English
Even if similar, from that very moment, if one observes the state of mind being unborn, samsara and non-samsara are illusory like a dream. From the time of the arising of habitual sleep, it is said that there has never been an illusion. As it is said in the Sutra Requested by the Noble Near One: "I have shown the terrors of the hell of the mind, even though thousands of sentient beings have become weary. Those who die and go to the lower realms, those beings have never existed. Those who wield swords, great arrows, and weapons, those who inflict harm do not exist either. Seeing them fall on the body, there are no weapons there. Various pleasing flowers bloom, and a golden, excellent palace burns, captivating the mind. Here, there is no action for them either; those are established by the power of conceptualization. By the power of conceptualization, the world is designated; by clinging to perception, children are distinguished. Grasping and not grasping have not arisen either; complete conceptualization is like illusion and mirage." In short, these phenomena that are designated appearances are like the eight similes of illusion. One should strive to meditate on appearance as clear, distinct, and shimmering. The way to arise is: Since even merely grasping at illusion cannot be ascertained, one should meditate like the sky. "All dharmas are like the sky and without self; abide equally in the unborn and free from elaboration." Therefore, external dharmas are without self, and one realizes that the grasper and the grasped are without inherent existence. That which appears but is not true is merely a designation. In reality, one abides equally in the state that is not an object of elaboration of existence and non-existence by its own nature. Therefore, the conceptualization of grasping at external truth or untruth as illusion is also reversed. At that time, when the object of grasping cannot be ascertained, one knows that attachment to it, the mind of grasping conceptualization, is not established, and therefore, the grasper is also known to be not established. One should realize and meditate on the nature of reality that does not exist in the essence of anything and transcends the object. As it is said in the King of Samadhi Sutra: "In countless past eons, I remember having been the lord of men. The great ascetic, the Well-Gone One, made a raft, and his name was 'Born from No Thing.' As soon as he was born, he dwelt in the sky, showing that all dharmas are without thing. At that time, in accordance with that name, his sound was renowned throughout the world. All the gods were greatly delighted."
Chinese
发出声音。 成为名为“无有”的国王。 刚一出生就走了七步， 国王宣说诸法无有。 能仁宣说一切诸法， 当成佛为法王之时， 从草木、丛林、药山、岩石中， 也发出诸法无有的声音。 那个世界有多少声音， 一切皆是无有，一无所有。 像这样引导世间的， 声音的形态非常显现。 如是说。 安住之法有十三种，观察心：像那样禅修之后，然后这样观察内心的心： 各种念头，无自性的心， 否定肯定、真假、苦乐、舍等等， 向对境散乱，无法把握的你， 最初从哪里来，现在在哪里住？ 最后往哪里去，形状和颜色是什么？ 如此思索时，会这样显现。 也就是说，对于各种对境，喜欢不喜欢、是与不是、真假、苦乐等等，你这散乱纷飞的念头，最初从哪里来？现在在哪里住？最后往哪里去？有什么颜色？形状和特征是什么？不要一瞬间散乱，努力观察和分析，如《宝积经》所说： “光增，于此诸法之各别思择慧为何？乃是于心完全寻求之精进。”此乃其义。 如是观察，则念头的对境和各别思择的智慧，也同样不可得，如木中生火时，木自身也被焚烧一样，木柴烧尽后，二者都无自性一样了悟。即彼经所说： “譬如木自身，被风吹动， 火生起后，即焚烧自身。 如是智慧力生起后， 即焚烧各别思择。” 即是此理。 见解实相之方式：了悟执着不成立，即是对于否定肯定而散乱，并且对此进行各别观察的： 心，最初以生之因空， 中间以住，最后以灭而空。 无颜色形状，无自性可把握。 过去已灭，未来未生， 现在不住，内外任何处皆无。 如虚空般空
English
Emitting sound. Became the king called "Non-Existence." Immediately after birth, took seven steps, The king declared that all phenomena are without substance. The Sage who teaches all phenomena, When he became the Buddha, the king of Dharma, From grass, trees, thickets, medicinal mountains, and rocks, The sound also arose that all phenomena are without substance. In that world, however many sounds there are, All are non-existent, nothing at all. Like that, the guide of the world, The form of sound and melody became exceedingly manifest. As it was said. Among the thirteen methods of settling, examining the mind: After meditating in that way, then examine the mind within like this: The mind of various thoughts, without essence, Denial, affirmation, truth, falsehood, happiness, suffering, equanimity, etc., Scattering towards objects, you who cannot be grasped, Where did you first come from, where do you reside now? Where will you go in the end, what is your shape and color? When you contemplate like this, it will appear in this way. That is to say, for various objects, liking, disliking, being or not being, truth, falsehood, happiness, suffering, etc., you, the scattering and chaotic thoughts, where did you come from in the beginning? Where do you reside now? Where will you go in the end? What color is there? What are the shape and characteristics? Without being distracted for even a moment, one should strive to examine and analyze, as it is said in the *Ratnakuta Sutra*: "O Kashyapa, what is the wisdom that individually discerns these dharmas? It is the diligence of completely searching for the mind." This is the meaning. Having examined in this way, the object of thought and the wisdom of individual discernment itself are also not found, just as when fire arises from wood, the wood itself is also burned, and when the firewood is exhausted, both are realized to be without essence. That is, as it says in the same text: "For example, the wood itself, driven by the wind, When fire arises, it burns itself. Likewise, when the power of wisdom arises, It burns the individual discernment itself." This is the way. The way of seeing the nature of reality: Realizing that grasping is not established is to scatter towards negation and affirmation, and to individually examine this: The mind is empty in the beginning with the cause of arising, Empty in the middle with abiding, and empty in the end with ceasing. Without color or shape, without essence to be grasped. The past has ceased, the future has not arisen, The present does not abide, it is nowhere inside or outside. Empty like the sky, joyful.
Chinese
了知与地分离。 如此，心识看似存在，实为妄念所染。实际上，它没有任何自性，没有产生的因，所以最初的生因是空性的。没有产生的事物没有住处，所以住也是自性空。不住的事物没有坏灭的因，所以坏灭也是以其自性而空。没有颜色，没有形状，不可指示。在外、内、中间三处寻找和观察也找不到。找不到的状态就像虚空一样，没有可以执取和观察之处，空朗朗、宽敞敞、远离作为，这便是法身自性的见解。在《无量安乐》中说：无根的心性，寻找也找不到，没有可以执取之处。如实、本然是空性的状态，不可言说，是自生智慧。 放松安住：时间，那时心中什么也不想，像中断休息一样放松。什么也不想，舍弃作意，一切安住在无二平等的境界中。就像被重担压垮后休息一样，之前以分别念观察，舍弃观察的步骤，就像到达疲惫的终点或休息处一样，一下子就过去了。在自性中，放松安住，没有任何思念，而觉性的光芒和喜乐不间断，一切显现都安住在坦然、松弛、空旷的状态中。 在《多哈》中说：被绳索束缚的心，放松就能解脱，毫无疑问。愚昧者被什么束缚，智者就用它来解脱。 总的来说，心如果绷紧并专注于一点，就会散乱。如果放任自流，说“随便去吧”，那么安住于本位是法性，就像鼓槌一样。在《多哈》中说：被束缚的（心）开始向十方游走，放开就会不动而安住。我理解就像反过来的鼓槌一样，孩子们，你们也要盯着自己看。 就像船上的乌鸦一样，让心识散乱，然后说：“现在一点也不要回来。” 即使像向外境散乱一样，也会回到内在，像之前一样安住在空性自性的见解中。在《多哈》中说：境本身是清净的，不可指示。唯一以空性来行事。就像从船上飞起的乌鸦一样，盘旋
English
Know that it is separated from the ground. Thus, the mind appears to exist, but it is defiled by conceptualization. In reality, it has no essence whatsoever, and since there is no cause for its arising, the cause of its initial arising is emptiness. Since there is no dweller in what has not arisen, dwelling is empty of essence. Since there is no cause for cessation in what does not dwell, cessation is empty by its own characteristic. It has no color, no shape, and cannot be pointed out. Even when searched and examined in the outer, inner, and intermediate realms, it cannot be found. That state of not being found is like the sky, without any basis for grasping or examination, clear, vast, and free from action. This is the view of the Dharmakaya's own nature. In the "Abundant Bliss," it says: The nature of mind, without root, cannot be found by searching, and there is nothing to grasp. As it is, primordially, it is the state of emptiness. It is inexpressible, self-arisen wisdom. Releasing and resting: At that time, without thinking anything in the mind, relax and release as if taking a break. Do not think anything, abandon mental activity, and rest everything in the state of non-duality and equality. Just as one rests after being burdened, having abandoned the steps of examining with conceptual thoughts, it is like reaching the end of fatigue or a place of rest, and it goes by in a flash. In its own nature, by relaxing and releasing, there is no thought or memory, and the radiance of awareness, along with bliss, is uninterrupted. Rest all appearances in a state of openness, looseness, and emptiness. In the Dohā, it says: The mind bound by ropes, when released, there is no doubt that it is liberated. By what the deluded are bound, the wise are completely liberated by that. In general, if the mind is tightened and held to one point, it will be distracted. If you let it go as it pleases, saying, "Go wherever you want," then abiding in its own place is its nature, like a drumstick. In that very text, it says: Those who are bound begin to wander in the ten directions. When released, they remain unmoving and stable. I understand it to be like an inverted drumstick. Children, you too should stare at yourselves. Like a raven on a ship, let the mind wander, and then say, "Now, do not come back inside even a little." Even if it seems to wander to external objects, it will return inward and abide in the view of emptiness and its own nature as before. In that text, it says: The objects themselves are completely pure and cannot be pointed out. One should act solely with emptiness. Just as a raven flying from a ship circles.
Chinese
绕着田地转，又回到那里了。就这样。当心散乱于色等境时，因为境并非真实存在，心也不会片刻停留在上面，而是自己返回，安住在无所寻觅的空性中。譬如从外海的船上飞起的乌鸦，不依赖外境，而是落回船上一样。生起证悟之理是：修习之理。由此了知我执的补特伽罗无我，以及能执的心无自性。如是，通过断除对我和我所的执着分别念，习惯于未寻得之义，由于能执补特伽罗无我，故能执无自性。先前所执之境无本体，故所执无我。了知二我空性，生于轮回之境与生者二者不成立，从而轮回于无自性中解脱，是为趋入寂灭之意。而且轮回不离于心，因此。《多哈》中说：轮回的自性即是心的体性。愚昧者以箭相抵而说，智者应知晓。就这样。如是证悟之时，即使此生未得解脱，来世必定解脱。《中观四百论》中说：若以知晓此，于此未得灭，来世无勤劳，定能如业得。就这样。譬如善或不善的业力巨大，不可能不经历，来世必将经历，如必定经历之业。获得稳固之理是：各自获得止观稳固。此后，俱生双运之智慧，如显现与心二者无别，如水与水中之月。如池塘中水月显现时，水与月影无有差别，同样，显现与执持显现之时，彼时之识二者无别。显现即是所取。应理解为不是指显现之境。显现之境与其空性二者如水与水中之月般安住于无二之中。修习无二之义之理是：即使如此，因无明而执着为二，从而于有中迷乱，然以了知无二，则趋入寂灭。因此，应如是修习无二之义。诸法不生，是心的体性。