English
Is the Mahayana. Among them, the Samadhi that distinguishes meaning is Vipassana, which arises from the cause of wisdom that individually realizes. The Samadhi that focuses on Suchness is the Shikan (calm abiding) without characteristics. The Samadhi of the Tathagata is the union of Shikan and Vipassana. These also have non-objectification arising from initial faith and understanding, as well as extreme non-objectification, and subsequent non-objectification, which are not added because they are easy to understand. Also, there are two types of non-conceptualization: non-conceptualization in appearance and non-conceptualization in non-appearance. Non-conceptualization in appearance is of two types: non-conceptualization in appearance of characteristics, and initially non-conceptualization in appearance of essence. The consciousness of the senses such as the eye, which relies on objects and is directed towards the senses, is a non-conceptual grasping, separated from non-conceptualization. There are also three types of non-conceptualization in appearance of essence: non-conceptualization in appearance of the essence of existence, the Other-Powered nature of the Yogacara school arises from dependent origination, like an illusion, so there is no self-sustaining conceptualization. The consciousness that attends to the senses and the mind, and the consciousness of the Tirthikas that attend to the self, there is nothing else, and the mind is not focused on it. Non-conceptualization in appearance of the essence of emptiness is the practice of the Perfectly Accomplished Nature of the Yogacara school. The wisdom of practicing the Middle Way is Vipassana, in which the above-mentioned non-objectification is complete. More excellent than that is the non-dual non-conceptualization, which is Mahayoga. The great non-conceptualization that is spontaneously accomplished is Atiyoga. These are arranged in order to identify the wrong paths. Among them, the gradual entry into Zen is that the characteristics of conceptualizing self-nature, as well as the antidote to conceptualization, as well as conceptualizing Suchness, as well as conceptualizing attainment, these four are gradually abandoned, and then one enters non-conceptualization. This is also said in the Dharani of Non-Conceptualization: A wish-fulfilling jewel, a person who desires it carves with his mind under a very hard and solid rock. This jewel is like this, under that rock, there are silver jewels, gold, and the essence of stone. For those, there are three jewel rocks, a very hard rock, and under the four, from there carving, a wish-fulfilling jewel, the complete arising of all benefits for oneself and others is obtained, just like that, one who desires non-conceptualization, conceptualizes self-nature.
Chinese
远离对相的执著，对治品的执著，真如的执著，以及获得的执著这四种执著之后，如果对三种相不以其自身存在的方式进行禅修，就能成就。如是说。次第禅修，以及他空性，无相，无愿三门次第禅修，止观等禅修。顿门是顿然进入，从一开始不期望，顿然学习实相无生。如《般若波罗蜜多经》云：从最初发心就要忆念一切种智。又如彼经云：初学者从最初发心开始，就要学习一切法无所缘。又如《顶髻经》云：最初发起不生不灭之心，最终将获得不生不灭之果。等等，从后面也显示出来。关于顿入之门，各位论师有各自的观点。堪布教言中说，大菩提达摩说：趋向真实，舍弃觉悟，坦然安住，无我亦无人。凡夫与圣者平等而一，安住于不变的稳固之中，此后不再追随文字和教义。这是将真实的意义置于实处，无分别，寂静无为，因此不执著于意义。禅定堪布住说：不思是戒律，不忆念是三摩地，幻化的心不生起是智慧。禅定堪布降魔心髓说：什么都不忆念就是忆念佛。观察此，心平静，就是如来真实之身。禅定堪布阿达那诃尔说：心如实平等是瑜伽决定的道。堪布摩诃衍那说：法性不可思议，安住于无分别。如是说，由于禅修者的觉性本身未生，因此也无需特意忆念未生的意义。顿然进入。对于那些初学者，以前没有修习过的人。
English
Having abandoned the four attachments: attachment to characteristics, attachment to antidotes, attachment to suchness, and attachment to attainment, if one meditates on the three characteristics without considering them as inherently existent, it will be accomplished. It is said. Meditating sequentially, as well as meditating on the three doors of other-emptiness, signlessness, and wishlessness in sequence, and meditating on calm abiding and insight, etc. The sudden entrance is to enter suddenly. From the beginning, without expectation, one learns suddenly the unborn reality. As the Prajnaparamita Sutra says: From the first generation of Bodhicitta, one should keep in mind the all-knowingness itself. Again, as it says in the same text: From the first generation of Bodhicitta, the beginner should begin to learn that all dharmas are without object. Again, as it says in the Crown Sutra: If one generates a mind without arising or ceasing at the beginning, one will attain the fruit of non-arising and non-ceasing at the end. And so on, it also shows from behind. Regarding the door of sudden entry, each teacher has their own views. The Khenpo's teachings state that the great Bodhidharma said: Turning to the truth and abandoning understanding, abiding clearly, there is neither self nor other. The base and the noble are equal and one, abiding firmly without change, from then on one does not follow letters and teachings. This is placing the true meaning in reality, without discrimination, peaceful and inactive, therefore not clinging to meaning. The meditation master said while dwelling: Not thinking is discipline, not remembering is samadhi, and the non-arising of the illusory mind is wisdom. The meditation master Demon-Subduing Heart Essence said: Not remembering anything is remembering the Buddha. Looking at this, if the mind is calm, it is the very body of the Tathagata. The meditation master Adhanaher said: The mind being equally as it is, is the definite path of yoga. The master Mahayana said: The nature of reality is inconceivable and rests in non-discrimination. It is said that, since the meditator's own awareness is unborn, there is no need to intentionally remember the meaning of the unborn. Sudden entry. For those beginners who have not practiced before.
Chinese
可以进入的教证和理证是，这些就是，仔细地之后也会讲解。又如理证譬如说，境色是白色，则产生白色的识，同样境的作用是无思的，所以识也是无思而明了。内道的无分别的真如是，嘛哈瑜伽的论典中说，一切法皆是自明自知，远离二元的真谛，非作者所作，完全是光明，法界智慧无二，秘密集经中说，无所缘之物，无可修之修，如是物与非物，无有修所缘。如是说，无二的真如不从错谬中寻求，智慧不缘于法界，即是对相法的舍弃，是自知自明。对此，幻化网中说，离能取所取之自知，以无缘之方式而自显现。如是说。阿底瑜伽的殊胜瑜伽的任运成就的真如是，显有的一切法，在自生智慧清净的界中，不加改造，本自明亮，不寻找因和果，任运自成，大自在者说，其中连一丝动摇的尘埃之名也没有，不舍弃、不动摇、不混淆、不进入自知，而是坦然、明亮、本自清明，还修什么？还需要忆念什么？没有。没有的意义就是有。谁来接受它呢？在原本不分别的伟大之中，显现没有被遮止，对此没有证悟，无分别本身也是卓越的。大鹏经中说，显现如大海，无分别如天空般广阔。如是说。这些差别如同声音的阶梯，譬如声音的阶梯有高低一样，这四种无分别也有差别，显示为现证、渐证、嘛哈、阿底。现证是逐渐进入，如前所说，努力使对境变得疲惫，从而产生无对境，并以正理衡量事物，从而接受中观的意义。现空是，自他一切诸法本来没有产生，如果认为它产生了，那就是迷惑了心，因此永远不会看到伟大的意义，譬如乌鸦的技巧。
English
The scriptural and logical proofs that can be entered are these, and they will be explained in detail later. Furthermore, as an example of reasoning, if the object is white, then a white consciousness arises, similarly, the action of the object is without thought, so the consciousness is also clear without thought. The non-conceptual suchness of the inner path is, according to the treatises of Mahāyoga, all phenomena are self-knowing and self-illuminating, the two truths are inseparable, not made by the maker, completely luminous, and the wisdom of the sphere is non-dual. In the Guhyasamāja Tantra, it says: 'There is no object to meditate on, no meditation to be done. Thus, with object and non-object, there is no object of meditation.' Thus, the non-dual suchness is not sought from error. Wisdom does not focus on the sphere, which is the abandonment of phenomenal dharmas, and is self-knowing and self-illuminating. On this, the Net of Illusion says: 'The self-knowing that is free from grasping and being grasped, appears spontaneously in a non-objective way.' So it is said. The spontaneously perfect suchness of the supreme yoga of Atiyoga is that all phenomena of existence and non-existence, in the realm of pure self-born wisdom, are inherently self-luminous without alteration, and spontaneously perfect without seeking cause and effect. The great master said: 'In it, there is not even the name of a moving dust. Without abandoning, without moving, without confusing, without entering self-knowing, but being open, clear, and primordially clear, what is there to meditate on? What is there to remember? There is nothing. The meaning of nothing is only what there is. Who is there to accept it? In the great original non-conceptuality, appearance is not obstructed, and there is no realization of it, and non-conceptuality itself is also superior.' In the Great Garuda, it says: 'Appearance is like a great ocean, non-conceptuality is as vast as the sky.' So it is said. The difference between these is like the steps of a voice, just as the steps of a voice have high and low, these four non-conceptualities also have differences, showing as present realization, gradual realization, Mahā, and Ati. Present realization is gradual entry, as said before, striving to exhaust the object, thereby generating non-objectivity, and measuring things with logic, thereby accepting the meaning of Madhyamaka. Present emptiness is that all phenomena of self and other are originally unborn, and if one thinks that it is born, then that is confusing the mind, therefore one will never see the great meaning, like the skill of a crow.
Chinese
如同不扰动之大海。然而，若什么都不想，则想进入法性。如《智慧显现庄严经》所说：“显示因缘和合，次第进入。”这也是为愚昧者以方便而说。对于任运成就之法，有何次第修习？对于超越边际之自性，如何看待成团之概念？丝毫也不承认。那时心如虚空，与佛亦是同一行境。如是说，为下等根器者显示次第进入。如同蜗牛爬行无法到达须弥山顶，具有对境者则被说为非分别。如是远离显现与黑暗之祈请，未以二者超越，未识得无。若说二者显现与黑暗皆无，则认为究竟胜义谛视空性为不生，与此相同。然而，交替安立生与不生为真谛，不生为非真谛。具有此者，未能见到大瑜伽之自性真实无别，被自己的见解所遮蔽。因此，譬如，谷物被稻壳遮蔽而无法看见地面，针眼向上看也无法看见天空一样。又如瑜伽成就之经文所说：“自性不生不灭如虚空，因此无别聚集一切之本体，不可见。什么都不显现即是无过失。”如是观之，乃是错乱故不可取。如是显现，空性是无法显现任何事物，而彼咒语之自性，是为利益众生而从呼吸中生出寂静与忿怒等坛城，可以转变为任何事物之义而祈请。大瑜伽（藏文：མ་ཧཱ་ཡོ་ག་，梵文天城体：महायोग，梵文罗马拟音：Mahāyoga，汉语字面意思：大瑜伽）以无二而祈请，阿底瑜伽之任运大圆满则未证悟。何以故？因为嘛哈瑜伽者，衡量事物，以众多方便使如是性熟悉。为了利益众生而有幻化之喜悦。以无为之义，自性任运圆满，故不显现也不学习。幻化轮涅之生处，利益众生相续不断，唯有此乃大智慧，此乃我之行持。