English
Like an undisturbed ocean. However, if one thinks of nothing, one wishes to enter the nature of reality. As it is said in the 'Ornament of Manifestation of Wisdom Sutra': 'Showing the causes and conditions of interdependence, entering sequentially.' This is also spoken as a means for the ignorant. For this spontaneously accomplished Dharma, what is there to practice sequentially? For the nature that transcends boundaries, how does one view the concept of aggregation? Not even a little is acknowledged. At that time, the mind is like the sky, and the realm of activity is the same as the Buddha's. Thus it is said, showing sequential entry for those of inferior faculties. Just as a snail's crawl cannot reach the summit of Mount Meru, those with objects are said to be non-conceptual. Such a prayer, free from the activity of appearance and darkness, has not transcended duality, nor has it recognized non-existence. If one says that both appearance and darkness are non-existent, then one considers the ultimate truth to be the same as viewing emptiness as unborn. However, alternately establishing birth and non-birth as truth, and non-birth as non-truth. Those who have this do not see the great yoga's nature as truly inseparable, obscured by their own view. Therefore, for example, just as a grain is obscured by its husk and cannot see the ground, or just as looking upwards through the eye of a needle cannot see the sky. Moreover, as the scripture of accomplished yoga says: 'The nature of non-birth and non-cessation is like the sky, therefore the essence of all gatherings is undifferentiated, invisible. The very non-appearance of anything is without fault.' Considering this, it is a mistake and therefore cannot be taken. Thus it appears that emptiness is incapable of manifesting anything, and the nature of that mantra is prayed for as the meaning of transforming into anything, such as peaceful and wrathful mandalas arising from the breath for the benefit of beings. Great Yoga (Tibetan: མ་ཧཱ་ཡོ་ག་，Sanskrit Devanagari: महायोग，Sanskrit Romanization: Mahāyoga, Chinese literal meaning: Great Yoga) is prayed for as non-dual, but the spontaneously perfect Great Perfection of Ati Yoga is not realized. Why? Because Mahayogis measure things and familiarize themselves with suchness through many means. They have the joy of emanation for the benefit of beings. With the meaning of non-action, the self-nature is spontaneously perfect, so they neither manifest nor learn. The source of emanation of samsara and nirvana, the continuous benefit of beings, is only great wisdom, and that alone is my conduct.
Chinese
因此，没有见到意义与之前的中观派相同。例如，像颈木山一样，从山脚下看须弥山，无法看到山顶。也就是说，如同金山之王颈木山，即使登上顶峰也无法看到须弥山顶。一切皆为无二，祈祷的上师瑜伽士啊，努力到最后，自障蔽，无法见到广阔的境界。如《大虚空经》所说：菩提支分一切门，仪轨观修如水月，不染不着虽生灭，观修如孩童之境。坛城忿怒仪轨相，执持忿怒主尊之境，文字虽现前，寂静之性不可见。如是说，大瑜伽士宁玛派，名号字句与表相手印等，虽能从三摩地中运用而显现征兆，然因专注于任运自成，故不见。譬如，直视太阳的精华，反而会因眼花而看不见东西一样。这只是见解的差别，详细内容将在下文阐述。名为《瑜伽眼之禅定》的广释中，阐述了进入方法、必要和目的差别的第三品。为了了解任运圆满乘的歧途，在此列举四部经论。首先，为何修习空性经部需要次第进入？就像摩利迦果一样，会逐渐成熟吗？答：如前所述。此处是赞曼自宗的观点。又如，攀登高山，一步一步地前进，如同突破一样。修持佛陀的法身也是如此，通过先前对二谛和止观的次第修习，会逐渐稳固基础。如《密集庄严经》所说：七种识聚亦如是，以及阿赖耶识之体性，由三摩地之修习力，瑜伽士恒常能见之。如是纯净美好之黄金，若在黄金之形状中，不见美好之体性，若以明晰极细致之方式加以辨别，则透过精勤修习将会显现。如是说。因此，以见解来决断，首先依靠见解来辨别，凭借分别的智慧，以缘起之理
English
Therefore, not seeing the meaning is the same as the previous Madhyamaka. For example, like the Neck Wood Mountain, looking at Mount Sumeru from the foot of the mountain, the summit cannot be seen. That is to say, like the king of golden mountains, Neck Wood Mountain, even if one reaches the summit, one cannot see the top of Mount Sumeru. Everything is non-dual, O master yogi who prays, striving to the end, self-obscured, unable to see the vast realm. As the "Great Sky Sutra" says: The door of all branches of enlightenment, the ritual meditation is like the moon in the water, unstained and unattached, though arising and ceasing, meditation is like the realm of children. The mandala's wrathful ritual appearance, holding the realm of the great wrathful deity, even if the letters appear, the nature of peace cannot be seen. As it is said, the great yogi Nyingma, the name and letters and the symbolic hand gestures, etc., although they can be used from samadhi and signs appear, because they focus on spontaneous accomplishment, they are not seen. For example, looking directly at the essence of the sun, one's eyes will become blurred and one will not be able to see. This is only a difference in view, and the details will be explained below. In the extensive commentary called "Yoga Eye Meditation," the third chapter explains the differences in the method of entry, necessity, and purpose. In order to understand the wrong paths of the spontaneously perfect vehicle, four scriptures are listed here. First, why does the practice of emptiness sutras require gradual entry? Like the Malika fruit, will it gradually ripen? Answer: As mentioned before. Here is the view of the Tsenman self-school. Also, like climbing a high mountain, taking one step at a time, like breaking through. Practicing the Dharmakaya of the Buddha is also like this, through the previous gradual practice of the two truths and shamatha-vipashyana, the foundation will gradually become solid. As the "Dense Array Sutra" says: The seven aggregates of consciousness are also like this, as well as the nature of the Alaya consciousness, by the power of practicing samadhi, the yogi can always see it. Like pure and beautiful gold, if the beautiful nature is not seen in the shape of gold, if it is distinguished in a clear and extremely detailed way, it will appear through diligent practice. As it is said. Therefore, decide with view, first rely on view to distinguish, relying on the wisdom of discernment, with the reason of dependent origination.
Chinese
因为事物并非自性成立，例如，当车子的轮辐、小轴、车轮等显现为车子的形态时，车子的本体并不在轮辐中。同样，也不在小轴等任何一个部分中。事物如柱子、瓶子等，是因缘和合、相互依存而产生的，虽然显现为聚合的状态，但实际上在任何因缘中，事物都没有像幻术般真实成立。没有形状，没有我，没有生命，没有人。它的特征被认为是空性的十八种性质等。像这样通过各种广泛的理由确定后进行禅修。首先，依次禅修四无量心。首先禅修慈心。看到众生实际上没有生起，这是非常痛苦的事情，唉玛霍！要非常悲痛。如果难以生起慈心，首先对父母、兄弟、师长和亲友生起。然后，如果可以的话，对中等的人禅修。如果可以的话，对敌人禅修。稳定之后，对所有众生禅修。那也像是感受到冰川般的慈悲，聚集他人的痛苦，像内心燃烧融化一样，从口眼流出眼泪。如经中所说，要那样做。然后，慈爱一切众生，没有分别，像母亲慈爱独子一样，将众生视为自己的孩子，以喜悦之心不后悔。不要抛弃舍心。这是无量心，是清净的一方，是最初的创造者，具有创造性，是没有创造性的，是修习的道路。伟大是指那无量伟大的，最初没有的。如来具有，在获得果位的时候才做。在这里没有详细说明，在《中观修习次第》三种中有所说明。修习二谛，首先，世俗谛也有两种，即正确和错误的。其中，正确的世俗谛的种类是五蕴等，其自性只是虚假的。它的特征是，经过观察后是空虚的，不能实现目的，看起来和谐，从因缘产生，存在只是如幻术一般。并且，快乐产生并显现。
English
Because things do not inherently exist, for example, when the spokes, small axles, and wheels of a cart appear as the form of a cart, the essence of the cart is not in the spokes. Similarly, it is not in any part such as the small axle. Things such as pillars and vases arise from the aggregation of causes and conditions, and interdependent origination. Although they appear as an assembled state, in reality, in any cause or condition, things do not truly exist like illusions. There is no form, no self, no life, no person. Its characteristics are considered to be the nature of the eighteen kinds of emptiness, etc. After determining such things through various extensive reasons, meditate. First, meditate on the four immeasurables in order. First, meditate on loving-kindness. Seeing that sentient beings are not actually born is a very painful thing, Emaho! One should be very distressed. If it is difficult to generate loving-kindness, first generate it towards parents, siblings, teachers, and relatives. Then, if possible, meditate on neutral people. If possible, meditate on enemies. After it is stable, meditate on all sentient beings. That is also like feeling compassion like a glacier, gathering the suffering of others, like burning and melting in the heart, tears flow from the mouth and eyes. As it is said in the scriptures, do that. Then, love all sentient beings without discrimination, like a mother loving her only child, regard sentient beings as one's own children, and be joyful without regret. Do not abandon equanimity. These are the immeasurables, the pure side, the initial creator, having creativity, and being without creativity, which is the path of practice. Greatness refers to that immeasurable greatness, which is not initially present. The Tathagata possesses it, and it is done when attaining the fruit. It is not explained in detail here, but it is explained in the three stages of the Madhyamaka meditation sequence. Meditating on the two truths, first, the conventional truth also has two types, namely correct and incorrect. Among them, the types of correct conventional truth are the five aggregates, etc., whose nature is only false. Its characteristics are that it is empty after being examined, it cannot achieve its purpose, it appears harmonious, it arises from causes and conditions, and its existence is only like an illusion. And, happiness arises and appears.
Chinese
并且，聚集毁灭，以及，恒常坚固不存在，以及不是断灭，无论什么显现，不是，如果没有观察则令人愉悦。这些是正直意义的经部所说。并且，那比如，星辰昏暗遮蔽了自性。灯火依靠油和布。心依靠心所。以及，幻术、露珠、水泡颠倒显现为错误。无常、痛苦。以及，梦境和受用三时已逝去不存在。现在不存在。未来不存在。如闪电和云彩。有为法也同样，意义是，一切法如星辰，白天没有夜晚有。存在于达萨则没有无明。等等都是幻象。了悟此，世俗的体性。的见解是如实知，这也是胜观。的。修习此，知晓的自性主要，智慧和禅定平等具备的四蕴的无量。自性。特征意义。专注和区分各自。的。修习此的功德是佛经所说的。不迷惑等等。习惯性修习。非真实的世俗是。显现如水中月、镜中光。不能起作用，以及，石女之子等。显现上经过观察后迎接和否定不存在的，以及意像等等。不能起作用不显现。的。它的自性是其他水和月亮的因缘等等。权力和。观察的特征按顺序。它的特征是。普遍知晓不错误的相似显现。不能起作用。没有观察则令人愉悦。不是恒常。不是断灭。差别是相似显现不能起作用。显现。通过观察而远离。有为的特征生老病死四。自性四即六。二是不显现不能起作用。的是从上面相反的显现恒常等等。的。那也是，自己的体性外道恒常体性不存在的缘故。舍弃和。执着于那。舍弃而应断除。真实的世俗也视为幻象而舍弃有什么过失呢？没有，为什么呢？那也是没有，生的体性不存在。真实地对于自己和他人等等不
English
And, gathering destruction, and, permanent steadfastness does not exist, and it is not annihilation, whatever appears, is not, if not examined, it is pleasing. These are the Sutras of Upright Meaning that are spoken. And, that is like, stars are dim and obscure their own nature. Lamps rely on oil and cloth. The mind relies on mental events. And, illusions, dewdrops, and bubbles appear inverted as errors. Impermanence, suffering. And, dreams and enjoyments of the three times have passed and do not exist. Now does not exist. The future does not exist. Like lightning and clouds. Conditioned dharmas are also the same, the meaning is, all dharmas are like stars, there is no day but there is night. If it exists in Dasa, then there is no ignorance. Etc. are just illusions. Understanding this, the nature of conventional truth. The view is to know as it is, this is also Vipassana. Of. Meditating on this, the nature of knowing is the main thing, wisdom and samadhi are equally endowed with the immeasurable four aggregates. Nature. Characteristic meaning. Single-pointedness and distinguishing each other. Of. The merit of meditating on this is what is said in the scriptures. Not confused etc. Habitual meditation. Unreal conventional truth is. Appearances are like the moon in water, light in a mirror. Unable to function, and, the son of a barren woman, etc. Appearances are welcomed after observation and denied non-existence, and mental images, etc. Unable to function, not appearing. Of. Its nature is other causes such as water and the moon. Power and. The characteristics of observation are in order. Its characteristic is. Universal knowledge is not mistaken in similar appearances. Unable to function. Without observation, it is pleasing. It is not permanent. It is not annihilation. The difference is that similar appearances cannot function. Appearing. Separated by observation. The characteristics of conditioned things are birth, old age, sickness, and death. Four natures are six. Two are invisible and cannot function. Is the opposite appearance from above, constant, etc. Of. That is also, because one's own nature is the heretical constant nature does not exist. Abandoning and. Attachment to that. Abandoning should be abandoned. If the true conventional truth is also regarded as an illusion and abandoned, what is the fault? No, why? That is also non-existent, the nature of birth does not exist. Truly for oneself and others, etc. do not