Chinese
從境而來覆蓋心識也不是，這二者各自獨立存在也沒有發生。認為是各自獨立的這種看法是錯覺。認為實物是心識的錯覺顯現。他們二者本質無別卻顯現為二。現在無論產生六境的任何顯現，如果說那是它自己的自性、自力、自生，就能理解了。第二，在中間的身體上尋找心識，就是說，如果仔細觀察心識在身體的內外上下何處顯現，無論在哪裡尋找都找不到，那就是理解了心識的運行方向。第三，在內心上尋找，就是說，你自己心裡想各種各樣的事情。在對各種念頭的覺知中，想的時候，所有時候都想著同一件事嗎？是分別一個一個地想嗎？在執持各種境相時，是同時執持嗎？仔細觀察，是剎那間先後次第執持嗎？在內心流動時，剎那間的覺知中，不同的念頭是同時湧現嗎？仔細觀察，是前一剎那停止，後一剎那次第產生嗎？這樣好好地觀察。即使顯現各種各樣的事物，如果說不是剎那覺知的運行，兩個念頭不可能同時產生，那就是認識了心識，因為心識是剎那的。那麼，它的實體是存在還是不存在呢？如果存在，形狀和顏色是什麼樣的？如果不存在，是通過什麼知道不存在的？好好地觀察。如果說知道事物不存在的就是它，那麼，要知道，知道者的那個剎那的本質最初從哪裡產生？也要觀察它是否顯現出任何不存在的最初產生之處。也要觀察它是否顯現出中間的住處。如果有一個住處，它就必須有一個實體。如果它存在，就應該有形狀，比如半月形或方形等等。如果它存在，就應該有顏色，比如白色或紅色等等。好好觀察它是否存在。最後，也要觀察這裡是否顯現出一個可以停止的停止之處。如果不顯現，就要觀察知道不存在的那個東西是什麼。總之，不要猜測和含糊不清，要確定並說出來。它的回答是：剎那覺知的本質，因為沒有最初的產生之處，所以是自生本智。因為沒有中間的住處，所以超越了能境和所境，沒有實體，也沒有形成形狀和顏色。因為最後沒有停止之處，所以是無分別。
English
It is not that the realm comes and covers the mind. These two did not happen to exist separately either. Seeing them as separate is an illusion. Seeing things as real is a mental illusion. Because they are inseparable in essence but appear as two, now, whatever appearance of the six realms arises, it is understandable if it is said to be its own self-form, self-power, and self-arising. Secondly, searching for the mind on the intermediate body means that if you carefully observe where the mind appears inside and outside the body, up and down, if you say that you cannot find it no matter where you search, then you understand the direction of the mind. Thirdly, searching on the inner mind means that you yourself think of all kinds of things in your mind. In that realization of various thoughts, when you think, do you always think of the same thing? Do you think of them one by one separately? When holding various appearances of objects, do you hold them at the same time? Look carefully, do you hold them in sequence, one after the other, in an instant? When moving inward, in the moment of awareness, do different thoughts arise all at once? Look carefully, does the previous moment stop and the next moment arise in sequence? Having done that, carefully observe. Even though various things appear, if you say that it is not the movement of momentary awareness, and that two thoughts cannot arise at the same time, then you have recognized the mind, because the mind is momentary. Then, does its substance exist or not? If it exists, what is its shape and color? If it does not exist, how do you know it does not exist? Observe carefully. If you say that it is the one who knows that things do not exist, then you must know, where did the essence of that moment of the knower originally come from? Also observe whether it appears to have an original place of origin where nothing exists. Also observe whether it appears to have a place to stay in the middle. If there is a place to stay, it must have a substance. If it exists, it should have a shape, such as a crescent or a square, etc. If it exists, it should have a color, such as white or red, etc. Observe carefully whether it exists or not. Finally, also observe whether a place of cessation that can be stopped appears here. If it does not appear, observe what that thing that knows non-existence is. In short, do not guess or be ambiguous, but be sure and say it. Its answer is: the essence of momentary awareness, because there is no original place of origin, is self-arising primordial wisdom. Because there is no intermediate place of dwelling, it transcends the object and the object-holder, has no substance, and has not formed shape and color. Because there is no place of cessation at the end, it is non-conceptual.
Chinese
是智慧。如《名号赞》中说：不分别之界无尽。又，关于寻伺心要害的共有八种。第一，关于住和动两种状态的要害是：让心自然安住，观察它有什么功德；特意让它动起来，观察它有什么过失。第二，询问它们的体性是一还是异。如果说没有差别，就反驳说：安住是无分别，动是分别，这两者怎么会是一？如果说是异体，就问：安住的时候，动到哪里去了？看看这两者有什么差别可以确定。如果没有找到差别，就开示说：安住时没有安住的确定，动时也没有动的确定，认为住和动是不同的，这是邪见，不是智慧。然后，不要特意追求安住，不要特意舍弃动。要明白动能代替安住的关键。第二，关于明和空是否相异的要害是：观察突发的念头，如果消失于空性，或者无生，或者没有确定，那么就问：突发的念头和空性、无生、没有确定有什么区别？如果没有区别，就反驳说：念头是错乱，空等不是错乱，怎么会是一？如果说是异体，就问：念头产生的时候，空性到哪里去了？念头有什么不是空性的确定？认为它们是不同的，这是执实的邪见。因此，没有证悟空性，就不会有一刹那的念头，所以要明白念头能代替空性的关键。第三，关于忆念和空性是否相异的要害是：如果观察任何显现，都变成仅仅是忆念的空性，那么就问：忆念和空性是一还是不是一？如果是一，忆念是不会忘记，而空性没有忘记和不忘记的区别，或者没有自性，这两者怎么会是一？这样反驳。如果不是一，忆念有什么不是空性的自性吗？忆念的时候，空性到哪里去了？空性的时候，忆念到哪里去了？因此，要明白忆念能代替空性的关键。第四，关于安住是稳固的要害是：观察任何显现，行善
English
is wisdom. As it says in the "Nomenclature": The realm of non-discrimination is inexhaustible. Furthermore, there are eight aspects to the essential points of searching for the mind. First, the essential point concerning the two states of abiding and moving is: Let the mind naturally abide, and observe what qualities it has; deliberately make it move, and observe what faults it has. Second, ask whether their essence is the same or different. If they say there is no difference, then refute: Abiding is non-conceptual, moving is conceptual, how can these two be the same? If they say they are different, then ask: When abiding, where did the moving go? Look and see what differences can be identified between the two. If no difference is found, then explain: When abiding, there is no identification of abiding, and when moving, there is no identification of moving. To hold abiding and moving as different is a mistaken view, not wisdom. Then, do not deliberately seek abiding, do not deliberately abandon moving. One must understand the key point that moving can replace abiding. Second, the essential point concerning whether awareness and emptiness are different is: When looking at the nature of a sudden thought, if it vanishes into emptiness, or is unborn, or has no identification, then ask: What is the difference between that sudden thought and emptiness, unbornness, or no identification? If there is no difference, then refute: Thought is delusion, emptiness and so on are not delusion, how can they be the same? If they say they are different, then ask: When thought arises, where did emptiness go? What identification does thought have that is not emptiness? To hold them as different is a mistaken view of clinging to reality. Therefore, since there is not even a moment of thought without realizing emptiness, one must understand the key point that thought can replace emptiness. Third, the essential point concerning whether memory and emptiness are different is: If looking at whatever arises, it becomes merely the emptiness of memory, then ask: Are memory and emptiness the same or not the same? If they are the same, memory is not forgetting, but emptiness has no distinction of forgetting or not forgetting, or has no essence, how can these two be the same? Refute in this way. If they are not the same, does memory have some essence that is not emptiness? When there is memory, where did emptiness go? When there is emptiness, where did memory go? Therefore, one must understand the key point that memory can replace emptiness. Fourth, the essential point concerning abiding as stable is: When looking at whatever arises, doing virtuous
Chinese
如果像以前一样安住而修，那有什么功德？安住在哪里？如果放任不管，有什么过失？如果这些都没有，它作为修行的对境，怎么可能呢？这样进行盘问。如果有，在哪里？是什么样的？请明确地指出来。然后，不要执着于体验的滋味，要认识到任何显现都是清净修持的关键。第五，对与乐受相应进行盘问：在不离修行的期间，如果持续产生乐受，就问：乐受有什么可执着的？如果没有，乐受是与心相应的，怎么可能没有可执着的呢？这样进行盘问。如果有，在哪里？是什么样的？请指给我看。因此，不要执着于乐受的滋味，要认识到乐受是空性的关键。第六，对光明进行盘问：在修行进入状态时，如果出现巨大的光明现象，就问：光明和不光明有什么区别？如果没有，光明是心清澈的功德，不光明是心昏沉的垢染，这两者怎么会一样呢？这样进行盘问。如果不相同，光明有什么可执着的功德？不光明有什么过失或可执着的？这样问。因此，不要执着于光明，不要依赖清澈，无论是光明还是不光明，只要能直接认识到显现的自性就足够了。第七，对无念状态进行盘问：如果证悟自然停止，或者持续处于无念状态，就详细说明分别念的过失是什么？无念有什么功德？有什么可执着的？这样问。如果没有过失，就不可能有在轮回中流浪的人，怎么可能呢？这样进行盘问。如果有过失，是什么样的？有什么可执着的？证悟和无念两者之间有什么好坏的区别？请告诉我。因此，不要执着于无念的堡垒，要认识到通过念头来理解无念的关键。第八，对依赖空性进行盘问：在修行增长的时候，如果持续出现没有任何执着和分别的空性，那么山和墙壁等等这些是空
English
If you meditate while remaining as you were before, what merit is there in that? Where does that abiding reside? What fault is there in letting it go? If none of these exist, how can it be that it is an object of practice? Thus, interrogate. If it exists, where does it exist? What is it like? Please show it to me with certainty. Then, without being attached to the taste of experience, one should recognize the key to understanding that whatever arises is a valid purification. Fifth, interrogating about being endowed with bliss: When bliss arises continuously during the time when one is not separated from practice, ask, "What is there to grasp in bliss?" If there is nothing, since bliss is in accordance with the mind, how can it be that there is nothing to grasp? Thus, interrogate. If there is something, where is it? What is it like? Show it to me. Therefore, without being attached to the taste of bliss, one should recognize the key to understanding that bliss is emptiness. Sixth, interrogating about clarity: When a great clarity arises during the time when practice is brought into a natural state, ask, "What is the difference between that clarity and that lack of clarity?" If there is none, clarity is the quality of a clear mind, and lack of clarity is the stain of a dull mind, so how can the two be the same? Thus, interrogate. If they are not the same, what is the merit to be grasped in clarity? What is the fault or what is to be grasped in lack of clarity? Ask. Therefore, without being attached to clarity and without relying on clearness, one should recognize the key to understanding that whether clarity or lack of clarity arises, it is sufficient to directly recognize the nature of whatever arises. Seventh, interrogating about showing non-thought: If realization ceases on its own, or if non-thought arises continuously, what is the fault in elaborating on conceptual thoughts? What is the merit in non-thought? What is there to grasp? Ask. If there is no fault, there would be no wanderers in samsara, so how can that be? Thus, interrogate. If there is a fault, what is it like? What is there to grasp? What is the difference between good and bad in realization and non-thought? Please show me. Therefore, without being attached to the fortress of non-thought, one should recognize the key to understanding non-thought through thought. Eighth, interrogating about relying on emptiness: When emptiness, which has no grasping or distinctions whatsoever, arises continuously during the time when practice is increasing, then these mountains and walls, etc., are emp