Chinese
果位是法身智慧显现，无碍大悲的游舞无论显现何种形象，都是果位的缘起。这些是大乘道次第的缘起，小乘的道果也应由此类推得知。如是，基、道、果的一切法，仅仅是显现为缘起之相，而以自性不成立之相，无谬见到的补特伽罗，了知痛苦谛的自性，所有器情世间，仅仅是从集谛的习气成熟的缘起而显现。并且了知其因是集谛，从烦恼的根本无明中解脱的缘起，能使灭谛涅槃显现，因此，以无明的对治道谛，证悟无我的殊胜智慧之义进行修习，从而现见并且串习至究竟，因此，解脱道三乘的一切所诠，都依赖于了知这甚深缘起之义。第三，宣说修慧分二：略说和广说。首先是略说：如上所说，轮回、涅槃、道三者的显现，所有这一切，都是从思念本来无生的自性中所产生的清净智慧所决定的，此时，安住于不错乱地了知实相之自性或体性的法性之中，而不被能取所取的分别念所染污，这被称为修慧，这是经部和释论中不共的说法，也是量士夫们所称道的。如《智慧光明庄严经》中说： “不以分别念来衡量，不住任何处的心，无有忆念和作意，无有对境，我顶礼膜拜。”《三摩地王经》中说：“无有对境亦无相，无有分别亦无戏论，无生即是真如性。”《中观根本慧论》中说：“所说之法即是止息，心之行境亦止息，无生无灭之法性，等同涅槃。”《入中论》中说：“何时无生即是彼，尔时智亦离生等，是时依彼而生之
English
The fruition is the manifestation of the wisdom of the Dharmakaya, and the play of unobstructed compassion manifests in whatever form, which is the dependent arising of the fruition. These are the dependent arisings of the path of the Great Vehicle. The way to apply the path and fruition of the Lesser Vehicle should also be understood by analogy. Thus, all the dharmas of the ground, path, and fruition are merely appearances in the manner of dependent arising, and the individual who sees without error the characteristic of being unestablished by nature knows that the nature of the truth of suffering, all of the container and its contents, appears only as the dependent arising of the ripening of the imprints of the origin. And knowing that its cause is the origin, the dependent arising of abandoning the root of affliction, ignorance, realizes the cessation, the noble Nirvana. Therefore, by meditating on the meaning of the supreme wisdom that realizes the truth of the path, the antidote to ignorance, selflessness, one sees it directly and becomes completely familiar with it. Therefore, the meaning of liberation, all the topics of the three vehicles, depends on understanding this profound meaning of dependent arising. Third, explaining the wisdom of meditation has two parts: a brief explanation and a detailed explanation. The first is the brief explanation: As mentioned above, all the appearances of samsara, nirvana, and the three paths are determined by the pure wisdom that arises from contemplating the nature of being unborn from the beginning. At that time, abiding in the nature of reality or the essence of the Dharma, knowing it without error, without being defiled by the thoughts of grasping and being grasped, is called the wisdom of meditation. This is an uncommon statement in the sutras and commentaries, and it is also praised by the authoritative individuals. As it says in the Sutra of the Ornament of Wisdom Light, "Not measured by conceptual thought, the mind that does not abide anywhere, without memory and without attention, without an object, I prostrate and bow down." The King of Samadhi Sutra says, "Without an object and without characteristics, without conceptualization and without elaboration, unborn is the nature of suchness." The Root Wisdom says, "What is said is cessation, the realm of the mind is also cessation, the nature of unborn and unceasing is equal to Nirvana." The Entering the Middle Way says, "When the unborn is that itself, at that time the wisdom is also free from birth and so on, at that time depending on them, the karma that arises"
Chinese
就像领悟那个地方一样。正如心变成什么样的形态，它就以那种形态来认知对象。像这样，依靠名言概念来认知。 仲敦巴尊者说：对于三时空性的法理，向外看会被外境所迷惑，向内看会被自己所迷惑，无我二取的觉性是无所看的。 那么，如果禅修的时候什么都不想，那么闻思有什么用呢？那些什么都不懂的人，自己待着不就好了吗？不是这样的，如果对于法性离戏的意义，没有通过闻思获得深刻的定解，就不会生起殊胜的胜观智慧。因此，为了胜观的因，清净戒律并且闻思在前是非常重要的。《解深密经》中说：世尊，止观从何因缘而生？慈氏菩萨说：从戒律清净的因缘而生，从听闻和思维所生的见解清净的因缘而生。又说：没有如愿听闻圣者的教言，是胜观的障碍。又《宝云经》中说：像这样，以思慧分辨正确的意义之后，为了现证它，而生起修慧。仅仅听闻等等，不能现证意义。 像这样，新旧派的中观师都一致认为，闻思的见解圆满之后，禅修的时候必须远离执着。但是，自宗认为，不仅仅是没有有自性的执着或者实有的执着，而且必须远离一切戏论边的执着分别。对于这个道理，有些大德说，应该像《解深密经》中所说的那样，以分别念来观察分析尽所有性和如所有性的对境，并且还应该从《瑜伽师地论》、《摄大乘论》、《般若波罗蜜多经》的窍诀等中，以多种方式寻求胜观的意义，从而生起各别自证的智慧。这对于最初的凡夫来说，似乎非常重要，直到见解的观察圆满为止，并且在禅修的时候，对于无我的意义，越来越清晰。
English
It is like realizing that very place. Just as the mind takes on whatever form it becomes, it cognizes the object in that form. In this way, it is through reliance on conceptual terms that knowledge arises. As Dromtönpa said: "For the doctrine of emptiness of the three times, looking outward, one is deceived by objects; looking inward, one is deceived by oneself. The awareness without the two, me and other, is without looking." So, if one should not think of anything during meditation, what is the use of listening and contemplating? Would it not be sufficient for those who do not know anything to simply stay as they are? That is not the case, for if one does not gain a deep certainty through listening and contemplating on the meaning of the nature of reality, which is free from elaboration, then special insight wisdom will not arise. Therefore, it is important that pure ethical conduct and listening and contemplation precede as the cause for special insight. The *Saṃdhinirmocana Sūtra* states: "Bhagavan, from what cause do śamatha and vipaśyanā arise? Maitreya, they arise from the cause of perfectly pure ethical conduct, and they arise from the cause of perfectly pure views that arise from listening and thinking." It also says: "Not hearing the words of the noble ones as desired is an obstacle to special insight." And the *Kṣitigarbha Sūtra* states: "Thus, having distinguished the correct meaning of the wisdom of thinking, one cultivates the wisdom of meditation in order to directly realize it. By merely listening and so forth, the meaning will not become directly realized." Thus, although all the New and Old Kadam masters agree that once the investigation of the view of listening and contemplation is complete, one must be free from grasping during meditation, the self-system holds that it is not merely the absence of grasping at inherent existence or grasping at truth, but that one must be free from all clinging and conceptualization of the extremes of elaboration. Some venerable ones say that, according to what is said in the *Saṃdhinirmocana Sūtra*, one should investigate the objects of as-many-as and as-it-is through conceptual analysis, and also that one should seek the meaning of special insight from the *Yogācārabhūmi*, the *Abhidharmasamuccaya*, the instructions on the *Perfection of Wisdom*, and so forth, and that one must cultivate the wisdom of individual discrimination through various means. This seems particularly important for ordinary individuals who are beginners, until the investigation of the view is complete, and that during meditation, the certainty of the meaning of selflessness becomes clearer and clearer.
Chinese
为了进入和解脱，应当时时以观察来引生定解。然而，如果无论在任何情况下，在正行修习的阶段，没有那样敏锐的观察智慧，以及对无我之义具有定解的执持方式，那么就不存在胜观的自性——各别自证的智慧。如果是这样，那么在圣者的等持和佛陀的果位中，也必须认为存在那样的观察智慧，因为如果不存在它，就被认为不存在胜观的智慧。这并不需要，因为圣者们现量见到法性，所以具有胜观，而凡夫与此不同。虽然不需要在所有方面都相同，但是如果没有现量见到法性并在其上安住的智慧，那么以具有戏论分别的因，来实现无戏论的智慧是不可能的。对此，有些人说，如果是这样，那么从白色种子中也不应产生蓝色芽，因为必须只有相似的因果。然而，这个例子应该变得非常恰当，就像白色种子是凡夫的智慧一样，如果那个种子是果，那么就像产生与它相似的果的芽一样。现在如果修习无执，那么产生与此相似的圣者的智慧是可能的。就像如果那个种子是秕糠，那么它不会结出果的芽一样，现在从具有执着分别的修习中，产生圣者的无分别智慧是不可能的。同样，虽然圣者菩萨们以大悲心，通过具有四种特征的布施等广大行持来利益他众，而凡夫没有与之相同的能力，但是现在就必须学习与此相似的，以发心和回向方便所摄持的布施等，这在任何宗派中都是被认可的，因为这些也是因果同类。此外，圣者菩萨们通过修习与等持、离戏论的智慧相似的究竟果位法身，以及后得大菩提的行持，来成就色身。
English
In order to enter and be liberated, one should generate certainty through examination from time to time. However, if in all cases, during the actual practice of meditation, there is no such sharp analytical wisdom and a way of holding that has certainty about the meaning of selflessness, then there is no wisdom of individual realization, which is the nature of vipassanā. If that is the case, then it must be assumed that such analytical wisdom exists even in the samadhi of the noble ones and in the state of Buddhahood, because if it does not exist, it is assumed that there is no wisdom of vipassanā. That is not necessary, because the noble ones directly see the nature of reality, so they have vipassanā, but ordinary beings are different from that. Although it is not necessary to be the same in all respects, if there is no wisdom that directly sees the nature of reality and abides in it, then it is impossible to achieve non-conceptual wisdom through causes that have conceptual proliferation. Some say that if that is the case, then a blue sprout should not come from a white seed, because there must be only similar causes and effects. However, that example should become very appropriate, just as a white seed is the mind of an ordinary person, but if that seed is a fruit, then just as a sprout of a fruit similar to it is produced. Now, if one meditates without grasping, then it is possible to generate the wisdom of the noble ones similar to it. Just as if that seed is chaff, then it is not possible for it to bear the sprout of a fruit, now it is impossible to generate the non-conceptual wisdom of the noble ones from the meditation that has grasping and conceptualization. Similarly, although the noble Bodhisattvas benefit others through great deeds such as generosity with four characteristics through great compassion, and ordinary beings do not have the same ability, it is necessary to learn from now on generosity and so on, which are similar to this, and are encompassed by the means of generating the mind of enlightenment and dedication, which is accepted in any tradition, because these are also causes and effects of the same kind. Furthermore, the noble Bodhisattvas accomplish the form body by practicing the ultimate result, the Dharmakaya, which is similar to the wisdom of samadhi, free from elaboration, and the conduct of great post-attainment enlightenment.
Chinese
同样，成就事业等也与此类似。此外，还这样说，对于执著于人我和法我的现象，需要以确信其不存在的认知来摧毁虚假的迷信堡垒，如果没有找到任何确定的东西，就不要让人我和法我的念头扰乱内心，而是安住于此。例如，在夜晚，当害怕未知的山洞里是否有魔鬼时，如果举起灯来彻底照亮，不消除恐惧，而是不让对魔鬼的念头扰乱内心，保持内心的平静，这与此类似。如是说。对此，我这样想，仅仅在没有找到任何确定的东西时保持内心平静，这确实是正确的，但如果说要对完全没有念头扰乱的状态进行责难，那就好比说，即使在山洞里举起灯来，已经知道没有魔鬼了，但如果反复不在意念中想“这里没有魔鬼，没有魔鬼”，那么恐惧就不会消失一样，因此，即使已经确信了空性，也不应该放弃对空性的执著，我是不这样认为的。为什么呢？即使不把无实有、空性和无我等的意义说成是实相，但执著于尚未消除一切戏论的无实有和空性等，那也不是《般若经》中所说的究竟空性。如《中观根本慧论》中说：诸佛说空性能，为舍一切诸见故，若复于空有所见，是则汝为不可治。因此，对于持有事物不存在的观念的人，据说连随顺的忍耐都没有。《八千颂般若经》中说：对于持有事物不存在的观念的人，连随顺的忍耐也没有。在《修次第下篇》中说：如果说“像这样什么也不想”，那就会舍弃正确辨别的智慧的特征。因为正确智慧的根本是正确辨别，如果舍弃了它，就等于砍断了根本，因此会舍弃超越世间的智慧。等等，这些话是针对那些没有通过听闻和思考等方式确定法无自性，只是盲目地静坐的人说的，而不是针对安住于殊胜观的智慧，安住于离戏无执的状态的人说的。月称论师的