English
Therefore, the only antidote that can eradicate and abandon all the thick darkness of evil thoughts that cling to and are attached to the four extremes of elaboration, such as existence and non-existence, is this very wisdom of insight. Therefore, it is important that meditation never be separated from certainty, and it is necessary to generate supreme certainty. Otherwise, all the elaborations of the four extremes will simultaneously cease, and the innate nature beyond thought, the primordial dharmadhatu, the inseparability of awareness and emptiness, the wisdom beyond thought and expression, will be difficult to see as they are in the ordinary state of ordinary beings who possess all bonds, either simultaneously or suddenly. Therefore, those on the initial path gradually or alternately prevent the elaborations of the four extremes. This is a wonderful tradition of meditating properly on the key points of the view established through hearing and thinking. Therefore, the more one progresses, the more one realizes that nothing is established, and the more profound and clear the certainty becomes in the view of the state of being free from extremes, the union of appearance and emptiness, freedom from elaboration, and equality, and it increases from above. By gradually eliminating the four, eight, or thirty-two kinds of clinging to perverted views such as existence and non-existence, the wisdom of realizing the state of being increases like the waxing moon, and the qualities of abandonment and realization become abundant, and new qualities will grow extensively. On the other hand, if one does not realize the view of the state of being as it is and lacks certainty, and if a fool looks at emptiness without clinging to anything, thereby disparaging cause and effect and the two accumulations, no matter how accustomed one becomes to such a bad view, one will not generate good certainty in the state of being where all internal and external things are originally unestablished, the inseparability of appearance and emptiness, freedom from elaboration, and equality. Because there is no certainty, the wisdom of insight has no basis for arising and no opportunity. Therefore, it cannot eliminate the obscurations of clinging to perverted views such as existence and non-existence, and no qualities of abandonment and realization will increase at all. Second, therefore, the following is explained in three verses and two lines: Therefore, the meditation of the wise who correctly realize and the meditation of the foolish who wrongly understand.
Chinese
这两种禅修的不同之处在于，就像从烟的正确迹象中可以毫不费力地推断出隐藏的火一样，从身语的果的迹象中，可以毫不费力地知道断证功德越来越增长，并且具有增益。为什么呢？因为愚蠢的禅修是错误的想法，无论对普通分别念禅修多久，也不是产生断证功德的原因。不仅如此，而且还是产生断证功德的障碍。例如，如果用滤网过滤中国茶，精华会流失，只留下残渣，同样，闻思修的功德会减少，贪嗔等烦恼会大大增加。特别是，对善恶因果不虚的信任会变得很小，因为不顾及善恶因果，善业会减少，烦恼会增加。如果不是这样，而是智者具有正确认识的殊胜之眼，那么自相续中前所未有的闻等教法的功德，以及修证的功德会增长和生起。特别是，证悟甚深空性，由于空性的要点，缘起不会停止，善恶因果缘起不虚，对此会生起任何人也无法夺走的信任，从而在业因果上，从极细微之处开始取舍，并且由于空性具有慈悲的本质，慈爱和慈悲菩提心会自然而然地生起，从而二资粮的善业会增长，贪嗔等烦恼会减少，这是证悟空性的正确果相。第三，以“以观察获得定解”等两颂来表示。像这样，依靠甚深教法的光明，以正确的理智进行观察，对显空双运、离戏平等性，产生远离怀疑黑暗的殊胜定解，并将此定解不散乱地专注于一境，习惯于止观双运的甚深三摩地，最终证悟融入法界，从而
English
The difference between these two meditations is that, just as one can effortlessly infer the presence of hidden fire from the correct sign of smoke, one can effortlessly know from the signs of the fruits of body and speech that the qualities of abandonment and realization are increasingly growing and have gains. Why? Because foolish meditation is a wrong thought, no matter how long one meditates on ordinary conceptual thoughts, it is not a cause for generating the qualities of abandonment and realization. Moreover, it is also a great obstacle to generating the qualities of abandonment and realization. For example, if Chinese tea is filtered with a sieve, the essence will be lost and only the residue will remain, similarly, the qualities of learning and realization will diminish, and afflictions such as attachment and aversion will greatly increase. In particular, trust in the infallibility of cause and effect of virtue and vice will become small, and because one does not care about the cause and effect of virtue and vice, virtue will decrease and afflictions will increase. If it is not like that, but the wise have the excellent eye of correct understanding, then the qualities of learning such as hearing that were previously non-existent in one's own mind, and the qualities of experience and realization will increase and arise. In particular, seeing the profound emptiness, due to the key point of emptiness, dependent origination does not cease, the cause and effect of virtue and vice, dependent origination is infallible, and trust that no one can take away will arise, thus, in the cause and effect of karma, from the most subtle point, one will take and abandon, and because emptiness has the essence of compassion, love and compassion, the precious mind of bodhicitta will naturally arise, thus, the merit of the two accumulations will increase, and afflictions such as attachment and aversion will decrease, this is the correct sign of the fruit of realizing emptiness. Third, it is shown by two verses such as "Obtaining conviction through investigation". Like this, relying on the light of the profound teachings, investigating with correct reasoning, on the union of appearance and emptiness, free from elaboration, equality, generating excellent conviction that is free from the darkness of doubt, and focusing this conviction single-pointedly without distraction, becoming accustomed to the profound samadhi of the union of calm and insight, and finally realization merges into the expanse, thus
Chinese
由于未见任何散乱，所有相的执着都已平息，并且如实地见到了那样的实相，这被说成是殊胜的意义。那么，它是如何显现的呢？所见之义也未落入显空等任何一方，因此，虽然对显空等任何事物都没有执着，但即便如此，就像哑巴品尝蔗糖的味道时，虽然无法说出“这是什么”，但对自己却有确信一样，对于未见而见到的显空双运、离戏大平等殊胜之义，会清晰地产生确信。这是由于安住于实相的禅修或禅修瑜伽的真实力量而产生的，并非仅仅通过理智的分析就能产生。因此，通过修习法性的实相，就能以修习的力量证悟它，所以应当努力修习。安住于实相之义时，对于是否需要执着，众说纷纭。无论如何，能够清晰辨别正确理解和错误理解的无垢智慧，是殊胜的源泉。如是说。第四个问题的回答，关于禅修是分析好还是安住好，分为三点：揭示偏执一方，不认可其他宗派的观点；阐述两者都需要，以教证、理证和窍诀来论证自己的观点；以辨别两者优缺的方式来总结要义。第一，以“胜乘见”等四句偈颂来阐述。对于胜乘甚深究竟的见解进行如实禅修时，是通过理智分析来进行禅修好，还是不分析而安住，或者安住之后再禅修好呢？有些人说，对于任何法，都不应以理智分析空与非空等，而应安住于平等之中进行禅修，因为分别念的分析会遮蔽对甚深实相之义的证悟。因此，不要分析，自然放松，这才是窍诀的精要。还有些人说，对于任何法，都必须反复以理智分析其空性，因为离开理智分析的禅修就像睡觉一样，什么也不是，因此任何时候都需要理智分析，离开分析就无法证悟空性。如是说。对于正确的禅修之义，分析和安住这
English
Since no distractions are seen, all fixations on characteristics are pacified, and the reality itself is seen as it is, this is said to be the supreme meaning. So, how does it manifest? The meaning of what is seen does not fall into any side such as appearance and emptiness, so although there is no grasping at anything such as appearance and emptiness, even so, just as a mute person tasting the flavor of sugarcane, although unable to say "what is this," yet has confidence in himself, likewise, for the supreme meaning of the union of appearance and emptiness, free from elaboration, great equanimity, which is unseen yet seen, clear confidence arises. This arises from relying on the authentic meditation or yoga of meditation that rests equally in reality, and it does not arise merely from intellectual analysis. Therefore, by meditating on the actual reality of the Dharma, it will be realized by the power of meditation, so one should strive in meditation. When resting equally in the meaning of reality, there are many opinions about whether or not grasping is necessary. In any case, immaculate wisdom that clearly distinguishes between correct understanding and incorrect understanding is the supreme source. Thus it was said. The answer to the fourth question, regarding whether analysis or abiding is more suitable for meditation, is divided into three points: revealing that being biased towards one side does not acknowledge the views of other schools; explaining that both are necessary, demonstrating one's own view with scripture, reasoning, and pith instructions; and summarizing the meaning by identifying the advantages and disadvantages of both. First, it is explained with four verses beginning with "Supreme Vehicle View." When authentically meditating on the profound definitive meaning view of the Supreme Vehicle, is it better to meditate solely through intellectual analysis, or to abide without analysis, or to abide and then meditate? Some say that for any phenomenon, one should not analyze anything with reasoning, such as emptiness or non-emptiness, but should meditate by resting in equanimity, because analytical thought obscures the realization of the profound meaning of reality. Therefore, do not analyze, but relax naturally, and that alone is the essential point of the pith instruction. Others say that for any phenomenon, one must repeatedly analyze its emptiness with reasoning, because meditation without reasoning is like falling asleep, it is nothing, so at all times reasoning is necessary, and without analysis, emptiness cannot be realized. Thus they say. Regarding the meaning of authentic meditation, this analysis and abiding
Chinese
不应执着于任何一方，而只坚持一个方面，因为如果没有以正确的推理来确定和分析空性，那么大多数以傲慢态度进行的冥想，即使是好的，也只是寂止，可能只能成就禅定和无色界的等持。然而，努力修习它，也不会生起或不会生起对空性的少许定解。因此，成为唯一能见到正确解脱道的眼睛，就是对空性生起良好定解。如果舍弃它，就不会在相续中生起胜观的智慧，因此无法消除任何颠倒的障碍，所以甚至无法获得解脱。因此，首先需要分析和证悟，但最终当证悟融入心性时，对已经通过分析确立的事物进行分析没有任何意义，安住于此才是合理的，所以要很好地区分并证悟。例如，为了消除眼睛的昏花，需要涂抹眼药，但当昏花消失时，涂抹眼药就没有意义了。吉祥月称菩萨说："各自的凡夫被分别念束缚，无分别的瑜伽士将获得解脱，任何颠倒的分别念，智者都说是辨别的果实。"第二部分分为两点：正确的禅修需要分析和安住两者，以及应该禅修什么，简要地阐述了显密道之甚深意义。为了清楚地看到它，按照方法和甚深禅修意义的量道和传承的教规来详细解释。第一点，通过十二个偈颂和两个半偈来阐述：对于殊胜乘的甚深意义的正确禅修，首先需要以清净的理智如理地分析和确定一切法的实相，即空性。如果不这样了解，那么要禅修什么甚深的空性呢？根本无法禅修。为了消除障碍和生起证悟的智慧，反复禅修一个随意的、普通的分别念有什么用呢？根本无法找到解脱道的景象。例如，没有双眼的人进入道路，就无法找到正确的道路。因此，从无始以来