Chinese
此外，当见到任何事物都不存在时，执着便会自然消解，如同观看空明的虚空。第二种是无念和尚的流派，未经观察就置于当下，没有胜观清晰的部分，像沉在海底的石头一样处于平凡状态。例如，说“什么都没有”，就像中观宗见到不存在一样，或者像执着于无色界的不存在一样，这些仅仅是词语相似，实际上意义却像天地一样不同。因此，对于远离四边戏论，不执着于任何一边，超越四边的执着，认为没有执着就是没有执着。如果因为说没有执着，有些愚笨的人从一开始就什么都不执着而放松，所有众生因为过于平凡的放松，在三界轮回中永远漂泊，那么就不需要再阅读并劝告了。如果他们不明白这些，却说我们认识自性，那么认识究竟自性，必须彻底断定真性是空性的。将错觉显现视为自我和他者，谁都知道还需要修什么禅？如果考察心的颜色、形状、生处、去处，如果说没有见到就证悟为空性，这是非常深奥的佛法，但这里也有很大的偏差之处。心不是有形之物，所以谁也不可能见到颜色等。仅仅因为没有见到就认为证悟了空性，那就大错特错了。即使考察一百次，人的头上也不可能见到牲畜的角。因为没有见到就认为它空性，那么谁都容易做到。因此，如果通过理性的分析，见到了一点点实相，那么就要从根本上认识到心如幻象，其自性是无实的。那时，就像观看笔直的虚空一样，对于自己流动的心，也要彻底断定它是空性的。或者，你的心是像虚空一样的不存在吗？又说什么是各种各样的觉知？刹那不停留、变动的心，因为谁都有，所以肯定会说存在一种觉知。然后，说这个非有非无的心是光明法身。这也伴随着自认为开悟的傲慢。即使没有听闻很多，也自认为懂得一即一切解脱。大圆满的非有非无，是远离四边戏论的。你的这些要好好考察。
English
Furthermore, when seeing that nothing exists, clinging naturally dissolves, like looking at the clear and empty sky. The second is the school of the unmindful Heshang, which, without examination, places itself in the present, lacking the clear aspect of insight, remaining in an ordinary state like a stone sunk at the bottom of the sea. For example, saying "there is nothing," is like the Madhyamaka seeing non-existence, or like clinging to the non-existence of the formless realm; these are merely similar in words, but in reality, their meanings are as different as heaven and earth. Therefore, for those who are free from the four extremes of elaboration, not clinging to any extreme, transcending the clinging to the four extremes, considering the absence of clinging as the absence of clinging. If, because of saying there is no clinging, some foolish people from the beginning do not cling to anything and relax, and all beings, because of overly ordinary relaxation, forever wander in the three realms of samsara, then there is no need to read and exhort further. If they do not understand these, yet say we recognize our own nature, then to recognize the ultimate nature, one must thoroughly ascertain that true nature is emptiness. Regarding illusory appearances as self and other, who knows this, what need is there for meditation? If, when examining the color, shape, origin, and destination of the mind, one says that not seeing it is realizing emptiness, this is a very profound Dharma, but there is also a great deviation here. The mind is not a material object, so no one can see colors, etc. Merely because one does not see it, thinking one has realized emptiness, is a great mistake. Even if examined a hundred times, one cannot see the horns of livestock on a human's head. If, because one does not see them, one thinks it is empty, then anyone can do that easily. Therefore, if through rational analysis, one sees a little bit of the true nature, then one must fundamentally recognize that the mind is like an illusion, its essence is unreal from the depths. At that time, just like looking at the straight sky, one must thoroughly ascertain that one's own moving mind is also emptiness. Or, is your mind like the non-existent sky? And what is said to be the various kinds of awareness? The mind that does not stay for a moment and moves, because everyone has it, one will certainly say that there is an awareness. Then, saying that this mind, which is neither existent nor non-existent, is the clear light Dharmakaya. This is also accompanied by the arrogance of presuming to be enlightened. Even without having heard much, one presumes to know that one understanding is the liberation of all. The non-existence and non-non-existence of Dzogchen is free from the elaborations of the four extremes. You should examine this well.
Chinese
于此，说为存在不可行，说为不存在也不可行。究竟是存在与不存在二者，抑或二者皆非的边际？未曾超出任何一种情况，心便在那非存在非不存在的基础上，默默地安住。那是不可思议之我，它与名称的各种类别，在意义上并无意愿上的差别。心以及其他法，皆于确信无实的基石上，显现为缘起。超越了是与非的思辨言说，是远离四边的戏论之要。无所依凭，赤裸而自然。此乃远离存在与不存在二者，如标靶般立于智慧之前。依凭着对自他的实执，轮回的河流持续流入。对此等进行遣除的对治，即是对无我的执持。然而，若未了解无的方式，仅仅相信不存在是无益的。譬如，将绳子误认为蛇，仅仅认为没有蛇是无益的，但若见到无的方式，便如舍弃蛇一般。因此，通过分析进行领悟后，不要仅仅停留在分析上。由于无始以来的实执已成习惯，故应反复地执持并修习。通过习惯无我，为了从根源上拔除我见，故需要这样做。众多见义者殷重地劝诫。对于初学者而言，这是进入的门户，是毫无错谬的。若说从一开始就舍弃它，那是魔鬼散布的秘密咒语。当由执持所引导的真空中，生起殊胜的定解之时，仅仅是执持不存在，并非究竟的实相。故应修习远离一切戏论，远离有无等三十二种增益损减的，离戏大空性。在彻底了达真空之后，空性便会显现为缘起。对于显现与空性，不作任何执着。从火中提炼出的纯金，如同那般值得信赖。否则，其中蕴含着极为甚深的要义。藏印圣贤大德们，历经长久努力才证悟的意义。唉，愚笨之人却在瞬间，声称证悟，令人心生疑虑。正行是，一切显有轮回涅槃，皆是超越有无之意义的自性。若有无皆不成立，则执持任何一方，皆是戏论。因此，当以理智进行辨析时，未曾见到任何成立之物，又怎会生起任何执着呢？然而，却要远离四边的戏论
English
Here, it is not permissible to say that it exists, nor is it permissible to say that it does not exist. Is it ultimately existence and non-existence, or is it a boundary that is neither? Without exceeding any of these situations, the mind silently abides on the basis of neither existence nor non-existence. That is the inconceivable self, and it and the various categories of names have no difference in meaning or intention. The mind and other dharmas all appear as dependent arising on the foundation of certainty of non-reality. Transcending the speculation and speech of yes and no, it is the key to being free from the four extremes of elaboration. Without support, naked and natural. This is said to be free from both yes and no, and stands like a target before the mind. Based on the grasping of self and other as real, the river of samsara flows continuously. The antidote to reverse these is the grasping of selflessness. However, if you do not know how it does not exist, it is useless to believe that it does not exist. For example, mistaking a rope for a snake, it is useless to think that there is no snake, but if you see how it does not exist, it is like abandoning the snake. Therefore, after understanding through analysis, do not just stop at analysis. Because the clinging to reality since beginningless time has become a habit, you should repeatedly grasp and practice. By becoming accustomed to selflessness, it is necessary to eradicate the view of self from the root. Many who see the meaning earnestly advise. For beginners, this is the gateway to enter, which is without error. To say that you should abandon it from the beginning is a secret mantra spread by demons. When a superior ascertainment arises in the emptiness of truth led by clinging, merely clinging to non-existence is not the ultimate reality. Therefore, one should practice the great emptiness free from all elaborations, free from the thirty-two additions and subtractions of existence and non-existence. After thoroughly realizing emptiness, emptiness will appear as dependent arising. Do not cling to appearances and emptiness in any way. Pure gold refined from fire is as trustworthy as that. Otherwise, it contains very profound meanings. The great accomplished scholars of India and Tibet have realized the meaning after long efforts. Alas, a fool claims to have realized it in an instant, which makes one suspicious. The main practice is that all phenomena, samsara and nirvana, are the nature of meaning beyond existence and non-existence. If neither existence nor non-existence is established, then clinging to any side is elaboration. Therefore, when analyzing with reason, since nothing is seen to be established, how can any clinging arise? However, one should be free from the four extremes of elaboration.
Chinese
道理。 由分析产生的定解中， 自生光明智慧的， 如胜观明灯般显明。 与此相违背的， 四边邪念黑暗的浓厚。 因为这是根除的对治， 任何时候修习都必须生起定解。 四边的戏论同时， 断绝，是超离思维本来的法界。 在各自凡夫的地上， 以顿然击中的方式难以见到。 因此四边的戏论依次地， 止息，是闻思见解的规矩。 对此越是习惯， 定解越发清晰， 反正增益损减的， 智慧如上弦月般增长。 对任何也不执着邪见者， 事物任何也不成立的， 定解怎么会生起呢？ 因此不能断除障碍。 因此这两者的差别也， 从烟的征象中如火一般， 从断证增上的方式了知。 因为愚钝的修习是庸常的， 不是断除和证悟之因， 因为是功德生起的障碍， 如将粗茶过滤一般， 教证减少而烦恼增多。 特别是对因果的信心小。 具有正确见解的眼睛者， 前所未有的教证和证悟炽燃。 从空性见解的功德中， 对因果缘起不欺骗的， 信心，烦恼会减少。 以分析产生定解的状态， 一心安住的禅定中， 未见而见到殊胜的意义， 见解不堕入任何一边， 虽然对任何也不执取， 如哑巴品尝糖一般， 在信心串习的瑜伽中， 生起，不是唯有分析。 殊胜乘见解的修习中， 分析和安住哪个合适呢？ 有些人不分析而安住修习， 因为分析遮蔽意义， 所以说不要分析粗略地放着。 有些人唯有分析， 因为远离分析的修习， 如入睡般无益， 所以说任何时候都需要分析。 修习分析安住于一边的， 执着一边是不行的， 不分析的安住修习大多， 或许只能成就寂止， 因为修习不能生起定解， 解脱道唯一眼睛就是定解。 舍弃后不能遣除障碍， 若不了解法的自性， 修习什么呢？庸常的， 修习分别念又
English
The way. From the definitive understanding drawn by analysis, The self-arisen, clear light of wisdom, Is as clear as a lamp of higher vision. That which is contrary to this, The darkness of the four extreme evil thoughts. Because this is the antidote that uproots, It is necessary to generate definitive understanding whenever you meditate. The elaborations of the four extremes simultaneously, Cease, it is the original sphere beyond mind. In the very ground of individual ordinary beings, It is difficult to see in a way that strikes all at once. Therefore, the elaborations of the four extremes, in turn, Cessation, is the custom of hearing, thinking, and seeing. The more accustomed to this, The more clear the definitive understanding becomes, Reversing, adding, and subtracting, The intelligence grows like the waxing moon. For those with evil views who do not grasp anything, How can the definitive understanding of things not established at all arise? Therefore, it is not possible to abandon obscurations. Therefore, the difference between these two is also, Like fire from the sign of smoke, It is known from the way of increasing abandonment and realization. Because foolish meditation is ordinary, It is not the cause of abandonment and realization, Because it is an obstacle to the arising of qualities, Like straining tea leaves, The scriptural understanding diminishes and afflictions increase. Especially, faith in cause and effect is small. If you have the eye of correct view, Unprecedented scriptural understanding and experiential realization blaze. From the qualities of that seeing of emptiness, In the infallible interdependence of cause and effect, Faith, afflictions will decrease. In the state of drawing definitive understanding through analysis, In the samadhi of single-pointed placement, The unseen is seeing the sacred meaning, Because the meaning of seeing does not fall to any side, Although there is no grasping of anything, Like a mute tasting molasses, In the yoga of faith and habituation, Arises, it is not only analysis. In the meditation of the supreme vehicle view, Which is more suitable, analysis or placement? Some meditate by placing without analyzing, Because analysis obscures the meaning, So they say, "Don't analyze, leave it roughly." Some only analyze, Because meditation without analysis, Is useless like falling asleep, So they say, "Analysis is always necessary." Meditation, analysis, and placement on one side, Holding to one side is not right, The placement meditation without analysis mostly, May only achieve calm abiding, Because meditation does not generate definitive understanding, The only eye of the path to liberation is definitive understanding. Having abandoned, it is not possible to remove obscurations, If you do not understand the nature of Dharma, What do you meditate on? Ordinary, Meditating on conceptual thoughts