How is the inexpressible door of nonduality to be entered? 

Through recognition of the ultimate voidness of everything, the inexpressible is realized as immanent. Gone, gone, gone beyond; gone beyond gone; there's nothing to go through....

In this way, creation and destruction are two, but what is not created and does not occur cannot be destroyed. Thus, the attainment of the tolerance of the birthlessness of things is the entrance into nonduality.

"I" and "mine " are two. If there is no assumption of a self, there will be no possessiveness. Thus, the absence of any assumption is the entrance into nonduality.

"Defilement" and "purification" are two. When there is thorough knowledge of defilement, there will be no conceit about purification. The path leading to the complete transcendence of all conceit is the entrance into nonduality.

"Distraction" and "attention" are two. When there is no distraction, there will be no attention, no mentation, and no mental intensity. Thus, the absence of mental intensity is the entrance into nonduality.

"Spirit of universal liberation" and "spirit of individual liberation" are two. When both are seen to resemble an illusory spirit, there is no spirit of universal liberation, nor a spirit of individual liberation. Thus, the sameness of natures of spirits is the entrance into nonduality.

"Grasping" and "nongrasping" are two. What is not grasped is not perceived, and what is not perceived is neither presumed nor repudiated. Thus, the inaction and noninvolvement of all things is the entrance into nonduality.

"Uniqueness" and "characterlessness" are two. Not to presume or construct something is neither to establish its uniqueness nor to establish its characterlessness. To penetrate the equality of these two is to enter nonduality.

"Good" and "evil" are two. Seeking neither good nor evil, the understanding of the nonduality of the significant and the meaningless is the entrance into nonduality.

"Sinfulness" and "sinlessness" are two. By means of the all- penetrating wisdom that pierces to the quick, not to be bound or liberated is the entrance into nonduality.

To say "This is impure" and "This is immaculate" makes for duality. One who, attaining equanimity, forms no conception of impurity or immaculateness, yet is not utterly without conception, has equanimity without any attainment of equanimity such enters the absence of conceptual knots, thereby entering nonduality.

To say "This is happiness" and "That is misery" is dualism. One who is free of all calculations, through the extreme purity of gnosis such a one's mind is aloof and impartial, like empty space; and thus one enters into nonduality.

To say " This is mundane" and "That is transcendental" is dualism. This world has the nature of voidness, so there is neither transcendence nor involvement, neither progress nor standstill. Thus, neither to transcend nor to be involved, neither to go nor to stop this is the entrance into nonduality.

"Life" and "liberation" are dualistic. Having seen the nature of life, one neither belongs to it nor is one utterly liberated from it. Such understanding is the entrance into nonduality.

"Destructible" and "indestructible" are dualistic. What is destroyed is ultimately destroyed. What is ultimately destroyed does not become destroyed; hence, it is called "indestructible". What is indestructible is instantaneous, and what is instantaneous is indestructible. The recognition of such is called "the entrance into the principle of nonduality".

"Self" and "selflessness" are dualistic. Since the existence of self cannot be perceived, what is there to be made "selfless"? Thus, the nondualism of the vision of their nature is the entrance into nonduality.

"Knowledge" and "ignorance" are dualistic. The natures of ignorance and knowledge are the same, for ignorance is undefined, incalculable, and beyond the sphere of thought. The realization of this is the entrance into nonduality.

Matter itself is void. Voidness does not result from the destruction of matter, but the very nature of matter is itself voidness. Therefore, to speak of voidness on the one hand, and of motion, dimension, form, concept, feeling and sensation, perception or form-of-consciousness on the other is entirely dualistic. Consciousness itself is voidness. Voidness does not result from the destruction of consciousness, but the nature of consciousness is itself voidness. Such understanding of the previous components of consciousness and the direct knowledge of them as such by means of gnosis is the entrance into nonduality.

To say that the four main elements, earth or feeling and sensation, water or form, fire or perception, and air or concept, are one thing and the etheric space-element or dimension another is dualistic. The four main elements are themselves the nature of space. The past itself is the nature of space. The future itself is the nature of space. The present itself is also the nature of space. Likewise with the components of motion or motility and the form-of- consciousness. All the components are of the nature of voidness. The gnosis that penetrates the elements in such a way is the entrance into nonduality.

"Eye" and "form" are dualistic. To understand the eye correctly, not to have attachment, aversion, or confusion with regard to form that is called "peace". Similarly, "ear" and "sound", "nose" and "smell", "tongue" and "taste", "body" and "touch", and "mind" and "phenomena" all are dualistic. But to know the mind, and to be neither attached, averse, nor confused with regard to phenomena, that is called "peace". To live in such peace is to enter into nonduality.

The dedication of generosity for the sake of attaining omniscience is dualistic. The nature of generosity is itself omniscience, and the nature of omniscience itself is total dedication. Likewise, it is dualistic to dedicate morality, tolerance, effort, meditation, and wisdom for the sake of omniscience. Omniscience is the nature of wisdom, and total dedication is the nature of omniscience. Thus, the entrance into this principle of uniqueness is the entrance into nonduality.

It is dualistic to say that voidness is one thing, signlessness another, and wishlessness still another. What is void has no sign. What has no sign has no wish. Where there is no wish there is no process of thought, mind, or consciousness. To see the doors of all liberations in the door of one liberation is the entrance into nonduality.

It is dualistic to say "The Enlightened One", "The Teaching of Enlightenment", and "The Universal Fellowship of Enlightenment". The Teaching of Enlightenment is itself the nature of The Enlightened One, The Universal Fellowship of Enlightenment is itself the nature of The Teaching of Enlightenment, and all of them are uncompounded. The uncompounded is infinite space, and the processes of all things are equivalent to infinite space. Adjustment to this is the entrance into nonduality.

It is dualistic to refer to "aggregates" and to the cessation of "aggregates". Aggregates themselves are cessation. Why? The egoistic views of aggregates, being unproduced themselves, do not exist ultimately. Hence such views do not really conceptualize "These are aggregates" or "These aggregates cease". Ultimately, they have no such discriminative constructions and no such conceptualizations. Therefore, such views have themselves the nature of cessation. Nonoccurrence and nondestruction are the entrance into nonduality.

Physical, verbal, and mental vows do not exist dualistically. Why? These things have the nature of inactivity. The nature of inactivity of the body is the same as the nature of inactivity of speech, whose nature of inactivity is the same as the nature of inactivity of the mind. It is necessary to know and to understand this fact of the ultimate inactivity of all things, for this knowledge is the entrance into nonduality.

It is dualistic to consider actions meritorious, sinful, or neutral. The non-undertaking of meritorious, sinful, and neutral actions is not dualistic. The intrinsic nature of all such actions is voidness, wherein ultimately there is neither merit, nor sin, nor neutrality, nor action itself. The nonaccomplishment of such actions is the entrance into nonduality.

Dualism is produced from obsession with self, but true understanding of self does not result in dualism. Who thus abides in nonduality is without ideation, and that absence of ideation is the entrance into nonduality.

Duality is constituted by perceptual manifestation. Nonduality is objectlessness. Therefore, nongrasping and nonrejection is the entrance into nonduality.

"Darkness" and "light" are dualistic, but the absence of both darkness and light is nonduality. Why? At the time of absorption in ultimate cessation, there is neither darkness nor light, and likewise with the natures of all things. The entrance into this equanimity is the entrance into nonduality.

It is dualistic to detest the world and to rejoice in liberation, and neither detesting the world nor rejoicing in liberation is nonduality. Why? Liberation can be found where there is bondage, but where there is ultimately no bondage where is there need for liberation? One who is neither bound nor liberated does not experience any like or any dislike and thus one enters nonduality.

It is dualistic to speak of "good" paths and "bad" paths. One who is on the path is not concerned about good or bad paths. Living in such unconcern, one entertains no concepts of "path" or "nonpath". Understanding the nature of concepts, one's mind does not engage in duality. Such is the entrance into nonduality.

It is dualistic to speak of "true" and "false". When one sees clearly, one does not ever see any truth, so how could one see falsehood? Why? One does not see with the physical eye alone, one sees with the eye of wisdom. And with the wisdom-eye one sees only insofar as there is neither sight nor nonsight. Here, where there is neither sight nor nonsight, is the entrance into nonduality.

All explanations are themselves dualistic. To know no teaching, to express nothing, to say nothing, to explain nothing, to announce nothing, to indicate nothing, and to designate nothing such is the entrance into nonduality.

"Duality", "nonduality"; "entrance" and "non-entrance", all views are as nonviews, inexpressible and inconceivable. Nothing in general. Nothing in particular. Nothing as such.

Keep silence, saying nothing at all. Here there is no use for syllables, sounds, and ideas.