English
Thus it is said. If afflictions have no substance to be abandoned and samsara is naturally nirvana, then, by what are sentient beings bound and wander in samsara? If examined, although there is no binder, it appears as binding, just like the suffering in a dream; and like being afraid after seeing a rope as a snake, and like being poisoned by the thought of doubt even though poison has not entered the body; and like being harmed by not knowing an illusion as an illusion, because even though there is no object in the realm, it appears as existent and is harmed. Second is, Noble ones, etc. 4 Although yogis and Buddhas have no difference in the dharmadhatu, is there a difference in the manifestation of realization? The answer is yes. The difference in the realization of noble ones, Buddhas, and yogis on the path is: for yogis, as long as they remain in equipoise, the realization of the bodhisattva will manifest, and then they will arise from post-meditation. But the realization of Buddhas and noble arhats is spontaneously accomplished. Among them, the fully enlightened Buddha abides in a state of mind like the sky, without entering or arising. Third is, Buddhas, etc. 6 Thus, although the nature of Buddhas and sentient beings is the same, they enter into difference due to the presence or absence of conceptual thought. Let alone clinging to compounded phenomena as real objects, even clinging to the state of dharmata as having or not having characteristics is an obscuration of one's own nature. As it is said in the sutra: Conceptual thought is great ignorance, it is the cause of falling into the ocean of samsara. If one abides in non-conceptual samadhi, one will become stainless like the sky. Thus it is said. Whether it is good or bad conceptual thought, one should regard it as the bondage of samsara. In the Compendium it says: Just as eating delicious food mixed with poison, the Victorious One also said that clinging to white dharma is the same. In Kamalashila's Garland of Appearances it says: Even for conceptual thought of the supreme meaning, the wise should not abide there. What difference is there between conceptual thought of virtue or non-virtue? Depending on the difference of the support, the burning of fire itself has no difference. Even the fire of sandalwood burns by just touching it. Even a small conceptual thought should be completely abandoned. Thus it is said. First, at the time of investigation, there is no inherent existence.
Chinese
不要认为这是什么，而是将无自性视为有。如同将显现的法性视为概念性的判断。在《量理总集》中说：如果有人通过概念的道路引导法性，那就是大大地损毁了佛陀的教法。如此说。据说，以执着束缚于认识的境地，是自生的障碍。因此，通过完全不分别，超越思维和言语，在自明光明法身中达到圆满。为了舍弃分别念，获得不分别的智慧自明，应当努力。将觉性置于空明无执的状态，就能消除一切希望、恐惧和障碍。萨ra哈说：对什么有执着，就放下它。如果证悟了，一切就是它。如此说。第四，关于修道有三点：承诺解释修道，安住的方式，以及后得的教导。第一点是：当修持对见地的证悟时，应当舍弃一切分别念，并在止观双运的状态中一心安住。第二点有六个方面：将法性置于不可思议的状态，放松身心，努力达到无念的平等舍，如果生起粗细的念头，就通过方便和智慧无有破立地安住，通过持续的觉知，如果突然对境生起执着，就进行观察并将其置于内在，如此习惯后会生起三种体验，以及生起体验后会出现征兆。第一点是：存在等等。３ 如此，显现为轮回和寂灭涅槃之法的这些，因为已经确定了在有无等方面都未成立，所以因为没有任何境，也就没有任何能思，在不可思议的状态中自然安住，就像说：这个意义是什么？请看虚空。正如尊贵的月称在《入中论》智慧品中所说：本来无生之自性，无有可破及可立，涅槃不涅槃之间，无生性中无差别。所说的意义就是将无分别的智慧安住在自性寂静中。在《般若经》中说：修持般若波罗蜜多就是修持虚空。如此说。第二点是：思维等等。６ 在了知一切二法为无二之后，舍弃取舍的努力。
English
Do not think of it as something, but rather see what is without inherent existence as existent. It is like considering the manifested Dharma-nature as conceptual judgment. In the Compendium of Valid Cognition, it says: If someone leads Dharma-nature through the path of concepts, that is greatly damaging the Buddha's teachings. So it is said. It is said that being bound by clinging to the object of definite knowledge is a self-arising obscuration. Therefore, by completely not discriminating, transcending thought and speech, one perfects in the self-aware, luminous Dharmakaya. In order to abandon discrimination and attain the non-discriminating wisdom of self-awareness, one should strive. By placing awareness in a state of empty clarity without grasping, all hopes, fears, and obstacles are cleared away. Saraha says: Whatever you are attached to, let it go. If you realize it, everything is it. So it is said. Fourth, there are three aspects to the path of meditation: vowing to explain the path of meditation, the manner of abiding, and the teachings on post-meditation. The first is: When meditating on the continuity of the realization of the view, one should abandon all discriminations and abide single-pointedly in a state of union of calm and insight. The second has six aspects: placing the Dharma-nature in an inconceivable state, relaxing the body and mind, striving for equanimity without thought, if subtle or coarse thoughts arise, abiding without affirmation or negation through skillful means and wisdom, through continuous mindfulness, if attachment suddenly arises towards an object, examining it and placing it within, after becoming accustomed to this, three experiences will arise, and signs will appear after the experiences arise. The first is: Existence and so on. 3 Thus, these phenomena that appear as samsara and the peace of nirvana, because it has been determined that they are not established in terms of existence or non-existence, etc., since there is no object, there is no subject, naturally abiding in an inconceivable state, just as it says: What is this meaning? Look at the pure sky. As the venerable Chandrakirti said in the chapter on wisdom in Engaging in the Middle Way: From the very beginning, the nature of unborn, there is nothing to be refuted or established, between nirvana and non-nirvana, there is no difference in the unborn nature. The meaning of what is said is to place the non-discriminating wisdom in its own peace. In the Mother Sutra, it says: Meditating on the Perfection of Wisdom is meditating on space. So it is said. The second is: Thinking and so on. 6 After knowing all dualistic phenomena as non-dual, abandoning the effort of acceptance and rejection.
Chinese
当仅仅将注意力集中于寂静状态也称作禅修时，由于心无法思考，因此不对任何事物进行思考，并且必须放松能所二取的束缚。如《无生宝藏》中所说：“什么也不想，什么也不思。不要人为造作，保持自然放松。这未造作的状态，即是无生珍宝藏。是过去、现在、未来诸佛的足迹。”因此，放弃像许多安住心的方法的努力，以及像禅定摄持的活动一样所依赖的执着目标，不要仅仅认为什么也不想，也不要停留在不分别的状态中，而是稍微放松过度紧张的身心，保持适度的松紧。不被外缘所动摇，在本体空性而显现光明的状态中，保持自然。就像以前གྲོ་བཞིན་སྐྱེས་（藏文）学习禅修时一样，做到既有紧张也有放松。对于如幻的境相，不作取舍、希冀和恐惧等概念性的分别，在广大的舍离状态中长期精进。导师英雄说：“以不间断的瑜伽，努力修习禅定。如果反复休息，就像钻木取火一样不会改变。瑜伽的方式也是如此，在没有获得特殊成就之前不要放弃。”就像钻木一样，一段一段地禅修后停止，将所有前后加在一起是不会产生结果的。第三，立即等等。如果知道习气的错觉和概念性的分别，无论显现什么，其自性都是法性，那么就没有需要断除的。如果在六根的对境上产生分别念，一旦认识到是自生的，就会自然寂灭，并安住于自生自解脱的状态中。也就是说，不像下劣道那样执着于需要断除的事物而进行否认，也不像菩萨那样通过因缘和努力来进行改造。不像普通人那样跟随，而是安住在自性光明中。在这些时候，也要像小偷一样认识到，即使是非常微细的潜意识层面的分别念也在不明显地运行。因为经中也说，在间隙中，心和心所是同时产生的，所以要观察心对心做了什么，然后安住。心昏沉而
English
When merely placing mindfulness on quiescence is also termed meditation, since the mind cannot think, one does not think about anything, and the bonds of grasping and fixation must be loosened. As it says in the "Treasury of the Unborn": "Do not think of anything, do not contemplate anything. Do not fabricate, rest naturally and loosely. That which is unfabricated is the treasury of the unborn jewel. It is the path of the Buddhas of the three times." Therefore, abandoning the effort of many methods of settling the mind, and relinquishing all objects of fixation as if entrusting them to the activities of meditative absorption, one should not merely think, "I will not think of anything," nor should one remain in a state of non-conceptualization, thinking, "I am not conceptualizing." Rather, one should slightly loosen the overly tense body and mind, maintaining a moderate balance of tension and relaxation. Without being swayed by circumstances, one should rest naturally in a state where the essence is emptiness and the radiance is clear. Just as G্রো བཞིན་ སྐྱེས་ (Tibetan) learned meditation in the past, one should cultivate both tension and relaxation. Regarding illusory appearances, one should abandon conceptual thoughts such as acceptance and rejection, hope and fear, and diligently persevere in a state of great equanimity for a long time. The teacher Hero says: "With continuous yoga, strive to practice meditation. If you rest repeatedly, it will not change, just as friction will not produce fire. The way of yoga is also like that; do not give up until you have attained a special accomplishment." Just as with rubbing wood, meditating in segments and then stopping, adding all the beginnings and ends together will not produce results. Third, immediately, etc. If one knows that the nature of whatever arises, whether it be the illusion of habitual tendencies or conceptual thoughts, is the nature of reality, then there is nothing to be abandoned. If conceptual thoughts arise in relation to the objects of the six senses, once they are recognized as self-arisen, they will naturally subside, and one will rest in a state of self-arisen self-liberation. That is, one does not cling to things that need to be abandoned and deny them, as in the inferior path, nor does one transform them through conditions and effort, as in the bodhisattva path. One does not follow like ordinary people, but rather rests in the natural clarity of one's own being. At those times, one should also recognize, like a thief, that even the subtlest conceptual thoughts at the subconscious level are operating imperceptibly. Because the sutras also say that in the intervals, mind and mental factors arise simultaneously, one should examine what the mind is doing to the mind and then rest. The mind is dull and
Chinese
我因痛苦而悲伤，通过作意来提升和清明身形等。如果生起向外散乱的掉举，就对轮回生起厌离，从而生起对寂灭的欢喜，因此安住于内心。或者以掉举的对治——舍心来压制它。这样修的时候，如果想这种对境的显现会消失吗？如前所说，即使不消失，不阻止显现也是一种方法，因为知道仅仅是显现而已，就变成了福德的资粮，并且也不能束缚，因为执着于它才会束缚。即使显现不消失，也要转变事物和知觉，因此不把显现执为真实，不执着而安住是智慧。观察的时候，是以见解在显现之上斩断戏论，而不是否定显现，因为如同无色界一样。如是说：愚人因此被束缚，智者因此完全解脱。在没有熟悉实相之前，也用相来调伏心，所谓用善相来调伏心似乎是这样。 智慧海所请问的：身语等和意合一，学习完全清净的十种行业。以慈爱如实地看待一切众生，这是遍知一切者的修心。以悲悯之心努力于他人的事业，以欢喜之心将他人与法结合，以舍心对待殊胜之法而没有损害，这是遍知一切者的心行。等等说了许多。像用相来修心一样，现在也是正在修习。主要思维法性的意义，也做取舍，或者以心来观察心性的自性。或者五根的对境，色等显现而没有自性，思维为空性，并且安住于光明而没有相的分别念。第四是，忆念等。３在内部如实安住时，不忘失的忆念和正知如同智慧。如前所说，如果沉没就知沉没，如果掉举就知掉举等等，像守卫一样守护和保护。如果像昏沉一样生起沉没和掉举的过失，就以精进和作意等各种方法努力，再三地安住于平等。初学者