Chinese
下定决心。第一，保持身体姿势等如前，在心中安住于明空状态，以方法生起嗔恨等分别念。专注地看着它，仔细观察它依赖什么原因或基础而产生。如果认为它从明空的心性中产生，那么观察它是像母亲生孩子一样，还是像太阳发出光芒一样，或者心是否进入了那个分别念等等。观察它以何种方式存在，如果显现为嗔恨的形态，那么观察这个嗔恨是否显现为伴随着强烈的遍计所执的实执，或者是否只是一种嗔恨的形态，其自性如同无法确认的空虚之物。观察它最终如何消失，这个念头是被阻止了还是消散了？如果被阻止了，是谁阻止的？什么因缘阻止的？如果消散了，是因缘使它消散，还是它自己消散了？同样地，让各种粗细的分别念像前面一样接受观察和分析，并体验它。如果出现错误的理解，就消除障碍，稍微指出方向，然后再次让它接受观察。虽然找不到“它在这里这样产生，形状和变化存在于此，最终消失于此”，但（你会发现）分别念和心是不同的，如同内外，如同身体和肢体一样的想法会平息。各种各样的分别念，无论显现出什么样子，都体验为自性不可确认的显空，并认识到它是自生自灭的。因为心的运作没有停止，所以确信心只是显现或显现为分别念，从而必须断定分别念和心性是无二无别的。例如，就像水波一样，波浪不离水，水本身也显现为波浪，虽然显现为波浪，但水的自性并没有改变。同样，各种各样的分别念，仅仅是显现，也并不离自性不可确认的明空之心。心也因为生起之门没有停止，而显现为各种各样的分别念。虽然显现为分别念，但要确信它并没有离开自性不可确认的明空之心，从而必须产生确信各种分别念就是心的体验。同样地，生起一个快乐的念头和一个痛苦的念头，观察这两个念头的自性有什么不同等等，也要断定相互交错的念头。第二，保持身体姿势等如前，在心中安住于明空的状态中，无论什么显现的色相，是清晰还是
English
Decide firmly. First, maintain the body posture etc. as before, and while abiding in the state of clear emptiness of mind, generate a conceptual thought such as hatred by way of method. Gaze intently at it and carefully examine what cause or basis it relies on to arise. If you think it arises from the very nature of clear emptiness of mind, then observe whether it arises like a mother giving birth to a child, or like the sun emitting light, or whether the mind goes into that conceptual thought, etc. Observe how it abides, and if it appears as the form of hatred, then observe whether that hatred appears with strong clinging to reality accompanied by intense pervasive imputation, or whether it is just a form of hatred, its essence like an empty thing that cannot be identified. Observe how it ultimately disappears, whether the thought is stopped or dissolves. If it is stopped, who stopped it? What cause stopped it? If it dissolves, did a cause make it dissolve, or did it dissolve on its own? Similarly, allow various subtle and coarse conceptual thoughts to undergo observation and analysis as before, and experience it. If wrong understanding arises, eliminate the obstructing factors, point out the direction slightly, and then allow it to undergo observation again. Although you cannot find "it arose here like this, its shape and changes existed here, and it ultimately disappeared here," the thought that conceptual thought and mind are different, like inside and outside, like body and limbs, will subside. Various conceptual thoughts, no matter what form they appear in, experience them as appearance and emptiness, their essence unidentifiable, and recognize them as self-arising and self-liberating. Because the function of the mind has not ceased, be certain that the mind merely appears or manifests as conceptual thought, and thereby you must ascertain that conceptual thought and the nature of mind are inseparable. For example, like a wave of water, the wave is not separate from the water, and the water itself also appears as a wave, and although it appears as a wave, the nature of the water has not changed. Similarly, various conceptual thoughts, merely by appearing, are not separate from the clear emptiness of mind, whose essence is unidentifiable. And because the door of arising has not ceased, the mind also appears as various conceptual thoughts. Although it appears as conceptual thoughts, be certain that it has not left the clear emptiness of mind, whose essence is unidentifiable, and thereby you must generate the experience of being certain that various conceptual thoughts are mind. Similarly, generate a happy thought and a painful thought, and observe what difference there is in the essence of these two thoughts, etc., and you must also ascertain mutually intertwined thoughts. Second, maintain the body posture etc. as before, and while abiding in the state of clear emptiness of mind, whether any visual appearance is clear or
Chinese
令其进入状态，并如前一样观察其生处、住处、灭处。色相和心是各自分开存在，还是合一存在？如果分开存在，是互相之间，还是内外，还是上下这样存在吗？如果这样存在，是各自成立能自主的体性，还是仅仅是显现在心中？仅仅显现在心中，是只有一个心，还是观察其互相矛盾而各不相同。如果色相和心合一，是心变成色相而合一，还是色相变成心而合一等等，令其观察并体验。如果存在邪见，则遣除违害，指示方向：无论显现何种色之显现，都确定其仅仅是心的显现部分，虽然显现各种各样的色的形象，但本体没有成立可以认定的，体验显空。因为心的力量没有停止，所以认知其仅仅是显现为色等等的形象。必须断定色相没有完全在外，心没有完全在内，显现和心无二无别。例如，如上面所说，或者在梦中，虽然显现各种各样的外境，但没有超出梦的觉知，梦中的色和梦中的觉知无二无别一样。暂时由共同的业所显现的对境因缘，各自显现为各种各样，例如， 清澈的琉璃，如果与蓝色等对境因缘相遇，则仅仅显现为蓝色等，但本体没有变成琉璃清澈之外的其他，同样，从门没有关闭的心中，在没有清净之前，如果与各种各样的对境因缘相遇，则仅仅显现为各种各样，必须断定本体没有变成心之外的其他，产生确定各种显现是心的体验。同样，美与不美等相反的显现，如上一样观察。以色为例，声音、气味、味道、触觉等全部进行观察，从而获得定解。第三，身体姿势如前一样，令心安住在明空的状态中，然后盯着它进行观察。再次，从安住的状态中，令一个念头突然生起，然后盯着它进行观察。然后，观察安住和念动二者的生处、住处、灭处，以及本体和可以认定的差别是什么？如果存在安住和突然生起 的差别，那么，这二者本身有好坏、空与不空和无
English
Let it enter the state, and observe its origin, dwelling, and cessation as before. Are the appearance of form and the mind separate or united? If they are separate, are they mutually, or inside and outside, or above and below like this? If they exist like this, do they each establish an independent nature, or do they merely appear in the mind? If they merely appear in the mind, is there only one mind, or observe whether they contradict each other and are different. If the appearance of form and the mind are one, does the mind become the appearance of form and become one, or does the appearance of form become the mind and become one, etc., let it be observed and experienced. If there is a wrong view, then eliminate the harm and indicate the direction: Whatever appearance of form appears, determine that it is only a part of the appearance of the mind, although various forms of form appear, the essence is not established as recognizable, experience emptiness of appearance. Because the power of the mind has not stopped, recognize that it is merely appearing as forms such as form. It must be determined that the appearance of form is not completely outside, the mind is not completely inside, and appearance and mind are inseparable. For example, as mentioned above, or in a dream, although various external objects appear, they do not go beyond the awareness of the dream, just as the form in the dream and the awareness in the dream are inseparable. Temporarily, the objects and conditions that appear due to common karma appear separately in various ways, for example, If a clear crystal encounters blue and other object conditions, it only appears as blue and so on, but the essence does not become anything other than the clear crystal itself. Similarly, from the mind whose door has not been closed, until it is purified, if it encounters various object conditions, it only appears in various ways. It must be determined that the essence does not become anything other than the mind, and the experience of determining that various appearances are the mind must be produced. Similarly, observe the opposite appearances such as beauty and ugliness as above. Taking form as an example, observe all sounds, smells, tastes, tactile objects, etc., and thereby obtain certainty. Third, keep the body posture as before, let the mind rest in the state of clarity and emptiness, and then stare at it and observe. Again, from the state of resting, let a thought suddenly arise, and then stare at it and observe. Then, observe the origin, dwelling, and cessation of both resting and moving, and what is the difference between the essence and what can be recognized? If there is a difference between resting and suddenly arising, then, do these two have good and bad, emptiness and non-emptiness, and non-
Chinese
应当考察证悟与未证悟、以及是否具有认识的区别是什么等等。如果没有区别，就考察是从一而没有区别，还是即使不同也因为相同而没有区别。如果是一，就考察在初、中、后三者中的哪一个是“一”。如果是相同，就考察如何相同等等，让人进行考察并体验。如果存在邪见，就通过遮止边见和指示方向，让人再次进行考察。执着于本来俱生和后起显现二者是不同的相续是错误的。应当体验到，二者都是心性，是唯一的、无根的、没有认识的、自明自净的光明空性，其体性是相同的。无论出现二者中的哪一个，都不需要破立取舍，安住于安住之处，游动于游动之处，必须生起对那光明空性自解脱的定解。第四个是：如前一样，在心光明空性的状态中，各种念头和 显现是此心无有止息的游舞显现。现在，应当让人专注地观察此心的自性是如何的，并好好考察此心的因从何而来，如何安住，最终去向何处。如果存在邪见，就通过遮止边见和指示方向，让人再次进行考察。心最初不是由因缘所生，也不是从任何基础所生，本来就是无根的。当下的形状、变化等不住于任何地方，也没有可以认识的东西。最终，体验到它像是没有被任何人遮止一样，是自生自净自解脱的。从原始以来，就没有生、住、灭三者的认识，如其自证空性的本性，无论显现什么心，都无法用好来装饰，也无法用坏来玷污，因此不需要改造和增减，必须确信它是自净、自明、自解脱的。像这样，所有胜观的观察和 分析解释，如果从身体要点和心光明空性双运的基础上进行考察和分析，就能通过胜观的智慧来体验。如果仅仅通过分别念的分别来分析，或许只能显现 общей 意义，而无法产生体验。如果没有生起对此的定解，即使进行了介绍，之后也不会相信它，而会转向其他，或者即使发奋努力地修持，也只是停留在止观的层面，执着于那样的体验，即使努力多年，也无法确定通往菩提的道路。对此，
English
One should investigate what the difference is between realization and non-realization, and between having and not having recognition, and so on. If there is no difference, then investigate whether there is no difference from one, or whether there is no difference because even though they are different, they are the same. If it is one, then investigate which of the three—beginning, middle, or end—is "one." If it is the same, then investigate how it is the same, and so on, allowing them to investigate and experience. If there is a wrong view, then by blocking the extremes and pointing out the direction, allow them to investigate again. It is wrong to hold that the two—the coemergent and the subsequent appearances—are different streams of being. One should experience that both are the nature of mind, the single, rootless, unrecognizable, self-aware, self-purifying, clear and empty, with the same essence. Whatever of the two arises, there is no need to accept or reject, abandon or adopt. Whether it remains or moves, one must generate the certainty that it is clear and empty, self-liberated. The fourth is: As before, in the state of mind's clarity and emptiness, various thoughts and appearances are the unobstructed play of this mind. Now, one should stare intently at what the natural state of this mind is like, and allow them to thoroughly investigate where the cause of this mind comes from, how it abides, and where it ultimately goes. If there is a wrong view, then by blocking the extremes and pointing out the direction, allow them to investigate again. The mind initially does not arise from causes and conditions, nor is it born from any basis; it is rootless from the very beginning. The immediate shapes, changes, etc., do not abide anywhere, and there is nothing to recognize. Ultimately, one experiences that it is like being unblocked by anyone, self-born, self-purified, self-liberated. From the beginning, there is no recognition of the three—birth, abiding, and cessation. According to the way it is, which is self-aware emptiness, whatever arises in the mind cannot be adorned by good, nor can it be defiled by bad. Therefore, there is no need to modify or add to it. One must be certain that it is self-purified, self-aware, and self-liberated. In this way, all the observations and analytical explanations of vipassanā, if investigated and analyzed on the basis of the key points of the body and the union of mind's clarity and emptiness, one will experience through the wisdom of vipassanā. If one analyzes only through the discriminating mind, only a general meaning may appear, but experience will not arise. If certainty is not generated about this, even if it is introduced, one will not trust it later and will turn to something else. Or, even if one makes a diligent effort to meditate, one will only revolve around the level of śamatha, and by clinging to that experience, even if one strives for many years, one will not determine the ground for progressing to enlightenment. About that,