English
That is, instantly entering into all omniscience, that is the learning of no-learning. As it is said in the Sutra of "Inquiry of Sagacious Intellect": "Whoever does not have any doubts arising, that one does not accept learning. Whoever does not accept learning, that one desires to learn. Whoever desires to learn, that one is a non-returner. Whoever is a non-returner, that one is pure, that one is separated." And it says: "Son of the gods, whoever learns in that way, that is not doing learning. What is learning? It is not learning anything at all. When one does not learn anything at all, that is said to abide in the correct learning." This is a special entrance, without steps and experiences, only one in the unoriginated dharma. As it is said in the "Non-Abiding Great Vehicle Sutra": "When one touches the meaning, self-awareness also thinks like this, does not praise or speak to others, words cannot describe it." It is said that if one possesses this, as it is said in the Prajnaparamita: "First, entering the faultlessness of the Bodhisattva, one obtains the non-returning ground." First, generating the Bodhicitta, one attains unsurpassed Buddhahood, turns the wheel of Dharma, does the benefit of countless beings, enters into Nirvana in the realm of Nirvana without remainder, and even after entering Nirvana, abides in the sacred Dharma for a kalpa or more than a kalpa. It is said in the Sutra: "Again, it is said in that same Sutra: "Son of lineage, the Bodhisattva who is skilled in means, obtains the ten grounds without progressing from the first ground." Although there is no sequence, it is not that one does not desire the power of Samadhi and the grounds. When one arises from equanimity like this, what is the conduct like? To act like the Zen gate is also not deniable for a while. In this way, the awareness of meditating on emptiness itself perfects the two accumulations, and there is no need to do anything, because there is no grasping. Again, it is said in the "Non-Abiding Great Vehicle Sutra": "Body and mind abide equally in virtue, reaching the other shore of the accumulation of merit. With self-awareness realizing the ultimate truth, the perfection of wisdom is perfected. From the merit and wisdom that arise, the Buddha body that perfects the three bodies, will be obtained without doubt." It is said that the accumulation is perfected in Samadhi itself, and there is no need to deliberately strive for white dharmas.
Chinese
而且，由于不可得，通过尽力而为而空性是被认可的。 《心论》中说：那也是在行住坐卧一切行为中，不离三摩地。 又说：什么是菩提之处？如果见法，那么行走也是菩提之处。 坐着也是菩提之处。 空性也是菩提之处。 如此等等。因此，站立之时也认为是无生之理。 娘然巴大师的弟子益西坚赞说行持时说：站立之时，也要了知一切法如幻，断恶具悲心，行利有情事。 《心论》中说：不住于相，也不舍弃福德资粮，不舍断一切善法，从禅定中起身后，也不舍弃善法，这就是行持，与不分别的禅修相合。 堪布德乌利希说：眼睛不执着于色，眼睛就解脱了。 耳朵、鼻子、舌头、身体和意也是如此解脱。 这就是六自在王。 《大乘禅定广论》中说：进入行持有四种行持：一是报复怨恨的行持。 二是随顺因缘的行持。 三是不寻求任何事物的行持。 四是与法相应的行持。 报复怨恨，对任何痛苦都不应不悦。 什么样的行持呢？ 修道之人如果遇到任何痛苦，心中忆念，从无始劫以来，由于没有证悟真实本性，舍弃了它，追随外境的觉知，在各种轮回中漂泊，执着于怨恨等等，产生了许多嗔恨，与二无别智慧，相互憎恨，从无始以来，无数的损害，今生受到损害，或者今生受到危害，也不是神所为，也不是人所为，因为是自己往昔的恶业成熟了痛苦之果，所以不会对他人产生嗔恨。 因为是从自己的业力所生，所以心
English
Moreover, emptiness is accepted by striving to the best of one's ability because of the unobtainable. It says in the Mind Treatise: That is also in all activities of walking, staying, sitting, and lying down, one does not separate from samadhi. It also says: What is the place of Bodhi? If one sees the Dharma, then walking is also the place of Bodhi. Sitting is also the place of Bodhi. Emptiness is also the place of Bodhi. So on and so forth. Therefore, it is the doctrine that even when standing up, one considers it as unborn. The disciple of Master Nyangbran Pal, Yeshe Gyaltsen, said when explaining conduct: When standing up, one should also know that all dharmas are like illusions, abandon evil and possess compassion, and act for the benefit of sentient beings. It says in the Mind Treatise: Not abiding in characteristics, nor abandoning the accumulation of merit, not cutting off all virtuous aspects, after rising from meditation, one does not abandon virtuous aspects, this is conduct, which is in accordance with non-conceptual meditation. Khenpo De'ulishi said: Because the eye does not cling to form, the eye is liberated. The ear, nose, tongue, body, and mind are also liberated in the same way. These are called the six kings of self-mastery. It says in the Great Treatise on Mahayana Meditation: Entering into conduct has four types of conduct: First, the conduct of retaliating against resentment. Second, the conduct of following conditions. Third, the conduct of not seeking anything. Fourth, the conduct of being in accordance with the Dharma. Retaliating against resentment, one should not be displeased with any suffering. What kind of conduct is it? If a person practicing the path encounters any suffering, remembering in their mind that from beginningless kalpas, because they have not realized the true nature, they have abandoned it, followed the awareness of external objects, wandered in various samsaras, clung to resentment, etc., generated much hatred, hated each other with non-dual wisdom, from beginningless time, countless harms, harmed in this life, or harmed in this very life, it is not done by gods, nor is it done by humans, because it is the ripening of the fruit of suffering from one's own past evil deeds, so one will not generate hatred towards others. Because it arises from one's own karma, therefore the mind
Chinese
为了自己受报应，要忍受。对其他人，即使在抱怨和辱骂时也不生气，即使殴打也不还手。要认为这是应该接受的。经中说：即使遇到痛苦也不要悲伤，为什么呢？因为是为了领悟意义。产生这样的心与意义不相违背。四种行为方式。即使只是一个行为，也能转变为佛法的意义。如是说。第二，不要对快乐的行为感到高兴。随顺因缘的行为是：因为心中没有我，一切都由业的因缘所致，平等地接受痛苦和快乐，一切都由因缘而生。如果明显可见的果报，如享受等，都是自己前世的因现在获得的，要知道因缘耗尽就会消失，所以没有什么可高兴的。获得容易，失去容易，耗尽，也由因缘所致，心中没有生起自己的本性，也没有减少。如果衰老的风不吹动，就与佛法的意义相符，因此要随顺因缘。第三，要知道痛苦和快乐的存在依赖于执着的本体，但并非自生。也是不寻求的行为方式：因为世俗之人经常被迷惑，所以在所有地方都执着于快乐的感受。如果领悟了智慧的究竟意义，一切都远离快乐。如果心安住在快乐中，就没有事情可做。即使色在变化和转移，一切都是空性，所以对什么都不贪恋和期望。吉祥天女和黑暗天女总是相随，所以在三界中常住，例如，房子着火一样。如果身体存在，一切都是痛苦的，没有人能获得快乐。如果领悟了这样的状态，一切的观念都会寂灭，没有感受。经部中说：有感受就是痛苦。没有感受就是快乐，如果约束自己没有感受，就是行持正道。第四，如果知道本体清净的法性，就不会执着于经文和道理。与大众相符的行为是：本体自性清净的意义就是法性。这个意义没有被衡量和空性所沾染和执着。
English
For the sake of one's own retribution, one must endure. Towards others, even when complaining and scolding, do not be angry, and even when beaten, do not retaliate. One should think that this is what should be accepted. As it is said in the Sutra: Even when encountering suffering, do not grieve, why? Because it is for the sake of understanding the meaning. When such a mind arises, it does not contradict the meaning. Four ways of conduct. Even if it is just one action, it can be transformed into the meaning of the Dharma. Thus it is said. Second, do not rejoice in pleasant conduct. To act in accordance with conditions is: because there is no self in the mind, everything is caused by the conditions of karma, equally accepting suffering and happiness, everything arises from conditions. If the fruits that are visibly apparent, such as enjoyment, etc., are all obtained now because of one's own previous causes, one must know that when the conditions are exhausted, they will disappear, so there is nothing to rejoice in. Easy to obtain, easy to lose, exhaustion, also caused by conditions, there is no arising of one's own nature in the mind, nor is there any decrease. If the wind of aging does not blow, it is in accordance with the meaning of the Dharma, therefore one should act in accordance with conditions. Third, one should know that the existence of suffering and happiness depends on the nature of attachment, but it is not self-born. Also, the way of acting without seeking is: because worldly people are constantly deluded, they are attached to the feeling of happiness in all places. If one realizes the ultimate meaning of wisdom, everything is separated from happiness. If the mind abides in happiness, there is nothing to do. Even though form changes and transforms, everything is emptiness, so there is no attachment or expectation for anything. The auspicious goddess and the dark goddess always follow each other, so they constantly abide in the three realms, for example, like a house on fire. If the body exists, everything is suffering, and no one can obtain happiness. If one realizes such a state, all conceptions will be pacified, and there will be no feeling. As it is said in the Sutra Pitaka: Having feeling is suffering. Not having feeling is happiness, if one restrains oneself without feeling, one is practicing the right path. Fourth, if one knows the Dharma-nature of intrinsic purity, one will not be attached to scriptures and reasoning. Conduct that is in accordance with the assembly is: the meaning of intrinsic purity is Dharma-nature. This meaning is not stained or attached by measure and emptiness.
Chinese
我和他人也无法指定。 经部中说：法中没有众生，因此远离众生的垢染；法中没有我，因此远离执着于我的垢染。 有智慧的人如果这样思维并相信，就不会与佛法相违背，因此应该这样修行。 又，大堪布说：如果贪求好的衣服、美味的食物和享受，那就会被鬼所吞噬，功德会变得微小。 古代精通佛法的人们，修习道的时候，不会顾及衣服和暂时的享受，不会去追求。 贤者教诲中，其续部的根本文字中说：修习道的学生不应该住在舒适的房子里享受。 如是功德，如果长期修行，会获得什么样的征兆呢？如果能够这样修习，就会进入状态，睡眠减少，即使没有食物，感官也很清晰，对任何事物都没有贪嗔等等，这些会大量涌现。《大乘禅定》中说：如果这样长期修习禅定，中间会出现许多佛和菩萨，中间会认为自己具有了知他人心等五种神通或显现的神通，中间会看到大莲花的光芒等等各种奇妙的景象，所有这些都是在分别念中显现的，完全是魔，不要去思念和执着它们。 《广大论》中说：在禅修的时候，会显现出佛陀金色身，有十六只手，身体的颜色像金子的颜色一样，身体的光芒明亮而闪耀，身体装饰着三十二相和八十随形好，清晰可见。如果看到这些殊胜的相好，并且看到佛陀显现在世间与佛陀无二无别，如果这样看到的时候，不要去祈求神灵，而是要安住于平静的心中，认真观察诸法，并生起这样的念头：如佛所说，诸法既没有来，也没有去，一切法的相和自性都是空性寂灭的，如来之身是解脱的，因此才是真实的。真实的法是既不能见，也不能听。应该这样想。
English
Neither self nor others are specified. From the Sutra Pitaka: Because there are no sentient beings in the Dharma, it is free from the defilement of sentient beings. Because there is no self in the Dharma, it is free from the defilement of viewing as self. If a wise person thinks and believes in this way, it will not contradict the Dharma. Therefore, it is appropriate to practice in this way. Also, the Great Abbot said: If you crave good clothes, delicious food, and enjoyment, then you will be devoured by demons, and your merits will become small. The wise people of ancient times who were skilled in Dharma, when practicing the path, did not look at clothes and temporary enjoyment. They did not pursue it. The Sage's Instructions, in the root text of its Tantra, says: A student practicing the path should not live and enjoy in a comfortable house. If such qualities are practiced for a long time, what kind of signs will be obtained? If you can meditate in this way, you will enter the state. Sleep will decrease, and even without food, the senses will be clear. There will be no attachment or aversion to anything, and so on. Many of these will arise. In the Mahayana Samadhi it says: If you practice meditation in this way for a long time, many Buddhas and Bodhisattvas will appear in between. In between, you will think that you have the five supernormal powers, such as knowing the minds of others, or manifest supernormal powers. In between, you will see the light of a great lotus and various wonderful sights. All of these are manifestations in conceptual thought. They are entirely Mara. Do not think about them or be attached to them. In the Great Commentary it says: During meditation, a Buddha with a golden color and sixteen hands will appear, and the color of the body will be like the color of gold. The light of the body will be bright and shining, and the body will be adorned with the thirty-two major marks and eighty minor marks, which will be clearly visible. If you see these excellent marks and see that the Buddha appears in the world and is no different from the Buddha, if you see it in this way, do not seek the gods, but rest your mind in peace and carefully examine the dharmas, and generate this thought: As the Buddha said, the dharmas have neither gone nor come. The characteristics and nature of all dharmas are empty and peaceful. The body of the Tathagata is liberated, therefore it is true. The true Dharma is neither seen nor heard. You should think in this way.