Chinese
那些是安住的处所。佛陀菩提不可思议。从“谁欲获得最胜菩提”开始，那人不应以贪欲来衡量佛法。贪欲佛法的体性是什么？佛陀的功德不可思议。如果有人不进入佛法，众生没有菩提的生起，众生与佛陀菩提无二无别，如果知晓，那人即成怙主。如是等等说了许多。《月灯经》中说：如果有人具足一种法，一切功德之聚皆得圆满。他将迅速证得无上菩提。何为一种法？如果以自性了知一切，一切法皆无名，一切音声皆无所舍。如是说。《金刚三昧经》中说：心若不为空性所动，六度波罗蜜皆集于此。《大顶经》中说：于微尘数劫中读诵受持圣法经藏，不如一日一夜修习无漏智慧，其功德当观何处而知。若，则获得无量福德。为何如此？因为将永远脱离生死。 《金刚经》中说：善现，过去的念头不可得，未来的念头不可得，现在的念头也不可得。《宝积经》中说：没有佛陀的念头，没有僧伽的念头，才是真正的供养。《佛藏经》中说：以对法没有念头的无量智慧，才能首先了知，思虑和行为是无法了知的。《楞伽经》中说：何时菩萨不见内心的各自心识，也不是法，也不见心识的行相，如实了知，那人即称为通达胜义。 《宝积经》中说：有人服毒不死，持火不焚烧，凡是智慧行持增上者，孩童的行为不能夺取，更何况其他？《般若波罗蜜多经》中说：无边智慧菩提
English
Those are the places of abiding. The Buddhas' enlightenment is inconceivable. Starting from, "Whoever desires to attain the supreme enlightenment," that person should not examine the Dharma with attachment. What is the nature of the Dharma of attachment? The qualities of the Buddha are inconceivable. If someone does not enter the Dharma, beings have no arising of enlightenment, and beings and the Buddhas' enlightenment are inseparable, if one knows this, that person becomes a protector. Thus, many things were said. In the "Moon Lamp Sutra," it says: If someone possesses one Dharma, all accumulations of qualities will be perfected. He will quickly attain unsurpassed enlightenment. What is the one Dharma? If one knows everything as it is in its nature, all Dharmas are without name, and all sounds are without abandonment. Thus, it appears. In the "Vajra Samadhi Sutra," it says: If the mind does not waver in emptiness, the six perfections are gathered there. In the "Great Crown Sutra," it says: Compared to reciting and upholding the Sutra Pitaka of the Holy Dharma for as many kalpas as there are dust particles, the merit of meditating on stainless wisdom for one day or one night, one should know by looking where it is. If so, immeasurable merit will be obtained. Why is that? Because one will be permanently separated from birth and death. In the "Diamond Sutra," it says: Subhuti, the past mind is unattainable, the future mind is unattainable, and the present mind is also unattainable. In the "Ratnakuta Sutra," it says: Without the thought of the Buddha, without the thought of the Sangha, that is the true offering. In the "Buddha Treasury Sutra," it says: Only with immeasurable wisdom that has no thought of Dharma can one first know, thinking and behavior are not able to be known. In the "Lankavatara Sutra," it says: When a Bodhisattva does not see the individual consciousness of his inner mind, and it is not Dharma, and does not see the aspects of consciousness, knowing it as it truly is, that person is called skilled in the ultimate meaning. In the "Ratnakuta Sutra," it says: Some people eat poison and do not die, hold fire and are not burned, those whose wisdom practice is increased, the actions of children cannot take away, what need is there to mention others? In the "Prajnaparamita Sutra," it says: Boundless wisdom Bodhi
Chinese
如是菩萨摩诃萨于一切法通达之时，于一切法得法之显现，故不视空性为空性。于空性之外，亦视空性。即彼云：何谓法界？非无相无界。虽善示法界，然实无所指。于此义善思之时，当善思无所指，为舍弃诸分别，故得大法之显现。又，尊者，汝谓法界之自性有世俗谛与胜义谛耶？答曰：文殊，法界之自性，世俗谛与胜义谛皆无所指。文殊曰：尊者，如是，以世俗谛与安立示心解脱耶？文殊，岂非毕竟无心解脱耶？文殊曰：尊者，若心于内或于外或于二者之间有所指，则心可得解脱。尊者，心既非于内，亦非于外，以无所指故，于彼无系缚之解脱。即彼云：复次，天子，菩萨以智慧眼清净之智见一切法时，如不见任何法之真实，如是见之；何时见任何法之真实，彼时则一无所成。又，舍利子问曰：罪人，当于何处求菩提？答曰：尊者，当于住于坏聚见，无明，爱之爱，一切结缚，颠倒所缠，及自性障等处求菩提。问曰：罪人，汝何所思而作是说？答曰：尊者，若如实通达彼等法，则彼即是菩提故，是为导师。又，罪人，以幻化故，示世俗之譬喻。一切法为令众生迷惑故，如幻化。一切法以非有故，如梦。
English
Thus, when Bodhisattvas Mahasattvas understand all dharmas, they obtain the appearance of dharma in all dharmas, therefore they do not regard emptiness as emptiness. Apart from emptiness, they also regard emptiness. That is, it says: What is called the Dharmadhatu? It is neither without characteristics nor without realm. Although the Dharmadhatu is well shown, in reality there is nothing to point to. When contemplating this meaning well, one should contemplate without pointing, in order to abandon all discriminations, therefore one obtains the appearance of great dharma. Furthermore, Venerable One, do you think that the nature of the Dharmadhatu has conventional truth and ultimate truth? He replied: Manjushri, in the nature of the Dharmadhatu, there is nothing to point to in either conventional truth or ultimate truth. Manjushri said: Venerable One, if so, does the mind show liberation through conventional truth and establishment? Manjushri, is there ultimately no liberation of the mind? Manjushri said: Venerable One, if the mind has something to point to, whether it is inside, outside, or in between the two, then the mind can be liberated. Venerable One, since the mind is neither inside nor outside, and there is nothing to point to, there is no liberation bound to it. That is, it says: Furthermore, son of the gods, when a Bodhisattva sees all dharmas with the wisdom eye of purified knowledge, he sees them as not truly seeing any dharma; and when he sees the truth of any dharma, at that time nothing is accomplished. Furthermore, Sharadvatiputra asked: Sinner, where should one seek Bodhi? He replied: Venerable One, one should seek Bodhi from dwelling in the view of the aggregate of destruction, ignorance, love of love, all bonds, entanglement with inversions, and self-nature obstacles. He asked: Sinner, what do you think that you say this? He replied: Venerable One, if one truly understands those dharmas as they are, then that is Bodhi, therefore it is the teacher. Also, sinner, because of illusion, a metaphor of conventional truth is shown. All dharmas are like illusions because they cause beings to be confused. All dharmas are like dreams because they are non-existent.
Chinese
一切都因为没有众生，就像眼翳一样。一切法都不是真实的，因为是普遍被计度的，就像影像一样。一切法都是缘起，生起后就像罪恶的岩石一样。一切法都是没有沾染的，就像虚空一样。正如那里面所说：文殊，怎么样？菩萨应当如何了知众生地狱之相？地狱是无垢无染的，清净与不清净，光明与非光明，无相且无记号，我说是菩提心。无相且无生，我说它像虚空。这样说到。这些等等广泛出现，通过教证和理证，对于胜义中无生之法，是无法寻找到的，这个事物本身就是这样。不需要从其他果实中寻找，无生之义是波罗蜜多等一切的总集。它本身从一开始就远离一切边，观法界与能观之境分离，以及它们的功德等等，事先很好地理解后再进行禅修。不理解就禅修，就像走上不熟悉的道路一样，会误入歧途。因此，要展示见到实义。然后，进入实义也有身体的坐姿和心的安放方法。关于身体和心的安放方法，德雄益西贝的第一禅修文中说：不动的寂静大禅定，想要修习无分别，就坐在舒适的座位上，身体正直伸展，心专注于鼻尖，舌抵上颚，结跏趺坐。小论中说：双腿交叉，关节伸直，身体不动，心的六门不让迷惑进入对境，要遮止，观察自己的心。堪布第二，波罗禅师的禅定中说：通过修道来寻找菩提心，身体放松，宽敞地放置，心像虚空一样宽广，平等地禅修。大乘瑜伽顿入法性的禅定是：初学者安放身体和心，身体正直伸展，放松身体，宽敞地放置。心是所有
English
Everything is because there are no sentient beings, like an eye disease. All dharmas are not real, because they are universally imputed, like an image. All dharmas are interdependent origination, arising and then like a rock of sin. All dharmas are without defilement, like the sky. As it says in that very text: Manjushri, how should a Bodhisattva understand the form of sentient beings in hell? Hell is stainless and without defilement, pure and impure, bright and not bright, without characteristics and without signs, I say it is the heart of enlightenment. Without characteristics and without arising, I say it is like the sky. Thus it appears. These and others appear extensively, through scripture and reasoning, for that which is unborn in the ultimate sense, there is no searching. This very thing is it. There is no need to search from other fruits, the meaning of unborn is the collection of all perfections and so on. That itself is from the beginning separated from all extremes, viewing the realm of phenomena and the object of viewing are separate, and their qualities and so on, having first understood well, then meditate. Meditating without understanding is like entering an unfamiliar path, it will lead astray. Therefore, the showing of seeing the meaning is taught. Then, entering into the meaning also has the way of sitting the body and the way of placing the mind. Regarding the way of sitting the body and mind, the first meditation text of the monk Yeshe Pel says: The immovable great peaceful samadhi, wanting to meditate on non-conceptualization, sits on a comfortable seat, the body straight and stretched, the mind focused on the tip of the nose, the tongue touching the palate, sitting in full lotus posture. The smaller treatise says: Cross the legs, straighten the joints, do not move the body, the six doors of the mind do not allow delusion to enter the object, block them, and look at your own mind. The second Khenpo, in Polushan Shi's meditation, says: By meditating on the path, if you seek the heart of enlightenment, relax the body, place it wide, the mind is as vast as the sky, meditate equally. The Mahayana Yoga meditation of sudden entry into the nature of reality is: For beginners, placing the body and mind, the body straight and stretched, relaxing the body, placing it wide. The mind is all
Chinese
不离弃如实安住的智慧，将无有造作的心如其本然安住。文中写到，又在其中说到，修习无分别时，身体正直，放松身心，一切法刹那如幻，如同虚空般平等，空性一味，对于法的真如实相，在无有任何目标的情况下，仅仅以不散乱的忆念来习惯于观察自心。文中写到，第三部分，哈亚那的修习开示中说，认识到事情是这样的人，放弃其他事务，在寂静无喧嚣的地方，我独自一人，没有第二个人地安住，结跏趺坐，身体正直，夜晚和清晨不睡觉。在禅定中安住时，观察自己的心，什么也不想，不作意。如果生起分别念，就去觉知。如何觉知呢？对于生起的念头，不去观察它是生起还是没有生起，也不去观察它是有还是没有，也不去观察它是善还是不善，也不去观察它是烦恼还是清净等等，对于一切法也不这样观察。如果觉知到这样的生起，就会自然消失，这叫做行于法道。其中说到，舍弃一切念头，安住于无念，这是进入大乘禅定的方法。大乘经中说，依靠外道的导师，以我执的势力，恒常断灭，所要成就的没有一致之处，从而没有结果。不要扰乱无有目标的自性，如其本然地安住。那是什么样的状态呢？对于不想不作意，对于不作意也不执着。大乘经典中说，第四部分，这样安乐地安住心，就是舍弃分别。其中说到，完全了知安住心的方法是，身体和心相互依存，因为没有成立，所以无有真实目标地修习，认识到无有目标也与显现不相异，认识到无有目标也与显现不相异，就是善巧方便。第五部分，大成就者斯那南耶谢巴
English
Do not stray from the wisdom that abides as it is, and let the mind that is without fabrication abide as it is. It is said, and again in it, when meditating on non-conceptualization, keep the body straight, relax the body and mind, all dharmas are devoid of the nature of momentary illusion, equal like the face of the sky, one taste in emptiness, for the meaning of what the true reality of dharma is, without any object, only by not distracting mindfulness, get used to looking at the mind. It is said. Part three, in the Hayana meditation instructions, it says, a person who knows that things are like this, gives up other activities, and in a quiet and undisturbed place, I alone, without a second person, sit in the lotus position, keep the body straight, and do not sleep at night and in the morning. When abiding in meditation, if you look at your own mind, you don't think anything, you don't think. If a conceptual mind arises, be aware of it. How to be aware of it? Do not examine whether the mind that has arisen has arisen or not. Do not examine whether it exists or does not exist. Do not examine whether it is virtuous or non-virtuous. Do not examine whether it is afflicted or purified, and so on. Do not examine all dharmas in this way. If you feel such an arising, it will disappear without itself, which is called practicing the path of Dharma. It says in it, abandoning all thoughts and abiding without thinking is the method of entering the Great Vehicle meditation. The Great Vehicle Sutra says, relying on the teachers of the heretics, by the power of self-grasping, constantly cutting off, there is no consistency in what is to be accomplished, and therefore there is no result. Do not disturb the nature of no object, abide as it is. What is that state like? Do not think about not thinking, and do not cling to not thinking. The Great Vehicle scriptures say, part four, to abide the mind in this way is to abandon distinctions. It says in it, to know the way to fully abide the mind is to rely on the body and mind, because it is not established, so practice without a real object, realize that without an object is not different from appearance, realize that without an object is not different from appearance, is skillful means. Part Five, the great accomplished Sna Nam Yeshe Pal.