English
If, from the ultimate point of view, how could there be a distinction between the two truths, conventional and ultimate? There is no distinction. Secondly, not seeing the true meaning and having doubt, and seeing it and having no doubt, in any way, if from the ultimate point of view, there is no truth or falsehood, therefore one does not abandon the false and abide in the true. Why is that? Because if from the ultimate point of view, the practitioner and the realm of the object to be realized, the nature of the Dharma, are not established, therefore who would have doubt about what? Therefore, there is no special observation of the Dharma without doubt, because it is said in the scriptures that one should be attached to the Dharma that is in accordance with the Dharma, and one should abandon hatred towards the Dharma that is not in accordance with the Dharma. Thirdly, as shown above, if one examines the limits of things, the nature is not even established as mere illusion, so one might think, is it not existent, is it non-existent? If existence is not established in this way, then whose non-existence is it? Because these are non-existent in relation to existence, therefore it is not the non-existence that refutes existence, but it is always non-existent. If one thinks that for something that is not born by nature or is always non-existent, one does not establish a name of "non-existence", because for something that has not been seen or heard and that nothing takes as its essence, one does not think "no one has it" and does not think or speak. As mentioned above, since the limits do not exist, then whose middle is it? The middle also does not exist, because there is no middle, therefore one does not abide in the middle. Secondly, equal conduct is: for any Dharma, even if one controls all the sensual pleasures of the world and becomes a perfectly rich and free being, one is not defiled by faults like a lotus, therefore one does not abandon all sensual pleasures but enjoys them, because all faults and virtues are completely without difference, are the same, do not distinguish, and abide in equality. If even sentient beings themselves do not exist, then who would be deluded? Therefore, one should thoroughly understand that seeing delusion in the Dharma without delusion is itself delusion. Therefore, one should know that the teachings of the six heretical teachers, as well as the actions of killing and other afflictions and demons, are also known to be impossible to specify and abandon, therefore one does not abandon them and does not think of them as evil. What is the conduct of wisdom and means like? The nature is not established and does not...
Chinese
因为安住的缘故，和魔的行境没有二生而平等无别地行持。 就像经中说“断绝一切见解，就是观察真正的意义”那样，如果生起这样的执着，认为自己的智慧是证悟了真谛，并执持为殊胜，就会因此生起骄慢。 对自己的见解产生贪执，对别人的见解产生嗔恨，从而引发互相争论的根本原因。因为所谓的“真谛”并不存在，所以执着自己的见解为真，以及因为没有虚假而执着别人的见解为假，这两种都是不符合实情的想法，因此无法见到真假都不执着的真实意义。 第三，总结要义，宣说菩提心： 只要世间还存在有无、真假、显现不显现等等的心识动摇，那就是魔的行境，那是难以觉察的细微之路。 那么，如果安住于不动摇的状态呢？ 即使是“动摇”和“相”或者“不动摇”这样的词语也不安住，对于这样的状态也不安住，因此才说是不动摇，更何况是不安住呢？ 这样一来，体验到的感受和感受的止息，以及被“是”或“不是”的观念所束缚的显现都不存在，这就是不住二边的中道，因此，如是思维这个意义，就能成就无上菩提，所以被称为菩提心，这是善逝所宣说的。 第七个共同要义是，像这样确定之后，修习真实义分为两部分：宣说修习的违品，以及不错误地宣说对治品修习的意义。 第一，修习无分别是不取不舍的，而它的违品是色等和相以及执着于愿望这三者，必须彻底断除。 作为对治，修习空性等三解脱门，也因为落入取舍的边际，所以是魔的事业。因为色即是空，自性是无相，愿望的自性是无愿，而不是互相独立的。 成就轮回之路的贪嗔痴三毒要断除，修习脱离痛苦之路也是魔的事业。 像那样行持
English
Because of abiding, one practices equally and inseparably with the activity of demons without duality arising. Like it says in the scriptures, "To be free from all views is to look at the true meaning," if one engages in such grasping, thinking that one's own knowledge is the realization of truth, and holds it as supreme, arrogance will arise. Attachment to one's own views and hatred towards others' views arise, leading to the root cause of mutual disputes. Because so-called "truth" does not exist, holding one's own view as true and holding others' views as false because there is no falsehood are both thoughts that do not accord with reality. Therefore, the true meaning of not fixating on either truth or falsehood is not seen. Third, summarizing the meaning, the teaching of the mind of enlightenment: As long as there is wavering of the mind with existence and non-existence, truth and falsehood, appearance and non-appearance, and so on, that is the domain of demons, which is a subtle path difficult to realize. So, if one abides without wavering, even the mere terms of "wavering" and "characteristics" or "not wavering" do not abide. One does not even abide in that, so how much less does one abide in what is called not wavering? Thus, the feeling of experience and the cessation of feeling, and the appearance held by the concept of "is" or "is not" do not exist. This is the path of the non-abiding middle way. Therefore, by thinking about that meaning in that way, one attains unsurpassable enlightenment, so it is called the mind of enlightenment, as taught by the Sugata. The seventh general meaning is that, having thus established it, the practice of the definitive meaning has two parts: showing the opposing factors of practice, and showing the meaning of practicing the antidote without error. First, meditating on non-conceptualization is without acceptance or rejection, and its opposing factors are forms and so on, characteristics, and clinging to aspirations, these three must be completely abandoned. As an antidote, meditating on emptiness and so on, the three doors of liberation, is also the work of demons because it falls into the extremes of acceptance and rejection. Because form itself is emptiness, the nature of characteristics is without characteristics, and the nature of aspirations is without aspirations, they are not separate. Abandoning the three poisons of attachment, aversion, and ignorance, which cause the attainment of samsara, and practicing the path of liberation from suffering is also the work of demons. Practicing in that way
Chinese
因为不了解自身本性寂静，或者说不了解自性寂静，如果从诸法的实相或自性的角度来说，寻求涅槃和舍弃轮回之路都是不会成就或者不会存在的。圣者们所见的行境和成就之处，也不是在舍弃轮回的彼岸有一个单独不混杂的地方，而且获得涅槃等功德差别的道路，除了这个之外也没有其他的成就，因为这一切都是无自性的。第二，分为正文、阐述道理、如何修行的功德三部分。第一部分是：生起和不生起，特意不舍弃，心不执著。意思是说，对于相和分别念的生起，特意不去舍弃，对于没有生起的，心也不执著于所依，不是以缘于果或者真谛的方式来显现。为什么不舍弃呢？因为法性没有痛苦，所以是寂静的，如果证悟了它，就会变成光辉，所以叫做光辉，即使见到法性不是相和分别念的微小过失，像微尘一样动摇或者存在，那也是法性，是意义的智慧或者文殊菩萨，所以是不能舍弃的。那么法性或者文殊菩萨住在哪里呢？因为它的自性什么也没有成立，所以没有可以安住的基础，因此也不住在那里。那么，是不是因为它不是可以显现的，所以不是呢？因为所修的法性和修行的智慧两者都没有成立，所以，修行的地或者基础没有找到，因此谁对什么修行，也不会获得什么果。心的行境，知道那个，无论显现什么对境的形象，无论生起什么心的分别念，那些都是诸法的法性，因此无论什么行境，都不会脱离法性，所以无论显现什么也没有过失。没有过失，那众生为什么会来呢？因为执着于各种各样的相是真实的。为了显示如果离开了对相的实执的形象，就不会轮回。因为一切法都脱离了相的一切形象，所以对什么法也不执着，因此没有“这是殊胜的，这是低劣的”这种取舍的形象来修行，是道路中的殊胜，是...
English
Because one does not understand the self-nature of quiescence, or does not understand the quiescence of self-nature, if speaking from the perspective of the reality of all dharmas or self-nature, seeking nirvana and abandoning the path of samsara will not be accomplished or will not exist. The realm of activity seen by the noble ones and the place of accomplishment are not in some separate, unmixed place on the other shore of abandoning samsara, and there is no other accomplishment of the path to obtain the distinctions of qualities such as nirvana, because all of this is without self-nature. Secondly, it is divided into three parts: the main text, explaining the reason, and the merit of how to practice. The first part is: rising and not rising, do not intentionally abandon, do not cling to the mind. It means that for the arising of characteristics and conceptual thoughts, do not intentionally abandon them, and for those that have not arisen, the mind does not cling to a support, and it is not manifested by focusing on the fruit or the truth. Why not abandon it? Because the nature of dharma has no pain, so it is peaceful, and if it is realized, it will become splendor, so it is called splendor, even if one sees that the nature of dharma is not a small fault of characteristics and conceptual thoughts, like a speck of dust shaking or existing, that is also the nature of dharma, the wisdom of meaning or Manjushri, so it cannot be abandoned. So where does the nature of dharma or Manjushri reside? Because its self-nature is not established in any way, there is no basis for it to reside, so it does not reside there either. So, is it not because it is not something to be manifested? Because both the dharma nature to be cultivated and the wisdom of cultivation are not established, therefore, the ground or basis for cultivation cannot be found, so no matter who cultivates what, they will not obtain any fruit. The realm of activity of the mind, knowing that, no matter what image of the object appears, no matter what conceptual thought of the mind arises, those are the dharma nature of all dharmas, so no matter what realm of activity, it will not deviate from the dharma nature, so no matter what appears, there is no fault. If there is no fault, why do sentient beings come? Because they cling to various characteristics as being true. In order to show that if one is separated from the appearance of clinging to the truth of characteristics, one will not be reborn in samsara. Because all dharmas are separated from all appearances of characteristics, one does not cling to any dharma, so there is no appearance of acceptance and rejection such as "this is superior, this is inferior" to practice, it is the most excellent of paths, it is...
Chinese
像这样持续禅修！第二，无论生起什么念头，都不会造成损害。一切有为法，既非由自身生起，也非由其他法、因缘而生，因此，一切法自性涅槃。当了悟到没有丝毫真实之物时，所有生起的念头，都了悟为法界自性，这种智慧是不知之敌的征服者，是圆满具足功德者。如前所述之义，犹如虚空，譬如虚空，不以任何特征为目标，仅仅是一个名称而已，它不区分善与非善等二者之法性，因为没有生起。不作断除或不成立的努力，心中不作意，对任何目标也不执着，因为心性本身也不成立，不思量知与不知，因此远离知与不知。由于断除与对治无差别，因此对对治的忆念和区分也不存在，对任何法，断除、否定和接受都无喜好，断除与对治相同，也不将此视为相同，因为不对任何事物作意。没有喜欢和不喜欢，因此安住于平等，不作差别，因此没有二取之念，不认为就是这样。由于没有执着，因此远离言说，由于不寻求意义，因此没有作为，不将三门之业视为过失，因此也没有不作为，没有新积聚资粮和功德，也没有减少过失，因为法性没有减少和增加。第三，如理禅修的征兆是什么？不特意努力地禅修，心中不作意，不被任何事物扰乱，了知一切平等。对任何事物都没有贪执和欲望，不被对境所迷惑，即不被对境的过患所迷惑，不被对境所惊吓。也没有不喜欢，因此，不舍弃任何法，不分离，不执着于任何事物，因此不住于任何事物。不被相违品所夺，了知法性平等的意义，四种智慧和三十七道品。