Chinese
并非如此存在。 依赖于因缘的事物，被说是空性。 谁若了知空性，即是有所警觉。 空性即是显现，应知其仅是真实中空性的部分。如《圣妙吉祥真实名经》所说：色即是空，空即是色，色不异于空，空不异于色。 《宝积经》中说： 色的自性为何， 那即是空性一般， 空性也被称为色， 自性原本即无生。 贪欲嗔恨自性即是空性， 愚痴我慢皆由分别而生。 分别念亦是未生无生者， 如是知者即成引导者。 《一切法无生经》中说： 贪欲不可见，同样嗔恨亦如是， 愚痴于此亦永不可见。 诸法皆如虚空般， 如是知者即成胜者。 天与非天二者理相同， 平等与不平等，同样是平等。 无有佛陀，亦无佛法与僧伽， 如是知者即是智者。 有情自性被说是菩提， 菩提自性即是一切有情。 有情与菩提二者非二元， 如是知者即成殊胜士。 彼等世俗和胜义二者无别，是为无别之真谛，即是中观之真如，于无实有之自性中，从原始清净之处修习，便能从常断、轮回涅槃之边解脱，而获得寂灭涅槃。那本然自性大圆满之义，即是法性超越勤作寻觅，如《普贤王如来根本续》中说：诸佛有情，显有情器世间，皆从我心性菩提心中生，本初即是无二，于此亦当坚信。 《意集续》中说： 唉玛吙，稀有奇妙之法！ 圆满诸佛之密意。 无有造作，无有错谬，无有为作。 如是本然自性清净。 唉玛吙，稀有奇妙之法！ 圆满诸佛之密意。 因无根基故，心性乃是， 诸法之根本。 唉玛吙
English
It is not like that. Whatever depends on conditions is said to be empty. Whoever knows emptiness is mindful. Emptiness is also appearance, it should be understood as only a part of being empty of truth. As it is said in the Condensed Meaning of the Holy Perfection of Wisdom: Form is emptiness. Emptiness is form. Emptiness is not other than form. Form is not other than emptiness. And in the Heap of Jewels Sutra: Whatever is the nature of form, That is like emptiness, Emptiness is also called form, Its nature is unborn from the beginning. And: Desire and hatred are by nature empty, Stupidity and pride are produced entirely by conception. That conception is also unborn and unproduced, Knowing it thus, one becomes a guide. And in the Sutra of All Dharmas Being Unborn: Desire is invisible, likewise hatred and, Stupidity are never seen in this. All dharmas are like the sky, Whoever knows this becomes victorious. Gods and non-gods are of one manner, Equality and inequality are likewise equal. There is no Buddha, no Dharma, and no Sangha, Whoever knows this is wise. The nature of sentient beings is said to be enlightenment, The nature of enlightenment is all sentient beings. Sentient beings and enlightenment are not two, Whoever knows this becomes a supreme being. That which is inseparable between the conventional and the ultimate is the indivisible truth, that is, the suchness of the Middle Way, in the essence of non-thingness, from the beginning of primordial purity, by practicing, one will be liberated from the sides of permanence and annihilation, samsara and nirvana, and attain the cessation of suffering. That very nature of the Great Perfection is called the Dharma-nature beyond effort and seeking. As it is said in the Kunje Gyalpo Tantra: Buddhas, sentient beings, appearance and existence, all vessels and contents, Because the essence of enlightenment arises from me, From the beginning, it is non-dual, and one should be certain of it. From the Gongdu Sutra: Emaho, wondrous and amazing Dharma! The secret of all perfect Buddhas. Unfabricated, uncorrupted, unmade. As it is, naturally completely pure. Emaho, wondrous and amazing Dharma! The secret of all perfect Buddhas. Because there is no basis, the nature of mind is, The root of all dharmas. Emaho
Chinese
奇妙之法！圆满诸佛之密！从无自性之自性中，大乐任运成就。唉玛吙！奇妙之法！圆满诸佛之密！非空亦非不空，中观亦非可执。如是说。斩断心之根本，如下：显现之事物无有利益与损害，然执着于彼则束缚于轮回。无需对种种显现进行分析，当斩断执着之心之根本。如是，显现非束缚，若不执着于破立，则不被沾染，因关联未成立故。是故，执着乃束缚，故当舍弃执着。朵哈中云：于何有执着，亦当舍弃之。若证悟，则一切皆是彼，无人能知彼之外。读诵是彼，执持与禅修亦是彼，于心诠释论典亦是彼。如是说。彼亦是对显现之色、声、香、味、触，以分别念而执着于无自性与不净等而舍弃，然心之执着者未解脱，故执着之根本未断，如向狗掷石，不咬掷石者而咬石，如是行持佛法不能从烦恼中解脱。如向狮子掷石，如杀掷石者般，一切烦恼与贪嗔之根本乃自心，故于内观察，以智慧息灭无自性。宝积经云：光增，于内完全寻觅，勿于外游荡。光增，未来之时，具增上慢之比丘，将如逐石之犬般出现。光增，何者如逐石之犬般？犬因石而怖畏，故逐石，而不逐掷石者。光增，如是，某些沙门与婆罗门于色、声、香、味、触之中，各自勤于分别念，虽了知无常、欺骗与坏灭之法，然不了知彼等从何而来，故于村落、城市、市镇、区域、国土与王
English
Marvelous Dharma! The secret of all perfect Buddhas! From the self-nature of no self-nature, great bliss is spontaneously accomplished. Emaho! Marvelous Dharma! The secret of all perfect Buddhas! It is neither empty nor non-empty, and even the Middle Way is not something to be fixated upon. Thus it is said. Cutting the root of the mind is as follows: The reality of appearances has neither benefit nor harm. However, clinging to it binds one to samsara. There is no need to analyze the various appearances, but cut the root of the clinging mind. Thus, appearances are not what bind, but if one does not cling to acceptance or rejection, one will not be tainted, because the connection is not established. Therefore, clinging is what binds, so clinging should be abandoned. The Dohā says: Whatever you are attached to, let it go. If you realize it, then everything is it, and no one can know anything other than that. Reading is it, holding and meditating are also it, and explaining the scriptures in the heart is also it. Thus it is said. That is, even if one abandons attachment to the forms, sounds, smells, tastes, and textures of appearances by conceptually analyzing them as being without self-nature and impure, etc., the mind that clings is not liberated, so the root of clinging is not severed. It is like throwing a stone at a dog, which bites the stone instead of the thrower. Practicing the Dharma in this way does not liberate one from afflictions. Like throwing a stone at a lion, which kills the thrower, the root of all afflictions and attachment is one's own mind. Therefore, examine it inwardly and pacify it with wisdom, knowing it to be without self-nature. The Ratnakuta Sutra says: Kashyapa, search completely within and do not wander outside. Kashyapa, in the future, monks with pride will appear like dogs chasing stones. Kashyapa, what is like a dog chasing a stone? The dog fears the stone itself, so it chases the stone, but does not chase the one who threw it. Kashyapa, likewise, some ascetics and Brahmins diligently engage in individually analyzing forms, sounds, smells, tastes, and textures, understanding them to be impermanent, deceptive, and subject to destruction, but they do not know where they come from. Therefore, in villages, cities, towns, regions, countries, and kingdoms,
Chinese
即使去了王宫周围，也会被色、声、香、味、触所损害。如果他们住在寺庙里死去，那些安住于世间戒律的人将会转生到天界。在那里，他们仍然会被那五种欲望的功德所损害。从那里死去之后，他们也不会从恶道中完全解脱。那是什么呢？就像这样：众生地狱、畜生道、阎罗王的世间和非天。光明守护者，这样的话，修行者就如同狗追逐石头一样。对此有这样的说法：例如，狗虽然害怕石头，但不会追逐是谁扔的，而是追逐石头。同样，有些修行者和婆罗门因为害怕色等而住在寺庙里。即使他们住在那个寺庙里，如果他们看到色等对境，他们也会保持中立，不了解内在的实相。他们不了解那样的过患从何而来，又再次住在村庄里。在那里，他们也会被色等所损害。在那里，他们也享受天上的享受。有些天人和人类死去之后，他们会堕落到恶道之处。那些愚笨的人死去后会遭受痛苦。如来曾说，那些遭受百般痛苦的人，就像狗追逐石头一样。光明守护者，在末世，与狗追逐石头不同的瑜伽行者是这样的：例如，如果向狮子扔石头，狮子知道石头从哪里来，所以不会追逐石头，而是追逐扔石头的人，这样以后就不会再有石头出现了。同样，瑜伽行者在看到外在的欲望功德时，知道它们是从心中产生的，通过观察心，知道它们没有实体，从而获得解脱。对此有这样的说法：就像狮子吃人一样，瑜伽行者在看到外在的欲望功德时，知道它们是从心中产生的，通过了知心性本空，他就能从瑜伽中获得解脱。光明守护者，就像这样，例如，精通调伏马匹的人，知道那匹马的哪些...
English
Even if they go to the vicinity of the royal palace, they will be harmed by forms, sounds, smells, tastes, and tactile objects. If they dwell in monasteries and die, those who abide by worldly discipline will be reborn in the heavenly realms. Even there, they will be harmed by those five qualities of desirable objects. Having died from there, they will not be completely liberated from the lower realms. What are they? They are like this: sentient beings in hell, the realm of animals, the world of Yama, and the Asuras. O Light Protector, in that case, the renunciate is like a dog chasing a stone. Regarding this, it is said: For example, although a dog is frightened by a stone, it does not chase after who threw it, but chases after the stone. Similarly, some renunciates and Brahmins, being frightened by forms and so on, dwell in monasteries. Even if they dwell in that monastery, if they see objects such as forms, they remain neutral and do not understand the inner reality. They do not know where that fault comes from, and again they dwell in villages. There too, they will be harmed by forms and so on. There too, they enjoy the pleasures of the gods. Some gods and humans, having died, will fall into the places of the lower realms. Those foolish ones, having died, will suffer. The Sugata said that those who suffer a hundredfold are like dogs chasing stones. O Light Protector, in the future, the yogic practitioners who are different from dogs chasing stones are like this: for example, if a stone is thrown at a lion, the lion knows where the stone came from, so it does not chase the stone, but chases after the one who threw the stone, so that no stone will appear later. Similarly, when a yogic practitioner sees the qualities of external desires, knowing that they arise from the mind, and by examining the mind, knowing that they have no substance, they will be liberated. Regarding this, it is said: Just as a lion eats a person, when a yogic practitioner sees the qualities of external desires, knowing that they arise from the mind, and by knowing the nature of the mind to be empty, he will be liberated from yoga. O Light Protector, it is like this: for example, one who is skilled in taming horses knows which...
Chinese
在它没有被驯服和调伏之前，就一直使用它。 具寿。 同样，作为瑜伽行者的比丘，无论在何处看到心发生变化，就在那里投入精进，为了不让它变得混乱，就这样调伏自己的心。 对此，应该这样说：例如，一位驯马高手，以驯服和毫不动摇的方式来调伏马。 瑜伽士也看到心在变化，为了以后不变得混乱，就这样调伏它。 具寿。 例如，潜伏的疾病会使生命力衰竭。 具寿。 同样，在所有见解中，执着于自我就像疾病一样，会使佛法的生命力衰竭。 对此，应该这样说：例如，潜伏的疾病会损害生命力，并且不会带来快乐。 同样，在所有见解中，执着于自我的见解，会完全摧毁佛法的生命。 具寿。 例如，一个人应该从任何束缚他的地方解脱出来。 具寿。 同样，瑜伽行者的心执着于什么，就应该从什么中解脱出来。 对此，应该这样说：例如，一个人被什么束缚，就应该从什么中解脱出来。 同样，愚昧的心执着于什么，瑜伽行者就应该从什么中解脱出来。 如此说。 这就是心的秘密。 入行论中说：如果不了解心的秘密，那么他们就会毫无意义地游荡。 关于显现在六识上的心是无实有的教导是： 显现在六识境上的心，虽然显现，但没有任何自性。 寻找时找不到，观看时看不到。 没有颜色和形状，没有本体可以识别。 没有内外，没有过去、现在、未来三时的生灭。 没有方向和界限，没有基础和实体。 这种无法指明、超出思维的心。 如此说。 如果用心来观察心，就会知道它没有任何可以识别的本体，这就是认识到本来的实相。 多哈中说：心的根源无法指明，由三种俱生。 从哪里产生，在哪里消失，在哪里存在，都不知道。 如此说。 丹巴索
English
Until it is not tamed and subdued, it is used as such. Shariputra, similarly, a Bhikshu who is a practitioner of yoga, wherever he sees the mind changing, he engages in diligent practice there, and in order to prevent it from becoming disturbed, he subdues his mind in that way. About this, it should be said: For example, a skilled horse tamer subdues the horse in a disciplined and unwavering manner. The yogi also sees the mind changing, and in order to prevent it from becoming disturbed later, he subdues it in that way. Shariputra, for example, a hidden disease causes the vital force to decline. Shariputra, similarly, among all views, clinging to self, like a hidden disease, causes the life force of the Dharma to decline. About this, it should be said: For example, a hidden disease harms the life force and does not bring happiness. Similarly, among all views, the view of clinging to self completely destroys the life of the Dharma. Shariputra, for example, a person should be liberated from whatever binds him. Shariputra, similarly, whatever the mind of a practitioner of yoga is attached to, he should be liberated from that. About this, it should be said: For example, a person is bound by whatever, he should be liberated from that. Similarly, whatever the deluded mind is attached to, the practitioner of yoga should be liberated from that. Thus it is said. That is the secret of the mind. In the Bodhicharyavatara it says: If you do not understand this secret of the mind, then they will wander meaninglessly. The teaching that the mind appearing to the six consciousnesses is without substance is: The mind appearing to the objects of the six consciousnesses, although it appears, has no nature whatsoever. It cannot be found by searching, it cannot be seen by looking. It has no color or shape, no essence to be identified. It has no inside or outside, no arising or ceasing in the three times. It has no direction or boundary, no basis or substance. This mind that cannot be pointed out and is beyond thought. Thus it is said. If the mind is followed by the mind, it is known that there is no essence to be identified anywhere, and this is knowing the innate reality. In the Dohakosha it says: The root of the mind cannot be pointed out, by the three co-emergent ones. From where it arises, where it disappears, where it abides, is not known. Thus it is said. Dampa So