Chinese
《宝性论》中说：具有分别的自性，刹那的垢染使界空虚。具有无分别的自性，无上的法不空虚。总而言之，从世俗的角度衡量，是无遮和非遮的空性。从胜义法界的角度衡量，是远离自之外境所想的空性。那么，所说的胜义自性为空，是何用意呢？是指对于胜义，如以心识所取般地执著是不成立的。这些对于凡夫来说，听闻之智慧非常重要，所以仅仅是展示了如何确定的途径，因为没有听闻就无法思维和禅修。正如所说：智慧是殊胜的，其基础是听闻，因此听闻是殊胜的。思维所生的智慧是，不只是停留在听闻的层面，而取决于思维其意义的确定性。因此，应当生起思维的智慧。如《如意宝藏论》中说：如此以殊胜的听闻庄严之后，必须在相续中生起思维的智慧。也就是，如所听闻之义，以就近观察而进入内心思维时，不只是停留在总义上，而是以分别的思维智慧，一一地对词句和意义的次第，以正确与否的思维来考察并确定。如《般若波罗蜜多心经总摄》中说：如炼金般地，经过烧、割、磨，好好地考察之后，接受我的教言，不是因为恭敬。以这个比喻说明，对于经续的词句和意义，不是仅仅以信心进入，而是以生起信心的教证，以及真实的理证，和前后不矛盾这三者来考察之后才接受。如《四百论》中说：任何意义，以教证和理证，善妙地表达，并且前后没有矛盾，即为圣者所 গ্রহণ。其他论师则说，所知三处以教证和理证二者来考察。由禅修所生的智慧是，如《如意宝藏论》中说：如此思维之事圆满之后，应当在相续中生起禅修的智慧。因此，总的来说，对于如何了解的意义，从取舍的角度进行修持和实修，特别是进入修习胜观的智慧，即无分别的智慧。
English
From the Uttaratantra: "Having the characteristic of distinction, momentary stains empty the realm. Having the characteristic of non-distinction, the unsurpassed Dharma is not empty." In short, when measured from the perspective of conventional truth, it is the emptiness of negation and non-affirmation. When measured from the perspective of ultimate reality, it is empty of objects conceived as other than oneself. So, what is the intention of saying that ultimate reality is empty of its own nature? It refers to the fact that clinging to ultimate reality as if it were grasped by the mind is not established. These are important for ordinary beings because the wisdom arising from hearing is crucial, so it only shows the way to establish it, because without hearing, one cannot think and meditate. As it is said: "Wisdom is supreme, its basis is hearing, therefore hearing is supreme." The wisdom arising from thinking is that it does not merely remain at the level of hearing, but depends on thinking about the certainty of its meaning. Therefore, one should generate the wisdom of thinking. As it is said in the Wish-Fulfilling Treasury: "After being adorned with excellent hearing in this way, one must generate the wisdom of thinking in one's mindstream." That is, when one closely examines the meaning of what one has heard and enters into thinking inwardly, one does not merely remain with the general meaning, but with the discriminating wisdom of thinking, one examines and ascertains each of the sequences of words and meanings, thinking about whether they are correct or incorrect. As it is said in the Essence of Wisdom, Collected from All: "Like gold, after being burned, cut, and polished, examine it well and then accept my teachings, not just out of respect." This analogy illustrates that one should not merely enter into the words and meanings of the sutras and tantras with faith, but rather examine them with the teachings that generate conviction, as well as the reasoning of reality, and the three aspects of non-contradiction between what comes before and after, and then accept them. As it is said in the Four Hundred Verses: "Whatever meaning is well expressed by scripture and reason, and is free from contradiction between what comes before and after, is embraced by the noble ones." Others explain that the three objects of knowledge are examined by the two, scripture and reason. The wisdom arising from meditation is, as it is said in the Wish-Fulfilling Treasury: "After the object of thought is completely perfected in this way, one should generate the wisdom arising from meditation in one's mindstream." Therefore, in general, one cultivates and practices the meanings of what one has learned from the perspective of acceptance and rejection, and in particular, one engages in meditating on the wisdom of higher vision, the non-conceptual wisdom.
Chinese
《入行论》中说： “具有寂止的胜观，应知能灭除烦恼。” 因此，对于通过禅修体验的见解，如《中转法轮》的直接阐述的理聚中所说，认为是否定性的无遮止，解释为不修任何东西就是修空性，不见任何东西就是证悟真如。 末转法轮的意趣，由慈氏法的论典无著昆仲所阐释，以及龙树足在《赞集》中所说，将能取所取二取的无二智慧本身阐释为通过禅修体验，并且这与密宗的甚深续部也意趣相合。 因此，全知法王无垢光尊者也曾在《宗派宝藏》和《如意宝藏》的根本释文中等论著中，在以闻思确定应确立之事的场合，将应成中观派确立为因乘大乘的顶峰，在以禅修体验确定之事的所有场合，认为体验之境是远离能取所取二取的各自自证智。 那么这二者不相违吗？ 不相违，在凡夫位，在以闻思确定见解之时，心的相执难以摧毁，因此，以闻思所生的智慧来遮止它，因为破除增益的理智应成派最为锐利。 并且，在以禅修所生体验确定之时，在末转法轮中所说的中观见解本身甚深且极为殊胜，因为自性清净的法界，胜义谛的自生智慧本身，是一切法的原始实相，这与密宗甚深续部中所说的见解的修持也相符，如是思维。 因此，如《如来藏经》等经部的意趣，如《宝性论》和《中观法界赞》中所说，通达如来藏的体性后，具种姓者发起无上菩提心，安住实相界之义现前也依赖于无分别的等持之门，因此，在舒适的坐垫上结跏趺坐，于此无有任何应遣除之物。
English
From the Bodhisattvacaryāvatāra: "Through the vipaśyanā that fully possesses śamatha, it should be known that the afflictions are completely destroyed." Therefore, regarding the view to be experienced through meditation, as explained in the collection of reasonings directly taught in the intermediate turning of the wheel, it is held as negation without affirmation, explaining that not meditating on anything is meditating on emptiness, and not seeing anything is realizing suchness. The intention of the final turning of the wheel, as explained by the brothers Asaṅga and Vasubandhu in the treatises of the Maitreya teachings, and as stated by Nāgārjuna in the Collection of Praises, explains that the very wisdom of non-duality of grasping and grasped is to be experienced through meditation, and this is also in accordance with the intention of the profound tantric scriptures. Therefore, the omniscient Dharma King Longchen Rabjam also, in the root and commentary of the Grūb mtha' mdzod and the Yid bzhin mdzod, and in other scriptures, when establishing what should be ascertained through learning, establishes the Prāsaṅgika Madhyamaka as the pinnacle of the causal Great Vehicle, and in all instances of establishing through meditative experience, he considers the object of experience to be the self-aware wisdom of individual self-awareness, free from the duality of grasping and grasped. One might wonder if these two are contradictory. They are not contradictory, because at the level of ordinary beings, when establishing the view through learning and contemplation, the mind's clinging to characteristics is difficult to destroy. Therefore, it is prevented by the wisdom arising from learning and contemplation, because the reasoning of the Prāsaṅgika that cuts through imputations is the sharpest. Moreover, when establishing through meditative experience, the Madhyamaka view taught in the final turning of the wheel is itself profound and extremely excellent, because the dharmadhātu, which is naturally pure, the ultimate truth, the self-arisen wisdom itself, is the primordial state of all dharmas. This is also in accordance with the practice of the view taught in the profound tantric scriptures, so it is thought. Therefore, as stated in the essence sūtras, such as the Ratnagotravibhāga and the Madhyamakadharmadhātustotra, having understood the nature of the tathāgatagarbha, the one with the lineage generates the supreme bodhicitta, and the manifestation of the meaning of the reality realm also depends on the door of non-conceptual samādhi. Therefore, sitting comfortably in the lotus position on a comfortable seat, there is nothing to be eliminated here.
Chinese
没有什么要放下。如实地观看真实。如实地见到而解脱。如是，不对任何分别念的相和对境作意。对任何显现的自性，不作扬弃取舍，而是坦然、清晰，安住于远离一切执着的自性面容中。由此，所有心和心所的戏论止息，从能取所取二者中解脱，现量见到无分别的智慧，各自以自证的体性。如《宝性论》云：内在自性法身者，以智慧眼得见之。又如《法界赞》云：依于眼与色，生起无垢之显现。又如罗睺罗所著《圣母赞》云：言思无及度母般若波罗蜜，不生不灭虚空自性之本体，各自证知智慧之行境，顶礼三世诸佛之母。如是，如云雾消散，日光显现一般，在等持的觉性中，任何执着都不成立的离念智慧，自明赤裸地安住，这是心性本自光明之智慧，从内证悟。如《入行论》云：何时于物与非物，心前皆无所缘境，尔时无余 τρόπος(藏文，梵文天城体，梵文罗马拟音，汉语字面意思) ，无所缘境最寂灭。如是，在要义上，当以修所成慧获得定解之时，对未能证悟自住智慧的众生，以强烈的悲心，生起将他们安置于无上菩提果位的勇气，并非虚假造作。并且，为了这个原因，自然而然地进入修习无分别禅定，因此，甚深的因果关系如轮般运转。总之，在等持中修习无分别智慧，从等持中起座后，在后得位中，观视一切显现如幻，而自性不成立。为了如幻的众生而回向。如是，所有六度，皆以加行菩提心所摄持，正行以三轮无分别之智慧所摄持，后行以将善根回向圆满菩提所摄持。即加行、正行、后行。
English
There is nothing to abandon. Look at reality as it is. Seeing reality as it is, one is liberated. Like that, without paying attention to any characteristics or objects of conceptual thought, without abandoning or adopting anything in the self-nature of whatever arises, but being open and clear, abiding single-pointedly in the self-face that is free from all grasping. By this, all the elaborations of mind and mental events cease, and one is liberated from the duality of grasping and the grasped, directly seeing the non-conceptual wisdom, each with its own self-aware nature. As it is said in the Uttaratantra: "The inner self, the Dharmakaya, will be seen with the eye of wisdom." And as it is said in the Dharmadhatu Praise: "Relying on the eye and form, stainless appearances arise." And as it is said in the Praise to the Mother by Rahula: "Ineffable, unthinkable, inexpressible, gone beyond wisdom, unborn, unceasing, the essence of space, the field of activity of self-cognizant wisdom, I prostrate to the mother of the Buddhas of the three times." Like the sun's orb becoming clear when the clouds dissipate, the wisdom free from thought, in which no grasping is established, abides nakedly and clearly in the awareness of equipoise; this is the wisdom of the mind's own nature, which is luminosity, knowing from within. As it is said in the Bodhicharyavatara: "When neither things nor non-things are perceived before the mind, then, since there is no other τρόπος(藏文，梵文天城体，梵文罗马拟音，way, manner, method) , the absence of object is utterly pacified." Thus, when one gains certainty about the essential meaning through meditation-born wisdom, a non-artificial courage arises with great compassion for all sentient beings who have not realized their own abiding wisdom, to lead them to the state of unsurpassed enlightenment. And for that reason, one naturally engages in meditating on non-conceptual samadhi, so the profound connection of cause and effect turns like a wheel. In short, in equipoise, meditate on non-conceptual wisdom, and having risen from that, in the post-meditation state, view all appearances as illusory, and their own nature as unestablished. Dedicate the merit for the sake of illusory sentient beings. Thus, all six perfections are embraced by the preliminary Bodhichitta, the main practice is embraced by the wisdom of the three wheels without conceptualization, and the subsequent practice is embraced by dedicating the merit to complete enlightenment. That is, the preliminary, the main practice, and the subsequent practice.
Chinese
三者圆满就能到达世间的彼岸。第三是利益有情的律仪，包括利益的律仪本身，以及与三种律仪相关的学处。第一部分分为总说和细说。总说：利益有情律仪是摄集善法的基础。意思是，通过积累善法使自相续成熟，为了使他相续成熟，而进入利益有情的律仪，这是摄集善法的基础。第二部分细说：首先以布施来摄集所化，然后以悦耳的言语来调伏其心，将他们引导至九乘次第，这就是利益行，为了引导他们，自己也要实行那些利益。其中有体性、分类、数量决定、摄集方式四点。第一点是：菩萨的修行学处，为了使一切有情成熟，以善巧方便乐于利益他人之心及其相应法。分类有：布施、爱语、利行、同事四种。第一种是：为了摄集尚未聚集在周围的所化，首先以财物布施使他们欢喜。如《莲花聚》中所说：以布施的扇子善加招引。第二种是：聚集在周围后，以悦耳的言语逐渐引导其心，通过宣讲正法，使他们对修行产生追求的意愿和欢喜。如该经中所说：以悦耳的言辞迎接。第三种是：如同用柔软和粗糙的食物逐渐喂养孩子一样，因为一种法不能使不同根器的众生成熟，所以要让他们修行适合所化根器的法。下等根器的三种是声闻、独觉、菩萨三种，中等根器的三种是事部、行部、瑜伽部三种，上等根器的三种是生起次第、圆满次第、大圆满三种，像这样按照根器的次第引导至九乘等，通过直接和间接的方式，善巧地成办有情的利益和安乐。如寂天菩萨所说：不应为劣者宣说殊胜法，已成广大法器者，不应施与下劣法。以及前面所说：应施予利益行的大计谋。第四种是：那些有情