Chinese
。因此，不应受限于偏颇的观点，认为必须与小乘的论藏完全相同。如果考虑到所表达的三种训练而不相违背，那么这样说，对于大乘来说，也存在从小乘向上发展的形式。如《经庄严论》中所说：“因为显现于自身的进入和自身的调伏，因为深奥，因为广大，与法性并不相违背。”就像这样。如果《广大母经》等是佛语，那么大迦叶等能够理解其中的内容，并且可以从不间断的上师传承中接受，如果不是这样，就不是佛语。如果有人这样说，那么对于任何大乘的言论，即使是大迦叶等也无法彻底理解的深奥之处，你因为自己不理解就说这不是佛的教言而加以舍弃，谁会认为这个理由是可以接受的呢？大乘本身就因为深奥而难以理解，这被认为是它的优点。或者说，无论大迦叶等理解与否，你因为自己不理解就妄加评判。据说这三颂诗句是否是正文内容还有待商榷。第二点是，有些人说，如果证悟空性，就不会再轮回，也不会努力于道和果。如果有人这样说，虽然在胜义谛中不可能有痛苦，但由于自心的迷惑，或者说由于迷惑的力量，为了其他受苦众生的利益，以视一切法为空性如幻的智慧，从对有生的执着以及对它的恐惧和畏惧的两种极端中解脱出来，安住于有生之中，却不被有生的过患所染污，就像莲花出于污泥一样，在轮回中安住是可以实现的，这正是证悟空性的结果。否则，如果不理解有生和寂灭的平等性，就会以有生的过患和寂灭的功德之心，而偏向于寂灭的一方。因此，驳斥对空性进行分别安立的观点是不合理的。所以，不要有任何怀疑，应当如实地修习空性。如果没有空性，就没有对治主要障碍解脱的烦恼障，以及主要障碍证得一切智的所知障的黑暗的对治法，因此迅速从二障中解脱出来，就能了知
English
Therefore, it should not be limited by biased views, thinking that it must be exactly the same as the Hinayana's pitaka. If it is said in consideration of not contradicting the three trainings that are expressed, then for the Mahayana, there is also a form of development from the Hinayana. As stated in the Ornament of the Sutras: "Because it appears in one's own entry and one's own discipline, because it is profound, because it is vast, it does not contradict the nature of Dharma." Just like that. If the Extensive Mother Sutra, etc., are the words of the Buddha, then Mahakashyapa and others can understand its content, and it can be received from the unbroken lineage of gurus, but if it is not, then it is not the words of the Buddha. If someone says this, then for any Mahayana statement, even the profoundness that Mahakashyapa and others cannot fully understand, you abandon it because you do not understand it, saying that it is not the Buddha's teaching, who would think that this reason is acceptable? The Mahayana itself is considered its merit because it is profound and difficult to understand. Or, whether Mahakashyapa and others understand or not, you judge it because you do not understand it. It is said that whether these three shlokas are the actual text is still debatable. The second point is that some people say that if one realizes emptiness, one will no longer be in samsara, and one will not strive for the path and the fruit. If someone says this, although it is impossible to have suffering in ultimate truth, due to the delusion of one's own mind, or due to the power of delusion, for the benefit of other suffering beings, with the wisdom of seeing all dharmas as emptiness like illusion, one is liberated from the two extremes of attachment to existence and fear and dread of it, abiding in existence, but not being defiled by the faults of existence, just like a lotus arising from mud, abiding in samsara can be achieved, and this is the result of realizing emptiness. Otherwise, if one does not understand the equality of existence and peace, one will be biased towards the side of peace with the mind of the faults of existence and the merits of peace. Therefore, refuting the view of separately establishing emptiness is not reasonable. Therefore, do not have any doubts, and emptiness should be practiced truthfully. If there is no emptiness, there is no antidote to the obscurations of afflictions that mainly obstruct liberation, and the antidote to the darkness of the obscurations of knowledge that mainly obstruct the attainment of omniscience, therefore, by quickly being separated from the two obscurations, one can know.
Chinese
想要获得遍知一切的遍知智，想要获得这些的人不应该观修空性，而是必须观修。如果认为害怕空性而不观修，那么，对于产生今生来世痛苦的事物，生起恐惧是理所当然的。然而，空性是彻底平息一切痛苦的，怎么会对它产生恐惧呢？因为它不是恐惧的根源。如果存在某种恐惧者的“我”，那么会对任何事物产生恐惧，但因为没有任何“我”存在，那么谁会恐惧呢？因为没有任何人，所以不应该恐惧。因此，抛弃对空性的畏惧，迅速地进行观修吧。第二，通过观修道来修持，其中有观修人无我的方法和观修法无我的方法两种。第一种又分为观修俱生我空性和观修遍计我空性两种。首先是观修俱生我空性：依靠自身相续的这五个蕴，未经观察和分析，执着“我”的这种俱生我执所执着的“我”，如果存在，就必须存在于这五个蕴中，因为不承认在这之外有“我”存在。因此，用智慧分析这个“我”是如何成立的。如果将“我”或“我”这个概念，安立为三十二颗牙齿是一个整体的“我”，还是各自不同的“我”，还是一个集合体呢？如果是一个整体，那么“我”就变成了物质性的、无常的，并且数量是三十二个，而且牙齿脱落时，“我”也就不存在了，这不合理。如果是各自不同的，那么牙齿就是“我”了，等等，这些都不合理。如果说是集合体，那么它与牙齿也不是各自独立的，因为“常”和“集合”等都不能成立，所以不是“我”。同样，两万一千根头发和二十个指甲也不是“我”。“我”也不是三百六十块骨头和身体里的血液。不是鼻涕，也不是痰，也不是胃等内脏里存在的黏液，不是脓水，也不是血腐烂形成的脓液。我不是身体内外存在的油脂和身体的微尘。肺和肝也不是“我”，心脏等等也...
English
Those who wish to attain the omniscient wisdom that knows all things, those who wish for these things should not meditate on emptiness as a mere option, but must meditate on it. If you think that you do not meditate because you are afraid of emptiness, then it is reasonable to be afraid of anything that causes suffering in this life and the next. However, if emptiness is what pacifies all suffering from its root, how can fear arise from it, since it is not a place of fear? If there were some self of the one who fears that were established, then fear would arise towards any object, but since there is no self whatsoever, who would be the one who fears? Since there is no one, there is no reason to fear. Therefore, abandon your timidity towards emptiness and meditate on it quickly. Second, in practicing by meditating on the path, there are two ways: meditating on the selflessness of persons and meditating on the selflessness of phenomena. The first of these is divided into two: meditating on the emptiness of the innate self and meditating on the emptiness of the imputed self. First, meditating on the emptiness of the innate self: Based on these five aggregates of one's own continuum, the self that is the object of this innate view of self, which grasps "I" without examination or analysis, if it exists, must exist in these five aggregates, because it is not accepted that there is a self other than these. Therefore, one should analyze with wisdom how that self is established here. If this "self" or "I" is designated as one with the thirty-two teeth, or as different, or as a collection, if it is one, then the self becomes material and impermanent and the number becomes thirty-two, and when the teeth are scattered, the self also ceases to exist, which is not reasonable. If they are different, then the teeth are the self, etc., which is not reasonable. If it is said to be a collection, then it is not different from the teeth, because "permanent" and "collection" etc. are not established, so it is not the self. Similarly, the twenty-one thousand hairs and twenty nails are also not the self. The self is also not the three hundred and sixty pieces of bone and the blood of the body. It is not mucus, nor phlegm, nor the liquid element that exists in the form of mucus in the stomach and other internal organs, nor pus, nor pus formed from rotten blood. The self is not the oil that exists in the form of grease inside and outside the body, nor the dust of the body. The lungs and liver are also not the self, and the heart, etc. are also not...
Chinese
其他的内脏也不是我，我是外面的东西，即大便和小便。肉和皮肤不是我，身体的温度和呼吸等身体内外之气也不是我。耳朵等孔窍不是我，因为它们是由许多分散的微小粒子组成的，是无常的，所以它们的集合或部分不是我，因为与我的定义不符。同样，在所有方面，眼等六识界也不是我，因为它们是多样的和无常的。因此，正如《父子相见经》的旨意，从牙齿到皮肤，以及水界、火界（温度）和风界，孔窍是空界，以及识界，这六界聚合在一起，被称为人，并执着于此，但“我”并非真实存在。例如，在黑暗模糊的时候，眼睛看不清楚，将花纹绳子看成蛇，就会产生执蛇的念头，如果不依赖于因缘，就不会停止。同样，绳子就像蕴，黑暗模糊和眼睛看不清楚就像错觉的因缘愚昧，执蛇就像我执。在黑暗中用手触摸并寻找蛇，即使手没有碰到蛇，仍然不停止执蛇的念头，心中恐惧不安。同样，头是我吗？手是我吗？虽然知道不是，并在全身进行观察，即使找不到我，也不会确信无我，这是因为观察没有抓住要点。因此，在黑暗的房间里点亮灯，照亮一切，如果确定之前看成蛇的东西是绳子，就会明白这里没有蛇，只是把绳子误看成蛇了，看到没有蛇，执蛇的念头自然平息。同样，对于这五蕴，如果产生这样的决断：所执着的我只是假立的，那么疑惑的考察就会停止，通过持续的习惯，就会直接证悟无我。据说，这也要考察生处、住处、灭处这三处。这里所说的禅修对象，大多是在考察后没有找到的时候，就安住于那个状态进行安住禅修，如果安住不住，就对它的自性进行观察禅修，交替进行这两种禅修，前者可以平息掉举
English
Other internal organs are not self either. Self is external, namely feces and urine. Flesh and skin are not self. The body's warmth and breathing, etc., the body's internal and external winds are also not self. Ears and other orifices are not self, because they are composed of many scattered small particles, and are impermanent. Therefore, their collection or parts are not self, because they do not conform to the definition of self. Likewise, in all aspects, the six sense fields of eye and so on are also not self, because they are multiple and impermanent. Thus, according to the intent of the Sutra of the Meeting of Father and Son, from teeth to skin, and the water element, the fire element (warmth), and the wind element, the orifices are the space element, and the consciousness element, these six elements are combined and labeled as a person, and clung to, but "I" does not exist as a substance. For example, in a dark and obscure situation, when the eyes are not clear, seeing a patterned rope as a snake gives rise to the thought of grasping a snake, and it does not stop unless it depends on conditions. Similarly, the rope is like the aggregates, the darkness and obscurity and unclear eyes are like the condition of delusion and ignorance, and grasping the snake is like self-grasping. In that darkness, even if one touches with the hand and searches for the snake but the hand does not touch the snake, the grasping of the snake still does not stop, and the mind remains frightened and uneasy. Similarly, is the head self? Is the hand self? Even if one knows it is not and examines the whole body, even if one does not find self, one does not have certainty about no-self, because the examination has not grasped the key point. Therefore, in that dark room, if a lamp is lit and illuminates everything, and one is certain that what was previously seen as a snake is a rope, one will understand that there is no snake here, but one has mistakenly seen the rope as a snake, and seeing that there is no snake, the thought of grasping the snake naturally subsides. Similarly, for these five aggregates, if one has such a decisive understanding that the self that is grasped is merely imputed, then the examination of doubt will cease, and through continuous habituation, one will directly see no-self. It is said that this also requires examining the three places of origin, dwelling, and cessation. The object of meditation taught here is mostly when, after examination, it is not found, one remains in that state and engages in abiding meditation, and if one cannot abide, one engages in analytical meditation on its nature, alternating between these two meditations, the former can pacify agitation
Chinese
消除前者，后者消除沉没。第二，有三点：驳斥认为“我”是知晓者，驳斥认为“我”是物质，以及消除关于“无我”之义的争论。第一点是：数论派说，一切所知都存在于那二十五个自性中。其中，“我”是具有知性的补卢沙，是所有变异的享用者或体验者，但不是作者，是常恒的事物，不具有三种 गुण（ गुण，guṇa， गुण， गुण德），没有作用。它的所有活动领域都源于自性（Prakriti），当 रजस्（ रजस्，rajas，罗阇， 激情）， सत्त्व（ सत्त्व，sattva，萨埵， 喜悦）， तमस्（ तमस्，tamas，答磨， 惰性）三种 गुण（ गुण，guṇa， गुण， गुण德）相等时，就称为自性。自性是产生二十三种变异的原因，就像泥土是陶罐的原因一样。从自性中产生觉或大觉，从觉中产生三种 अहंकार（ अहंकार，ahaṃkāra，阿含迦罗， 我慢），从 अहंकार（ अहंकार，ahaṃkāra，阿含迦罗， 我慢）中产生五唯（tanmātra），五大，以及十一个感官。自性和补卢沙两者是常恒的，其他则是无常的。他们认为通过这个可以了解“我”。通过驳斥胜论派等认为“我”是物质的观点，其他所有观点也会被驳斥。因此，按照数论派的观点，“我”的知性本质不是常恒的。如果执持声音的意识是常恒的，那么在所有时间里都会执持声音。因为他们认为执持声音时的意识是常恒的。有人说，在所有时间里不执持声音，不是因为意识不是常恒的，而是因为声音不在那里。如果所知之境，如声音不存在，那么意识会认知或知晓什么呢？又有什么理由说那是知晓那个境的意识呢？不应该这样说。如果即使没有知晓那个境，也认为那是知晓那个境的意识，那么树木也会变成知晓声音等的意识，因为即使没有知晓境，也是意识。因此，可以确定，如果没有所知之境，如声音存在，那么就没有知晓它的意识。意识依赖于它所知晓的境，即使没有知晓境，也不可能有意识。有人说，没有那个过失，因为先前知晓声音的意识，后来知晓了颜色等其他事物，所以意识是常恒的，但针对不同所知之境有不同的专注点。