English
Also teach everything, but do not cling to what is taught, nor cling to the path of learning, nor cling to what is learned, and do not fall into the view of annihilation by that cause, that condition, that basis. Thus it is said. Also in that sutra it says: Son of good family, the Bodhisattva contemplates form with correct wisdom, contemplates feeling, perception, volition, and consciousness. When contemplating form, one does not cling to the arising of form, nor cling to the source of arising. One does not cling to the arising of feeling, perception, volition, and consciousness, nor cling to the source of arising, nor cling to cessation. This is contemplating with the wisdom that there is no arising in the ultimate sense, not in the nature of convention. Thus it is said. Like that and so on. Coarse eternalism and nihilism are: clinging to what is not momentary as eternal, or clinging to the fact that future aggregates do not arise from the present aggregates, or that results do not arise from actions, etc. Although there is a cause for things, there is a nihilistic view of clinging to the fact that this cause does not produce its own result. As an antidote to eliminate the evil views of outsiders that are like a cliff, one should cling to the fact that things cease momentarily, and that if the causes and conditions are complete, the result will definitely arise. Clinging to the fact that the previous moment of cause has ceased is not nihilism, but is an antidote to eliminate the extreme of eternalism; clinging to the fact that the object of the later moment arises from the cause is not eternalism, but is an antidote to nihilism. Although these are minds that cling in accordance with the conventional situation, one cannot properly generate a view that transcends the world with just that, so one must know that things are without inherent existence. At that time, the eternalism and nihilism related to this are: clinging to the fact that things truly exist and do not exist even conventionally. As an antidote to that, existence by convention is an antidote to eliminate the extreme of non-existence, this is neither the extreme of existence nor the extreme of eternalism; non-inherent existence is an antidote to eliminate the extreme of existence, although it is neither the extreme of non-existence nor the extreme of nihilism, clinging to these is just the nature of the conceptualization of grasper and grasped. Therefore, one still needs to generate non-conceptual wisdom of meditative equipoise. Thus, when one transcends the conceptualization of existence and non-existence, and all ways of clinging to non-conceptual, free from elaboration, equanimity disappear, the worl
Chinese
现在，远离执着于有和执着于无的两种戏论之边。那时，从所有执边的见解中，必定会生起一切见解。因此，消除粗大、微细、极微细之边的见解，前前为后后的所依，最终达到离戏，成为无法从中分离的、与实相相符的见解。因此，‘有和无这二者是边’。等等，要知道如何将无二俱生的智慧和后得分别的智慧，应用于所断的粗细二边。第三，如此证悟的利益有三：证悟胜义无自性的利益，世俗能起作用显现的利益，以及串习二者双运的利益。第一，‘通达法无我的智者，因串习无自性，无需费力即可断除，由颠倒所生的烦恼。’如是说。通达法无我的智者，以正确的理智确定人与瓶等所知诸法无自性之理，获得无疑定的知识。通过串习和熟悉无自性，那些由对事物实相的颠倒执着而产生的，以二取为境的分别念所产生的，遮蔽和束缚心识的烦恼，就像太阳面前的黑暗一样，无需刻意努力，自然而然地断除。如是。这是因为，最初的修行者对实有执着的习气非常强烈，而对治法之前又不熟悉，所以即使努力也无法断除，但当对治法变得熟悉且强烈时，无需努力，对治法就会生起，所断就会消失。最终，当所断完全耗尽时，所有所知事物的自性，就像把一颗湿庵摩罗果放在手掌上，内外通透，毫无阻碍地显现出来一样。这可以通过实力的逻辑来证明。任何具有境的智慧，由于没有丝毫遮蔽所有所知事物的细微障碍，所以没有阻碍，并且具备了通达的全部条件。因此，这些道可以通过理智来证明是所断的对治法。
English
Now, having separated from the two extremes of elaboration, clinging to existence and clinging to non-existence. At that time, from all views that cling to extremes, all views will certainly arise. Therefore, the view that eliminates the gross, subtle, and extremely subtle extremes, the former becoming the basis for the latter, ultimately reaching freedom from elaboration, and becoming a view that is in accordance with the reality from which there is no separation. Therefore, 'These two, existence and non-existence, are extremes.' Etc., one should know how to apply the wisdom of non-duality and the wisdom of subsequent discrimination to the subtle and gross extremes to be eliminated. Third, the benefits of realizing in this way are three: the benefit of realizing ultimate selflessness, the benefit of the appearance of conventional functional effectiveness, and the benefit of familiarizing oneself with the union of the two. First, 'The wise who are selfless in the Dharma, by familiarizing themselves with selflessness, will abandon without effort the afflictions arising from perversion.' Thus it is said. Those wise ones who, having ascertained the selflessness of persons and phenomena such as pots, etc., with correct reasoning, and having certain knowledge free from doubt, by familiarizing themselves with and becoming accustomed to that very selflessness, the afflictions that obscure and bind the mind, which arise from the conceptualizations that take the two graspers as their object, which are falsely imputed to the nature of things, will naturally be abandoned without any deliberate effort, like darkness before the sun. Thus it is. That is because, for the initial practitioner, the habit of clinging to reality is very strong, and the antidote is unfamiliar, so even if one makes an effort, one cannot abandon it. But when the antidote becomes familiar and strong, without effort, the antidote will arise and what is to be abandoned will cease. Eventually, when what is to be abandoned is completely exhausted, the nature of all knowable things will become like placing a wet Emblica fruit in the palm of one's hand, seeing through inside and out without obstruction. This can be proven by the logic of factual strength. Any wisdom that has an object, because it does not have even the subtle obscuration that obscures all knowable things, is without obstruction and possesses all the conditions for knowing. Therefore, these paths can be proven by reason to be the antidote to what is to be abandoned.
Chinese
如圣者龙树所说：若对事物有所执着，则会产生难以忍受的贪欲和嗔恨，完全执持恶劣的见解，由此产生争论，那是所有见解的根源。没有它，烦恼就不会产生。因此，如果完全了解它，就能舍弃见解和烦恼。如果有人问：谁能了解它呢？那就是通过见到缘起。至尊正士说：依赖而生者，即为不生。如《月灯经》所说：因此，对于所贪执之物，以及贪执的对象，以及产生贪执的法，都不能如实照见。等等。对于对治法，也不可能出现舍弃后又恢复的情况。如《释量论》所说：无害与真实义，以自性而言，即使努力，也无法颠倒，因为心意执着于此。等等。在此，关于地道的分类，一般而言，应如通常所知那样去了解。略微谈谈关于所断和断除方式的补充意义。关于通过证悟二无我的智慧来断除所断和断除方式的关键，大乘的车乘大士们都一致认为必须如此行持，因此稍微讲述一下他们的观点。一般来说，十地的智慧是不可思议的，而这些智慧所要断除的颠倒错乱的幻化也是无量的。因此，在经部中也宣说了许多方式。但从总的类别来说，烦恼障和所知障可以确定为二，这是通过真实力量的理证来成立的。因为众生所追求的至高目标是解脱和一切智，所以从阻碍这些目标的角度安立，障碍也只能确定为两大类，除此之外，没有必要安立其他的障碍。如《辨中边论》所说：烦恼障和所知障，已显示为二种。一切障碍皆在于此，断尽此二障，即说为解脱。等等，所有经论都一致认为，除了这二种障碍之外，没有说到第三种在意义上不同的障碍。习气的极细微的障碍，也会阻碍如实显现所知事物的自性。
English
As the noble Nāgārjuna said: If there is acceptance of things, unbearable desire and hatred will arise. One will completely grasp wrong views. From that, disputes will arise. That is the root of all views. Without that, afflictions will not arise. Therefore, if one fully understands that, views and afflictions will be abandoned. If someone asks: Who will understand that? It is through seeing dependent arising. The supreme knower said: What arises dependently is unborn. As stated in the *Moon Lamp Sutra*: Therefore, one does not truly see what is clung to, what is clung to, and the dharma by which one clings. And so on. It is also impossible for an antidote to be abandoned and then reinstated. As stated in the *Pramāṇavārttika*: Non-harm and the true meaning, in their very nature, cannot be reversed even if one tries, because the mind is attached to that side. And so on. Here, the classification of grounds and paths should be understood as is generally known elsewhere. To say a little about the additional meaning of what is to be abandoned and how to abandon it: Regarding the key to abandoning what is to be abandoned and how to abandon it through the wisdom that realizes the two selflessnesses, the great charioteers of the Great Vehicle all agree that this is the only way to proceed, so I will explain their views a little. In general, the wisdom of the ten grounds is inconceivable, and the illusions of perverted objects to be abandoned are also immeasurable. Therefore, many methods are taught in the sutras. However, from the general categories, the afflictive obscurations and the cognitive obscurations are definitely two, which is established by the logic of the power of reality. Since the supreme goals that beings seek are liberation and omniscience, the obscurations are also definitely limited to two general categories, established from the perspective of obstructing these goals, and there is no need to establish any other obscurations. As it is said in the *Madhyāntavibhāga*: The obscuration of afflictions and the obscuration of knowledge are shown as two. All obscurations are included therein; when these are exhausted, it is said to be liberation. And so on. All sutras and treatises agree that apart from these two obscurations, no third obscuration with a different meaning is mentioned. Even the very subtle obscurations of habituation hinder the manifestation of the nature of knowable things as they are.
Chinese
因此，没有超出所知障。那么，什么遮蔽了解脱呢？对自我的执着以及与自我相关的执着等烦恼遮蔽了解脱。什么遮蔽了对一切法的了解呢？对诸法自性未显现的愚昧遮蔽了对一切法的了解。因此，烦恼障和所知障这两者的差别，在各个论典中，从因、体性、作用等方面有多种区分方式，但实际上要点是一致的。如果将要点浓缩成核心，那就是这样：流转轮回的主要原因是贪等烦恼。而这些烦恼的不可或缺的根本是俱生我见，这一点已被阐述，并且也通过理证成立。所有以人我执为根本的烦恼都是烦恼障。不能如实地了解如所有和尽所有的诸法，是因为对诸法自性愚昧的无明。因此，所有以法我执为根本的粗细无明都是所知障。如果对这一点有了深刻的理解，并将其与道修持相结合，那么，从我执产生的悭吝等，成为六度各自的相违品，如果存在这些，就不会进入各自对治的波罗蜜多，这就是烦恼障。即使进入，但如果没有证悟法无我，以法我执为根本，对三轮执着为实有，这就是所知障。如《宝性论》中所说：‘何为三轮之分别，彼即称为所知障，悭吝等之分别念，彼即称为烦恼障。’如是宣说。因此，如果证悟了人无我，那么，以我执为根本的所有烦恼都会止息，这可以通过理证成立。如果见到无我，就不会因为执着而产生贪爱、嗔恨、我慢等，如果存在我执，那么这些也必然存在。如《宝鬘论》中所说：‘只要有对蕴的执着，就有对自我的执着。只要有对自我的执着，就会有业。从业中就会有生。’以及《释量论》中所说：‘若有我，则知有他，由我他分，生执与嗔，彼等与彼皆相关。’