Chinese
如果无明的状态下，心没有生起，却在摇动和显现，那么心中摇动和生起，连微尘许也没有。为什么呢？因为心根本没有生起，连假立也没有，哪里会有摇动和生起呢？如是说。堪布阿巴西的方便说：这就像用鱼胶涂在水上，或者像揉搓羊毛一样。揉搓时会散开，但当容器再次取出时，又会立即聚集和结合。同样，如果不彻底断除分别念，似乎可以保持平静一会儿，但紧接着分别念又会再次生起。因此，要彻底区分所有从心中生起的事物，然后断除并消除它们。对于根器敏锐的人来说，不需要这样逐步断除，因为分别念一生起，就不会像以前那样任其发展，而是立即加以纠正和消除，不让它显现出来。大乘的方便说：五种方便是这样的：觉知无明生起的心，不要宣扬。觉知无明生起的心，如果跟随觉受，那就是普通众生。觉知无明生起的心，认识到摇动是过患而加以阻止，那就是声闻的止息。觉知无明生起的心，自寂自灭，也可以称为“偏向寂静”，也可以称为“沉睡的空性”。觉知无明生起的心，不要跟随觉受去分别。如果连不分别也不执着，那么心就会逐渐平静，解脱也会逐渐生起。因此，也不要否定念头。对于正在生起的事物，不要做任何改变，而是完全放下，保持原样，让它自然平息，不要跟随它。如是说。又说：在不执着的状态下显现，并且清晰地了知，这样就不会堕入声闻和独觉的寂静之中。因为了知一切却不执着，所以不会堕入无念的状态。因为没有“不摇动且完全清晰”这样的念头，所以不会变成常恒。虽然法的自性不可执着，但因为没有“不可执着”这样的念头，所以不会堕入断灭。如是说。又说，在入定的时候，如果生起邪念，分别念摇动，就要了知分别念本身没有自性，不要执着于相而跟随它。如果视其为过患，就不要努力阻止它。不要跟随生起的觉受。以任其自生自灭、无所作为的方式安住，如果在昏沉和迟钝的时候，就要发起精进。
English
If, in a state of ignorance, the mind does not arise, yet it moves and appears, then there is not even a mote of dust of movement and arising in the mind. Why is that? Because the mind has not arisen at all, and there is not even a designation, how could there be movement and arising? Thus it is said. The Upadesha of Abbot Aba Shi: This is like smearing fish glue on water, or like kneading wool. When kneaded, it scatters, but as soon as the container is taken out again, it immediately gathers and combines. Similarly, although it seems that one can remain calm for a moment without completely cutting off conceptual thoughts, conceptual thoughts arise again immediately. Therefore, one should thoroughly distinguish all things that arise from the mind, and then cut them off and eliminate them. For those with sharp faculties, it is not necessary to cut them off in this way, because as soon as conceptual thoughts arise, they are not allowed to develop as before, but are immediately corrected and eliminated, not allowed to manifest. The Mahayana Upadesha: The five methods are as follows: Feeling the arising of the mind of ignorance, do not proclaim it. If one feels the arising of the mind of ignorance and follows the feeling, one is an ordinary sentient being. If one feels the arising of the mind of ignorance, recognizes the fault of agitation, and prevents it, one is a Shravaka who stops it. If the arising and feeling of the mind of ignorance is self-pacified and self-extinguished, it can also be called "one-sidedly pacified," and it can also be called "latent emptiness." If one feels the arising of the mind of ignorance, one does not conceptualize following the feeling. If one does not even abide in non-conceptualization, then the mind gradually calms down, and liberation gradually arises. Therefore, one should not negate perceptions either. If one does not change anything as it arises, but completely lets go, keeps it as it is, and lets it naturally subside, one does not follow it. Thus it is said. Again, it is said: By appearing without fixation and knowing clearly, one does not fall into the peace of the Shravakas and Pratyekabuddhas. Because one knows everything without fixation, one does not fall into a state of non-perception. Because there is no thought of "immovable and completely clear," one does not become permanent. Although the essence of Dharma is not fixated upon, one does not fall into nihilism because there is no thought of "not fixated." Thus it is said. Again, if a wrong thought arises during meditative equipoise, and conceptual thought moves, one should know that conceptual thought itself has no nature, and one should not grasp at the sign and follow it. If one sees it as a fault, one should not diligently prevent it. Do not follow the arising feeling. If one abides in a way that allows it to arise and subside on its own, without any effort, then when there is dullness and lethargy, one should exert effort.
Chinese
应当只修习无有昏沉的清明。如是说。堪布拉贤希说：当心动摇时，应当观照并遮止它。如观色如法，则不见色。如是说。《不住大乘》中说：只要心有邪动，那就是魔的行境。因此，大乘瑜伽士，只要心有邪动，粗细的习气流转，如水月或梦等，以个别观察的智慧，如是觉知后，不应强烈地遮止它们，因为诸法从心生，因此，它们自性不可得。心的自性如何？安住于自生自灭之中。不随逐生起之感受，不放任掉举和昏沉，不执著于等持之味，修习不住大乘之义，断除常断二边，就不会变成外道的见解。不遮止心的分别念，于自生自灭中平等安住，就不会堕入声闻的寂灭。不随逐生起之感受，就舍弃了世间凡夫的执着。不执着于无分别之义，就不会堕入自生佛的心。不遮止五根的识，就不会堕入无想。不执着于寂灭之义，就不会堕入世间禅定者。于法性之义中平等安住，就不会示现于掉举和昏沉之中。如是说。如果对于未生之义心不摇动，譬如闭上眼睛就什么也看不到一样，走错路和清醒同时停止。如是了知，则没有执着于身体和心，所以，没有丝毫的造作。又说：在胜义谛中，诸法自性不可得，安住于何处，执着于何处？什么被净化，什么被取舍？在真实胜义法性中，没有丝毫可安住的实物。不住、不执着、不分别，不分别也不安住，那么，就没有丝毫的造作。如是说。如此，对于无明三门，在此不遮止先前发生的，之后不取出，不后悔先前所做的，不思虑之后的是安立为殊胜方便。不离执着而矫正是染污，称为法。
English
One should only meditate on clarity without dullness. It says. Khenpo Lha Xianxi said: When the mind is agitated, one should look at it and block it. If you look at form as Dharma, you will not see form. It says. From the Non-Abiding Great Vehicle: As long as the mind has wrong movements, that is the realm of demons. Therefore, the Great Vehicle yogi, as long as the mind has wrong movements, the coarse and subtle habitual tendencies flow, like water moons or dreams, etc., with the wisdom of individual observation, after realizing this, one should not strongly block them, because all dharmas arise from the mind, therefore, their nature is unattainable. What is the nature of the mind? Abiding in self-arising and self-extinguishing. Not following the arising feelings, not indulging in agitation and dullness, not clinging to the taste of samadhi, practicing the meaning of the Non-Abiding Great Vehicle, abandoning the two extremes of permanence and annihilation, one will not become an outsider's view. Not blocking the mind's discriminating thoughts, equally abiding in self-arising and self-extinguishing, one will not fall into the extinction of the Hearers. Not following the arising feelings, one abandons the attachments of ordinary worldly people. Not clinging to the meaning of non-discrimination, one will not fall into the mind of the self-born Buddha. Not blocking the consciousness of the five senses, one will not fall into non-perception. Not clinging to the meaning of peace, one will not fall into worldly meditation. Equally abiding in the meaning of Dharma-nature, one will not show up in agitation and dullness. It says. If the mind does not move towards the meaning of the unborn, just as closing the eyes, one cannot see anything, going astray and being awake stop at the same time. Knowing this, there is no attachment to the body and mind, therefore, there is not even a bit of fabrication. It also says: In the ultimate truth, the nature of all dharmas is unattainable, where does one abide, where does one cling? What is purified, what is taken and abandoned? In the true ultimate Dharma-nature, there is not even a bit of real substance to abide in. Not abiding, not clinging, not discriminating, not discriminating also does not abide, then, there is not even a bit of fabrication. It says. Thus, for the three doors of ignorance, here one does not block what happened before, later one does not take it out, one does not regret what was done before, not thinking about what is after is established as a supreme method. Correcting without abandoning attachment is called defilement, called Dharma.
Chinese
这不是道路的修行。 另外，在其中说到： 多少造作的心生起， 或者阻止了意的流动， 追随生起的感觉， 如果执着于禅定的滋味， 那些全部都是下等的心。 嘎隆辛希的方便解说： 如果忆念心的动摇而不停留在诸境上， 就不需要强制和收摄， 也不需要唤起和遮止。 在《无分别经》中说到： 如何才能完全舍弃相呢？ 不作意显现的意，就能舍弃。 朗卓衮却炯乃的方便解说： 无论生起粗细的念头， 因为没有观察和执着， 所以不要对它产生怀疑。 正在生起时，什么也不改造， 在如是的状态中， 像那样放下念头。 不追随自生自灭， 习气流动的粗细， 正在生起时不取不执着， 那就是自性的法界， 是进入般若波罗蜜多的， 一切进入之门。 从不住禅定的门中也说到： 一切法如大海的虚空一般， 不要搅动，完全不要搅动。 那是什么原因呢？ 大海搅动就会有波浪， 不搅动就没有波浪。 同样，一切法也不要从如是性中动摇。 那是什么原因呢？ 一切法何时都是清净的， 流入清净， 在清净中努力的过失，就像头顶的文字，客人之路虽好，内心却不喜欢。 因为疏远，如果领主的耳语太多，最终会变成争端一样。 并且像那样，因为同一种类，什么也不要产生。 什么也不要减少。 什么也不要取。 什么也不要舍。 什么也不要抛弃。 什么也不要显现。 这样认识到分别念的过患后， 安住在自生自灭中， 如果长期修习， 那么分别念会越来越少，越来越柔和， 就像小论中所说的那样， 心会变得驯服，痛苦本身会变成菩提， 轮回会变成涅槃。 那么，这里的地道次第是怎样的呢？ 因为像禅门一样困难，所以无法次第修习。 首先
English
This is not the practice of the path. Also, it says in that very text: How much contrived mind arises, Or stops the flow of mind, Following the arising feeling, If attached to the taste of samadhi, All those are inferior minds. The explanation of the method of Ga'lung Shinshi: If one remembers the movement of the mind and does not dwell on the objects, There is no need to force and gather, And there is no need to arouse and stop. In the Sutra of Non-Discrimination, it says: How can one completely abandon the signs? By not attending to the mind that appears, one abandons them. Langdro Konchok Jungne's explanation of the method: Whatever subtle or gross thoughts arise, Because there is no examination or fixation, Therefore, do not doubt it. Without altering anything as it arises, In the state of suchness, Release the thought in that way. Do not follow the self-arising, self-subsiding, The coarse and subtle flows of habit, If one does not take or dwell on them as they arise, That is the realm of suchness itself, It is the gate of entering the Prajnaparamita, The door of entering all at once. From the door of non-abiding samadhi, it also says: All dharmas are like the expanse of the ocean, Do not stir it, do not stir it completely. Why is that? If the ocean is stirred, there will be waves, If it is not stirred, there will be no waves. Likewise, all dharmas should not be moved from suchness. Why is that? All dharmas are always pure, Flowing into purity, The fault of striving in purity, is like the letters on the head, the guest's path is good, but the heart does not like it. Because of estrangement, if the lord's whispers are too many, it will eventually become a dispute. And like that, because of the same kind, do not create anything. Do not reduce anything. Do not take anything. Do not abandon anything. Do not discard anything. Do not manifest anything. It says. Having recognized the fault of conceptualization in this way, By resting in self-arising, self-subsiding, If one meditates for a long time, Then conceptualization will become less and less, and more and more gentle, Just as it is said in the Minor Texts, The mind will become tame, and suffering itself will become enlightenment, Samsara will become Nirvana. So, what is the system of the stages and paths here? Because it is as difficult as Zen, it cannot be practiced gradually. First
Chinese
即是顿时进入一切遍知，那是无学之学。如《慧上请问经》中说：对任何事物都不产生怀疑，那是不接受学习。不接受学习，那是想要学习。想要学习，那是不还者。不还者，那是清净的，那是远离的。又说：天子，像那样学习，那是不作学习。什么是学习呢？即是对任何事物都不学习。何时对任何事物都不学习，那就是安住于正确的学习。这是特殊的入门，没有次第和经验，只是在未生法上唯一。如《不住大乘经》中说：何时触及意义时，自知也是这样想，不对他人赞颂和述说，言语无法述说它。经中说，如果具有此，如《般若波罗蜜多》中所说：首先进入菩萨的无过失，获得不退转地。首先发起菩提心，就无上成佛，转法轮，做了无数众生的利益，在无余蕴的涅槃界中入灭，入灭后也安住于正法一劫或一劫余。经中说：又是那部经中说：善男子，善于方便的菩萨，从第一地不超越而获得十地。虽然没有次第，但并非不想要三摩地的力量和地。像这样从等持中出定时，行为如何呢？像禅门一样行持，暂时也没有可否定的。像这样修习空性的觉性本身，就圆满了二资粮，无论做什么都不需要，因为没有执着。又是《不住大乘经》中说：身心安住于善，到达福德资粮的彼岸。以自证证悟胜义谛，圆满智慧波罗蜜多。从福德智慧所生的，圆满三身的佛身，获得无疑。经中说，资粮在等持中圆满，不必特意努力于白法。