English
Similarly, accomplishing activities and so on is also similar to that. Furthermore, it is said that to cling to the characteristics of self and phenomena, one needs to collapse the false fortress of delusion with the certainty that they do not exist as such. If one has not found anything definite, one should not let thoughts of self and phenomena disturb the mind, but rather abide in that state. For example, at night, when one is afraid of whether there is a demon in an unknown cave, if one raises a lamp and cuts off the fear by not allowing thoughts of the demon to disturb the mind, but rather holds the mind, it is similar to that. It is said. Regarding this, I think that merely holding the mind without finding anything definite is indeed correct, but if one were to criticize the state of being completely free from mental disturbances, it would be like saying that even if one raises a lamp in a cave and knows that there is no demon, the fear will not disappear unless one repeatedly thinks, "There is no demon here, no demon." Therefore, even if one has gained certainty in emptiness, one should not abandon clinging to emptiness. I do not think so. Why? Even if one does not say that the meaning of non-existence, emptiness, and selflessness is the ultimate reality, clinging to non-existence and emptiness, etc., without having eliminated all elaborations, is not the ultimate emptiness taught in the Prajnaparamita Sutra. As it is said in the Root Wisdom: The Buddhas have said that emptiness is to relinquish all views. But if you hold a view of emptiness, you are incurable. Therefore, it is said that even compliant patience is not present in those who have the concept of the non-existence of things. The Eight Thousand Verse Prajnaparamita Sutra says: "For those who have the concept of the non-existence of things, there is no compliant patience." The Final Stages of Meditation says: "If one says, 'I will not think of anything like this,' then one will abandon the wisdom that is the characteristic of correct discrimination. Since the root of correct wisdom is correct discrimination, if one abandons it, one will cut off the root, and therefore one will abandon the wisdom that transcends the world." These words and so on are spoken with regard to those who have not ascertained the absence of inherent existence of phenomena through hearing and thinking, etc., but are merely sitting in blind darkness, not with regard to those who are abiding in the wisdom of superior insight, abiding in a state of freedom from elaboration and clinging. The master Chandrakirti's
Chinese
入中观智慧品云： “彼之义当修，无分别心自寂住，无所缘且无散乱，无相且明晰修。” 如是说故。又，异生之空性修习，是现观耶抑或隐观耶？ 初者，则彼成为圣者之过；后者，则以分别断执持隐观之义，乃笑话之境。 总之，修空性之异生，若心不转向无我之境，则“修”之说相违；若转向，则必为现观或隐观，然异生唯有隐观，故于加行道至世第一法间，以总义之方式证悟，如是承许，然说以离分别而修，则极相违也。 如是说，然于听闻思惟而观察之时，以分别之境作无我之义，以总义之方式证悟，则不相违，不待言说也。 于无我之状态中安住之时，则思彼等之相违不需安立，如是思之。 若有以空性或无我之相而成立者，则如是说之理应有，然法性之自性，于真实有无等之相皆不成立，故心亦不执持任何，此与实相相符，故虽安立为离分别，然犹于入定之时，离分别之自性，未成办离心之障蔽之无为智慧故，许为以总义之方式修习，不以空性之相于意境中作意，而以分别而修，故无相违也。 又，谓善不善之分别皆为系缚轮回者，故唯需守护离分别之自性，此乃华严宗之见，断大乘法之根本也，如是观察之。 概言之，无论善恶之分别，若有执着之实执，则无有差别皆为系缚，如金锁与绳索二者皆为系缚般。 然于大乘道中，不欲于一切分别执为有相之法而遮止，不舍弃善分别，且转为不善分别。
English
From the Introduction to Wisdom of the Middle Way: "Its meaning should be meditated upon; the non-conceptual mind abides in its own peace, without grasping and without distraction, meditate without characteristics and clearly." Therefore, it is said. Furthermore, is the emptiness meditation of ordinary beings manifest or hidden? If it is the former, then it follows that they are noble ones; if it is the latter, then grasping the meaning of the hidden with non-conceptual thought is a cause for laughter. In short, if the ordinary being who meditates on emptiness does not turn their mind towards the object of selflessness, then the term "meditation" is contradictory. If they do turn their mind, then it must be either manifest or hidden. Since ordinary beings only have the hidden, it is asserted that they realize the general meaning from the path of joining up to the highest mundane quality, but to say that they meditate without conceptuality is extremely contradictory. Although it is said that when examining through hearing and thinking, there is no contradiction in taking the meaning of selflessness as an object of conceptual thought and realizing it in a general way. However, when abiding in equanimity in the state of selflessness, it seems that such contradictions do not need to be arranged. If there were something established as a characteristic of emptiness or selflessness, then it would be reasonable to say so, but since the nature of reality is not established in any characteristic such as real, unreal, or both, the mind does not grasp anything, which is in accordance with the state of affairs, so even though it is established as non-conceptual. Still, even during meditative equipoise, the nature of non-conceptuality has not yet matured into the unconditioned wisdom that is free from the obscurations of the mind, so it is asserted that it is meditated upon in a general way. There is no contradiction because it is not desired to meditate with conceptuality by making a characteristic of emptiness an object of the mind. Furthermore, considering that all conceptual thoughts of virtue and non-virtue are binding to samsara, so it is said that only the nature of non-conceptuality needs to be cultivated, which is the actual view of Hwashang, and it cuts off the root of the Mahayana Dharma. In general, whether a conceptual thought is good or bad, if there is clinging to it, then there is no difference, it is binding, just like a gold chain and a rope chain are both binding. However, on the Mahayana path, it is not desired to cling to all conceptual thoughts as characterized dharmas and negate them. Not only are virtuous conceptual thoughts not abandoned, but they are transformed into non-virtuous conceptual thoughts.
Chinese
也把烦恼视为无执著的对治，以修习法性的方法，转为道的助伴或体性，因此修持有相的等持，慈爱等等。布施等后得的一切行为，也必须如实地修持，这是他们的主张。 即使如此，在未获得清净地之前，七种不净地的阶段中，也说有止观各自的修习，那么对于凡夫的阶段，又何必多说呢？所以在主要修习空性的时候，安住于没有分别的执着，修持有相的慈爱等等，以及布施等等的时候，以如幻的忆念，对任何事物都不执着，这样以有分别的方式来修持。 因此，那些见到甚深意义的圣者们，也以教证和理证遮止了安住于离戏，仅仅强调无遮和空执，并进行修持。这些行为是针对那些对佛语、论释和甚深口诀一无所知的愚蠢禅修者，如同投掷黑暗石块的人。圣者们自己内心的究竟目标绝非如此。对于那些从未学习过闻思辨析，却以虔诚恭敬心获得密咒总义和大手印、大圆满道解脱的众多弟子，有什么可否认的呢？因为没有什么可否认的。 因此，自宗执持者们，即使在修习无勤作之道的时候，也怀疑是否还需要有分别。还有一些人认为，刚才所说的是一种颠倒的佛法，似乎持颠倒见。想到或许对这些人稍微有所帮助，虽然自己相续中不要说胜观，连能够随心所欲的止观修习都没有，但还是把多次听闻圣者们的口诀铭记于心，自己无法利用，就当做临终遗嘱，时不时地写下这些，除了听闻之外，没有其他意义，所以才这样说。如果因为不理解或错误理解等原因，导致了言语上的过失，请多多包涵。 这样消除疑惑之后，第二，广说，有四：修。
English
Also, regarding afflictions as the antidote of non-attachment, transforming them into companions or the essence of the path through the method of practicing the nature of reality. Therefore, one should cultivate the samadhi with characteristics, such as loving-kindness, and accomplish all the activities of subsequent attainment, such as generosity, as they are. Even so, before attaining the pure grounds, it is said that there are separate practices of shamatha and vipashyana in the seven impure grounds. So, what need is there to mention the stage of ordinary beings? Therefore, when mainly practicing emptiness, one should abide without conceptual grasping. When practicing loving-kindness with characteristics and giving generosity, etc., one should not be attached to anything with illusory mindfulness, and thus practice with conceptualization. Therefore, even those holy beings who see the profound meaning have refuted abiding in freedom from elaboration with scripture and reasoning, and have only emphasized negation and clinging to emptiness, and practiced accordingly. These actions are directed towards those foolish meditators who do not know anything about the Buddha's words, commentaries, and profound oral instructions, like those who throw dark stones. The ultimate goal of those holy beings' own hearts is certainly not like that. What is there to deny for those many disciples who have never studied listening, thinking, and analysis, but have manifestly attained liberation through the general meaning of mantra and the path of Mahamudra and Dzogchen with devotion and reverence? Because there is nothing to deny. Therefore, even when practicing the effortless path, those who hold to their own system doubt whether there is still a need for conceptualization or not. And some others think that what was just said is a perverted Dharma, and seem to hold a perverse view. Thinking that it might be of some help to these people, although in my own mind there is not even the practice of shamatha that can be put to use, let alone vipashyana, I have kept in mind the oral instructions of the holy ones that I have heard many times. Since I cannot use them myself, I will write these down from time to time as a last will and testament. There is no other meaning to hearing than this, so I say this. If there are faults of speech due to not understanding or misunderstanding, please forgive me. Having thus dispelled doubts, secondly, the extensive explanation has four parts: meditation.
Chinese
这是关于修习智慧的真实阐述，以及如何行道和获得果位的阐述，并总结了六度的意义。首先，关于修习智慧的真实阐述是：就像虚空一样，不可执取，不可指示，不是有形之物，没有边际和中心。同样，当心的自性安住在本来清净的法界中时，修习的意义在于法性和有境的智慧二者融为一体，而不是彼此分离。对此，《般若经》中说，在修习四种行持的阶段，要以无执的方式修习白法、法、智三种形态的一百零三种相状。在安住于无生状态时，则有不住之行和不行之行，这意味着要阻止对境和有境二者的执着和行为。也有解释说，这阻止了安住于其他地方和瑜伽。还可以说，没有修习的对象和修习者。此外，不作意任何事物也被解释为“母”的意义，以及“在任何境中都不成立，因此心不执取任何事物”等，这些都是这个意思。《经庄严论》中说：“对于那些没有修习之见的人，他们的修习被认为是殊胜的。”就像这样。与法性融为一体的心之本性，由于没有事物的特征，因此色等五蕴以及非造作的八识聚也都不存在。《母经》中说：“修习般若波罗蜜多就是修习虚空，虚空中没有色，没有受，没有想，没有行，没有识……”直到“没有佛”。《摄颂》中说：“诸色不可见，诸受亦不见，无想亦不见，心亦不可见，何者识与心，意亦不可见，此乃见法性，如来如是说。”这也是说，虽然遮止四边生是应成派的主张，但并非在以“无”来遮止“有”的边际后，突然修习一个“无”，因为“无”并不安住于自性中，因此，认识自性之状态的智慧才是重要的。