English
There is not. The future mind does not exist because it has not arisen. The present awareness, even if not made into a moment, cannot be established as true from its own side, because even a single moment has one part that arises in connection with the previous moment, one part that ceases in connection with the later moment, and one part that remains in the middle, so it goes to pieces. If you look at the middle part of that, and analyze the three parts endlessly, it will go on without end. There, no single entity can be established. If one is not established, many cannot be established, and so on, as before. This is the fifty-eighth practice round. Thus, it has been determined that the aggregates of one's own continuum are without truth. Now, just as the five aggregates gathered by one's own body and mind have been determined to be without truth, so too are the body and mind, the five aggregates, of all sentient beings. In particular, focus specifically on an object that causes strong afflictions, such as hating an enemy or loving a friend. Just as you examine your own body, examine their body as well. Just as you examine the aggregates of your own mind and name, examine their mind as well. Therefore, all those called so-and-so and so-and-so are merely imputed by thought, and are falsely labeled as that sentient being. In reality, it cannot be established anywhere, so practice as if it were an illusion. By analogy, practice this for everything. This is called meditating on the emptiness of all sentient beings, and is the fifty-ninth practice round. Moreover, not only sentient beings, but also the external world is not true. Just as the destruction of the three thousand great thousands of worlds makes them empty, so too, the general collection of emptiness, the four continents, such as Jambudvipa, a single kingdom, a yojana, a krosha, a span, a square cubit, a finger joint, and even a grain of barley, if analyzed down to the finest particle, the former does not hold up. Even if the atom is analyzed as before, in the end nothing can be established. If one is not established, many cannot be established, and so on, as before. In short, like this and like that. This is a house. This is a field. This is grain. This is wealth. This is a harvest. Similarly, the clinging to mountains, plains, water, kingdoms, and so on, also appear as an aggregation that is not established as truly existent.
Chinese
仅仅只是以分别念安立种种名称，执着为真实存在而已。实际上，要认为有丝毫的成立也是没有的，这样修习。观想外器世界为空性，这是第六十观想次第。 再者，自己和他人，外器和内情，所见所闻，有色有碍的一切，都可归纳为地、水、火、风、空五界。一切仅仅是觉性的流动，都可归纳为识。其中，四大，如果细微观察，则无法独立存在，因为互相混合，甚至连安住的微尘也不成立，因为与其他的元素混合。并且，除了互相依赖而存在之外，没有任何时候能独立存在。所谓虚空，只是在没有那些有形物质的地方，由分别念安立的，没有作用，也没有真实存在。而识，也只是偶然的显现，无法确定，因此，一切外器内情，就其存在方式而言，本来就不成立。即使暂时在迷惑的心识中显现不断，但因为没有自性，所以如同幻象一般，这样观想。观想一切外器内情为空性，这是第六十一观想次第。 此外，所谓非实有，只是依赖于实有而由分别念安立的，更不用说在胜义谛中如何了，甚至在世俗的取舍对境中也不成立，因为什么也不存在。虽然之前认为一切显现和声音的法，本来就不成立，但对于本来就与根本分离的事物，也不存在所谓的空性法。就像石女的儿子，因为一开始就不可能出生，所以说石女没有儿子也是不可能的。因为这样的空性也是相对于非空而由分别念安立的。对于有、无、是、非等任何都不成立的事物，不要以分别念执着任何事物，而是在清明无念的状态中自然安住。如果生起分别念，就观察它的本体，观想那不可确定的状态。将之前的观想和这个观想结合起来，清晰而短暂地反复观想，这一点至关重要。这是最终的离戏论观想，是第六十二观想次第。 然后，将所有这些综合起来观想，短暂地回忆起之前的理解，自己和他人，外器和内情这些
English
It is merely that one imputes various names through conceptualization and clings to them as truly existent. In reality, cultivate the aspiration that there is not even the slightest establishment. Meditate on the outer world as emptiness, this is the sixtieth meditation sequence. Furthermore, all phenomena of self and others, outer and inner, seen and heard, form and obstruction, are summarized by the five elements of earth, water, fire, wind, and space. All movements of mere awareness are summarized by consciousness. Among these, the four elements, when subtle, cannot stand alone, they are mixed, and even the atoms where they reside are not established, because they are mixed with other elements. And, except for relying on each other, there is no time when they can stand independently. What is called space is merely imputed by the mind in the absence of those forms, it has no function and no true existence. And consciousness is just a temporary appearance of conditions, it cannot be identified, so all outer and inner phenomena are not established in their mode of existence. Even if appearances do not cease for a while in the deluded mind, they are like illusions because they have no nature. Meditate on all outer and inner phenomena as emptiness, this is the sixty-first meditation sequence. Moreover, what is called non-existence is merely posited by the mind in dependence on existence, not to mention in the ultimate sense. It is not even established as an object of acceptance and rejection in the conventional sense, because nothing exists. Although it was previously thought that all these phenomena of appearance and sound are not established from the beginning, there is no such thing as emptiness for something that is originally separated from its root. Just like the son of a barren woman, since it is impossible for him to be born in the first place, it is impossible to say that the barren woman has no son. Because such emptiness is also posited by the mind in relation to non-emptiness. Do not grasp anything with the mind in what is not established as existence, non-existence, being, non-being, etc., but rest naturally in a clear and non-conceptual state. If conceptual thought arises, look at its essence and meditate on that which is free from identification. It is crucial to combine the previous meditation with this one and meditate repeatedly with clarity and brevity. This is the ultimate meditation on freedom from elaboration, the sixty-second meditation sequence. Then, meditate by combining all of these, briefly recalling the previous understandings, these outer and inner phenomena of self and others.
Chinese
一切法中所谓的“我”也不成立。也没有任何作者，只是因缘聚合而显现。这一切法，无论是“一”还是“多”都不成立，所以在错觉的显现之外，就实相而言，什么也不成立，如果仔细观察，所谓的“不成立”和“没有”，也是头脑虚构了一个“有”的定义，然后认为与此相反的现象是“没有”和“不成立”，只不过是安立了这样的名言而已。像这样互相观察，当目标消失时，什么也不想，保持平等状态。以前的目标消失，安住在与所有执着于能所的分别念都分离的状态中。如果它消失了，就不要仅仅停留在空性的形象消失的无念状态中，因为必须重复以前的修法，所以知道消失与未消失的界限非常重要。最初，空性的形象似乎不能持续很长时间，但是一旦找到一些经验的线索，它就会变得越来越长。这正是专注于目标的安住，以及延续这种状态的近住。每当生起分别念，就立即切断它，这是重立。之后，时间变得越来越长，这就是近住。然后，忆念禅定的功德，修习喜悦，就会更加喜欢修习，从而进行调伏。有时，忆念散乱等过患，散乱等就会自然停止，从而进行寂静。这两种分别是生起喜悦和生起厌离的方式。对于希望、恐惧、贪恋、憎恨等任何念头，都直视其生起的本质。以前修习诸法无自性的力量会增强，从而自然而然地平息，这就是近寂。在一段时间内，对于容易散乱的人来说，需要反复使用这些方法来调伏自心。之后，如果能够专注，就不会有沉没和掉举的过失，并且心能够长时间地安住在空性的形象上。这时需要专注，也就是要使心相续不断。最终，仅仅忆念以前的见解体验，并安住其中，就能使空性的形象长时间地持续下去。那时，需要放松努力，自然安住。
English
The so-called "I" in all phenomena is not established. There is no author, it only appears due to the aggregation of conditions. All these phenomena, whether "one" or "many," are not established, so apart from the appearance of illusion, nothing is established in reality. If you observe carefully, the so-called "unestablished" and "non-existent" are also just that the mind fabricates a definition of "existent," and then considers phenomena contrary to this as "non-existent" and "unestablished," merely establishing such terms. Like this, observing each other, when the target disappears, think of nothing and maintain a state of equanimity. When the previous target disappears, abide in the state of being separated from all clinging to the subject and object. If it disappears, do not just remain in the non-conceptual state where the image of emptiness has disappeared, because you must repeat the previous practice, so it is very important to know the boundary between disappearing and not disappearing. Initially, the image of emptiness does not seem to last very long, but once you find some clues of experience, it becomes longer and longer. This is precisely the abiding of focusing on the target, and the close abiding of continuing this state. Whenever a thought arises, immediately cut it off, this is re-establishing. After that, the time becomes longer and longer, which is close abiding. Then, remembering the merits of samadhi and cultivating joy, you will be more fond of practicing, thereby subduing. Sometimes, remembering the faults of distraction, etc., distraction, etc., will naturally stop, thereby achieving tranquility. These two are the ways of generating joy and generating aversion. For any thoughts such as hope, fear, attachment, and hatred, look directly at the essence of their arising. The power of previously practicing the non-inherent existence of all phenomena will be enhanced, thereby naturally calming down, which is close tranquility. For a period of time, for those who are easily distracted, these methods need to be used repeatedly to subdue their minds. After that, if you can concentrate, there will be no faults of sinking and agitation, and the mind can abide in the image of emptiness for a long time. At this time, you need to concentrate, that is, to make the mind continuous. In the end, just remembering the previous experience of view and abiding in it can make the image of emptiness last for a long time. At that time, you need to relax your efforts and abide naturally.
Chinese
所谓的“安住”就成就了。这种修习的方式，在《阿毗达磨》中，也有先胜观的止观修法，这是其中的一种方式。这与寂护（Śāntarakṣita）的《菩提道次第论》等的方式相同，是观察先行的无分别修法。格西博多瓦（Potowa）的《宝瓶论》中说，至尊阿底峡（Atiśa）的方式必须是观察先行的。然而，阿底峡的《修心法》的一些窍诀等显宗的方式，以及大手印等密宗的许多窍诀中，也有舍弃观察的窍诀，非常多。暂时在此宣讲道次第的口诀时，必须按照格西博多瓦所说的那样做。目标共有三十三个。 对于这种修观的方式，一旦心安住下来，胜观也就成就了，因为从一开始就认为存在止观双运。第三，具有空性大悲的精华：对于此，仅仅依靠空性无法成就般若波罗蜜多的修持，因此需要空性大悲双运。这样一来，胜义谛中，显现和存在所包含的任何法都不成立。例如如同虚空。这样一来，如果现量证悟到成立的却不成立，那么感受痛苦的众生也没有，所感受的痛苦也没有，感受的方式，从烦恼、业到痛苦这三者互相之间流转也不成立。然而，在没有如此证悟的时候，感受痛苦的众生的显现也会生起，所感受的痛苦的显现也会生起，感受的方式和流转的方式也会生起。虽然这一切都是不存在却显现，但如同被幻术欺骗的众生一样，感受各种痛苦，真是可怜。将这些从迷惑中醒来，证悟实相的众生安置于佛的果位。胜义谛中，我也不成立，那些众生也不成立，迷惑也不成立，遣除迷惑的道也不成立，然而，在世俗谛迷惑的显现中，如同痛苦和障碍存在一样，道也显现存在。通过修道，迷惑消除，自然安住于实相的佛也会成就。