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将会变成。那即是见到我的自性，是进入不二之境。菩萨电说：‘知与无知’，这是二。无知是什么呢？是不可言说的，超越计数的。谁能现观此，即是进入不二之境。菩萨调伏自在说：‘佛、法、僧’，这是二。佛的自性是法，法的自性是僧，这些都是非造作的。一切法的体性与虚空相同，谁能如此随行，即是进入不二之境。菩萨极调柔说：‘身、语、意的戒律’，这并非二。谁能了知不特别执着于此，即是进入不二之境。菩萨吉祥藏说：‘以目标来区分’，这是二。无目标即是不二。因此，无取无舍，即是进入不二之境。菩萨月上说：‘黑暗与光明’，这是二。无黑暗也无光明，即是不二。谁能进入此平等性，即是进入不二之境。菩萨手持宝印说：‘对涅槃感到欢喜，对轮回感到不悦’，这是二。谁既不对涅槃感到欢喜，也不对轮回感到不悦，即是进入不二之境。为什么呢？因为所束缚的会示现解脱，而未曾束缚的又何须寻求解脱？未束缚也未解脱的比丘，不会生起欢喜与不悦。这是进入不二之境。菩萨宝积王说：‘道与非道’，这是二。进入道者不会行于非道。安住于不行者，不会有道的概念，也不会有非道的概念。完全了知概念，心识不会陷入二元对立，这是进入不二之境。菩萨
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will become. That is seeing my own nature, entering the non-dual realm. Bodhisattva Lightning said: 'Knowledge and ignorance,' these are two. What is ignorance? It is unspeakable, beyond counting. Whoever directly realizes this, enters the non-dual realm. Bodhisattva Subdued Powers said: 'Buddha, Dharma, Sangha,' these are two. The nature of the Buddha is the Dharma, the nature of the Dharma is the Sangha, all of these are unconditioned. The nature of all dharmas is like the sky, whoever follows accordingly, enters the non-dual realm. Bodhisattva Extremely Gentle said: 'The discipline of body, speech, and mind,' this is not two. Whoever knows without particularly clinging to this, enters the non-dual realm. Bodhisattva Glorious Essence said: 'Distinguishing by object,' this is two. No object is non-dual. Therefore, without taking or rejecting, one enters the non-dual realm. Bodhisattva Moon Supreme said: 'Darkness and light,' these are two. No darkness and no light, that is non-dual. Whoever enters this equality, enters the non-dual realm. Bodhisattva Jewel Handprint said: 'Rejoicing in nirvana and disliking samsara,' these are two. Whoever neither rejoices in nirvana nor dislikes samsara, enters the non-dual realm. Why? Because what is bound shows liberation, but why seek liberation for what has never been bound? A monk who is neither bound nor liberated does not generate joy or displeasure. This is entering the non-dual realm. Bodhisattva King of Jewel Accumulation said: 'The path and the non-path,' these are two. One who has entered the path does not practice the non-path. Abiding in non-practice, there is no concept of path or non-path. Completely knowing concepts, consciousness does not fall into duality, this is entering the non-dual realm. Bodhisattva
Chinese
菩萨真实语说：真实和虚假，这二者是，见到真实也不能完全如实地见到真实，怎么能见到虚假呢？那是什么原因呢？用肉眼，用智慧的眼睛见到，怎么见到呢？如不见到那样见到。于何处见也没有，如是见也没有，那是安立为二。如是说。《般若波罗蜜多经》中说：智慧无边，不随逐义的时候，不要随逐显现的造作和所立的意义。如是说。《楞伽经》中说：不分别不随逐，何时不见佛，无所入是佛，如果见到那成佛。如是说。那些等等广大的开示，也是，各位论师的观点和，经论的意义也是，如禅门一样不是执着于圆满的目标，而是对于空性无生的意义什么也不想，仅仅是不执着而自明，虽然没有一个放在另一个上面，但在名言中称为安立心。如是修习比供养一切佛，和安置一切众生于菩提，修习的福德更大，以前已经广说。这里也是《般若波罗蜜多经》中说：世尊前往城市的时候，眷属百千众多围绕，人和非人等，以欢喜心供养，谁在一瞬间，善思不尽之边，证悟诸相是空，这比那福德更殊胜。计数和数量的份，连少许也无法比拟。又是那经中说：比安置三界所有众生于解脱，一瞬间修习道福德更殊胜。那是什么原因呢？因为是解脱的根本。如是说。如是修习止观双运，显现即是觉性，无生自明也是作为修习的体性开示，即是，对于空性无生的意义不执着而明了是胜观，于任何处也不动不摇是止，这两个意义同时明了又不动的修习体性也称为一心，对于它有两种目标。
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The Bodhisattva Truthful Speech said: Truth and falsehood, these two are, even seeing the truth, one cannot fully and truly see the truth, how can one see falsehood? What is the reason for that? With the eye of flesh, with the eye of wisdom, one sees, how does one see? One sees as not seeing. There is no seeing in what place, and there is no such seeing, that is established as two. Thus it is said. In the Prajnaparamita Sutra, it says: Infinite wisdom, when not following after the meaning, one should not follow after the manifested actions and the established meaning. Thus it is said. In the Lankavatara Sutra, it says: Not discriminating, not following, when one does not see the Buddha, non-entry is the Buddha, if one sees, then one becomes enlightened. Thus it is said. Those and so on, the vast teachings, are also, the views of the individual teachers, and the meaning of the scriptures as well, like Zen, not clinging to a complete goal, but not thinking anything about the meaning of emptiness and non-arising, merely not clinging and being self-luminous, although there is no one placed on another, it is taught that in conventional terms it is called establishing the mind. If one meditates in this way, it is more meritorious than offering to all the Buddhas and placing all sentient beings in enlightenment, which has been extensively taught before. Here also, in the Prajnaparamita Sutra, it says: When the Bhagavan went to the city, surrounded by hundreds of thousands of attendants, humans and non-humans, etc., offering with joyful hearts, whoever in an instant, well thinks of the inexhaustible edge, realizes that all phenomena are empty, this is more excellent than that merit. The count and the portion of numbers, even a little bit cannot be compared. Again, in that same sutra, it says: It is more meritorious to meditate on the path for an instant than to place as many sentient beings as there are in the three realms in liberation. What is the reason for that? Because it is the root of liberation. Thus it is said. Thus, having meditated, uniting shamatha and vipassana, appearance itself is awareness, and non-arising self-luminosity is also taught as the essence of meditation, that is, being clear without clinging to the meaning of emptiness and non-arising is vipassana, and not moving or wavering in any place is shamatha, the essence of meditating on these two meanings being clear and unmoving at the same time is also called one-pointedness of mind, and there are two objects for it.
Chinese
没有分别的法。小论中说：完全不分别萨列瓦，在萨列瓦中也没有分别。那是自证的智慧，无法指示说“就是这个”。《宝积经》中说：所谓心一境性，是因为不可得，就像眼中不可得精华。等等，广说了这些。《不住大乘经》中说：对于所有邪分别和相，不要让意识散乱，不从一境性的意义中散乱，寂止之理就在那里。如幻术、阳焰、梦境般，诸法无自性，无所缘，那也是离分别的，不执著于不分别，胜观智慧就在那里。仲敦巴·嘉瓦·迥乃的弟子仲尊巴·巴威·雍仲说：法性如同虚空界，初学者如实修习时，对于一切法生起时，连微尘也不取、不舍、不执著、不住留，当不发动取相的意识时，修习远离一切边的不分别。堪布金呼说：修习道时，一切不分别都与分别脱离，那就是所谓的唯一感觉，当具有那样的感觉时，习气的烦恼就不会生起。那是解脱之道。安住于那样的三摩地，也能圆满成办利益有情之事。如《般若波罗蜜多经》中说：善现，菩萨摩诃萨安住于三三摩地三解脱门，对于哪些以分别想而行事的有情，就为他们安立空性；对于哪些以相而行事有情，就为他们安立无相；对于哪些以愿而行事有情，就为他们安立无愿。善现，菩萨摩诃萨行于般若波罗蜜多，汇集于三三摩地三解脱门，从而令有情成熟。这样修习时，一般会生起三种体验：如陡峭的山、湍急或平缓的河流、大海般，不住留、缓慢进行、以及不动摇的巨大。
English
There is no Dharma of distinctions. The Minor Treatise states: "Completely without conceptualization, Salewa. Even in Salewa, there is no conceptualization. That is self-aware wisdom, which cannot be pointed out as 'this'." The Ratnakuta Sutra states: "What is called one-pointedness of mind is because of non-apprehension, just as the essence is not apprehended in the eye." And so on, it is extensively taught. The Non-Abiding Mahayana Sutra states: "For all wrong conceptualizations and signs, do not let consciousness be distracted, and not being distracted from the meaning of one-pointedness, the nature of calm abiding is there. Like illusion, mirage, and dream, all phenomena are without inherent nature, without an object of focus, and that is also free from conceptualization, and not attached to non-conceptualization, higher insight wisdom is there." Dromtönpa Gyalwa Jungnay's disciple, Dromdzunpa Palgyi Yungdrung, said: "When the nature of reality is like the expanse of space, when a beginner meditates as it is, when all phenomena arise, do not take, abandon, cling to, or abide in even a particle. When the consciousness of grasping at signs is not stirred, meditate on non-conceptualization, which is free from all extremes." Khenpo Kyinghu said: "When the path is meditated upon, all non-conceptualizations are separated from conceptualization, that is called the single feeling, and when one possesses that feeling, the afflictions of habitual tendencies will not arise. That is the path of liberation." By abiding in such samadhi, one can also perfectly accomplish the benefit of sentient beings. As it is said in the Perfection of Wisdom Sutra: "Subhuti, the Bodhisattva Mahasattva abides in the three samadhis and three doors of liberation, and for those sentient beings who act with conceptual thoughts, he establishes emptiness for them; for those sentient beings who act with signs, he establishes signlessness for them; for those sentient beings who act with wishes, he establishes wishlessness for them. Subhuti, the Bodhisattva Mahasattva practices the Perfection of Wisdom, gathers in the three samadhis and three doors of liberation, and thereby ripens sentient beings." When meditating in this way, generally three kinds of experiences arise: like a steep mountain, a rushing or gentle river, or the ocean, not staying, proceeding slowly, and a great immovability.
Chinese
哦！在禅定和共同的修行中，最初和中间阶段，由于先前强烈的执着，会产生分别的过失。这也是先前所认定的，以及由此产生的共同的对治。虽然这些在此处产生了过失，但不必像禅定那样，对每个分别都修一个对治。此时，比如像金子的物质和海浪一样，分别的过失本质上在三时中都是法性未生的本质，所以可能会突然产生。不要舍弃它，它会自然生起，自然平息。如果认为其中有意义和法，也是过失。《般若波罗蜜多经》中说：‘即使小时候想着佛，也是一种相，如果是障碍，更不用说其他的了。’《金刚三昧经》中说：‘如果无思无念，就不会像突然出现一样产生，那就是真正如实不动摇。’《般若品经》中说：‘种姓之子，譬如，如果一个人感觉到小偷进入家中，小偷就无法得逞。菩萨摩诃萨也是如此，以无量之心觉察到一切烦恼，一切烦恼都无法得逞。’堪布阿革的隆祥的教言中说：‘如果随念心的动摇，而不执着于对境，就不需要强制和收摄。’纳南益西贝的方便法说：‘如果产生不真实的念头，以智慧如实地觉知，就不会追随相的痕迹，因为没有可以否认和对治的，所以不具备真实的意义，也不舍弃错误的念头。’娘阿巴炯涅的方便是：‘如果产生散乱等不顺的情况，以如是的觉悟来逆转不顺的情况。粗大和细微的相，无论产生什么，都要保持舍，舍是证悟的意义。’这里有外道断见的中观派和常见的外道，如果不分别，智慧清净，黑暗的尘垢和勇气清净，就能获得像水晶球一样的心，那就是涅槃。不执着它，就能清净。比丘益西贝的方便法说：
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Oh! In meditation and common practices, in the initial and intermediate stages, due to the strong attachment from before, the faults of conceptualization arise. This also includes what was previously identified and the common remedies that arise from it. Although these faults arise here, it is not necessary to cultivate a remedy for each conceptualization as in meditation. At this time, like the substance of gold and ocean waves, the essence of conceptual faults is the unborn nature of Dharma in the three times, so it may suddenly arise. Do not abandon it; it will arise and subside naturally. If you think there is meaning and Dharma in it, it is also a fault. The Prajnaparamita Sutra says: 'Even thinking of the Buddha when young is a sign; if it is an obstacle, what need is there to mention others?' The Vajra Samadhi Sutra says: 'If there is no thought and no mind, it will not arise like a sudden occurrence; that is truly unmoving as it is.' The Parinepan Sutra says: 'Son of good family, for example, if a person senses a thief entering the house, the thief cannot succeed. Likewise, a Bodhisattva Mahasattva, with immeasurable mind, perceives all afflictions, and all afflictions cannot succeed.' Khenpo Ag's Longxiang's teachings say: 'If you remember the movement of the mind and do not fixate on objects, you do not need to force and gather.' Nanam Yeshe Pel's method says: 'If an untrue thought arises, knowing it as it is with wisdom, you will not follow the traces of signs, because there is nothing to deny or remedy, so it does not possess true meaning, nor does it abandon wrong thoughts.' Nyang Apag Jungne's method is: 'If disturbing things such as agitation arise, reverse the disturbing situation with such realization. Whatever coarse or subtle signs arise, leave them in equanimity; equanimity is to meet the meaning of enlightenment.' Here, there are the nihilistic views of the heretical Madhyamikas and the eternalistic views of the heretics. If there is no conceptualization, the mind is pure, the darkness of dust and courage are pure, one can obtain a mind like a crystal ball, and that is Nirvana. By not clinging to it, one becomes pure. Bhikshu Yeshe Pel's method says: