English
The earths and so on do not rely on the differentiation of those transformations, and this wisdom that possesses that object is also not a different transformation. Therefore, you have taught beings the unequaled and undifferentiated vehicle. If, as you say, according to this system of yours, the undifferentiated Dharmadhatu has already been seen by the Shravakas, Pratyekabuddhas, and Arhats, and they had not seen it before, but now they see it, what is accomplished by this reasoning in the ultimate one vehicle? Because there is no proof, it is merely an assertion. If the object to be proven is accomplished without proof, then anything will be accomplished, which is extremely unreasonable. But in this reasonable own system, the Dharmadhatu Tathagatagarbha is not empty in essence, so it is neither permanent nor empty, nor is it an extreme. Therefore, the wisdom of appearance and emptiness or the union of Dhatu and Jnana, how ultimate it is, seeing it as it is, that is the Dharmadhatu Tathagatagarbha without differentiation, so it is called one. All the noble ones also directly or indirectly enter and flow into the Dharmadhatu, and ultimately achieve it. There is no other key point besides this, so realizing that, establishing the one vehicle is extremely reasonable. Third, therefore, this reason and so on are explained in two verses. Therefore, as said above, if one understands well in this way, then the definitive meaning of the teachings and commentaries, the good system of Nagarjuna and his sons, the Mulamadhyamakakarika and Madhyamakavatara, and the good texts of Maitreya, such as the Abhisamayalankara, all that is taught has not even the slightest fault of internal contradiction, so they are mutually like jaggery and honey, which have the same taste, without acceptance or rejection, the mind flows into ease, without needing to abandon one and accept another, together the mind is at ease, easily digested, because one realizes one intention, so faith easily arises. Other explanations than that, like eating unsuitable food, becoming an incurable abdominal tumor, because the definitive meaning of the sutras and tantras and the intention of the Mulamadhyamakakarika and Madhyamakavatara and the Abhisamayalankara are thought to be contradictory, abandoning one and accepting another, when a large, uncomfortable tumor in the stomach becomes extremely swollen, then the profound scriptural authority of the sutras and tantras
Chinese
我决心一同举起并安插成百上千把锋利的正理之锥，但内心深处却因怯懦和无法忍受，对佛法和人产生邪见，从而发出各种诽谤之语，这会变成巨大的灾难，所以唯一要做的就是谨慎地瑜伽修行。 经续论典中相违背的， 于理路歧途上彷徨的游女， 如是宣说此理的七马之主， 难道不是在理路之空中自在来去吗？ 如是说。第三个问题的回答是，关于止观的执持方式，有或无哪种合理，对此进行详细区分并阐述，共有四点：什么也不执持，执持无我，邪分别愚痴禅修与正确的禅修的差别，以及必须通过禅修的力量摧毁一切执持方式的道理。 第一点分为两部分：简要地阐述了正确理解和错误理解这两种情况，以及详细地解释。 第一，以四句偈和两句偈阐述了见之正行等。其中，在安住于实相见之正行并进行修持时，有些人说对有无等任何事物都不执持，不应执持。对此进行仔细分析，就会发现，对于“什么也不执持”的安住之义，正确理解则正确，错误理解则错误，二者兼有。其中，第一种是远离有无等四边戏论的法界，显空双运的自生智慧，是超越思议的，即二取灭尽的圣者止观，在各自自证智慧的面前或境界面前，空与不空、有与无等戏论都不存在，如实地见到此种状态，从而使有无等一切执持都融入法界，如同水融入水中一般，自然而然地消融而无，即证悟空明离戏的智慧，这是其他比喻无法描述的，所以用观望天空来比喻，如同经中所说“如见虚空”，以方便众生理解。第二种是什么也不忆念的愚昧者哈尚之流的观点，认为实相是离戏的平等性
English
I am determined to raise and plant hundreds of sharp cones of profound and correct reasoning together, but from the depths of my heart, due to cowardice and intolerance, I develop wrong views about the Dharma and individuals, thereby uttering various kinds of slanderous words, which will turn into a great disaster, so the only thing to do is to practice yoga with mindfulness. Those who contradict the Sutras, Tantras, and Shastras, The wandering women who stray on the path of reason, The lord of the seven horses who speaks of this principle in this way, Isn't he free to come and go in the sky of reason? So it is said. The answer to the third question is that concerning the ways of holding Samatha-vipassana, whether having or not having is reasonable, this is explained by clearly distinguishing between the two, there are four points: not holding onto anything, holding onto selflessness, the difference between wrong conceptual foolish meditation and correct meditation, and the reason why all ways of holding must be destroyed by the power of meditation. The first point is divided into two parts: briefly explaining that there are two situations, correct understanding and wrong understanding, and explaining in detail. First, the actual basis of the view, etc., is shown by four verses and two lines. Among them, when abiding in the actual basis of the view of reality and practicing, some say that they do not hold onto anything such as existence or non-existence, and should not hold onto it. If this is carefully analyzed, it will be found that, regarding the meaning of abiding in "not holding onto anything," there are both correctness with correct understanding and error with wrong understanding. Among them, the first is the Dharmadhatu, which is free from all elaborations of the four extremes such as existence and non-existence, the self-born wisdom of the union of appearance and emptiness, which is beyond thought and expression, that is, the Samatha-vipassana of the noble ones in whom dualistic appearance has ceased, in front of or in the realm of each self-aware wisdom, there is no elaboration of emptiness and non-emptiness, existence and non-existence, etc., seeing this state as it is, so that all grasping of existence and non-existence, etc., is integrated into the Dharmadhatu, just as water is put into water, naturally dissolving and disappearing, that is, realizing the wisdom of emptiness and clarity, free from elaboration, which cannot be described by other metaphors, so it is compared to looking at the sky, as the Sutra says, "like seeing the sky," to facilitate the understanding of sentient beings. The second is the view of the foolish Ha Shang and others who do not remember anything, who believe that reality is the equality of being free from elaboration.
Chinese
现在就像没有考察和领悟就随意地什么也不放在心上，以这样的执着将心识置于无记的状态，这样就失去了本体空性的自性，以及观的明晰智慧的认知部分，比如像向深海投掷石头一样，变得什么也不是，自己的心识相续不会比以前更好，而是处于庸常的状态，贪嗔痴等不会平息。慈爱、悲心、菩提心以及对因果的深信等未证悟的功德也不会产生，这是颠倒的思维。例如，对于“什么也没有”这句话，中观宗认为是没有戏论，而无色界则认为是什么也没有的耽著，两者仅仅是词句相同，但意义完全不同。同样，对于“什么也不执着”这句话，仅仅是词句相同，这些相似之处在意义上并不相同，即不相同，因为正确理解和错误理解之间的优劣差异就像天和地一样，非常不同，所以必须好好区分。第二，像这样，通过四个边等十个偈颂和两句来阐述。像这样，对于境，法界的有无等四边的戏论全部断绝的显空双运大平等，作为有境的智慧，也同样不执着于任何四边，极其细微的二取全部消失，成为无二，那么超越四边或者不是四边的执着根本不可能存在，因为没有一切执着，所以认为什么也不执着，这是正确的。否则，如果对于“什么也不执着”的意义没有如实理解，一些愚蠢的人不通过诀窍的要点或者教理来分析，从一开始就认为什么也不应该执着，所以什么也不执着，处于庸常的状态，这是非常不合理的，令人不悦。如果从无始以来，这些众生都不追求教理诀窍的意义，而是随意地处于庸常的状态，已经非常过分了，以至于在三界轮回中一个接一个地流转，永远漂泊，那么现在还需要放任自流吗？这样读或者补充说
English
Now, just like not examining and realizing, and arbitrarily not keeping anything in mind, with such clinging, placing the consciousness in a state of oblivion, one loses the essence of emptiness, the clear wisdom of insight, and the cognitive aspect of wisdom. For example, like throwing a stone into a deep ocean, one becomes nothing, and one's own mindstream does not improve but remains in an ordinary state, and afflictions such as attachment, hatred, and ignorance do not subside. Virtues of non-realization, such as love, compassion, bodhicitta, and heartfelt faith in cause and effect, do not arise. This is a distorted understanding. For example, regarding the statement "nothing exists," the Madhyamaka school sees it as the absence of elaboration, while the formless realm sees it as attachment to nothingness. Although the words are similar, the meanings are completely different. Similarly, regarding the statement "not clinging to anything," the words may seem similar, but the meanings are not the same. The difference between correct understanding and incorrect understanding is as vast as the difference between heaven and earth, so one must clearly distinguish them. Secondly, in this way, it is explained through ten verses and two lines, such as the four extremes. In this way, for the object, the great equality of appearance and emptiness, the union free from all elaborations of the four extremes such as existence and non-existence of the realm of phenomena, the wisdom of the subject does not cling to any of the four extremes, and all extremely subtle dualistic appearances vanish, becoming non-dual. Then, there is absolutely no other clinging that transcends or is not the four extremes, because there is no clinging at all, so the view that one does not cling to anything is correct. Otherwise, if the meaning of "not clinging to anything" is not understood as it is, some foolish people, without examining the key points of the instructions or the reasoning of the scriptures, think that one should not cling to anything from the beginning, so they do not cling to anything and remain in an ordinary state. This is very unreasonable and displeasing. If, from beginningless time, all these beings have not sought the meaning of the scriptures and instructions, but have been arbitrarily in an ordinary state, which is already excessive, so that they transmigrate one after another in the three realms of samsara, wandering forever, then is it still necessary to let go now? Thus reading or adding
Chinese
再次催促是不需要的，也是不允许催促的。还有，如果那些人因为缺乏经文、理证和口诀，所以不了解、没见到实相的意义，却说我们自己认识自己的实相，所以是有证悟的人。那么，认识和证悟实相的究竟自性，必须要有经文、理证、口诀中的任何一个，彻底断定内外一切法自性本来就是空性，是真实的空性。如果不是这样，而是任由错乱的显现，认为这是我和那是他人，即使是愚笨的牧童，也努力认识自己，那还需要什么禅修呢？因为不需要，所以禅修是没有意义的。另外，如果自己观察这个心，有没有白色等颜色，有没有四方形等形状，最初从哪里产生，中间住在哪里，最终到哪里去，如果什么也没见到，就说证悟了心的实相是空性。这也是确定轮涅一切法实相的方式，是非常甚深的口诀要点，是非常重要的。但是，如果不好好观察，似乎很容易出错。因为这个心不是形状和颜色等有形的物体，所以即使是天空中的傻瓜，也不可能看到形状和颜色等，仅仅因为没见到那些，就认为认识或证悟了远离戏论的空性，那就非常错误了。例如，即使不是一次，而是百次反复观察，人的头上也没有牛等牲畜的角，所以谁也不可能看到有角，仅仅因为没见到角，就认为人的头是空性，如果那样，空性就太容易被证悟了，即使是愚笨的牧童也不需要努力就能证悟甚深空性而解脱，这样就会有很多过失，所以是非常不合理的邪见。因此，拆毁心的房子，就是观察心的形状、颜色、生处、住处、去处等，通过理性的分析，如果因此而见到心的实相是无误的、正确的，那么自己的心就是显现而无阻碍，像幻觉一样，而自性是本来空性。