English
I rejoice in all the roots of virtue accumulated by all the noble ones. I urge you to turn the wheel of Dharma, which is profound and vast. Please do not pass into sorrow, but always remain. May all the roots of virtue be dedicated to the attainment of Buddhahood, and especially for the sake of generating a pure view of realizing emptiness in my mind. Thus, the seven branches should be performed in detail or in brief as appropriate. Then, one may make other requests, or not. If summarizing, then pray to the holy refuge places such as the Protector Manjushri. Please bless me to quickly generate renunciation and bodhicitta in my mind, and especially a pure view. Thus, pray earnestly by reciting twenty-one times, etc. Finally, contemplate that all other refuge places dissolve into the venerable one, and that the venerable one dissolves into oneself, and that oneself also becomes the venerable one. Then, it is well explained to contemplate in detail the aspects of taking the essence of leisure and endowment, etc. Here, the essence of the three principal aspects of the path is condensed. If summarizing, then one should think like this: First, although this body has been obtained, death is certain, and it is uncertain when one will die, etc. Think about the nature of impermanence of death. And think that after death, due to the power of non-virtuous actions, one will be born in the lower realms and must experience suffering, and in whatever way is appropriate, try to reverse the mind that clings to the happiness of this life alone. Then, if one is born in a happy realm due to the power of virtuous actions, one has not gone beyond samsara, and one has not escaped experiencing suffering. And think about the general and specific faults of samsara, briefly summarized, and thereby reverse the mind that clings to the happiness of future higher realms, and try to generate the mind that seeks liberation. Then, just as one is tormented by suffering, look at all sentient beings as being the same, and thereby stop the mind that focuses only on one's own benefit. Remembering the three objects of loving-kindness, compassion, and bodhicitta, generate a firm intention to attain Buddhahood for the sake of all sentient beings, or even if it is just reciting the words many times, even if it is generated in an artificial way, it is of great benefit, the venerable one
Chinese
说。然后，下决心要以这种思考方式，尽可能地进入正确的见解，像将要解释的那样思考。第二部分分为两点：确定之后如何修习，以及这种体系的术语的定义方式。第一部分分为两点：入定和出定后如何修行。第一部分分为两点：修习人无我和法无我。第一点是：一般来说，为了确定无我而宣说的理性的种类有很多，就像《道次第》大小论中通过一异性来确定一样，这里也主要按照那种方式来讲述。这有四个要点：确定所破的要点、确定周遍的要点、确定真实的单一体性的要点、确定真实的多体性的要点。第一点是：首先必须确定所破的显现方式，因为如果某个法以真实成立的普遍意义没有在心中显现，那么它以真实空性的普遍意义也无法在心中显现。如《入行论》中说：如果未触及假立之事物，则不会执著其无有。一般来说，凡是认为“我”的念头都不是我执，因为这有三种类型：仅仅通过名称和概念来区分而执著为“我”，通过自性成立来区分而执著为“我”，以及不通过两者中的任何一个来区分而执著为“我”。第一种：除了获得中观见解的人之外，其他人的相续中没有。第二种：是俱生我执的执著方式。第三种：是指凡夫相续中安立“我”的名言识，这三种中将要讲述俱生我执的执著方式。也就是说，就像从悬崖上掉下来时，不仅仅是想到身体要掉下来，而是产生“我”这个整体要掉下来的感觉，这也很明显是俱生我执的执著方式。然而，应该这样做：即使在我们睡觉的时候，也常常有一种从内心深处紧紧抓住“我，我”的感觉，特别是在自己没有犯错
English
said. Then, resolving to engage in the correct view as much as possible by grasping that thought, one should contemplate as it will be explained. The second part has two aspects: how to meditate after establishing it, and how to establish the terminology of this system. The first part has two aspects: meditative equipoise and how to cultivate it in the post-meditation period. The first part has two aspects: how to meditate on the selflessness of persons and the selflessness of phenomena. The first point is: In general, there are many kinds of reasoning that are taught to establish selflessness, but as it is established through the perspective of one and many in both the Great and Small Stages of the Path (Lamrim), here too, it will be mainly explained according to that approach. This has four key points: the key point of ascertaining the object to be negated, the key point of ascertaining the pervasion, the key point of ascertaining the true oneness, and the key point of ascertaining the true multiplicity. The first point is: First, it is necessary to ascertain the appearance of the object to be negated, because unless the general meaning of a phenomenon that is truly established appears in the mind, the general meaning of its being empty of truth cannot appear in the mind. As it is said in the *Bodhicharyavatara*: Without touching the imputed entity, there is no apprehension of its non-entity. In general, not every thought that thinks "I" is self-grasping, because there are three types of this: apprehending as "I" by distinguishing merely through name and concept, apprehending as "I" by distinguishing through inherent existence, and apprehending as "I" without distinguishing through either of the two. The first: is not present in the minds of others except for those who have attained the view of the Middle Way. The second: is the way in which the co-emergent self-grasping grasps the "I". The third: refers to a conceptual mind that establishes "I" in the minds of ordinary beings. Among these three, the way in which the co-emergent self-grasping grasps the "I" will be explained. That is, even when one is about to fall from a cliff, the feeling that arises is not merely thinking that the body will fall, but rather the feeling that a solid "I" is falling, which clearly shows the way in which the co-emergent self-grasping grasps the "I". However, it should be done like this: Even when we are asleep, there is constantly a feeling of tightly clinging to "I, I" from the depths of our hearts, especially when we have not committed any faults.
Chinese
当别人强烈指责你做了那个错事的时候，即使我没有做错，但这个人这样诬陷我，这是怎么回事呢？“我，我”的想法从心底涌现。那时，俱生我执清楚地显现了我执的方式。即使现在没有这样的念头，也要清晰地显现并安住其中，让心沉浸在那个我执如何抓住的状态中，持续不断地保持。用微细的心念去观察，这个我执到底把我执著于何处，以何种方式执著？那时，我执不是把我执著于外在的其他事物上，而是执著于自己的蕴上，而且不是执著于单独的身体或心，也不是执著于色、受等五蕴中的任何一个，而是执著于身体和心的集合，或者执著于未分开的五蕴的总体上。不是仅仅附加执著的方式，而是在未附加之前，就已经形成了一个可以附加的“我”的实体。这就是俱生我执执著的方式。这不仅仅是听别人说的话，或者仅仅满足于词语和术语，而是要把它带到自己的相续中，赤裸裸地确定，这是确定所破的关键。第二，确定周遍的关键是：我执所执著的那个“我”，如果存在于这五个蕴上，那么它与这些蕴是同一的吗？还是不同的？必须确定除了这两种存在方式之外，不存在第三种方式。无论是何种事物显现在心中，都会以单一或多样的形式显现。虽然不存在这两种形式之外的显现方式，但要确定这种差别，首先必须确定普遍存在的“如果存在，则必然是单一或多样”的周遍关系。第三，确定远离真实单一的方式是：像那样的“我”，是与自己的蕴一体而存在于其上吗？如果那样存在，那是不合理的。如果那样存在，那么承认“我”或“自我”将变得毫无意义，并且同一个人也会有多个自我。而且，那样的“我”会
English
When someone strongly accuses you of doing that wrong thing, even if I haven't done anything wrong, what is this person accusing me of like this? The thought of "I, I" arises clearly from the depths of my heart. At that time, the innate ego-grasping clearly manifests the way I grasp at self. Even if there is no such thought now, make it clear and abide in it, let the mind immerse itself in the state of how that ego-grasping grasps, and maintain it continuously. Use a subtle mind to examine, where exactly does this ego-grasping grasp me, and in what way does it grasp? At that time, the ego-grasping does not grasp me onto other external things, but grasps onto my own aggregates, and not onto the individual body or mind alone, nor onto any one of the five aggregates such as form, feeling, etc., but grasps onto the collection of body and mind, or onto the undifferentiated totality of the five aggregates. It is not just a way of attaching grasping, but even before attaching, it has already formed an entity of "I" that can be attached to. This is how the innate ego-grasping grasps at self. This is not just listening to what others say, or just being satisfied with words and terms, but bringing it into one's own continuum and determining it nakedly, which is the key to determining what is to be refuted. Second, the key to determining pervasiveness is: if that "I" that is grasped by ego-grasping exists on these five aggregates, then is it the same as these aggregates? Or is it different? It must be determined that there is no third way of existing other than these two ways of existing. Whatever phenomena appear in the mind, they will appear in either a single or diverse form. Although there is no way of appearing other than these two forms, to determine this difference, one must first determine the universally existing pervasive relationship of "if it exists, it must be either single or diverse." Third, the way to determine the absence of true oneness is: is that kind of "I" existing on its own aggregates as one with them? If it exists in that way, it is unreasonable. If it exists in that way, then admitting "I" or "self" would become meaningless, and the same person would have multiple selves. Moreover, that kind of "I" would