English
This is a true exposition of the wisdom of cultivation, as well as an exposition of how to practice the path and attain the fruition, and a summary of the meaning of the six perfections. First, the true exposition of the wisdom of cultivation is: Just like the sky, which is ungraspable, un-demonstrable, not a material thing, and without end or center, similarly, when the nature of mind is placed evenly in the realm of phenomena that is primordially pure, the meaning of cultivation is that the two, the suchness of phenomena and the wisdom of the subject, become of one taste, and are not separate from each other. In this regard, the Prajnaparamita Sutra says that in the stage of cultivating the four practices, one should cultivate the one hundred and three aspects of the three forms of white dharma, dharma, and knowledge in a manner free from attachment. In the state of abiding in the unborn, there are the practices of non-abiding and non-practicing, which means to prevent attachment and behavior towards both object and subject. It is also explained that this prevents abiding elsewhere and yoga. It can also be said that there is no object of cultivation and no cultivator. Furthermore, not attending to anything is also explained as the meaning of "Mother," and "since it is not established in any object, the mind does not grasp anything," etc., are also the meaning of this. The Ornament of the Sutras says: "For those who have no view of cultivation, their cultivation is considered supreme." Like that. The nature of mind that has become of one taste with suchness, because it has no characteristics of things, therefore the five aggregates such as form, and the eight consciousness aggregates that are unconditioned, do not exist. The Mother Sutra says: "Cultivating the Perfection of Wisdom is cultivating the sky, and in the sky there is no form, no feeling, no perception, no formation, no consciousness..." up to "there is no Buddha." The Condensed Sutra says: "Forms are not seen, feelings are not seen, perceptions are not seen, and mind is not seen. Whichever consciousness and mind, and intellect are not seen, this is seeing the Dharma, thus said the Tathagata." It is also said that although the pledge to prevent the birth of the four extremes is the assertion of the Prasangika Madhyamaka, it is not that after blocking the extreme of existence with "non-existence," one suddenly cultivates a "non-existence," because "non-existence" does not abide in its own nature, therefore, the wisdom that knows the state of one's own nature is important.
Chinese
而且这尤其是一种矛盾，因为心的自性安住于三解脱门，这并非一无所有，而是如来之身和一切智慧的来源，因此成为宝藏。如玛帕姆·衮波所说：“此中无有任何需遣除之物，亦无任何需安立之物。”如此确立了基的本性之后，“以真实如是观真实，见真实则得解脱。”如此，将分别智超越凡夫心识的境界显现出来，这被安立为中观的见地。因此，如实亲见实相唯有圣者才能做到，但在凡夫位时，对于诸法自性已在法性中清净的真实义，不以造作之心加以染污而如实观照，并非如盲人般因缘不具足，或如睡眠昏沉，或如无想定般，而是与胜观智慧相伴随。如是，《中品般若经》中说：“以何不见之义而见之。”又说：“何为见胜义谛？即不见一切法。”所谓“见”，也只是在世俗谛中施设名言而已。若不从不改造的自性中散乱，不以修习的方式动摇，则因修习如实之故，而超胜其他。如是，在等持的智慧面前，所谓“心”——即主心和作意等心所摄持的觉知集合，连同境，一切能取所取的相都不存在，这就是中观道，是正确的分别智。如《照亮光明经》中所说：“何为中观？即不可思议，不可宣说，非所依，非显现，无分别识，无处所。光明，此乃中观道，是于诸法之分别。”如是说，于此境地，唯有如来才是量士夫，除此之外别无他者，故不应稍作怀疑。有些人如前所说，将分别智认定为敏锐的分析之识，并以此作为智慧生起的来源，又
English
Moreover, this is especially contradictory, because the nature of mind abides in the three doors of liberation, which is not a state of utter nothingness, but rather the source of the bodies and all the wisdom of the Tathagatas, and therefore becomes a treasury. As Mapam Gonpo said: "In this, there is nothing to be eliminated, nor is there anything to be established." Having thus established the nature of the ground, "Look at reality with reality, and seeing reality, one is liberated." Thus, revealing that the wisdom of discernment transcends the realm of the minds of ordinary beings is established as the view of the Middle Way. Therefore, directly seeing reality as it is, is indeed only possible for noble ones, but even in the state of ordinary beings, contemplating the very meaning of reality, where the nature of phenomena is already purified in the dharmata, without corrupting it with artificial mind, is not like a blind person lacking the necessary conditions, or like being overcome by sleep, or like the absorption of non-perception, but is accompanied by the wisdom of insight. As it is also stated in the Intermediate Mother Sutra: "Seeing that which is not seen at all." And: "What is seeing the ultimate truth? It is not seeing all phenomena." The term "seeing" is merely a designation used in conventional truth. If one does not stray from the unadulterated nature and does not waver in the manner of not meditating, then because of meditating on reality as it is, it is superior to others. Thus, in the presence of that wisdom of equipoise, the so-called "mind"—that is, the collection of cognitions encompassed by the main mind and mental factors such as attention, together with the object—all aspects of grasping and being grasped do not exist. This is the Middle Way, the correct discriminating wisdom. As it is said in the Sutra Requested by Od-srung: "What is the Middle Way? It is that which is beyond thought, beyond expression, not a support, not an appearance, without consciousness, without a place. Od-srung, this is the Middle Way, the discrimination of all phenomena." Thus it is said, in this state, there is no other authority than the Tathagata himself, so one should not harbor even a slight doubt. Some, as previously explained, identify discriminating wisdom with sharp analytical knowledge and consider it the source from which wisdom arises, and again
Chinese
從清淨的個別觀察中，產生了如實了知的火焰，就像鑽木取火一樣，燃燒了思維的木柴。引用這句話的意思是，不像智慧和作意的因緣依賴於像從鐵中產生的火種那樣，而是以鑽木自身產生的火焰燃燒木柴自身為例，說明不依賴於智慧和思維的真實智慧之光，如不分別的智慧之火，燃燒了思維的木柴，從而如實地了知自己的本性。正如吉祥燃燈智尊者闡釋中觀訣竅時所說：「不執著任何事物，是因為遠離了能取和所取的思維。捨棄了一切憶念和作意，是因為捨棄了緣於過去和未來的思維。」因此，從遠離了由能知所知所安立的宗派戲論的角度來看，兩大車派都不認可不分別的智慧。孟加拉的班智達說：「聖者無著論師實際上並不認可二元對立的智慧，也不認可獲得不分別智慧之後的境界，因為他已獲得了三地自在，通達了一切法無生。」因此，有人說他的宗義無疑是中觀。龍樹論師也說：「於等持與非等持，何者此等皆無有，遠離實有與非有，以雙運而作開示。」因此，不要認為佛陀會因此而沒有身、智慧、功德和事業，因為自生的大智慧法界，從本性上就是不造作的，從中，為了調伏對象，一切身和事業都會無礙地顯現。因此，如果不僅僅是片面的智慧，而是對遠離一切極端執著戲論的智慧生起信心，並且完全了知一切法遠離增益和損減，那麼通過發菩提心和布施等方便，就能獲得解脫，不會因智慧的力量而墮入輪迴，也不會因方便的力量而進入寂
English
From pure individual discernment, the fire of knowing things as they are arises, and like fire produced by friction, it burns the firewood of thought. This quote means that, unlike wisdom and attention relying on causes like sparks arising from iron, it uses the example of fire arising from friction itself burning the firewood itself to illustrate that the light of true wisdom, independent of wisdom and thought, like the fire of non-discriminating wisdom, burns the firewood of thought, thereby knowing one's own nature as it is. As the glorious Dipamkara Shrijnana explained the essence of Madhyamaka: "Not grasping anything is because it is free from the thought of grasper and grasped. Abandoning all mindfulness and attention is because it abandons the thought focused on the past and future." Therefore, from the perspective of being free from the doctrinal elaborations established by knower and known, neither of the two great chariot traditions accepts non-discriminating wisdom. The Bengali Pandit said, "The noble Asanga actually does not accept the non-dual wisdom, nor does he accept the attainment after non-discriminating wisdom, because he has attained mastery over the three grounds and has realized that all phenomena are unborn." Therefore, it is said that his doctrine is undoubtedly Madhyamaka. The master Nagarjuna also said, "In equipoise and non-equipoise, whatever is without all these, having abandoned existence and non-existence, is shown as union." Therefore, one should not think that the Buddha will therefore be without body, wisdom, qualities, and activities, because the great self-born wisdom, the Dharmadhatu, is naturally unconditioned, and from it, for the sake of taming beings, all bodies and activities will appear unceasingly. Therefore, if one gains confidence not only in one-sided wisdom but in wisdom that is free from all extreme clinging elaborations, and fully understands that all phenomena are free from exaggeration and denigration, then through methods such as generating Bodhicitta and giving, one will be liberated, will not fall into Samsara due to the power of wisdom, nor will one enter Nirvana due to the power of means.
Chinese
因为堕入于超越之过失，如来密经中说：种姓之子，譬如火从燃料而燃烧，无燃料则熄灭。同样，心从所缘而燃烧，无所缘则心寂灭。因此，善巧方便的菩萨以般若波罗蜜多完全清净，也知道所缘趋于寂灭，但也不使善根的所缘寂灭，也不使烦恼的所缘生起，而是安立波罗蜜多的所缘。对于空性之所缘也分别观察，也以大悲观察一切有情之所缘。如是说。如果没有那样的智慧，而以实执的方式，对于布施等方便之分，无论多么长久地努力，也只会像外道之路一样，成为将自续缚于有寂之处的因，没有解脱的机会。如果以远离方便大悲等的智慧，也会像声闻一样，偏向于涅槃一边。因此，即使在极度平等安住的状态下，不生起依赖方便，但在加行或后得之时，必须修学以不执著方便之分的智慧所摄持的菩提心和回向等方便与智慧的结合。这样，就能无违地了解修持方便智慧之路的方式，三转法轮的密意，以及两大车轨的宗义。这些都出自于至尊上师的《般若波罗蜜多修持诀窍》，例如，一位精通医术的医生，为了平息有情众生的疾病，在制作珍贵的汞剂时，首先通过研磨、清洗和煮沸等方式，使汞本身变得纯净，去除毒素，然后与各种药物混合，从而消除有情众生的各种不同疾病。同样，菩萨们也为了消除轮回和寂灭的一切衰败，唯一的原因就是在自续中生起珍贵的菩提心，然而，由于凡夫地具有自私自利的毒素，所以要修持甚深空性。
English
Because of falling into the fault of transcending, the Secret Sutra of the Tathagata says: "Son of lineage, for example, fire burns from fuel, and if there is no fuel, it will be extinguished. Similarly, the mind burns from an object of focus, and if there is no object of focus, the mind will be pacified." Therefore, a Bodhisattva who is skilled in means, with the perfection of wisdom completely purified, also knows that the object of focus tends towards pacification, but also does not make the object of focus of virtuous roots pacified. Nor does he cause the object of focus of afflictions to arise, but rather establishes the object of focus of the perfections. He also separately contemplates the object of focus on emptiness, and also observes the object of focus of all sentient beings with great compassion. So it is said. Without such wisdom, and with clinging to inherent existence, no matter how long one strives with great effort in the aspects of means such as generosity, it will only, like the path of the Tirthikas, become the cause of binding one's own continuum in the place of existence, and there will be no opportunity for liberation. If, with wisdom devoid of means such as great compassion, one also deviates to one side of Nirvana, like the Hearers. Therefore, even if dependence on means does not arise in the state of perfect equanimity, it is necessary to train in the union of means and wisdom, such as the mind of enlightenment and dedication, which are grasped by wisdom that does not cling to the aspects of means, in the time of application or subsequent attainment. In this way, one can understand without contradiction the way to practice the path of means and wisdom, the intention of the three turnings of the wheel of Dharma, and the tenets of the two great chariots. All these come from the "Essential Instructions for Meditating on the Perfection of Wisdom" of the venerable and kind Lama, for example, when a skilled doctor makes a precious mercury compound to pacify the diseases of sentient beings, he first purifies the mercury itself through grinding, washing, and boiling, and after it has become free from poison, he mixes it with various medicines, thereby eliminating all the different diseases of sentient beings. Similarly, Bodhisattvas also generate the precious mind of enlightenment in their own continuum as the sole cause for eliminating all the downfalls of samsara and nirvana, but because the ground of ordinary beings is inherently possessed of the poison of self-interest, one must practice profound emptiness.