English
If there is a stinging sensation, if a thorn pricks the body, which feels it, the body or the mind? If only the body feels it, then the sense of taste would also feel it. If the mind feels it, then the body and mind are different, and if the body feels a stinging sensation, when the mind feels it, even if you harm the soil and stones, the mind should feel pain, but that is not the case. Therefore, observe well. Also, understand all arising sensations like water and waves, and then observe. Twentieth Dharma discourse. Fifth, observing whether abiding and moving are one or different: Again, in the state of clear and empty mind, observe the nature of stillness and ease of abiding. Again, put a thought into motion and observe its nature. Examine whether the nature of these two is the same or different. If different, how are they different in terms of color, shape, and nature? Are these two equal in strength, like stretching a thread on a flat surface? 1. In abiding, is observing movement like watching a chariot? 2. Like a twisted rope, do they alternate, abiding without moving, and moving without abiding? 3. If they are one, how can movement, which is non-movement and nine movements, and abiding, which is stillness, be one? If they are one, is it like turning iron into gold, where abiding transforms into movement and becomes one? 4. Like water and milk, are they mixed into one? 5. Like water and waves, although there is no difference in nature, do they appear alternately, abiding without moving, and moving without abiding, with the nature of both appearing as clear and empty oneness? 6. If you think it is like the last case, withdraw the thought and place it in meditation, does it abide in emptiness and clarity? 7. After disappearing? 8. Observe whether all sudden phenomena that arise disappear without a trace? 9. By observing in this way, you can determine abiding and moving. Observation should also be like a child looking at a temple. For this method of observation, generate diligence from the heart. If you do not cling to profound and dry understanding, and strive to practice, there is definitely no way you will not see the nature of mind. Twenty-first discourse. Second, introducing the nature of mind: Like the first method of observation, the nature of the mind of abiding and moving is neither purely empty, nor in the state of abiding, without clinging to things like color and shape, the clear, peaceful, and comfortable awareness that cannot be expressed in words, if you say that you recognize and are certain that there is such a clear and empty non-clinging, if it is understanding, you cannot go deep and you will not get anything. If it arises from within, oh, that is the arising of vipassanā in abiding, therefore in abiding
Chinese
之后才能见到它的本体。在好与不好的所有时候都要反复观看并加以澄清。不是那种漆黑一片的状态，而是清晰透亮、赤裸裸的，所有分别念的相状都自然平息，一心安住在善的本体中的寂止，无有缺失，舒适安逸，离于言说且可以亲身体验。安住于此状态并观看，就能了悟其远离生灭、颜色和形状。甚至连“是这样吗？”的声音也没有，却能了知其远离生灭。如果认识到有这样一种可以了知远离生灭的事物存在，那就是从无证悟中生起了胜观。第二十二座。如果按照第二种观看方式去做，所有流动的分别念都显得空性，远离生灭，那就是空话。如果无迹象地消失，那就稍微显现了一点。如果连“无法确定”的声音都没有，并且在无有执著的明空中，显现和解脱同时发生，那就是认识了它。此外，对于念头、念头的对境、处所、时间，以及流动时的心和之前的念头等，都不要有好坏和任何差别，而是清晰明了地认识到它们。不要在念头收回之后或念头消失之后才变成明空，而是在念头突然生起时就认识到它是明空，这样才能认识它。现在，念头的流动、安住和念头自身的本体这三者都清晰地显现为空性。如果不认识念头和非念头，只是以自己的想法来执著，那就没有任何区别。以前因为不认识念头，所以浪费了修行的时间，那是无明。现在如果认识了它，念头本身就会变成修行和智慧。现在，修行的根本就在于念头。以前是念头自己遮蔽了自己，所以才看不到。现在，在念头上修行比在非念头上修行更加殊胜，所以要认识到任何生起的念头。如果念头没有生起，就安住在没有生起的状态中，不需要造作。如果生起了，就安住在生起的状态中，不需要收摄，不要有任何希望或恐惧的想法。将修行的本体放在念头本身上，念头不会超出心，心是自解脱的。
English
After that, one can see its essence. In all times, good and bad, repeatedly look and clarify. It is not that dark, murky state, but clear, bright, and naked, all the characteristics of discursive thoughts naturally subside, and the Samatha that abides single-pointedly in the essence of virtue, without defects, comfortable and at ease, is beyond words and can be personally experienced. By abiding in this state and looking, one can realize that it is free from arising and ceasing, color, and form. Even the sound of "Is it like this?" is not there, but one can know that it is free from arising and ceasing. If one recognizes that there is such a thing that can be known to be free from arising and ceasing, then Vipassanā has arisen from non-realization. Twenty-second session. If you do according to the second way of looking, all the flowing discursive thoughts appear to be empty, free from arising and ceasing, then it is empty talk. If it disappears without a trace, then a little bit has dawned. If even the sound of "cannot be determined" is not there, and in the clear, ungrasping emptiness, appearance and liberation occur simultaneously, then it is recognized. Furthermore, for thoughts, the object of thoughts, place, time, and the mind at the time of flow, and previous thoughts, etc., do not have good or bad, and no difference, but clearly and nakedly recognize them. Do not become clear and empty after the thought is withdrawn or after the thought has disappeared, but recognize that the thought is clear and empty when it suddenly arises, then you can recognize it. Now, the flow of thoughts, abiding, and the essence of the thought itself are all clearly and nakedly empty. If you do not recognize thoughts and non-thoughts, but cling to them with your own ideas, then there is no difference. Before, because you did not recognize thoughts, you wasted time in meditation, which was ignorance. Now, if you recognize it, the thought itself will become meditation and wisdom. Now, the root of meditation is in thoughts. Before, the thought itself obscured itself, so it could not be seen. Now, it is more excellent to meditate on thoughts than to meditate on non-thoughts, so recognize any thoughts that arise. If thoughts do not arise, abide in the state of not arising, and there is no need to fabricate. If it arises, abide in the state of arising, and there is no need to gather it, and do not have any thoughts of hope or fear. Place the essence of meditation on the thought itself, and the thought does not go beyond the mind, and the mind is self-liberated.
Chinese
因此，赤裸裸的明空是法身，远离能解脱和所解脱。如此证悟，便是于分别念生起胜观，因此能与明空双运法身相认。总而言之，要认识任何显现，并在其上不作改变、不散乱地安住。第二十三座。从显现的角度来看，那个境也清晰而不受阻碍，而观看者的心也变得无执而坦然。那个境也像是没有“它在那里”的声音，就像小孩看寺庙一样。显现是无处所的空旷。显现和心识二者没有差别，心识的自性光芒不间断地显现。显现不是从心中分离出去的，也不是在其他地方形成的，而是明空显现。这就是在显现上生起胜观，因此要认识到这是显空双运法身。第二十四座。如此观察身心二者，它们既非一亦非异，而是明空双运，犹如水中的月亮。由于未能证悟冷热等感受的显现为空性，习气的力量增长，心识便会执着并紧抓不放，但实际上，无论身心，都与感受等的施设处分离，好好安住于这样的显现上。仔细观察，它会自行消退。显现会变得无执而空旷，在那时，自己和显现，显空无处所地空旷安住。这就是实相的自然状态，或者说是心识的自性。自己、显现和心识一切都是心识。心识也只是自性光芒，除此之外没有任何其他存在，因此身心也是无别的，只是由心识安立并放置而已。第二十五座。如此观察住和动二者，从中得知分别念是禅修。明白住和动二者并非分离。显现的方式是轮流显现，住在当下不会动，动的时候不会住。能作者似乎只有一个心识，而这两者的体性不离赤裸裸的明空。这也不是把分别念拉回来才见到赤裸裸的明空，而是最初自然生起的分别念本身就被证悟为赤裸裸的明空。如此便能了解心识的实相，住和动之间被称为“手杖倒地”，因此心识不分别念时便能明
English
Therefore, naked clarity and emptiness is the Dharmakaya, free from the agent and object of liberation. Such realization is the arising of vipassanā in conceptual thought, and thus one recognizes the union of clarity and emptiness as the Dharmakaya. In short, recognize whatever arises, and rest on it without alteration or distraction. Twenty-third session. Looking at the appearance, the object is clear and unobstructed, and the mind that looks is relaxed and without grasping. The object is also without the sound of "it is there," like a child looking at a temple. Appearance is empty and clear without location. Appearance and mind are not different, and the self-radiance of the mind appears uninterruptedly. Appearance is not separated from the mind, nor is it formed in another place, but clarity and emptiness appear. This is the arising of vipassanā in appearance, so recognize it as the Dharmakaya of the union of appearance and emptiness. Twenty-fourth session. Looking at the two, body and mind, in this way, they are neither one nor different, but the union of clarity and emptiness, like the moon in water. Because of not realizing the appearance of sensations such as heat and cold as emptiness, the power of habit increases, and the mind clings and grasps tightly, but in reality, whether body or mind, they are separated from the basis of imputation of sensations, etc., and rest well on such an appearance. Looking closely, it will recede on its own. Appearance will become ungrasping and clear, and at that time, oneself and appearance, appearance and emptiness, will rest clearly in a place without location. This is the natural state of reality, or the nature of the mind. Oneself, appearance, and all minds are mind. Mind is also only self-radiance, and there is nothing else besides it, so body and mind are also inseparable, and are merely established and placed by the mind. Twenty-fifth session. Looking at the two, abiding and moving, in this way, one knows that conceptual thought is meditation. Understand that the two, abiding and moving, are not separate. The way of appearance is to appear alternately, abiding does not move in the present, and moving does not abide. The agent seems to be only one mind, and the nature of these two does not go beyond naked clarity and emptiness. This is not seeing naked clarity and emptiness by pulling back conceptual thought, but the conceptual thought that arises naturally at the beginning is realized as naked clarity and emptiness. In this way, one can understand the reality of the mind, and the space between abiding and moving is called "the staff falling to the ground," so when the mind does not conceptualize, it is clear
Chinese
是安住还是念头转变了呢？念头它本身的体性，未曾超出明空赤裸的那个境界。现在，一切外境显现如水和波浪一般，明白一切都是心的幻化，实际上什么也没有成立时，一切显现就与心相认了。那个心的体性，通过对去、住、来三者的观察，明白在任何处也没有成立，如梦中的马和牛一般，明白实际上没有成立，就与心的空性相认了。在空寂而又明澈的状态中，无碍大乐种种任运自成地显现，如水中的月亮一般，明白之后就与空性任运自成相认了。像那样任运成就之时，从明觉空性任运自成、离戏无改大乐中，如蛇解开结一样，生起解脱同时，确定无疑，就与任运自成自然解脱相认了。相认的所依心，就是这个庸常意识，不流动又九流动的，觉性明明白白、亮亮堂堂的这个，就是光明空性双运大乐，具备一切功德之最胜的空性，或者称为大手印，认识它就叫做证悟大手印，因此对它什么也不用修，一刹那也不散乱，觉性明晃晃地安住在本位。对于好与坏的希望和疑虑什么也不做，放松安住于庸常意识的自性，那一刹那就能像无云晴空中看见清净的虚空一般，见到大手印乐空双运。现在，止观双运，体验证悟殊胜，进入了解脱道，确定无疑。总之，与脱离一切二取迷乱的无二智慧，离戏大乐一切功德之最胜的空性，称为大手印的那个相认了。那也是对具足信心者加持，对具足悲心者回向，对加持入心者降临。没有隐藏，本来就自然具有，以前没有认识，现在认识了，因此基础到达大手印之上，道路见到大手印的体性，果到达大手印的究竟，因此欢喜修持，时时精进作为心要来修持非常重要。这些相认和见解都是一个方面。