Chinese
禅修的意义：由于外境和内心的心是相互依存而产生的，因此，证悟胜义谛中无自性、远离一切戏论的法性，如实地以正法之理作意，无勤作而于自性中禅修。这是第六世喇甘所说。 胜者菩提的禅修开示：大乘瑜伽士禅修之方法是，将一切所缘和能缘都如实地视为真实存在，于无所缘中安住时，不真实的念头就会动摇。从安忍到如幻，智慧不住于其上，无方便的智慧对任何事物都不执着，不舍不取即是善巧方便。这是第七位导师，基确嘉言所说：仅在入定时，对境和分别念不会显现，不遮止时，是善巧方便之殊胜，不执着于相是智慧。这是第八位导师，列吾雄努宁布所说：禅修大乘中观之义，断定一切法无自性，在禅修无分别时，心不住于任何事物，不对任何事物分别即是智慧。如果生起分别念，由于分别念本身不成立，因此无需断除和抛弃，不随之产生即是善巧方便。 导师娘扎巴的禅修开示是：轮回和涅槃的一切法都如幻显现，如实地断定为无自性，关闭诸根之门，于真实义中等持。于真实义中不散乱，无论显现与不显现，都不执着于相。不希求不畏惧，不取不舍，不执着于禅定的滋味，无需另外寻找对治。 觉若鲁嘉坚赞向赞普赤松德赞进言：内外之法，显现也显现，见到也见到，知道也知道，如是即是分别念，此为一。内外之法如幻存在，了知无自性，以及了知如兔角和石女之子般的法不存在，如是即是不分别念，此为二。所谓不分别念，犹如大地一般。
English
The meaning of meditation: Since external objects and the inner mind arise interdependently, one realizes the Dharma-nature, which is without inherent existence in the ultimate truth and is free from all elaborations, and meditates in one's own nature without effort, contemplating with a mind that accords with the Dharma. This is according to Lagam the Sixth. The meditation instruction of Gyalwa Jangchub: The method for a Mahayana yogi to meditate is to regard all objects and subjects as truly existing, and when abiding in non-objectification, untrue thoughts will be shaken. From patience to illusion, wisdom does not abide in it. Wisdom without means does not cling to anything, and not abandoning or taking is skillful means. This is what the seventh teacher, Gyi Chok Gyi Gyen, said: Only during meditative absorption, objects and conceptualizations do not appear. Not preventing them is the supreme of skillful means. Not clinging to characteristics is wisdom. This is what the eighth teacher, Lewo Zhonnu Nyingpo, said: Meditating on the meaning of the Great Vehicle Madhyamaka, one decisively sees that all phenomena are without inherent existence. When meditating on non-conceptualization, the mind does not abide in anything. Not conceptualizing anything is wisdom. If conceptualization arises, since conceptualization itself is not established, it does not need to be eliminated or abandoned. Not arising again is skillful means. The meditation instruction of Lopon Nyangdren Pal is: All phenomena of samsara and nirvana appear like illusions, and one decisively determines that they are without inherent existence. Closing the doors of the senses, one abides in equanimity in the definitive meaning. Not being distracted from the definitive meaning, one does not cling to characteristics, no matter what appears or does not appear. Without hope or fear, without taking or abandoning, and without attachment to the taste of meditative absorption, one does not need to seek antidotes separately. Jokro Luyi Gyaltsen said to Tsenpo Trisong Detsen: These outer and inner phenomena appear and appear, are seen and seen, are known and known, and thus there is conceptualization, this is one. While outer and inner phenomena exist like illusions, knowing them to be without inherent existence, and knowing that phenomena like rabbit horns and the child of a barren woman do not exist, thus there is non-conceptualization, this is two. What is called non-conceptualization is like the earth.
Chinese
三者，并非没有忆念。如果这样理解，就无需在其他地方寻找所谓的胜义谛，这是第四点。据说这四点可以在一瞬间同时修习。在《楞伽经》中说：如果反转六根，从心观察，只有虚假的意识在动摇，并且在进行生死的活动。如果意识动摇，就会思考存在、不存在、清净、不清净、空、不空等等。又在《楞伽经》中说：所说的道理真实，那就是高枕而卧。如果一切法都随其自然，那就是行持佛法之路。如果连一个事物也看不到，那就是证悟佛法之路。如果连一个事物也不了解，那就是修习佛法之路。又说：远离努力和禅定，处于不执著的舍弃状态，在未加修饰的明朗状态中，完全放下并保持自然。应该觉察昏沉和沉没，不要产生怀疑。因为一切显现都是分别念，所以不要对它进行任何判断。正如《大乘经》中所说：对于不可思议的法性，不思不念地安住。堪布阿惹沃说：心如其是地平等，是瑜伽确定的道路。堪布持戒宝说：如果一切法如其是，不做任何改变，那就是立即进入禅定的门。柳青努宁布说：法性什么也不是，所以如果什么也不放在心里，就被称为修习无分别的意义。第三是智慧王（耶谢嘉波）的教言：在以见解衡量的时候，没有实有。当自证生起的时候，无法言说。在修习的时候，如果没有安住的念头，那就是立即进入。朗卓贡觉炯乃的禅修教言中说：从不可思议的法界中，显现不可思议的如是法性。如是安住，不加改变。那是什么意思呢？对于它，既不思也不念，对于不念也不执著。丝毫的对治也不用做。那些是什么意思呢？如果存在二元对立，又怎么会没有二元对立呢？如果没有生，就不会有灭。如果生没有成立，灭也不会成立。如果念头没有成立，没有念头也不会成立。这样
English
Three, it is not without mindfulness. If you understand it this way, there is no need to look elsewhere for what is called the ultimate truth, this is the fourth point. It is said that these four can be practiced simultaneously in an instant. In the Lankavatara Sutra, it says: If you reverse the six senses and look from the mind, only false consciousness is shaking, and it is carrying out the activities of birth and death. If consciousness shakes, it will think about existence, non-existence, purity, impurity, emptiness, non-emptiness, and so on. Again, in the Lankavatara Sutra, it says: The meaning of what is said is true, that is, lying on a high pillow. If all dharmas are left as they are, that is practicing the path of Dharma. If you don't see even one thing, that is realizing the path of Dharma. If you don't understand even one thing, that is practicing the path of Dharma. It also says: Free from effort and samadhi, in a state of non-attachment and equanimity, in an unadorned clear state, completely let go and remain natural. Drowsiness and sinking should be felt, and no doubts should be created. Because all appearances are conceptual thoughts, do not make any judgments about them. As it is said in the Mahayana Sutra: For the inconceivable nature of reality, abide without thinking or contemplating. Khenpo Arnga Wor said: The mind being equal as it is, is the definite path of yoga. Khenpo Dzintrul Gyen said: If all dharmas are as they are, without making any changes, that is the door to immediately enter into meditation. Liu Qing Nyingpo said: The nature of reality is nothing, so if you don't put anything in your mind, it is called practicing the meaning of non-conceptualization. The third is the teaching of Yeshe Gyalpo (King of Wisdom): When measuring with views, there is no reality. When self-awareness arises, it cannot be spoken. When practicing, if there is no thought of abiding, that is immediate entry. Langdro Konchok Jungne's meditation instruction says: From the inconceivable realm of reality, the inconceivable suchness of dharmas appears. Abide in it as it is, without change. What is the meaning of that? For it, neither think nor contemplate, and for non-thought, do not cling. No antidote whatsoever needs to be applied. What is the meaning of those? If there is duality, how can there be non-duality? If birth has not been established, cessation will not be established either. If birth has not been established, cessation will not be established. If thought has not been established, non-thought will not be established either. Like that
Chinese
如是痛苦和，菩提中也不二。生死悲伤和寂灭，同样无有分别。因此此法，始中末，什么也不取不执着，微尘许也得不到。因此这没有门和根本，中间和边际也没有。自性恒常不可见，那是不可思议的。如是说。译师噶瓦·华则的禅定文中也说：一时进入的瑜伽士，什么也不分别不执着，也不执着于不分别，以个别分别的智慧，平等安住于胜义谛法。又，深信诸法空性，安住于瑜伽之时，诸法自性无所缘故，不执着不贪恋不分别，也不执着于不分别，那是胜义界。经部般若波罗蜜多中说。又，以不造作的等持，不执着于希冀恐惧之心，如实修习无所缘之义，他将见到大乘。如是说。这些等等，众多禅定堪布安住的修持方法广泛出现，也已确定。安住方法和对治方法是交替宣说的，这里也只是大概，没有一个完整宣说的。为了使那些生起信心的理由，经部所说的安住心的方法，这里也稍微说一点。什么呢？在《离车毗无垢称经》中说，名为菩萨化现者这样说道：种姓之子，出生和世间是二，凡未生未出现者，则无任何怖畏，获得不生法忍即入于不二。菩萨华藏说：我与我的，这是二，若无我执，则不会变成我的，无有执着即入于不二。菩萨华则说：遍一切烦恼和，清净是二，若能遍知一切烦恼，则不会对清净生起骄慢，并且完全摧毁一切骄慢和
English
Likewise, suffering and enlightenment are also not two. Birth, death, sorrow, and nirvana are also similarly inseparable. Therefore, this Dharma itself, in the beginning, middle, and end, does not grasp or abide in anything. Not even a particle is obtained. Therefore, this has no door or root. It has no center or edge. Since its nature is always imperceptible, it is inconceivable. Thus it is said. In the meditation instructions of the translator Kawa Paltseg, it is also said: The yogi who enters all at once does not conceptualize or abide in anything, nor does he abide in non-conceptualization. With the wisdom of individual discernment, he abides equally in the ultimate Dharma. Again, believing that all phenomena are empty, when abiding in yoga itself, since the nature of phenomena is without object, he does not abide, cling, or conceptualize, nor does he abide in non-conceptualization. That is the ultimate realm. It is taught in the Sutra of the Perfection of Wisdom. Again, with uncontrived equipoise, not abiding in the mind of hope and fear, truly meditating on the meaning of objectlessness, he will see the Great Vehicle. Thus it is said. These and others, the methods of practice in which many meditation masters abide, appear extensively and are also determined. The methods of abiding and the methods of counteracting are taught alternately, and here too, it is only a general account, not a complete explanation of any one. To create confidence in those reasons, the methods of abiding the mind as taught in the Sutras, a little of that will be said here. What is it? In the Sutra Known as Vimalakirti of Vaishali, the Bodhisattva named Manifestation said this: Son of good family, birth and the world are two. For that which is unborn and unarisen, there is no fear. Obtaining forbearance in the Dharma of non-birth is entering into non-duality. The Bodhisattva Shri Guhya said: 'I' and 'mine' are two. If there is no clinging to self, it will not become 'mine.' That which is without clinging enters into non-duality. The Bodhisattva Shri Tseg said: Defilement and purification are two. If one fully knows all defilements, one will not become arrogant about purification, and completely destroying all arrogance and
Chinese
相合解脱之道是进入无二。菩萨弥瞻说：取与不取是二，不取则不缘，不缘则不分别、不明显、不运用，是进入无二。菩萨星王说：善与不善是二，不舍善与不善，于有相与无相不作无二之想，是进入无二。菩萨狮子说：无罪是二，以金刚般的穿透智慧，不缚不脱，是进入无二。菩萨狮子慧说：此为有漏，此为无漏是二，闻平等性之法，不分别人与无漏之想，亦非变为无想，于平等性亦无闻平等性，无有意识之屈服，如是无有进入，即是进入无二。菩萨德母说：此为乐，此为非乐是二，为使智慧极清净之故，离一切数，心如虚空不执著，是进入无二。菩萨无贪说：此为世间，此为出世间是二，于世间自性空性不喜亦不入，不去亦不去，于何不喜不入，不去亦不去，是进入无二。菩萨调伏慧说：轮回与涅槃是二，见轮回之自性不轮回亦不完全出离涅槃，如是证悟是进入无二。菩萨普护说：我与无我是二，不缘我之事物，何来无我？
English
The path to liberation in harmony is entering non-duality. The Bodhisattva Mi-dzum said: Taking and not taking are two. Not taking means not focusing. Not focusing means not conceptually thinking, not clearly distinguishing, and not acting. That is entering non-duality. The Bodhisattva Star King said: Virtue and non-virtue are two. Not abandoning virtue and non-virtue, and not conceptually thinking of characteristics and the lack of characteristics as non-dual, is entering non-duality. The Bodhisattva Lion said: Being without fault is two. With the vajra-like penetrating wisdom, not binding and not liberating is entering non-duality. The Bodhisattva Lion's Wisdom said: 'This is with outflows, this is without outflows' are two. Hearing the Dharma of equality, one does not differentiate between persons and the concept of being without outflows, nor does one become without thought. In equality, there is no hearing of equality, and there is no submission of consciousness. Thus, where there is no entering, that itself is entering non-duality. The Bodhisattva De-mo said: 'This is happiness, this is unhappiness' are two. For the sake of making wisdom utterly pure, being free from all numbers, and the mind being like the sky, without attachment, that is entering non-duality. The Bodhisattva Sre-me said: 'This is worldly, this is beyond worldly' are two. In the emptiness of the nature of the world, there is neither joy nor entering, neither going nor not going. Where there is no joy, no entering, no going, and no not going, that is entering non-duality. The Bodhisattva Dul-wa'i Lo-dro said: Samsara and Nirvana are two. Seeing the essence of Samsara, one neither revolves in it nor completely transcends Nirvana. Realizing it as such is entering non-duality. The Bodhisattva Kun-ne-sub said: 'Self and no-self' are two. If the entity of self is not focused upon, what is there to be no-self?