English
To grasp, meaning to misunderstand. The second part is divided into two points: First, it generally shows the gradual practice method for beginners; second, it shows in detail the practice method of hearing, thinking, and seeing. The first part is divided into three points: the necessity of correctly understanding the two kinds of selflessness; it is also necessary to remove the grasping of non-existence from the outside; the main point is to show the practice method of being free from all grasping. The first point, through five verses, shows the self, others, grasping of reality, etc.: Sentient beings in samsara, from beginningless time, first cling to "I" as the self, and then are attached to things that are "this is mine," so they regard the self and what belongs to the self as others, and cling to these things. Relying on this clinging, they enter the river of suffering of the three realms of samsara again and again. Therefore, in order to reverse and abandon these grasping of reality, the antidote is to realize the grasping of the reality of selflessness as it is. However, if one does not understand the principle of selflessness as it is through the correct path of reason, but merely believes in selflessness at will, then merely believing will not help to reverse self-grasping. For example, due to the influence of conditions, one mistakes a patterned rope for a snake, and thus feels fear and dread. If one merely believes that there is no real snake here, it will not help to eliminate fear and dread. However, if one relies on the conditions of appearance, etc., and observes in accordance with reality, seeing only a patterned rope and no real snake, then one can eliminate the fear and dread of snakes from the root. Just like this situation. Therefore, through the correct path of reason, observe in accordance with reality, first realize the reality of selflessness, and do not think that observation alone is enough, or merely stay on observation. Because from beginningless time, the grasping of reality of self and others has become very habitual, so it is difficult to reverse. Therefore, it is very important to repeatedly practice the antidote that is in accordance with the grasping of selflessness. Because truly realizing and being accustomed to the reality of selflessness can uproot and abandon the root of samsara, the view of self. Therefore, this antidote that is in accordance with the grasping of selflessness is very important and is necessary in any case. Many holy ones who truly see the reality have also repeatedly emphasized this point and strived to practice it. For beginners
Chinese
对于次第渐进的补特伽罗来说，最初进入解脱正道的门径，没有任何错谬和偏差，就是证悟无我的执持方式。如果说从最初的阶段就必须抛弃它，这乃是魔鬼的秘密语言，为了欺骗希求解脱的人而说的。次第渐进的补特伽罗，最初者听闻尚且不应，更何况认真修持呢？所以应当谨慎。第二，以“执持彼所引”等四句偈颂来阐释。通达诸法无我的执持方式，能引导轮回与涅槃的一切法，从本初以来就以各自的自性空性，以胜义谛空性，生起不可夺取的定解。当通达之时，最初仅仅是排除他法的无遮止的空性，这种分别念的影像并非诸法究竟的实相，因此不执着于此，也要舍弃执着的极其微细的边执，远离一切增益和损减，证悟远离一切戏论之边的空性，显空双运、离戏大平等性，并对此进行禅修。这样，对于诸法从本初以来未生，以自性空，以胜义谛空，从深处彻底决断，生起殊胜的定解之后，再次生起彼即是缘起的显现无碍自显的定解。之后，确定空性与缘起无别或双运，最终对于显空任何一方都不执着，像从火中多次锤炼出来的纯金一样，对于离戏大平等性的意义生起极大的信赖是可以的。除此之外，极其深奥的实相，显空无别、离戏大平等性的要诀，是圣地印度和西藏的大学者和成就自在者们，经过长期的精进和努力才能证悟的甚深意义。唉！如今愚笨之人却说无需努力，片刻之间就能如实证悟，对于此言，会产生真与不真的疑惑，因此要生起信心。
English
For a person who progresses gradually, the very gateway to entering the correct path of liberation, without any errors or deviations, is precisely the way of holding onto the realization of selflessness. To say that it must be abandoned even from the very beginning is the secret language of demons, spoken to deceive those who desire liberation. A person who progresses gradually should not even listen to it from the beginning, let alone seriously practice it. Therefore, one should be cautious. Second, it is explained with four verses, starting with "Holding onto that which is led." The way of holding onto the meaning of all phenomena being selfless leads all phenomena of samsara and nirvana. From the very beginning, they are empty of their own nature, and with the ultimate truth of emptiness, an irrefutable and supreme certainty arises. When that is understood, the image of mere conceptualization, which is initially just the exclusion of other phenomena, is not the ultimate and correct reality of all phenomena. Therefore, without clinging to it, one must also abandon the extremely subtle extreme of clinging, and realize the emptiness that is free from all extremes of elaboration, being the union of appearance and emptiness, the great equality free from elaboration, and meditate on it. In this way, having thoroughly decided from the depths that all phenomena are unborn from the beginning, empty of nature, and empty of ultimate truth, and having generated supreme certainty, again generate the certainty that the appearance of dependent arising arises unceasingly and spontaneously. Then, having become certain that emptiness and dependent arising are inseparable or united, finally, without clinging to any aspect of appearance or emptiness, it is permissible to generate supreme confidence in the meaning of the great equality free from elaboration, just like pure gold that has been refined many times in the mouth of fire. Apart from that, the extremely profound reality, the key point of the inseparability of appearance and emptiness, the great equality free from elaboration, is a profound meaning that great scholars and accomplished masters of India and Tibet must realize through long-term diligence and effort. Alas! Nowadays, even foolish people say that they can realize it as it is in a moment without effort. Doubts about whether this is true or not will arise, so one should generate faith.
Chinese
这非常困难。 第三，以四种事物、显有等一节和三句来阐述。观察实相的究竟根本是：被显有轮回寂灭所涵盖的一切法，从本初以来就超越了有无等二法的一切戏论，是意义的实性。因此，对于它，有无等戏论什么也不成立。因此，如果认为和执着它为显空各一边，就会变成有戏论。因此，以究竟的智慧来如实地分析和确定轮回寂灭的一切法，如同实性法界一样时，有无等二法的边际戏论什么也不成立，因为什么也看不见，对于法界本身，又怎么会生起执着的戏论呢？因为没有生起、没有住处、没有机会，所以是远离一切执着的方式。 第二，然而，以四边等五节和两句来阐述。轮回寂灭的一切法，从本初以来就远离一切戏论，因此没有产生边执的处所，然而，因为并非所有人都能毫不费力地如此证悟，那么，如何证悟和修持有无等四边戏论都远离的方式呢？像这样，通过以理智分析有无等四边各自的实相，从显空双运、离戏平等性中生起殊胜的定解，从而像见到自生本初实相光明一样，生起智慧的胜观之光明，并且，与胜观之光明极其相违的有无等四边的执着恶念，像从黑暗的深渊中挖掘出来一样，是去除和舍弃的对治法，因此，无论何时修持，都必须不离定解，一定要生起殊胜的定解，否则，四边的一切戏论都会同时被遮止而消失，超越心识的法性本元、明空无别的、超越思议言说的智慧，在具有一切束缚的凡夫俗子的普通状态下，如何能立即证悟呢？
English
This is very difficult. Third, it is explained with one verse and three lines about the four things, appearances, and existence. The ultimate basis for viewing reality is: all phenomena encompassed by appearance, existence, samsara, and nirvana, from the very beginning, transcend all elaborations of duality such as existence and non-existence. It is the nature of meaning. Therefore, nothing is established for it with elaborations such as existence and non-existence. Therefore, to conceive and grasp it as emptiness and appearance as separate sides becomes elaboration. Therefore, when accurately analyzing and determining all phenomena of samsara and nirvana with the ultimate discriminating wisdom, like the essence of reality, nothing is established with elaborations of the extremes of duality such as existence and non-existence. Since nothing is seen, how can a conceptual elaboration of grasping arise in the essence of reality itself? Since there is no arising, no place, and no opportunity, it is the very separation from all grasping. Second, however, it is explained with five verses and two lines about the four extremes. All phenomena of samsara and nirvana are primordially free from all elaborations, so there is no place for the arising of extreme grasping. However, since it is difficult for everyone to realize this effortlessly, how does one realize and meditate on the way that is free from all elaborations of the four extremes such as existence and non-existence? Like this, by generating supreme certainty from the union of appearance and emptiness, free from elaboration, equality, which is led by the reasoning that analyzes the reality of each of the four extremes such as existence and non-existence, the wisdom of insight that sees the self-arisen primordial reality, like a blazing and clear butter lamp, will arise. And the opposing force that extracts and abandons the evil thoughts of grasping the four extremes such as existence and non-existence, which are extremely contrary to that insight, like a thick darkness, is this very wisdom of insight. Therefore, whenever meditating, it is necessary to not be separated from certainty, and it is definitely necessary to generate supreme certainty. Otherwise, all elaborations of the four extremes will be simultaneously blocked and disappear. How can the wisdom that transcends thought and expression, the inseparability of emptiness and awareness, the original essence of reality that transcends the mind, be immediately realized in this ordinary state of an ordinary individual with all bondages?
Chinese
因为难以像雨点或冰雹降落那样，让所有人都如实地看到，所以，对于初学者来说，通过闻思来确定见解的境界，从而逐步或交替地阻止四边的戏论，这是正确的禅修方式。越是习惯于此，就越能清晰地认识到无所成立、远离边际的境界，即显空双运、离戏平等性的见解，从而不断加深理解。通过逐渐消除有和无等颠倒的四种、八种或三十二种执着，证悟实相的智慧就像上弦月一样增长，断证的功德也会越来越广泛地增长。否则，如果不能如实地理解实相的见解，没有确定的认识，那么愚者随意地执着于什么都不执着的空见，轻视因果和二资粮等，无论多么习惯于这种邪见，也无法对内外一切事物原本无所成立的实相，即显空无别、离戏平等性产生良好的认识。因为没有这种认识，就不会产生胜观的智慧，没有机会和条件，因此无法消除执着于有无等颠倒的障碍，也就不会产生任何断证的功德。第三，因此，这二者等三句和两句偈颂表明：因此，智者正确理解的禅修和愚者错误理解的禅修，这两者的不同之处在于，就像从正确的烟的迹象中推断出隐藏的火一样，不会错误地从断证功德不断增长的身体、语言的果实的迹象中得知。原因在于，愚者的禅修是错误地思考，无论多么禅修平凡的分别念，都不是产生断证功德的原因，而且还是产生断证功德的巨大障碍。例如，如果将红茶过滤，精华会流失，只留下渣滓一样。
English
Because it is difficult for everyone to see it as it is, like raindrops or hailstones falling, therefore, for beginners, gradually or alternately stopping the four extremes of elaboration by establishing the view through hearing and thinking, is the correct way to meditate on the nature of reality. The more one becomes accustomed to this, the more one clearly recognizes the state of being unestablished in anything, free from extremes, the view of appearance and emptiness inseparable, free from elaboration, equality, thereby deepening the understanding. By gradually eliminating the four, eight, or thirty-two kinds of clinging to the inverted notions of existence and non-existence, the wisdom of realizing the nature of reality increases like a waxing moon, and the qualities of abandonment and realization will grow more and more extensively. Otherwise, if one does not truly understand the view of reality and lacks definite understanding, then the fool arbitrarily clings to the view of emptiness that does not cling to anything, belittling cause and effect and the two accumulations, etc. No matter how accustomed one becomes to such a wrong view, one will not have a good understanding of the reality that all internal and external phenomena are primordially unestablished in anything, the inseparability of appearance and emptiness, freedom from elaboration, equality. Because there is no such understanding, the wisdom of higher seeing does not arise, there is no opportunity or condition, therefore one cannot abandon the obscurations of clinging to the inverted notions of existence and non-existence, and thus no qualities of abandonment and realization will arise. Third, therefore, these two, etc., are shown by three verses and two lines: Therefore, the difference between the meditation of the wise who correctly understand and the meditation of the foolish who wrongly understand is that, just as one is not mistaken in inferring the existence of hidden fire from the correct sign of smoke, one can know without error from the signs of the fruits of body and speech that the qualities of abandonment and realization are increasing more and more. The reason is that the meditation of the foolish is wrong thinking, no matter how much one meditates on ordinary conceptual thoughts, it is not the cause of generating the qualities of abandonment and realization, and moreover, it is a great obstacle to generating the qualities of abandonment and realization. For example, if one strains black tea, the essence is lost and only the dregs remain.