Chinese
应如是行。如同艺人为了不被盗贼惊吓而不睡觉，一边唱歌一边警戒一样。我们一边讲经听法，一边唱歌，却被烦恼所击败。此外，《宝积经》中说：如同一个人被大海带走，干渴而死一样。有些人学习了很多佛法，并且全部精通，但是却不能消除对三种毒的贪恋，这些人被佛法的大海带走，因为烦恼的干渴而死去，最终会堕入恶道。经中说：如果获得了听闻佛法的闲暇和圆满，却不修习对所得之物的贪恋之心，那么他只会欺骗包括天神在内的世间。经中说：在词句的表达上，思考很多，知识渊博，自认为聪明的人，他们的智慧与实际意义相违背，是充满烦恼的智慧，是邪慧，会遮蔽自性光明的心髓，成为能取所取分别念的因。仅仅是口头上的说法，而不去实践听闻的意义，是有过失的言语。《策励胜心》中说：听闻多了反而变得不恭敬，贪恋于各种各样的说法，变得健忘，失去正念，这就是喜欢说话的过失。等等，经中说了许多。因为长久以来喜欢说话，所以无法获得自身的喜悦。如果能获得无边喜悦的词句，哪怕只思考一句，也是最好的。经中又说，有追随词句的和追随意义的两种例子。如同甘蔗，外面的皮没有一点用处，令人喜悦的美味在里面。吃了皮的人，无法获得甘蔗的美味。如同外面的皮一样，说话也是如此，如同美味一样，意义就在心中。因此，应该舍弃喜欢说话的习惯，时常保持谨慎，思考其意义。觉窝杰说：听闻不能了解，禅修才能了解。因此，《持国经》中说：因为不了解空性、寂静、无生的道理，众生才会流转轮回。具有慈悲心的人，通过各种方法，用上百种智慧来引导他们。并且，
English
It should be done accordingly. Just as a performer, in order to avoid being startled by thieves and not fall asleep, sings while being vigilant. We, while lecturing and listening to the Dharma, and singing, are defeated by afflictions. Furthermore, it is said in the "Heap of Jewels Sutra": Just as a person is carried away by the ocean and dies of thirst. Some people study many Dharmas and master them all, but they cannot eliminate their craving for the three poisons. These people are carried away by the ocean of Dharma and die of thirst due to afflictions, and will eventually fall into the lower realms. It is said that if one obtains the leisure and perfection of hearing the Dharma extensively, but does not train the mind to be attached to what is obtained, then one will only deceive the world, including the gods. It is said that those who think a lot about words and expressions, are knowledgeable, and consider themselves clever, their wisdom contradicts the actual meaning, it is afflicted wisdom, it is perverse wisdom, which obscures the essence of self-awareness, clear light, and becomes the cause of grasping and clinging to dualistic thoughts. Merely verbal expressions without practicing the meaning of what is heard are faulty speech. In "Encouraging Supreme Intention," it says: Having heard much, one does not become respectful, but becomes attached to various kinds of speech, becomes forgetful, and loses mindfulness. These are the faults of being fond of talking. And so on, many things are said in the scriptures. Because of being fond of talking for a long time, one cannot obtain one's own joy. If one can obtain words of boundless joy, even thinking about just one sentence is the best. Again, it says that there are two examples: following the words and following the meaning. Like a sugarcane, the outer skin is of no use at all, the delightful taste is inside. A person who eats the skin cannot obtain the delicious taste of the sugarcane. Just like the outer skin, speech is like that, and like the delicious taste, the meaning is in the mind. Therefore, one should abandon the habit of being fond of talking, always be mindful, and contemplate the meaning. Jowo Je said: Hearing does not understand, meditation understands. Therefore, it is said in the "King Who Protects the Country Sutra": Because they do not understand the nature of emptiness, peace, and no arising, sentient beings wander in samsara. Those who have compassion, through various methods, guide them with hundreds of wisdoms. And,
Chinese
《般若经》中说：“如果努力寻觅，则法不可得。因为事物不在心中显现，所以善于了解法性的人，有智慧者将获得菩提。” 如是说。迷惑的心及其心所和对境，通过与正确的教证相违等多种道理如理如实地进行观察并加以确定之后，不可能不生起这样的定解：除了显现之外，在胜义谛中没有任何真实的自性成立。而且，这与其他的有执著的禅修不同，据说能使存在的根本彻底瓦解。天子请问经中说：“天子说：‘文殊，大菩萨以何种方式安住于不忘失？’天子说：‘有，大菩萨无论在梦中，也不会生起关于胜义谛的实物、自性和事物的念头，这就是以无所缘的方式安住。’” 如是说。因此，如果不舍弃对真实的执著，即使安住于不忘失的状态，也和散乱一样。此外，经中说：“菩萨的烦恼是分别念。” 这样将执著真实的分别念等作为烦恼，并作为主要断除的对象。中观心要论中说：“心和心所三界，虚构的各种显现是分别念。这些是束缚的因。” 这样，三界所摄的各种虚构的分别念。八千颂精要中说：“对实有和非实有、增益和诽谤、一和异、自性和差别，以及名如其义和义如其名的分别念，总共说了十三种散乱的分别念。” 经中说：“分别念是巨大的无明，是堕入轮回大海的原因。如果安住于无分别的禅定，就能像虚空一样清净无染。” 这样。因为心不能安住在自己的控制之下，睡眠、后悔、分别念和寻伺这四种是其他的转变，其中分别念和寻伺过多，说是获得正行的障碍，所以为了生起无分别的智慧，必须舍弃一切分别念，然后进入真正的禅修。因此，《经庄严论》中说：“如果未曾听闻也能进入禅修，那么教法将变得毫无意义。如果仅仅通过听闻就能见到实义，那么禅修将变得毫无意义。” 这样真实
English
From the Perfection of Wisdom Sutra: "If one diligently seeks, phenomena are not found. Because things do not appear as objects in the mind, those with wisdom who understand the nature of reality will attain enlightenment." As it is said. The deluded mind, together with its mental factors and objects, after being properly examined and determined through various reasonings such as being separate from valid scriptures, it is impossible not to arise with the certainty that apart from mere appearances, no truly existent nature is established in ultimate truth. Moreover, this, unlike other meditations with attachment, is said to utterly destroy the root of existence. In the Sutra Requested by the Son of the Gods: "The Son of the Gods said: 'Manjushri, by what means does a great Bodhisattva abide in non-forgetfulness?' The Son of the Gods said: 'There is, a great Bodhisattva who, even in dreams, does not generate thoughts of truly existent substance, self, or things in ultimate truth; that is how one abides in perfect equanimity through the mode of non-apprehension.'" As it is said. Therefore, if one does not abandon the clinging to reality, even if one abides in non-forgetfulness, it is similar to distraction. Furthermore, the Sutra says: "The afflictions of Bodhisattvas are conceptual thoughts." Thus, conceptual thoughts that grasp at reality, etc., are called afflictions and are considered the primary objects to be abandoned. The Essence of Madhyamaka says: "Mind and mental factors, the three realms, are conceptual thoughts with fabricated appearances. These are the very cause of bondage." Thus, the various fabricated conceptual thoughts encompassed by the three realms. The Condensed Meaning of the Eight Thousand Verses says: "The conceptual thoughts of existence and non-existence, imputation and denial, one and different, essence and distinction, and name as it is meaning and meaning as it is name, are the thirteen kinds of distracted conceptual thoughts." The Sutra says: "Conceptual thought is great ignorance, it is what causes one to fall into the ocean of samsara. If one abides in non-conceptual samadhi, one will become stainless like the sky." Thus. Because the mind cannot abide under its own control, sleep, regret, conceptual thought, and investigation are the four other transformations, and it is said that excessive conceptual thought and investigation are obstacles to attaining the actual state, so in order to generate non-conceptual wisdom, one must abandon all conceptual thoughts and then engage in genuine meditation. Therefore, the Ornament of the Sutras says: "If one could enter meditation without having heard, then the teachings would become meaningless. If one could see the meaning merely through hearing, then meditation would become meaningless." Thus, truly
Chinese
因此，诸佛所传的教法并非毫无意义。同样，瑜伽士的禅修也并非毫无意义。此外，《律经》中说：“如果没有诀窍而进行禅修，将会变成一种违犯。”因此，如果获得具有传承的、加持过的上师的诀窍，那将是最好的。就像从遥远的地方呼喊难以准确理解词义一样，与其长期费力地研究大量的词句，不如依靠上师的口诀，更容易、更轻松地确定无分别的智慧，因为它是深奥的。之前也已经讲过。即使没有以实际行动来实践无分别的智慧，也有与之相符的。在资粮道中有普遍理解的光明，在加行道中有体验的譬喻光明，在见道中有证悟的意义光明。在《法界赞》中说，就像黑月十四的月亮一样，对于信解的行为，也会稍微显现光明法身。因此，在理解了这些意义之后，每个人都必须通过推测来培养凡夫的见解，专注于普遍的意义。因此，不要忘记上面所说的通过分析而产生的空性定解，要反复地熟悉它。因此，这种无自性的执着非常重要，要通过不离开具有过去所缘的心念，以及像检查是否被忆念抓住的哨兵一样的具有现在所缘的正知，就像在没有到达目的地之前不能放弃道路和向导一样，并且分别念的智慧是与生俱来的有执着的对治。如果存在与应断除之物相违背的执着，那么不顺的一面就会被压倒，不会产生。也就是说，即使在通过理解而在分析禅修时，无自性的普遍意义只是在心中显现，但并没有确定，但通过长期的熟悉，就会产生确定的认识。然后，观的分析禅修的力量会减弱，因此据说应该交替地进行止和观。因此，就像粗糙和非常粗糙的例子一样，如果依靠分别念而持续不断地禅修，那么很快就会产生无分别的显现光明。导师英雄说：通过不间断的瑜伽，努力修习禅定。
English
Therefore, the teachings transmitted by the Buddhas are not meaningless. Likewise, the meditation of yogis is not meaningless. Furthermore, the Vinaya states, "If one meditates without instructions, it will become a transgression." Therefore, if one obtains the instructions of a blessed lama with lineage, it will be the best. Just as it is difficult to accurately understand the meaning of words from a distant call, rather than laboriously studying a large number of words and phrases for a long time, it is easier and more effortless to ascertain the non-conceptual wisdom by relying on the oral instructions of the lama, because it is profound. It has been explained before as well. Even if one does not practice non-conceptual wisdom with actual actions, there is something that corresponds to it. In the path of accumulation, there is the luminosity of general understanding; in the path of preparation, there is the luminosity of the example of experience; and in the path of seeing, there is the luminosity of the meaning of realization. In the Praise of Dharmadhatu, it is said that like the moon on the fourteenth day of the dark fortnight, the luminosity of the Dharmakaya will slightly appear even to the actions of faith. Therefore, after understanding these meanings, each person must cultivate the view of ordinary beings through inference, focusing on the general meaning. Therefore, do not forget the certainty of emptiness produced by the analysis mentioned above, and repeatedly familiarize yourself with it. Therefore, this grasping of selflessness is very important. One must not abandon the path and the guide until one has reached the desired place, just as mindfulness with a past object and awareness with a present object, like a sentinel checking whether one is caught by remembrance, must not be separated. And the wisdom of discriminating is the antidote to the innate grasping of existence. If that grasping, which is contrary to what should be abandoned, exists, then the unfavorable side will be suppressed and will not arise. That is to say, even though the general meaning of selflessness only appears in the mind during analytical meditation based on understanding, there is no certainty, but through long-term familiarity, a definite understanding will arise. Then, the power of analytical meditation of view will weaken, so it is said that one should alternately practice calm abiding and insight. Therefore, just like the example of coarse and very coarse, if one relies on conceptual thought and continuously meditates without alternating, then the clear appearance of non-conceptual direct perception will quickly arise. The teacher Hero said: Through uninterrupted yoga, strive to practice meditation.