Chinese
彼之律仪者。 佛慢瑜伽者。 定能成就为佛陀。 导师三十二相。 具主宰八十随好。 如是说。 摄略续中。 舍弃佛陀之事业，于离乐平等及空性之外，若有其他所修习者。 彼以俱胝数劫，亦远离佛陀之自性及俱生之乐。 如是说。 自心若入昏厥与睡眠，则人主变为无自性。 醒时则具自性而显明，然彼等非众生解脱之道。 以有实与无实区分，心之金刚瑜伽士等，不给予乐平等。 何者拥抱虚空之智慧，安住于俱生乐之自心，彼即施予解脱。 如是说。 修习空性近边者，不能成佛，因目标与道未圆满之故。 仅以离戏亦不能成佛，以是离戏之故，若因此成佛，则一切有情皆应本来成佛。 若以修习成佛，则如是之相与总义执持之分别念，则成为究竟之道。 彼之理由，以非任何之不可言说或离戏，则无分别之智慧亦无法修习，因于彼中彼永不显现之故。 是故胜者屡屡宣说修习空性，乃是空性具显现，然于唯无相则无修习之故。 又如是说。 欲求无修习，因心之根本已尽之故耶？ 若是，则昏厥与浓厚之睡眠亦应成为解脱之道。 先以空性闻思而串习耶？ 若是，则闻思之后之昏厥与睡眠亦应成为解脱之道，因了知先前已逝，且本体分别念略微相似之故。 又现在之显现，无论显现为何，此未经修饰形状，未改变颜色之物，亦非如是获得解脱，若彼是解脱道，则众生醒时之粗大错觉，以及贪嗔等之形相，凡是彼
English
That is the vow of Deva. By the yoga of Buddha's pride. One will definitely achieve Buddhahood. The teacher has thirty-two marks. The lord possesses eighty exemplary qualities. Thus it is said. From the condensed tantra: Abandoning the activity of Buddhahood, what other emptiness, devoid of bliss and equality, does one meditate upon? Through countless eons, one will also be far from the very nature of Buddhahood and the innate bliss. Thus it is said. One's own mind, when deeply immersed in fainting and sleep, the lord of men becomes devoid of inherent existence. When awake, it is clear with inherent existence, but these are not the path to liberation for sentient beings. Separated by existence and non-existence, the Vajra Yogis of the mind do not bestow bliss and equality. Whoever embraces the wisdom of space, that self-mind abiding in innate bliss, that bestows liberation. Thus it is said. Meditating on emptiness as a near-side, one will not become a Buddha, because the aim and the path are not complete. Nor will one become a Buddha merely through freedom from elaboration, for if one becomes a Buddha because of being free from elaboration, then all sentient beings should already be Buddhas from the beginning. If one becomes a Buddha through meditation, then the conceptual thought that grasps such an appearance and general meaning will become the ultimate path. The reason for that is that mere inexpressibility or freedom from elaboration, which is nothing at all, cannot be meditated upon by non-conceptual wisdom, because it never appears in it. Therefore, the Victorious Ones repeatedly taught to meditate on emptiness, which is emptiness with appearance, but there is no object of meditation in mere non-appearance. Again, it is said: Is it desired to have no meditation because the root of the mind is exhausted? If so, then fainting and deep sleep would also become the path to liberation. Is it because one is accustomed to hearing and thinking about emptiness beforehand? If so, then fainting and sleep after hearing and thinking would also become that, because the understanding has passed before, and the essence of conceptual thought is slightly similar. Furthermore, it is not the case that liberation is attained by merely the appearance that arises now, this very thing that has not been modified in shape or changed in color. If that were the path to liberation, then this gross delusion of the appearance at the time of waking for beings, and whatever transformations there are, such as attachment and hatred,
Chinese
仅仅用自己的智慧去分别观察，并且显现为在经验中觉知，那么这一切都将成为从一开始就毫不费力地解脱了。通过事物的一体性和分离性，以及缘起等等进行分别观察，将事物分解为不存在并进行观察后修习，这不是解脱至高无上的真实道路，因为它是以众多的戏论为目标的缘故，并且是各种分别念聚集的自性，如果实相是什么也无法把握的，那么这就会执着于各种各样的事物。如此一来，那些想要修习空性的不同类别，即使对显现的执着有所帮助，也不会成为圆满正等觉的如实之道，因为没有修习自性大乐，并且也不显现修习一切相。那么，如来之道的殊胜之处是什么呢？就是修习一切相，以及修习不变化的安乐。其中，总的来说，在波罗蜜多乘中，也赞叹作为所修的空性与显现并存，如《解深密经》中所说：慈氏，什么是止观的所缘境？就是以影像为所缘境的心。以及，对于三摩地的行境的影像，认识到这仅仅是识而已。等等。圣者龙树的《六十正理论》中也说：谁的智慧远离所依，超越有和无，那些甚深无相者，修习相的意义。这里说的是修习相、特征和显现。圣者无著的《摄抉择分》中也说，什么是修习影像？就是三摩地的行境的影像，与所知的事物相似，与有分别念的上观部分相应作意，或者三摩地的行境的影像，与所知的事物相似，与无分别念的止观部分相应作意，无论哪种修习都称为修习影像。如是说，经典中也赞叹显现并存，因此该宗派的清净道也需要显现并存。然而，在那些
English
Merely examining with one's own wisdom and appearing to be aware in experience, then all of this will become effortlessly liberated from the very beginning. Examining through the oneness and separateness of things, as well as dependent origination, etc., analyzing things into non-existence and then meditating, this is not the true path to supreme liberation, because it aims at numerous elaborations, and is the nature of the gathering of various discriminations, and if reality is something that cannot be grasped at all, then this will cling to all sorts of things. In this way, those different categories who want to meditate on mere emptiness, even if it is somewhat helpful to the attachment to appearances, it will not become the complete and perfect path to enlightenment, because there is no meditation on the great bliss of self-nature, and the meditation on all aspects does not appear either. So, what is the uncommon path of the Sugatas? It is the meditation on all aspects, and the meditation on unchanging bliss. Among them, in general, in the Paramita Vehicle, the emptiness and appearance that are to be cultivated are also praised. As it is said in the "Exposition of the Thought Sutra": Maitreya, what is the object of Shamatha-Vipassana? It is the mind that takes the image as its object. And, for the image of the realm of Samadhi, realize that this is only consciousness. And so on. Arya Nagarjuna's "Sixty Stanzas on Reasoning" also says: Whose wisdom is free from support, transcends existence and non-existence, those profound and without object, meditate on the meaning of the signs. Here it says to meditate on signs, characteristics, and appearances. Arya Asanga's "Compendium of Determinations" also says, what is the meditation on images? It is the image of the realm of Samadhi, which is similar to the object of knowledge, and corresponds to the Vipassana part with conceptualization, or the image of the realm of Samadhi, which is similar to the object of knowledge, and corresponds to the Shamatha part without conceptualization, whichever meditation is called meditation on images. As it is said, the sutras also praise the co-existence of appearances, so the pure path of that school also needs the co-existence of appearances. However, in those
Chinese
虽然没有完全开示殊胜圆满且不变的安乐，但对这些以及相似的方面大加赞叹。因此，在《大乘经》中，所有宣说现象完全不存在的，都只是指没有能取所取的世俗显现，以及对这些没有执着的意义。因此，所修的空性如幻。这里如果认为空色如幻，但不会变成离戏空性，那是不对的。如《圣义谛亲近》中所说：在显现中，色以事物空，事物与非事物，在那里都不存在。幻术与梦境眼花相似，果在那里存在，而事物不存在。因与果之后认识的果，从未生诸法中，见到生起。具足一切相，遍一切处，极清净，具足一切根，住在一切众生心中。如意宝、如意树，以有情意乐的力量，从各方面圆满所欲。同样，以意乐的力量，圆满的那本身，从极清净的法中生起。以空性显明因，以因必定增广自性空性，外与身体等，以及异体唯一，智者们以多样的教理观察那本身。如是宣说。在《摄略续》中也如是宣说：地的相状不是坚硬，融化的水身不是液体，因为不是湿润的缘故。火的相状不是火，运动的风的身不是任何运动，所以不是风。虽然是空性的相状，但能见到，白色和绿色以及各种大颜色不是颜色。虽然具足一切相，但不能见到，是自身垢染烦恼魔的力量。如是宣说，此空色是没有事物的，果即状态有实义，是自性空性，从事物非事物中解脱，自性极清净，从原始以来在一切法中作为法性而存在，住在一切有情心中，即作为心的自性而存在，内外一切
English
Although the supreme, complete, and immutable bliss is not fully revealed, these and similar aspects are greatly praised. Therefore, in the Mahayana Sutras, all that is said about the complete non-existence of phenomena refers only to the absence of the appearance of subject and object in conventional reality, and the absence of attachment to them. Therefore, the emptiness to be meditated upon is like an illusion. Here, if one thinks that although empty form is like an illusion, it will not become emptiness free from elaboration, that is not correct. As it is said in the Glorious Essential Approach: In manifest reality, form is empty of things, things and non-things do not exist there. Illusion and dream are like optical illusions, the result exists there, but the thing does not exist. The result of knowing cause and effect is that from unborn dharmas, arising is seen. Complete with all aspects, abiding everywhere, utterly pure, possessing all faculties, dwelling in the hearts of all. Like the wish-fulfilling jewel and the wish-granting tree, by the power of sentient beings' thoughts, all desires are fulfilled from all sides. Similarly, by the power of thought, that very perfection arises from the utterly pure Dharma. Emptiness clarifies the cause, and the cause necessarily expands the emptiness of its own nature. Outer and bodily things, and the unique other, are examined by the wise with various teachings. Thus it is said. In the Condensed Tantra, it is also said: The nature of earth is not solid, the melted water body is not liquid, because it is not wet. The nature of fire is not fire, the moving body of wind is not any movement, so it is not wind. Although it is the nature of emptiness, it is seen, white and green and various great colors are not colors. Although it possesses all aspects, it is not seen, it is the power of one's own defilements, afflictions, and demons. Thus it is said, this empty form is without things, the result, that is, the state, has essence, it is the nature of emptiness itself, it is liberated from things and non-things, its nature is utterly pure, and from the beginning it exists as the nature of all dharmas, it dwells in the hearts of all sentient beings, that is, it exists as the nature of mind, and all inner and outer
Chinese
因為這是一切遍在，一切能力，一切相，所以從外道到金剛乘之間的一切宗義所要表達的精髓和智慧的頂峰就是這個。如前經所說。雖然在外顯現為地等種種，但那些並非世俗諦，而是本來就具備一切相，只是被障礙所遮蔽而看不見。吉祥集密續中也說：『非物質故自性智，識聚種種不能見。』其他續中也說：『虛空界非物質清澈。』因此，如果因為有顯現就認為不是空性，那就引用『從緣起清淨中，看到那個是空性』等經文，並且連聲稱空性和緣起雙運也會被禁止。除此之外，沒有其他理由可以說明它不是空性。證明是空性的理由是：光明十相等等的這些空色是事物的實相，在與實相極度顛倒的狀態下是看不見的，從開始消除障礙時就能看見，而且當障礙變得越來越小時，這個顯現就會越來越增長。也是所要獲得的究竟，因為那個理由，並且因為只有這個究竟存在。這個空色因為是非概念的自性，所以心所也無法進入空性中的任何對境，因此也不是八識聚，而且因為不住於任何十境，所以也不是任何事物，但因為現量體驗，所以也不是非事物，因此是超越有為法且遠離戲論，因為光明且智慧顯現一切相，所以也不是頑空和斷空，是所要修持和證悟的究竟實相。因此，無垢光經中說：『從色轉為無變的安樂，那即是般若波羅蜜多的智慧。』因此，不要成為認為只是道相的先入為主的欺騙，以及受到偏頗分別念的支配。就像那樣，只是心的顯現，也就是自己心中產生的，如同鏡子中的影像。
English
Because it is all-pervasive, all-powerful, and all-aspects, the essence to be expressed and the peak of wisdom of all tenets from the heretics to the Vajrayana is just this. As the previous scripture said. Although outwardly it appears as earth and so on, those are not the conventional truth, but originally possess all aspects, but are obscured by obscurations and cannot be seen. The glorious Compendium of Principles also says: 'Because it is not material, it is self-nature wisdom, the aggregates of consciousness cannot be seen in various ways.' Other tantras also say: 'The space realm is non-material and clear.' Therefore, if one thinks that it is not emptiness because it has appearances, then one should quote scriptures such as 'From the purification of dependent origination, one sees that that is empty,' and even claiming the union of emptiness and dependent origination will be prohibited. Apart from that, there is no other reason to explain why it is not emptiness. The reason for proving emptiness is: these empty forms such as the ten signs of luminosity are the reality of things, and in a state of extreme inversion of reality, they cannot be seen, and they can be seen from the beginning of eliminating obscurations, and when the obscurations become smaller and smaller, this appearance will increase more and more. It is also the ultimate to be attained, because of that reason, and because only this ultimate exists. This empty form is non-conceptual in nature, so mental factors cannot enter any object in emptiness, so it is not the eight aggregates of consciousness, and because it does not abide in any of the ten objects, it is not any object, but because it is directly experienced, it is not non-object, so it transcends conditioned phenomena and is free from elaboration, because it is clear and wisdom manifests all aspects, so it is not inert emptiness or nihilistic emptiness, it is the ultimate reality to be cultivated and realized. Therefore, the Stainless Light Sutra says: 'From form, it turns into unchanging bliss, that is the wisdom of the Prajnaparamita.' Therefore, do not become a preconceived deception that thinks it is just a path sign, and do not be dominated by biased discrimination. Likewise, it is just an appearance of the mind, that is, what arises in one's own mind, like an image in a mirror.