Chinese
名为《菩提心义修习法：思维基道果之义》的观修诀窍。 拉杰·罗珠桑波著。
English
A manual of contemplation, meditation, and conduct called "Thinking About the Meaning of the Ground, Path, and Fruition: A Text for Contemplating the Meaning of Bodhicitta." Written by Lharje Lodro Zangpo.
Chinese
无生。无生犹如虚空般的空性之光芒，轮回涅槃的一切法，如云雾般，虽无有根基，却能显现，故无有止息。如是存在，却未超出空性，故无有住处。形状、颜色、事物和相状，一切皆未成立。无法确定“这就是它”。譬如虚空中的冰雹，虽未成立为实有之物，却并非不存在，而是丝丝缕缕地显现。不住于任何地方，也未曾去往任何地方，如这般空虚。超越了色、受、想、行、识的一切蕴。从一切界和处中解脱。没有外在执取的对境和内在执持的心。没有自他、生命和作者等一切分别念。从色到一切种智之间的一切法，皆为平等性之自性。于任何处皆未成立，故无有自性。于任何处皆显现，故无有可确定之物。如是，从原始以来即存在，故非不存在。未成立为事物和相状，故非存在。未成立为存在与不存在二者，故亦非是二者皆是。如《巴萨拉国王教诫经》中所说：无有轮回，故亦无有涅槃。由于未成立为存在，故亦非不存在。非二者皆是，故亦非非二者皆是。如是说。吉祥集密续中说：蕴、界和处，断绝能持与所持，诸法无我之平等性，自心本初未生，以空性为自性。如是说。《中观宝鬘论》中说：若见生起与因俱，为何说为无有？若见与因俱之灭，为何说为存在？如是说。《三摩地王经》中说：有与无，此等是边。净与不净，此亦是边。如是断绝四边者，智者亦不住于中。如是说。《楞伽经》中也说：外境非有亦非无，心亦无有可执持，完全断绝一切见，此乃无生之体性。如是说。《圣八千颂》中，舍利子说：圣者善现，何法不生
English
Unborn. Unborn, like the emptiness of the sky, from the radiance of that emptiness, all phenomena of samsara and nirvana, like clouds and mists, although without a basis, are able to appear, so there is no cessation. Although it is like that, it does not go beyond emptiness, so there is no abiding. Shape, color, things, and all characteristics are not established. It cannot be identified as "this is it." For example, like hail in the sky, although it is not established as a real thing, it is not non-existent, but appears in shreds. It does not abide anywhere, nor has it gone anywhere, like this emptiness. It transcends all aggregates of form, feeling, perception, formation, and consciousness. Liberated from all realms and sources. There is no external object of grasping and no internal mind of holding. There are no discriminations such as self and other, life, and agent. All phenomena from form to omniscience are the nature of equality. Because it is not established anywhere, it has no essence. Because it appears everywhere, it cannot be identified. As such, it has existed since the beginning, so it is not non-existent. Because it is not established as a thing or characteristic, it is not existent. Because it is not established as both existent and non-existent, it is not both. As it is said in the Sutra of Advice to King Badsala: There is no samsara, so there is no nirvana. Because existence is not established, non-existence is also not. Because it is not both, it is not not both. Thus it is said. In the Glorious Guhyasamaja it is said: Aggregates, realms, and sources, abandoning the grasping and the grasped, the equality of phenomena without self, the nature of emptiness because the mind is unborn from the beginning. Thus it is said. In the Garland of Precious Gems of the Middle Way it is said: If you see birth with cause, why do you say it is non-existent? If you see cessation with cause, why do you say it is existent? Thus it is said. In the King of Samadhi Sutra it is said: Existence and non-existence are extremes. Purity and impurity are also extremes. Thus, by abandoning the four extremes, the wise do not abide even in the middle. Thus it is said. In the Lankavatara Sutra it is also said: External objects are neither existent nor non-existent, and the mind is not grasped at all. Completely abandoning all views, that is the nature of unborn. Thus it is said. In the Holy Eight Thousand Verses, Shariputra said: Holy Subhuti, what dharma is unborn?
Chinese
诸有生耶？抑已生者生？ 贤首言：具寿舍利子，我不欲未生者生，亦不欲已生者生。如是说。 如今有些善知识，对于毫无见解之处，认为是圣者龙树所遮止的。 《诤理论》中说： 此欲遮止有，非是立无。 以及《中观根本慧论》中说： 说有则执为常，说无则视为断，是故智者不住有无。 如是说。 认为一切皆无，与顺世外道的断见相同，故说将堕恶趣。 圣者导师说： 有者趣向善趣，无者趣向恶趣。 以及： 凡观空性者，彼等不可救疗。 如是说。 圣者《宝积经》中说： 护光，视人为须弥山之量为胜，具慢者视空性则不如是。 如是说。 那么，所说无者，其意为何？ 乃是为遮止凡视人为我者执着实有而说，非如兔角般认为一切皆无。 《金刚帐》中说： 若空性为方便，则彼时不成佛，因果异故，方便非空性。 远离诸见者，及寻觅我见者，为遮止我执故，胜者说空性。 以及文殊菩萨说： 佛陀赞叹空性，为遮止执着实有故。 狮子不畏雪山，见大火则畏惧。 如是菩萨亦不畏惧其他法，唯惧空性。 如是说。 如是，空性如空屋无人之空性，以及一无所有之断见空性，以及仅是无实有之空性，以及顽空之空性，以及增益之空性等，皆非真正之道。 文殊称说： 蕴等
English
Do the existing ones arise? Or do the arisen ones arise? Subhuti said: Venerable Shariputra, I do not wish for the unarisen to arise, nor do I wish for the arisen to arise. Thus he spoke. Nowadays, some virtuous friends, regarding the state of affairs where there is no view whatsoever, consider it to be what the noble Nagarjuna has refuted. In the *Vigrahavyavartani* it says: Here, by wishing to refute existence, it is not to establish non-existence. And in the *Mūlamadhyamakakārikā* it says: To say 'exists' is to grasp at permanence. To say 'does not exist' is to view as annihilation. Therefore, the wise do not abide in existence and non-existence. Thus it is said. To think that there is absolutely nothing is the same as the annihilationist view of the materialist heretics, therefore it is said that one will go to the lower realms. The teacher, the noble one, said: Those who hold to existence go to the happy realms, those who hold to non-existence go to the bad realms. And: Those who view emptiness, they are incurable. Thus it is said. In the noble *Ratnakuta Sutra* it says: Protected by light, to view a person as being the size of Mount Meru is superior, but to view emptiness with manifest pride is not so. Thus it is said. So, what is the intention of those who say that there is nothing? It is said in order to prevent those who view a person as self from grasping at things as real, and it is not to think that there is absolutely nothing like a rabbit's horn. In the *Vajraguhya* it says: If emptiness were the means, then at that time Buddhahood would not change, because the result is different from the cause, the means is not emptiness. For those who are diverted from the views, and those who seek the view of self, in order to prevent the grasping of self, the victorious ones have shown emptiness. And Manjushri said: The Buddha praised emptiness, in order to prevent grasping at things as real. A lion is not afraid of the snowy mountains, but is afraid when it sees a great fire. Likewise, a Bodhisattva is not afraid of other dharmas, but is said to be afraid of emptiness. Thus it is said. Thus, emptiness, like an empty house empty of people, is a limited emptiness, and the emptiness of annihilationist views where there is nothing at all, and the emptiness that is merely non-existence, and the emptiness of a material object, and the emptiness of exaggeration, etc., are not the true path. Manjushri proclaimed: Aggregates, etc.
Chinese
未经分析的空性，就像水中的树木一样没有精华。具有一切殊胜相的空性，不会那样改变。无生无灭的所知，在这里看到的是，空性的事物即是空性本身，诸蕴不是分析的对象。如是说。在《圣八千颂》中，舍利子也说道：圣者善现，什么是无心性？善现回答说：具寿舍利子，无心性是不变异、无分别的。如是说。在《幻化网续》中说：无分别，任运成就。等等，这些都阐明了这一点。还有，有人说仲敦巴嘉瓦说：我的中观见解是无所作为。这是无遮，因为法称在《释量论》中说：以无遮遣，因为无是无所作为。这样说的人是赞同的，但似乎没有稍微领会到超越思辨境界的真实意义。总之，因为心存在与否、是与非都未成立，所以不作肯定、承诺和誓言，不执着于任何事物，这就是此处的见解。在《无垢光经》中说：存在非存在，非非存在，存在非存在皆非。不是二者的自性，也不是非二者的自性。从四边中解脱，这就是中观者的理。如是说。圣天论师说：如果我有任何宗义，那我就会有这个过失。因为我没有宗义，所以我完全没有过失。如是说。如果有人认为，在《阿毗达磨》中说：不承认的见解和邪命的见解。这样说是不合理的。因为这里没有什么需要承认的，因为超越了心识的范畴。胜义不是心识的范畴，因为这个心识是世俗的。如是说。那是三乘安住于各自的门径，完全不承认那个和那个的见解。在大圆满中说：法性本来面目中也未成立，具有小智慧的有情认为是不存在。如是说。寂天论师说：何时实与非实，皆不住于心前，尔时无余方便故，无所缘境乃寂灭。如是说。这些就是大乘经续和口诀。
English
Unexamined emptiness is like a tree in water, without essence. The emptiness that possesses all excellent aspects does not change in that way. Whatever knowable is seen here as unborn and unceasing, the entity of emptiness is emptiness itself. The aggregates are not objects of analysis. Thus it is said. In the "Noble Eight Thousand Verse Prajnaparamita Sutra," Shariputra also said: "Noble Subhuti, what is the very nature of no-mind?" Subhuti replied: "O Shariputra, endowed with life, that no-mind is unchanging and without conceptualization." Thus it is said. In the "Net of Magical Manifestation Tantra," it says: "Without conceptualization, spontaneously accomplished." And so on, which clarifies this. Furthermore, someone, the prince Dromtön, said: "My Madhyamaka view is to do nothing." This is a negation, because Dharmakirti says in "Pramanavarttika": "Negation is through negation, because non-existence is to do nothing." Those who say this agree, but seem to have not slightly understood the true meaning that transcends the realm of speculation. In short, since mind, existence, non-existence, being, and non-being are not established in any way, not affirming, promising, or vowing, not clinging to anything, that is the view here. In the "Stainless Light Tantra," it says: "Existence, non-existence, not non-existence, not existence and non-existence. Not the nature of duality, nor not the nature of non-duality. Liberation from the four extremes, that is the way of the Madhyamika." Thus it is said. Master Aryadeva said: "If I had any thesis, then I would have that fault. Because I have no thesis, I am completely without fault." Thus he said. If one thinks that it is unreasonable because it is said in the "Abhidharma": "The view of non-acceptance and the view of deceitful livelihood." It is because there is nothing to accept here, because it is beyond the realm of the mind. Ultimate truth is not the realm of the mind, because this mind is conventional. Thus it is said. That is, the three vehicles abide in their respective paths, completely not accepting that and that view. In Dzogchen it is said: "That which is not established even in the general nature of reality, sentient beings with small intelligence understand as non-existent." Thus it is said. Master Shantideva said: "When neither reality nor unreality, abide before the mind, then, since there is no other way, complete peace is the objectless state." Thus it is said. These are the sutras, tantras, and instructions of the Great Vehicle.
Chinese
这阐述了对观点的理解毫不偏差。第二个总义是关于修习方式的阐述：这是在证悟并显现上述观点的基础上，所应采取的方法。如乔沃·杰钦波所说：“通过证悟空性获得解脱，其余的修习都是为了这个目的。”因此，对于中等或以下根器的人来说，首先要学习寂止。如《桑布扎》中所说：“分别念是巨大的无明，是堕入轮回大海的原因。安住于无分别的禅定中，就像虚空一样，无分别而明澈。”乔沃·杰钦波也说：“未能认识到庸常的分别念，就是轮回的痛苦，除此之外没有其他的痛苦。因此，这就是显而易见的否定。”婆罗门大成就者说：“眼睛不眨地看，不要消除，阻止气息是上师的教言。”寂天菩萨说：“通过完全具备寂止的胜观，了解到能够彻底消除烦恼，首先要努力修习寂止，也要倾向于不执着于世间显现。”因此，以毗卢七支坐法端坐，下定决心，只要我能保持这种状态，就要平息分别念。不要追随任何升起的分别念，而是放松心，不散乱地安住，这样一段时间后，就会生起寂止的体验。大手印说：“首先，阻止分别念并进行修习。”之后，应该学习胜观。胜观的意思是，不阻止任何升起的觉悟，而是安住于仅仅认识它的状态。除此之外，没有其他的修习了。在《经部·意趣决定释》中说：“请问，世尊，寂止的所缘是什么？回答说：唯一一个，即无分别的影像。请问，世尊，胜观的所缘是什么？回答说：唯一一个，即有分别的影像。”因此，像这样，对于任何升起的分别念，都只是大大地看着它，它就会自然解脱，进入空性之中。通过无间断地观看，仅仅认识它并安住于其中，就像认识了小偷，不驱赶他，他也会自己离开一样。还有空性，乐，明，和念