English
In the manner of not being appropriate to degenerate. The so-called "existent" refers to things like "one-sided non-existence." Existence is the prerequisite for non-existence, and non-existence is also the prerequisite for existence. Therefore, one should not say "non-existent," nor should one cling to "existent." This is what is meant to be expressed. Similarly, the so-called "purity and impurity are also extremes," and so on. If one argues about existence, non-existence, purity, impurity, and so on, suffering will increase. Therefore, the so-called "therefore, one should completely abandon both extremes," and so on. One should completely abandon the two extremes that are the basis of contention, and also abandon clinging to the middle way. One should cultivate patience towards the profound Dharma as taught. This is the meaning in brief. The so-called "having made talk of mindfulness," and so on. Merely making talk of mindfulness will not lead to the direct realization of suchness. Similarly, merely making talk of meditation and talk of truth will not lead to seeing meditation and truth. Therefore, one should wash away all the faults of afflictions of pride. This is what is being taught. The so-called "guarding morality and not being arrogant because of it. Listening to the Dharma and not being conceited because of it," and so on. Do not be arrogant and say, "I possess morality, I have heard much," and so on. It has been explained that pride is the root of suffering. The so-called "pride is the root of suffering," and so on. Being proud and arrogant is the cause of suffering, the maker. The so-called "suffering greatly increases with pride and arrogance," and so on. Suffering increases with pride and arrogance, because it is in accordance with suffering. Conversely, if one is free from pride, all suffering will cease, because it is the nature of happiness that is contrary to suffering. The so-called "however much Dharma is fully understood," and so on. Even if one has heard much, if one does not guard morality and is proud and says, "I have heard much," then the loss of morality, much learning will not be able to save one from falling into the lower realms. Similarly,
Chinese
如果仅仅满足于戒律，而不去寻求广博的闻思，那么就会因为体验了戒律的果报而耗尽，并且还会堕入恶趣，从而体验痛苦。同样，凭借有相的禅修也无法穷尽烦恼。就像说“即使修持世间的禅定”等等。由于对自我的执着先入为主，即使是世间的禅修，那本身也会再次引发烦恼。对于有自我意识的人来说，如果认为有自我，那么就会认为有他人。从自我和他人这两个方面进行执取和生起。由于与此紧密相连，一切烦恼都会强烈地产生。这是因为这样教导的缘故。为了展示例子，就像“离增上慢者于此修禅定”所说的那样。离增上慢者是指裸体外道。他看到有人以神通在空中行走，因为想要那样，就以虚伪的心进入这个教法，凭借修习禅定的力量，显现了神通。他获得神通后，又变成了裸体外道，心想裸体外道的教法也有这样的神通啊，然后就去了空中。后来，在另一个时候，有人辩论说你修习的这个不是正道啊。结果他从神通中退失，掉到地上，堕入了地狱。因此，为了说明修习无我之外的其他法门是无法解脱的。如果对无我之法进行深入思考。就像所说的那样，如果对一切法无我，像之前所说的那样，通过各种方式确定无疑后，舍弃一切所缘境，进行修习，那么修习一切法无我才是获得涅槃的唯一原因，没有其他原因。如果失去戒律的支撑，即使想要从轮回中逃脱，也是无法逃脱的，就像盗贼的比喻所说的那样。当说“某人被盗贼团伙严重侵害”等等时，由于被盗贼严重侵害，那些想要完全保护自己生命的人，因为害怕而想要逃跑
English
If one is content with mere discipline and does not seek extensive learning, then one will exhaust the fruits of discipline and fall into evil destinies, thereby experiencing suffering. Similarly, even meditation with objects will not exhaust afflictions. Just as it is said, "Even practicing worldly samadhi," etc. Due to the prior attachment to self, even worldly meditation itself will again strongly arise for the sake of afflictions. For those with self-consciousness, if they think there is a self, then they will think there is another. From the aspects of self and other, grasping and arising occur. Because of being closely connected with this, all afflictions will strongly arise. This is because it is taught in this way. To show an example, just as it is said, "The arrogant one meditated on samadhi here." The arrogant one refers to the naked ascetic. He saw someone walking in the sky with magical powers, and because he wanted to be like that, he entered this teaching with a false mind, and through the power of meditating on samadhi, he manifested magical powers. After obtaining magical powers, he became a naked ascetic again, thinking that the naked ascetics' teaching also has such magical powers, and then he went into the sky. Later, at another time, someone argued that this practice you are doing is not the right path. As a result, he fell from his magical powers, fell to the ground, and fell into hell. Therefore, to explain that liberation is not possible through anything other than meditating on selflessness. If one deeply contemplates the Dharma of selflessness. Just as it is said, if all dharmas are selfless, as previously stated, after ascertaining without doubt through various means, abandoning all objects of focus, and meditating, then meditating on the selflessness of all dharmas is the only cause for attaining nirvana, and there is no other cause. If one loses the support of discipline, even if one wants to escape from samsara, it is impossible to escape, just as the analogy of the thief says. When it is said, "Someone was severely harmed by a gang of thieves," etc., because they are severely harmed by thieves, those who want to completely protect their lives are afraid and want to escape.
Chinese
如同跛足之人丧失逃跑的能力一样。同样，破戒的愚昧之人。等等，这些都是用来比喻说明的。破戒之人无法逃脱，因为他失去了戒律的双足，所以无法从轮回的领域中逃脱。衰老、死亡和疾病等各种各样的烦恼之敌会将人抛入三恶道。此外，如果一个人很好地修习了无我，即使受到责骂或呵斥，也不会生起嗔恨等情绪，因为他已经脱离了对自我和他人的执着。为了说明这一点，经中说：通达空性者，于彼无诤讼。这是为了说明，不通达空性的人会产生嗔恨等情绪。经中说：虽说众多蕴，体性本空寂。等等。为了说明仅仅用言语来虚构，并不能证悟空性。对于那些不了解空性的人，即使他们被别人驳倒。等等。当他们被别人驳倒时，会被愤怒所控制，转而使用猛烈而粗暴的语言武器去伤害他人。他们不会忆念如来所说的空性。为了用一个直接的例子来说明这一点，经中说：如人罹疾病，身体受痛苦。等等。那些长期遭受疾病折磨，被痛苦压倒的人，为了治疗疾病，想要依止医生而四处寻找，最终找到了一位精通疾病的起因和治疗方法，致力于利益他人，具有大慈悲心的真正的医生。如果这位医生给予病人能够平息所有疾病的药物，但病人为了消除疾病而不去服用，那么是谁的过错呢？经中说：非医之过失，亦非药之咎。意思是，如果按照正确的方法服用药物，就能消除疾病，如果不服用，就无法消除。这是病人自己的过错，因为他具有不服药的特性。这是为了将经文与具体情况联系起来。同样，对于这教法中的出家众。等等。同样，对于如来（梵文：Tathāgata）的这个教法，
English
Just as a lame person loses the ability to escape with his feet crippled. Similarly, a foolish person who has broken his vows. And so on, these are used to illustrate the point. A person who has broken his vows cannot escape, because he has lost the feet of discipline, so he cannot escape from the realm of samsara. The enemies of various kinds of afflictions, such as old age, death, and disease, will throw one into the three lower realms. Furthermore, if one has well cultivated selflessness, even if scolded or rebuked, anger and other emotions will not arise, because he has detached from the conceptualization of self and others. To illustrate this, it is said: For one who knows emptiness, there is no conflict. This is to illustrate that anger and other emotions arise in those who do not understand emptiness. It is said: Although many aggregates are shown, their nature is empty. And so on. To illustrate that one cannot realize emptiness merely by fabricating with words. For those who do not understand emptiness, even if they are refuted by others. And so on. When they are refuted by others, they will be controlled by anger and turn to using fierce and harsh verbal weapons to harm others. They will not remember the emptiness spoken by the Tathagata. To illustrate this with a direct example, it is said: Like a person suffering from illness, the body is in pain. And so on. Those who have long suffered from illness and are overwhelmed by suffering, in order to cure the disease, want to rely on a doctor and search everywhere, and finally find a true doctor who is proficient in the causes and treatments of diseases, who is dedicated to benefiting others, and who has great compassion. If this doctor gives the patient a medicine that can pacify all diseases, but the patient does not take it in order to eliminate the disease, then whose fault is it? It is said: It is not the fault of the doctor, nor the fault of the medicine. It means that if one takes the medicine in the right way, one can eliminate the disease, but if one does not take it, one cannot eliminate it. It is the patient's own fault, because he has the characteristic of not taking medicine. This is to relate the scripture to the specific situation. Similarly, for the ordained in this teaching. And so on. Similarly, for this teaching of the Thus-Gone One (Sanskrit: Tathāgata),
Chinese
生起力量，菩提之支和禅定，以及获得无色等之后，对于如同依赖药物之境的禅修不作修习，具有远离随顺禅修之相者，不会获得超越痛苦的无病之境。因此，将无事物空性作为胜义谛禅修的修习，会成为佛子，而外道所遍计的单方面空性则应完全舍弃，因为其与轮回相顺。说“一切有皆为彻底空性”等等。这虽然具有对一切众生之疾病皆能随顺的大悲心，但为了显示应舍弃愚童之因，故说“智者不与愚者争辩”等等。其中，智者是指具有智慧者，即精通如所说之经藏者。愚者是指无知者，不应与之争辩，因为反过来以图画方式舍弃，是考虑到依赖于我而生起恶劣之心，会导致堕入恶趣。也不应以智慧与愚者的心续为友。愚者甚至不认识朋友的朋友，会变得像敌人一样。因此，智者不应信任凡夫俗子的朋友。如“与愚者结合即是愚者”等等，因为意愿一致，如“如不净与不净”。意即不净与不净会变得非常相似。如“智者乃与智者之辈”等等，完全清净者与完全清净者为友，如“如同油与芝麻油般相合”。因为未见轮回之过患，且不信宣说业与果报的如来之教，故会导致学修衰退等等。如“获得极难得之人身后”等等，显示了不恭敬学修之因。如“不善于工巧之业”等等，意指不善于为了生计的工巧之业等等。
English
Having arisen strength, limbs of enlightenment, meditative stabilization, and having obtained the formless and so forth, not applying to meditation like a place of relying on medicine, one who has the characteristic of being separated from following meditation, will not obtain the state of being without disease, beyond suffering. Therefore, applying the non-existence of things as emptiness to the ultimate truth meditation, one becomes a son of the Buddha, but the one-sided emptiness completely conceived by the heretics should be completely abandoned, because it is in accordance with samsara. It is said, "All existence is completely empty." This, although possessing great compassion that follows all the diseases of all sentient beings, in order to show the cause of abandoning childish beings, it is said, "The wise do not argue with the foolish." Among them, the wise are those who possess intelligence, that is, those who are proficient in the scriptures as spoken. The foolish are those who are ignorant, and one should not argue with them, because turning around and abandoning in a pictorial way is considering that relying on oneself and generating a bad mind will lead to falling into bad destinies. One should also not befriend the mind stream of the foolish with wisdom. The foolish do not even recognize the friend of a friend, and become like an enemy. Therefore, the wise should not trust the friends of ordinary people. Like, "Joining with the foolish is the foolish," and so on, because the intentions are the same, like, "Like the impure with the impure." It means that the impure and the impure become very similar. Like, "The wise are with the wise," and so on, the completely pure are friends with the completely pure, like, "Like the union of oil and sesame oil." Because one has not seen the faults of samsara, and does not believe in the teachings of the Tathagata who teaches karma and its fruition, it will lead to the decline of learning and practice, and so on. Like, "Having obtained the very difficult to obtain human body," and so on, it shows the cause of not respecting learning. Like, "Not skilled in skillful works," and so on, it means not skilled in skillful works for the sake of livelihood, and so on.