Chinese
不住于任何事物，安住于自性佛法中。如果剖析心，它属于其他境域，那是利益和损害的因果二者不分离的关联。也被称为口诀，是因和果的结合。被“是”与“非”束缚，意为未能获得自由的剖析。堪布三十三。博玛哈善希所说：当了知时，世间和出世间也并非空无，仅仅是存在。但实际上，并没有获得世间和出世间。在《广大论》中说：如果舍弃不真实，趋向真实，舍弃分别念，没有欲望。安住于明亮之中，没有自我和他者。下等和。高尚者也平等而一，如果安住于不变的稳固之中，从那以后，不再追随文字的教导，不再追随名相。哦。还有历史。某人说：一切法都不是存在的。答：你见到不存在吗？如果从存在变为不存在，因为从不存在依赖于存在，所以会转变。因此，那就是你所认为的存在。某人说：我见到一切法都是不生的。答：你见到不生吗？如果从生变为生，因为不生会变为生，因此，那就是你所认为的生。又说：我见到一切法都没有心。答：你见到没有心吗？如果从心变为没有，因为从没有心变为有，因此，那就是你的心。堪布三十四。大博所说：不了解时，人会追随不属于自己领域的事物。了解时，法会自然而然地来到自己的领域。人会追随。了解时，识会融入无分别的色中。迷惑时，色会融入分别的识中。并非从色的因中产生识，因为看不到色，没有外在事物。被称为“巴”。经中说：圣者的善良心，如同虚空一般空旷，见到无生无灭即称为菩提心，如果心如同虚空一般空旷，那么菩提也不存在。经中说：无论谁以智慧之眼
English
Not abiding in anything, abiding in the Dharma of the Buddha of self-nature. If the mind is analyzed, it belongs to other realms, which is the inseparable connection of cause and effect of benefit and harm. It is also called the pith instruction, which is the combination of cause and effect. Bound by "is" and "is not," it means the analysis of not obtaining freedom. Khenpo Thirty-three. Boma Hashanshi said: When knowing, both samsara and nirvana are not empty, but merely exist. But in truth, there is no attainment of samsara and nirvana. In the Great Treatise, it says: If one abandons untruth and turns to truth, abandons discrimination and has no desire. Abiding in clarity, there is no self and other. The inferior and. The noble are also equal and one, if abiding in unchanging stability, from then on, no longer following the teachings of words, no longer following names. Oh. There is also history. Someone said: All dharmas are not existent. Answer: Do you see non-existence? If it changes from existence to non-existence, because non-existence relies on existence, it will transform. Therefore, that is what you consider to be existence. Someone said: I see all dharmas as unborn. Answer: Do you see the unborn? If it changes from birth to birth, because the unborn will change to birth, therefore, that is what you consider to be birth. It is also said: I see all dharmas as without mind. Answer: Do you see without mind? If it changes from mind to without, because from without mind it changes to having, therefore, that is your mind. Khenpo Thirty-four. The Great Bo said: When not understanding, people will follow things that do not belong to their own field. When understanding, the Dharma will naturally come to one's own field. People will follow. When understanding, consciousness will merge into non-discriminating form. When confused, form will merge into discriminating consciousness. Consciousness is not produced from the cause of form, because form cannot be seen, there are no external things. It is called "Ba." The sutra says: The noble person's good heart is like the emptiness of the sky, seeing no birth and no death is called Bodhicitta, if the mind is like the emptiness of the sky, then there is no Bodhi either. The sutra says: Whoever with the eye of wisdom
Chinese
如果见到法的法身，那就是见到了佛。正如《律藏》中所说：如莲花色比丘尼的阴门，或者如妙吉祥所修的空性。在《心要论》中说：如果世俗谛和胜义谛没有分别，我就只说世俗谛，我不解释真正的胜义谛。如果一切法都没有自性，慈悲和智慧从何而生？如果完全了解无生无灭，就被称为具有无生智慧。如是说。译师噶瓦·贝则所著的《修次第》已经圆满了，以上也应该了解。作者说：完全舍弃一切世间，没有执着微尘的心，布施波罗蜜就圆满了。不产生微尘般的过失，持戒波罗蜜就圆满了。安忍于法界，安忍波罗蜜就圆满了。不从那个意义上动摇，精进波罗蜜就圆满了。平等性不动摇，无我，禅定波罗蜜就圆满了。无所缘的意义上自证，智慧波罗蜜就圆满了。像这样等等的智慧广泛地出现。关于教证的观点，只是稍微引用了因明经部中的内容，是为了使人信服。其中在《法无生经》中说：贪欲不可得，同样嗔恨和愚痴也永远不可得，一切法都像虚空一样。如是了解的人，就会成为胜利者。有见和无见两种方式是一种方式，平等和不平等同样是平等。《妙吉祥秘密经》中说：智者稍微不分别，就像空性一样是行境。没有分别就超越了痛苦。因为了解自己的自性，所以被称为具有智慧。那就是无分别智慧。智慧的智慧被宣说。所说的智慧也没有真实成立。积聚。无论说什么样的智慧，那都是具有智慧。在《白莲花经》中说：无上的珍宝不是去寻找，而是从自身中获得。所说的真正智慧，所说的智慧本身也是积聚。在《宝积经》中说：世尊，所谓的禅修，是没有禅修的最高语。在《妙吉祥化身品》中说：
English
If you see the Dharmakaya, that is seeing the Buddha. As it says in the Vinaya Pitaka: Like the vulva of the nun Utpalavarna, or like the emptiness meditated upon by Manjushri. In the Heart Sutra, it says: If conventional truth and ultimate truth are not different, then I only speak of conventional truth, I do not explain the true ultimate truth. If all dharmas have no self-nature, from where do compassion and wisdom arise? If you fully understand no birth and no cessation, you are said to possess unborn wisdom. Thus it says. The 'Stages of Meditation' by the translator Kawa Peltseg is complete, and this should also be understood above. The author says: Having completely abandoned all worldly things, without a mind that grasps even a particle, the perfection of generosity is complete. Since not even a particle of fault arises, the perfection of discipline is complete. By being patient with the realm of Dharma, the perfection of patience is complete. Since it does not waver from that meaning, the perfection of diligence is complete. Since equanimity does not waver, and there is no self, the perfection of meditation is complete. By self-knowing the meaning without an object, the perfection of wisdom is complete. Like this and so on, great wisdom arises. Regarding the view of the scriptures, only a small amount is quoted from the Pramana Sutra, in order to inspire faith. Among them, in the 'Sutra of the Unborn Dharma' it says: Desire is not found, likewise anger and ignorance are never found, all dharmas are like the sky. Whoever understands this way will become victorious. Seeing and not seeing are both one way, equality and inequality are likewise equal. In the 'Manjushri Secret Sutra' it says: The wise do not discriminate even slightly, like emptiness it is the field of activity. Without discrimination, there is transcendence of suffering. Because one knows one's own nature, one is said to possess wisdom. That is non-discriminating wisdom. The wisdom of wisdom is spoken of. The spoken wisdom is also not truly established. Accumulation. Whatever kind of wisdom is spoken of, that is possessing wisdom. In the 'White Lotus Sutra' it says: The supreme jewel is not to be sought, but is obtained from oneself. The so-called true wisdom, the spoken wisdom itself is also accumulation. In the 'Ratnakuta Sutra' it says: Blessed One, what is called meditation is the highest word of no meditation. In the 'Chapter of Manjushri's Emanation' it says:
Chinese
天子说：文殊，平等性中没有任何不平等。文殊说：和平等性相等的事物，和它没有间隔是相等的。《宝积经》中说：光护的心，不在外面也不在里面，对于二者都没有执着。《普门品》中说：贪欲如虚空，任何人都没有从中解脱。解脱和完全解脱是圆满的，诸法和寂灭涅槃相同。《忏悔文》中说：以真实看待真实，见到真实后获得解脱，这是最殊胜的忏悔。《无生经》中说：文殊，谁如果使一切法远离生和灭，远离知和无知，见到自性空，五根也就在此圆满显示。那，这就是智慧的根。文殊，一切法自性不生，如果见到不生，那就是信的根。文殊，谁如果远离远和近的念头，对一切法不执着，那就是精进的根。文殊，谁对一切法不执着，这就是禅定的根。还有，文殊，谁如果见到身体和虚空平等，那就是在身上安住于身随观的念住。文殊，谁如果不执着内外二者都没有的感受，那就是在感受上安住于感受随观的念住。文殊，谁如果知道众生只是个名字，那就是在心上安住于心随观的念住。文殊，谁如果专注于善法，那就是在法上安住于法随观的念住。还有，文殊，谁如果圆满显示了八支圣道，对一切法没有不平等，没有二元对立，见到无所作为，这就是正见。文殊，谁如果以不见的方式见到一切法，不可思议，不可分别，完全不可分别，这就是正思维。文殊，谁如果因为不可言说而极度修习平等性，见到一切法不可言说，这就是正语。文殊，谁如果做
English
The son of gods said: Manjushri, in equality, there is nothing unequal. Manjushri said: That which is equal to equality, and that which is without interval from it, are equal. In the Ratnakuta Sutra: "The mind of Light-protector is neither outside nor inside, and one does not fixate on the absence of both." From the chapter of the All-Around Gate: Because desire is like the sky, no one has liberation from it. Liberation and complete liberation are perfect. All dharmas are like nirvana. From the Confession: Look at reality with reality. Having seen reality, be completely liberated. This is the supreme confession. From the Sutra of No Arising: Manjushri, whoever sees all dharmas as free from arising and ceasing, free from knowing and not knowing, and sees the emptiness of their own nature, the five faculties are also perfectly shown in that. Na, that is the faculty of wisdom. Manjushri, because all dharmas are not produced by their own nature, if one sees them as unborn, that is the faculty of faith. Manjushri, whoever is free from the notions of near and far, and lets go of attachment to all dharmas, that is the faculty of diligence. Manjushri, whoever does not attach to all dharmas, that is the faculty of samadhi. Again, Manjushri, whoever sees the body as equal to the sky, that is the mindfulness of observing the body in the body. Manjushri, whoever does not fixate on feelings as being neither inside nor outside, that is the mindfulness of observing feelings in feelings. Manjushri, whoever knows sentient beings as mere names, that is the mindfulness of observing the mind in the mind. Manjushri, whoever focuses on virtuous dharmas, that is called the mindfulness of observing dharmas in dharmas. Again, Manjushri, whoever perfectly shows the eightfold noble path, seeing that there is no inequality and no duality in all dharmas, and that there is nothing to be done, that is right view. Manjushri, whoever sees all dharmas in a way that is invisible, inconceivable, indistinguishable, and completely indistinguishable, that is right thought. Manjushri, whoever intensely meditates on equality as inexpressible, seeing all dharmas as inexpressible, that is right speech. Manjushri, whoever does
Chinese
因为不可得，所以没有作为，见到作者不可得，这是正确的业的边际。文殊，凡是安住于平等性中的缘故，一切法不增不减，这是正确的活命。文殊，以无寻无成的状态，一切法完全不成办，这是正确的精进。文殊，凡是远离忆念的缘故，一切法不作意也不忆念，这是正确的正念。文殊，因为一切法不可得，安住于自性平等且无错乱中，见到所缘是正确的禅定。如是广说。从无生中，罪恶心外道所说和诸佛所说教诫，那些没有差别，如果这样知道，那就是怙主。该经中说：文殊，一切有情名为菩提心，这是一切法寂静的心要。一切法无生的心要。一切法不可取的心要。文殊，这是菩提心的词句。《无垢称经》中说：种姓之子，菩提心，因为不是造作，所以是思的心要。从勤作中解脱的缘故，那是加行的心要。特别通达的缘故，那是胜观的心要。因为正确不忘失，是菩提心的心要。《如来藏经》中说：如来之身具眼，具有智慧，在一切有情的身体中如如不动地安住。《楞伽经》中说：如来藏是自性光明，清净，从最初就是清净的自性。具有三十二相，存在于有情的身体中。《般那般经》中说：如果知道宣说佛法，那就是多闻中的殊胜。《般若经》中说：如来之智慧，与法之体性，见为一味。一切从无生中生起。贪欲被说为寂灭。嗔恨愚痴也是如此。菩提
English
Because of non-apprehension, there is no action, and seeing the agent as non-apprehensible is the limit of correct action. Manjushri, because whatever livelihood abides in equality, all dharmas neither increase nor decrease, this is correct livelihood. Manjushri, in the manner of not seeking and not accomplishing, all dharmas are completely unaccomplished, this is correct effort. Manjushri, because whatever is devoid of the activity of mindfulness, all dharmas are neither attended to nor remembered, this is correct mindfulness. Manjushri, because all dharmas are non-apprehensible, abiding in the equality of nature and without confusion, seeing the object is correct samadhi. Thus, it is extensively stated. From the unborn, whatever is spoken by sinful-minded heretics and the teachings spoken by the Buddhas, those are without difference, and if one knows this way, then one becomes a protector. In that same sutra, it says: Manjushri, all sentient beings are called the heart of Bodhi, this is the heart essence of all dharmas being peaceful. The heart essence of all dharmas being unborn. The heart essence of all dharmas being ungraspable. Manjushri, that is the word of the heart of Bodhi. In the Vimalakirti Sutra, it says: Son of good family, the heart of Bodhi, because it is not artificial, it is the heart essence of thought. Because of being liberated from effort, that is the heart essence of application. Because of particularly understanding, that is the heart essence of higher thought. Because of not forgetting correctly, it is the heart essence of the mind of Bodhi. In the Tathagatagarbha Sutra, it says: The body of the Tathagata, endowed with eyes, endowed with wisdom, abides unmoving as it is within the bodies of all sentient beings. In the Lankavatara Sutra, it says: The Tathagatagarbha is naturally luminous, pure, and from the beginning is the nature of purity itself. Endowed with thirty-two marks, it exists within the bodies of sentient beings. In the Parnapan Sutra, it says: If one knows how to explain the Dharma of the Buddha, that is the best of much learning. In the Prajnaparamita Sutra, it says: The wisdom of the Tathagata, and the characteristic of Dharma, are seen as one taste. All arise from the unborn. Desire is said to be nirvana. Hatred and delusion are the same. Bodhi