English
It is not necessary to urge again, and it is not allowed to urge. Furthermore, if those people, because of lacking scripture, reasoning, and oral instructions, do not understand or see the meaning of reality, but say that we ourselves recognize our own reality, so we are realized ones, then, to recognize and realize the ultimate self-nature of reality, it is necessary to have any one of scripture, reasoning, or oral instruction, to thoroughly determine that the self-nature of all internal and external phenomena is originally emptiness, which is true emptiness. If it is not like this, but instead, one is left to the confused appearances, thinking 'this is me' and 'that is other,' even a foolish cowherd would strive to recognize himself. What need is there for meditation then? Because it is not needed, meditation is meaningless. Furthermore, if one examines this mind itself for colors such as white, shapes such as squares, and where it first arises, where it stays in the middle, and where it ultimately goes, and if one sees nothing at all, and then says that one has realized the emptiness of the mind's reality, this is also a very profound and crucial point of oral instruction for determining the reality of all phenomena of samsara and nirvana, and it is very important. However, if one does not examine it well, it seems very easy to err. Because this mind is not a physical object with shapes and colors, even the most foolish person in the sky could not see shapes and colors, etc. If one thinks that merely because one has not seen these things, one has recognized or realized the emptiness that is free from elaboration, then one is greatly mistaken. For example, even if one examines it not once but a hundred times, there are no horns of cattle, etc., on a person's head, so no one could possibly see them. If one thinks that merely because one has not seen horns, one has realized that the person's head is emptiness, then emptiness would be too easy for anyone to realize, and even a foolish cowherd would realize profound emptiness and be liberated without effort, which would lead to many faults. Therefore, it is a very unreasonable wrong understanding. Therefore, demolishing the house of the mind, that is, examining the mind's shape, color, place of origin, place of dwelling, and place of going, etc., through rational analysis, if one thereby sees the mind's reality as flawless and correct, then one's own mind is merely appearing and unobstructed, like an illusion, while its nature is primordially empty.
Chinese
因为没有实义，所以在深处觉知并证悟到明空无别之时，当看向自己正前方的虚空时，如同什么也没看到一样，自己的心也因为什么都看不到而显现为空性，并且正在变动、流动，这也是远离戏论的空性的定解，没有丝毫怀疑地从内心深处确信，必须证悟空性与缘起，或者明空，或者明空无别为一。还有，如果有人问你，你的心是如同什么都没有的虚空一样，还是某种各不相同的意识？如果认为不是什么都没有的虚空，而是显现各种事物的明澈而觉知的意识，因为刹那不停留，摇动流变的心，这种明澈觉知的自性，任何人都有，因此无论贤愚，只要自己看到自己的心，并确信无疑，就说仅凭此就能真正见到心的实相，明空无别，远离戏论的自性，这怎么可能呢？不可能的。如果不是这样，而是通过观察心的明澈觉知的自性，因为它没有形状和颜色等，所以不是存在，但它具有流动、明澈和觉知的自性，所以也不是像彻底的虚空一样的空无，心的自性就是大圆满的实相光明法身。见到它就是见到光明法身，这样说，并且自己作为誓言来修持，也向他人如此介绍，还自以为已经认识了光明法身，像这样自命不凡，并且诽谤说基础、道、果的一切法都不存在，自己没有听闻和学习过许多经续的教义，甚至像对待敌人一样看待它们，却说已经见到或认识了一切通达的光明大圆满的法身，这是非常不合理的，所以说“错”，表示不满。为什么不合理呢？因为一切法的实相，明空无别，或者明空无别，或者双运光明大圆满法身本身，其自性是空性的。
English
Because there is no true existence, when deeply knowing and realizing the inseparability of clarity and emptiness, when looking at the sky directly in front of oneself, just as one sees nothing, one's own mind, because it sees nothing, appears as emptiness, and this changing and flowing is also the definite understanding of emptiness free from elaboration, without the slightest doubt, determined from the depths of the heart, one must realize the inseparability of emptiness and dependent arising, or clarity and emptiness, or clarity and emptiness as one. Furthermore, if someone asks you, is your mind like the empty sky where there is nothing, or is it some kind of diverse consciousness? If you think it is not like the empty sky where there is nothing, but a clear and knowing consciousness that manifests various things, because the mind that moves and flows without stopping for a moment, this nature of clear knowing, everyone has it, therefore, whether wise or foolish, as long as one sees one's own mind and is convinced without doubt, to say that by this alone one can truly see the true nature of the mind, the inseparability of clarity and emptiness, the nature free from elaboration, how is this possible? It is not possible. If it is not like this, but by examining the nature of the mind's clarity and knowing, because it has no shape or color, etc., it is not existent, but it has the nature of flowing, clarity, and knowing, so it is not like the utter emptiness of the sky, the nature of the mind is the reality of the Great Perfection, the luminous Dharmakaya. Seeing it is seeing the luminous Dharmakaya, saying this, and practicing it as a vow, and also introducing it to others in this way, and even presuming that one has recognized the luminous Dharmakaya, like this being self-important, and slandering that all the teachings of the ground, path, and fruit do not exist, one has not heard or studied many of the doctrines of the sutras and tantras, and even looks at them as enemies, but says that one has seen or recognized the Dharmakaya of the all-liberating luminous Great Perfection, this is very unreasonable, so saying "wrong" expresses dissatisfaction. Why is it unreasonable? Because the reality of all phenomena, the inseparability of clarity and emptiness, or the union of clarity and emptiness, the luminous Great Perfection Dharmakaya itself, its nature is emptiness.
Chinese
因为它不是以“有”的方式存在，而是自性光明，是遍及一切的慈悲的觉性或智慧，所以它不是以“无”的方式存在。因此，它既非“有”也非“无”，超越了所有四边戏论，是不可思议、不可言说的。对于你所见、所修的这个心性，如果仔细观察和分析，因为它没有形状和颜色等，所以不能说是“有”；但由于它以流动、清晰的觉性存在，所以也不能说是“无”。总之，你所见的心性，其本质是清晰的觉性，而不是形状和颜色等。那么，它是“二”吗？或者它是“二”的基础吗？或者，它不是清晰觉性的本质，也不是形状等的本质，那么，它是“非二”的范畴，还是“非二”的基础？无论如何，心并没有超越这些范畴，它存在于“非有非无”的基础中。你似乎非常执着于此。因此，你所修的心性，与外道所认为的不可思议的“大我”（他们认为它既非“有”也非“无”）之间，仅仅是名称不同而已。除了名称上的差异外，在本质上，他们的观点并没有任何区别。简而言之，自己的心，以及从心中显现出来的、被轮回和涅槃所涵盖的一切法，其自性从原始以来就是空性的，因此要证悟其无实性。在此基础上，轮回和涅槃的显现，以无边无际的方式，作为无间断的缘起而自生。因此，空性与缘起，或明空无别，或双运的实相，超越了所有用思想思考和用语言表达的“有无”、“是与非”等概念，超越了一切四边戏论。通过证悟这个甚深要点，就能以赤裸、原始、全然的方式，见到无有任何“有无”等执着的、明空无别的觉性。见到这种觉性，因为没有任何执着，所以就是不执着于任何事物，这就是真正的见地。如果不是这样，而是像你所修的心性那样，在意识面前投射一个目标，并执着于它，认为它是像上面所说的那样超越“是与非”的，并不舍弃它，那么，这就是在有执着的情况下说不执着于任何事物。
English
Because it does not exist in the way of "being," but is self-luminous by nature, and is the awareness or wisdom of all-encompassing compassion, it does not exist in the way of "non-being." Therefore, it is neither "being" nor "non-being," transcending all four extremes of elaboration, and is inexpressible and inconceivable. If you examine and analyze this nature of mind that you see and meditate on, since it has no shape or color, it cannot be said to "exist"; but since it exists as a flowing, clear awareness, it cannot be said to "not exist." In short, the nature of mind that you see is existent in the nature of clear awareness, and non-existent in the nature of shape and color, etc. So, is it "two"? Or is it the basis of "two"? Or, it is not the essence of clear awareness, nor the essence of shape, etc., so, is it in the category of "not two," or the basis of "not two"? In any case, the mind has not transcended these categories, and it exists in the basis of "neither being nor non-being." You seem to be very attached to this. Therefore, the nature of mind that you cultivate, and the inconceivable "Great Self" that outsiders believe in (they believe it is neither "being" nor "non-being"), are only different in name. Apart from the difference in name, in essence, there is no difference in their views. In short, one's own mind, and all phenomena that appear from the mind, encompassed by samsara and nirvana, are empty in their own nature from the very beginning, so one must realize their unreality. On this basis, the appearances of samsara and nirvana, in an infinite and boundless way, arise spontaneously as uninterrupted dependent origination. Therefore, emptiness and dependent origination, or the inseparability of clarity and emptiness, or the reality of union, transcends all concepts such as "being and non-being," "is and is not," etc., that are thought of by the mind and expressed by language, and transcends all four extremes of elaboration. By realizing this profound key point, one can see the naked, original, and complete awareness of the inseparability of clarity and emptiness, without any attachment to "being and non-being," etc. Seeing this awareness, because there is no attachment, it is not clinging to anything, and this is the true view. If it is not like this, but like the nature of mind that you cultivate, projecting a target in front of the mind and clinging to it, thinking that it transcends "is and is not" as mentioned above, and not abandoning it, then this is saying that one does not cling to anything while still having attachment.
Chinese
执，意为错误地理解。第二部分分为两点：首先，总体展示了初学者的渐进式修行方式；其次，详细展示了闻思见解的修行方式。第一部分分为三点：正确认识两种无我的必要性；也需要从外部去除无有之执；主要展示了远离一切执着的修行方式。第一点，通过五个偈颂展示了自他实执等内容：轮回的众生从无始以来，首先执着于“我”这个自体，然后贪恋“这是我的”事物，因此将自体和属于自体的等等视为他者，并执着于这些事物。依靠这种执着，他们一次又一次地进入三有轮回的痛苦之河，因此，为了扭转和舍弃这些实执，对治之法就是如实地证悟无我之实相的执持。然而，如果不通过正确的理智之路如实地了解无我的道理，仅仅是随意地相信无我，那么仅仅是相信并不能对扭转我执有任何帮助。例如，由于因缘的作用，将花纹绳子误认为蛇，从而感到恐惧和害怕。如果仅仅是相信这里没有真正的蛇，对消除恐惧和害怕没有任何帮助。但是，如果依靠显现等因缘，通过如理如实地观察，仅仅看到是花纹绳子，而没有真正的蛇，那么就能从根本上消除对蛇的恐惧和害怕。正如这种情况一样。因此，通过正确的理智之路，如理如实地进行观察，首先证悟无我的实相，不要认为仅仅是观察就足够了，或者仅仅停留在观察上。因为从无始以来，对自他二者的实执已经非常习惯，所以很难扭转。因此，一次又一次地修习与无我的执持相符的对治之法非常重要。因为如实地证悟和习惯无我的实相，就能从根本上拔除和舍弃轮回的根本——我见。因此，这种与无我的执持相符的对治之法非常重要，无论如何都需要。许多如实地看待实相的圣者们也多次强调这一点，并且努力修行。对于初学者