state of complete purity of the Dharmadhatu. Dharma is without limit and uncertain, it is nothing. From the meaning of being nothing, because there is nothing to indicate, it is uncreated, unmade, unrestrained, therefore unfollowed. Abiding in self-arising and self-pacifying, realizing the nature of no reason, and realizing that even if a feeling of realization arises, there is not even one time that is real, that is liberation once." It says, "Furthermore, how does the mind abide? Let the mind seek the mind! The mind will not find the mind. The mind not finding the mind, and the very not finding itself, is without object." Thus it says. Eleventh. As explained by Haya, from a long-term perspective, the inner and outer dharmas, the self's body and mind, and the general characteristics of self-arising are separated by wisdom. One's own characteristics are impermanence and suffering, and the general characteristics are emptiness and selflessness, and one measures them. Thinking Twelve. The permanent Abbot Kha Shan Shi said, "If all dharmas are understood to be empty forever, then knowledge and the wisdom that can understand the emptiness of knowledge are also empty. Therefore, all wisdom is also empty, so it is said that emptiness itself is also empty, and I am not." No. Abbot Thirteen. Bojana Shanshi said, "Not being obstructed by all dharmas is not practicing the path of Dharma." Why is that? Because if the eye sees all forms, the eye cannot obtain all forms. It is like chasing after the six consciousnesses. In the Sutra Pitaka, it says, "Not obtaining anything is the Buddha's prophecy." Also, all dharmas cannot be obtained. The very impermissibility cannot be established without obtaining. It is impermissible. Abbot Fourteen. Boyan Shanshi said, "The place seen by the eye is the boundary of truth, and all dharmas are also the boundary of truth. What else is there to seek besides that?" Abbot Fifteen. Bo Ashenshi said, "An upright mind is the path of Dharma." Why is that? Looking uprightly. Separating. Meditating uprightly. Remembering. Acting uprightly. That. Above that, because one does not practice emptiness nor seek means, that is forever practicing the path of Dharma.
Chinese
是这样的。《经部》中也说：正直地看，在所见之处，没有。正直地听，在其他听闻中，没有。正直地忆念，在心之境中，没有。正直地取，没有行为。正直地说，没有耗费。堪布十六。波沃列贤希说：对法的自性没有怀疑，没有第二个，因此，不要一下子就怀疑禅修。经部中说：一切法都是自性无心的缘故，是如实。因为是如实，所以是自性无心。堪布十七。波航贤希说：所有一切所作所为，都是如实。见到色，听到声音，也是如实。一切法也是如实。为什么呢？因为没有变化，没有差别。经论中说：众生也是如实，圣者也是如实，一切法也是如实。堪布十八。波卡贤希说：如果懂得心对什么都不分别，那就是法道的开端。为什么呢？因为当眼睛看到一切色的时候，眼睛的自性就是解脱。六识都是一致的。经论中说：因为没有彻底领悟一切法，如果一切法都是一体的缘故，那就是解脱。意的法是行境，也是法。对法的法不做恶业，不做善业，就是自解脱。而且对法的法不见到束缚和解脱。堪布十九。波希贤希说：一切法都没有阻碍。为什么呢？因为一切法都没有定性，所以没有乘，是寂灭圆满的缘故。因为一切法都没有对等，所以是自性的解脱。为什么呢？因为眼睛看到色的时候，没有看不到的。意识进行分别的时候，没有不知道的。迷惑的时候，没有知道的意义。知道错误的时候，没有迷惑。没有真正的梦。在道的那个时候，没有感觉。在没有错误的感觉的时候，那个时候没有梦的缘故。《经论》中说：很多凡夫清楚地看到阿闪佛，从那以后，就不同了。
English
It is so. Also in the Sutra Pitaka, it says: To look straight, in the field of vision, there is not. To hear straight, in other hearings, there is not. To remember straight, in the realm of mind, there is not. To take straight, there is no action. To speak straight, there is no wasting. Khenpo Sixteen. Po Wo Len Shen Shi said: There is no doubt about the nature of Dharma, there is no second, therefore, do not doubt meditation all at once. In the Sutra Pitaka, it says: Because all Dharmas are without the nature of mind, it is Suchness. Because it is Suchness, therefore there is no nature of mind. Khenpo Seventeen. Po Hang Shen Shi said: All that is done is Suchness. Seeing form and hearing sound are also Suchness. All Dharmas are also Suchness. Why? Because there is no change and no difference. It is said in the Sutras: Sentient beings are also Suchness, noble ones are also Suchness, and all Dharmas are also Suchness. Khenpo Eighteen. Po Kag Shen Shi said: If you understand that the mind does not discriminate anything, then that is the beginning of the path of Dharma. Why? Because when the eye sees all forms, the nature of the eye is liberation. All six consciousnesses are in harmony. It is said in the Sutras: Because all Dharmas are not thoroughly understood, if all Dharmas are one, then that is liberation. The Dharma of mind is the object of practice, and it is also Dharma. Do not commit evil deeds or virtuous deeds towards the Dharma of Dharma, then it is self-liberation. Moreover, one does not see bondage and liberation in the Dharma of Dharma. Khenpo Nineteen. Po Shi Shen Shi said: All Dharmas are unobstructed. Why? Because all Dharmas are not definite, therefore there is no vehicle, and it is perfect peace. Because all Dharmas are unparalleled, it is the liberation of one's own nature. Why? Because when the eye sees form, there is nothing that is not seen. When the mind distinguishes, there is nothing that is not known. When deluded, there is no meaning to know. When knowing is mistaken, there is no delusion. There is no true dream. At that time of the path, there is no feeling. At the time when there is no mistaken feeling, there is no dream. It is said in the Sutras: Many ordinary people clearly see Buddha Asham, and from then on, it is different.
Chinese
的法。未曾见，一切法有眼和耳两种。是无与伦比的。那是什么缘故呢？因为法没有差别。阿赖耶识，意，烦恼意，五根。不能见法。因为法不能知法。又如果从色的因不生起识，就不能见色。第二十位禅师。普庵禅师说。觉性没有净与不净。心没有黑暗。如果心不知法。法就束缚我。也没有知，也没有被欺骗的知。那是大知。第二十一位禅师。普印禅师说。从他处所说，六识是不真实的观念。用四种方式取舍，它的名字叫做魔的事业。第二十二位禅师。普照禅师说。当观念动摇时，如果没有动摇，那就是佛的法。心正直和平衡，进入菩提心也与法的自性完全一致。被欺骗的人说，六识使痛苦混乱。第二十三位禅师。普觉禅师说。如果证悟心和识的自性是真实的，那么心的所有目标都是佛的净土和涅槃，恶劣的心为了佛而逃离。因为证悟心的所有境，证悟佛的所有境，没有不是佛法的。第二十四位禅师。定禅师石霜说。凡夫和圣者的两扇门从无始以来就是一种方式。凡夫是圣者的因。圣者是凡夫的果。因为因和果互相依赖。不能超越善与非善。所有善都从圣者的智慧中产生。非善从愚人中产生。经部中说：我与补特伽罗无执着，善与非善的业不失坏。因此，五条根本戒，如果守护五戒，必定获得人身。观空性，如果修持佛法，必定获得阿罗汉的果位。第二十五位禅师。普石霜禅师说。如果知道一切法都是佛法，那就是法眼。
English
The Dharma of. Not seeing, all dharmas have both eyes and ears. It is unparalleled. Why is that? Because there is no difference in dharmas. Alaya consciousness, mind, afflicted mind, five senses. Cannot see the Dharma. Because the Dharma cannot know the Dharma. Also, if consciousness does not arise from the cause of form, then form is not seen. Twentieth Chan Master. Pu'an Chan Master said. Awareness has no purity or impurity. The mind has no darkness. If the mind does not know the Dharma. The Dharma binds me. There is also no knowing, and no knowing of being deceived. That is great knowing. Twenty-first Chan Master. Puyin Chan Master said. What is said from elsewhere, the six consciousnesses are untrue concepts. Taking and abandoning in four ways, its name is called the work of the devil. Twenty-second Chan Master. Puzhao Chan Master said. When the concept is shaken, if there is no shaking, that is the Dharma of the Buddha. The mind is upright and balanced, and entering the Bodhi mind is also completely consistent with the nature of the Dharma. Those who are deceived say that the six consciousnesses cause painful confusion. Twenty-third Chan Master. Pujue Chan Master said. If one realizes that the nature of mind and consciousness is true, then all the goals of the mind are the pure land of the Buddha and Nirvana, and the evil mind flees for the sake of the Buddha. Because all realms of the mind are realized, realizing all realms of the Buddha, there is nothing that is not the Dharma of the Buddha. Twenty-fourth Chan Master. Ding Chan Master Shishuang said. The two doors of ordinary people and sages have been one way since beginningless time. Ordinary people are the cause of sages. Sages are the fruit of ordinary people. Because cause and effect are interdependent. Cannot transcend good and non-good. All good arises from the wisdom of the sages. Non-good arises from fools. It is said in the Sutra: I and the person have no attachment, and the karma of good and non-good is not destroyed. Therefore, the five fundamental precepts, if the five precepts are kept, one will surely obtain a human body. Contemplate emptiness, if you practice the Dharma, you will surely obtain the fruit of Arhat. Twenty-fifth Chan Master. Pu Shishuang Chan Master said. If you know that all dharmas are the Buddha Dharma, that is the Dharma eye.
Chinese
这样说。所有动摇和所作所为都是菩提，像真实的心一样，行于佛法的道路，不惊慌不害怕，所有安住之处也都是一样的。禅师二十六，薄帕多善喜说：因为有世俗的谛实，所以不是空性。因为没有阿罗汉的果位，所以不是存在。二谛不是因为二而为一。圣者所见是空性，所以不是二元的。禅师二十七，薄孜善识说：被迷惑的人会将无罪的行为视为罪恶。有智慧的人会认识到罪恶的处所本身是没有罪恶的。禅师二十八，薄彦善识说：所有的经部和论述都是心动摇的法。如果法道的心动摇，那也是动摇动摇的心。其他的观点还用说什么呢？如果心不动摇，那还用修禅定干什么？如果动摇的心不动摇，那还用正直地思考和烦恼干什么？如果菩提心不动摇，而且不寻求智慧和知识，那么所有的事业和意义都将耗尽。思考二十九，恒常的禅师韩善喜说：心是法道的本质。身体是法道的容器。善知识是因缘所生。心安乐，地方也安乐，如果对两边没有取舍，那就观察十八界。禅师三十，薄善识说：如果知道我心中真实的法，那么它的意义既不深也不浅，既不摇动也不静止，因为不违背法道而获得，也看不到空性的处所。禅师三十一，薄慧珂说：智者知道现在的五蕴就是完全寂灭的涅槃，身和心是具备所有行为的，是具备大乘经典的，如果这样知道，就能在悲伤中看到清净的珍宝，也能消除所有众生的黑暗。禅师三十二，薄朗善喜说：如果理解诸法的意义，那么与真理既不一致，也不相异。显现和不显现的词语是，没有闭合和开放，有两种方式，闭合的意义是看不到心动摇，对行为和知识不分别思考和行动。
English
Thus it is said. All that wavers and is done is Bodhi, like the true mind, going on the path of the Buddha's Dharma, not alarmed, not afraid, all places of dwelling are also the same. Master Twenty-six, Po Pag Do Shan Shi said: Because there is conventional truth, it is not emptiness. Because there is no fruit of Arhat, it is not existent. The two truths are not one because of two. What the noble ones see is emptiness, so it is non-dual. Master Twenty-seven, Po Zhi Shan Shi said: Deluded people see sinless actions as sinful. Wise people recognize that the very place of sin is without sin. Master Twenty-eight, Po Yan Shan Shi said: All Sutras and commentaries are the Dharma of the moving mind. If the mind of the Dharma path moves, then it is the mind that moves the movement. What need is there to mention other views? If the mind does not move, then what need is there to meditate? If the moving mind does not move, then what need is there to think straight and be afflicted? If the Bodhi mind does not move and does not seek wisdom and knowledge, then all actions and meanings will be exhausted. Thought Twenty-nine, Constant Master Han Shan Shi said: The mind is the essence of the Dharma path. The body is the vessel of the Dharma path. The virtuous friend is born of conditions. If the mind is at peace, the place is also at peace. If there is no acceptance or rejection of the two extremes, then observe the eighteen realms. Master Thirty, Po Shan Shi said: If I know the true Dharma of my mind, then its meaning is neither deep nor shallow, neither moving nor still, because it is obtained without contradicting the Dharma path, and the place of emptiness is not seen. Master Thirty-one, Po Hye Ke said: The wise know that the present five aggregates are completely extinguished Nirvana, and the body and mind are endowed with all actions, which is endowed with the Great Vehicle Sutras. If one knows this, one can see the pure jewel in sorrow and also eliminate the darkness of all sentient beings. Master Thirty-two, Po Lang Shan Shi said: If one understands the meaning of all Dharmas, then there is neither agreement nor difference with the truth. The words of manifestation and non-manifestation are, there are two ways without closing and opening. The meaning of closing is that the movement of the mind is not seen, and there is no conceptual thinking and action in behavior and knowledge.