English
The various appearances of the three realms, Buddhas, sentient beings, self, other, good, and bad, Plants, forests, towns, cities, houses, and so on, In short, all that is manifest to all sentient beings, Are all the objects of the six consciousnesses. But all of that is merely imputed, ultimately without inherent existence. Although without existence, it is used by oneself, Therefore, those who are childish and grasp at names, In this world, they engage with non-existent phenomena. For example, grasping the appearance of a mirage as water, Like those with eye defects perceiving hairs and moons as real, Like taking and using things in a dream. Therefore, all is conceptual thought, the object of ordinary beings. The object of the mind's purity is the pure land, Like when one awakens from sleep, the dream disappears. These objects that appear as real, both internal and external, If one awakens from the sleep of ignorance, they are not seen. Therefore, object and mind are one's own conceptualizations. Or, the spontaneously accomplished Buddha without conceptual thought, Has not seen any one thing, therefore there are no objects. The conceptual mind, together with the grasping at self, That conceptual mind has no color or shape, Nor is it established as male, female, or any real thing. Or, it is momentary, therefore without inherent nature. Or, because there is no object, there is no mind. Or, because it is interdependent, there is no birth. Therefore, samsara is empty and without self. Because there is no samsara, there is no nirvana. The ultimate end of nirvana is Buddhahood. Its Dharmakaya is the expanse and wisdom. But even these two are merely nominal designations, without reality. The two Rupakayas are reflections of wisdom. If there is no wisdom, how can there be reflections? Or, since it is a reflection, it is without reality, Therefore, there is no Buddha, only a name, and even the name does not exist. In short, the phenomena of samsara and nirvana, Their nature does not even exist as an illusion. Therefore, whatever appears, whatever exists, its nature is emptiness. That nature is called Bodhi. But because the agent and action of Bodhi are not found, Therefore, Buddha and Bodhi are merely nominal designations, and do not exist. Existence and non-existence are relative phenomena, Because existence is not established, neither is non-existence. Because there is no subject, there is no emptiness of nature. Because there are no two extremes, the middle is also not established, In the nature of phenomena, which is unthinkable and inexpressible, If one designates a middle, the four extremes become faults. Therefore, the nature of all phenomena, Like summer clouds appearing and being nothing, All phenomena appear, but without clinging to anything.
Chinese
无实性中， 显现之性中事物不显现， 有无中和三者皆不成立故， 一无所有故亦无任何可思。 远离见闻等一切名言， 超越心与心生及识之境， 现量等量亦无法衡量。 是故胜者未见一法故， 未说一句之法。 然为所化之分别念，显现宣说经藏。 若各别存在则成任何事物故， 纵成思维之境亦非彼， 故此思说之境仅是臆测之错谬。 是故诸法皆为空性之体性， 虚空唯是名称体性一无所有。 是故一切本即空性之故， 无有断除烦恼亦无成就菩提。 菩提之获得与希忧，断舍与取舍， 以及三解脱与道及对治亦无有。 胜义谛之真性亦无实性故， 胜义之异名，无生灭等等， 以及修习空性亦唯是名言故， 无有修习之境，无有修习，心亦无有。 因无有可修故，无有不修亦无安住， 身心法等，不执著过患功德故， 无有能缘所缘，不执著如虚空。 欲证此义之瑜伽士， 当由听闻、思维、修习三门而证悟。 彼三之境亦是名与二者， 及义性故，由思维与修习二者， 依止经论与口诀，亦以理智， 诸法皆是无我之理证是， 如前分别剖析而显示。 若能摧毁诸法，再三详细观察， 则非仅是言词，内心亦能领悟。 领悟之时，则生起如是觉性： 因一无所有故，如所测度般显现， 且是众生之现量。 佛陀众生等等诸法， 如梦境般唯是分别念故， 如幻师了知幻化般一无所见， 虽显现然一无所见之觉性生起。 彼觉性亦仅是自性而已。 尔时则见诸法一无所有。 然于一无所有中亦无思维之境， 是故思说皆不容，亦无见闻。 于无言之状态中亦不可见故， 心中则无有感受苦乐。 心亦见为无实犹如虚空。
English
In the absence of inherent existence, In the very nature of appearance, things do not appear, Because existence, non-existence, and the middle are not established, Since there is nothing, there is nothing to think about. Free from all terms such as seeing and hearing, Transcending the realm of mind, mental events, and consciousness, Not measurable by valid cognition such as direct perception. Therefore, since the Victorious Ones have not seen a single dharma, They have not spoken even a single word of dharma. Yet, due to the conceptualizations of those to be tamed, the scriptures appear to be taught. If they existed separately, they would be anything, Even if they become objects of thought, they are not that, Therefore, this realm of thought and expression is merely a mistaken conjecture. Therefore, all dharmas are of the nature of space, Space is just a name, with no inherent characteristics. Therefore, since everything is primordially empty, There is no abandoning of afflictions, nor achieving of enlightenment. Attaining enlightenment, hope and fear, abandoning and adopting, As well as the three liberations, the path, and the antidote, are also absent. Since the very truth of ultimate reality is without inherent existence, Different aspects of ultimate reality, such as no arising and ceasing, And meditating on emptiness are merely terms, There is no object of meditation, no meditation, and no mind. Since there is nothing to meditate on, there is no non-meditation or abiding, Since there is no perceiving faults or virtues in body, mind, or dharmas, No object to be perceived, no perceiver, non-perception like space. The yogi who wishes to realize this meaning, Should realize it through the three doors of listening, contemplation, and meditation. The objects of these three are also name, both, And the very meaning, so through the two of contemplation and meditation, Relying on scripture and pith instructions, and also through reasoning, The proof that all dharmas are without self is, As explained and shown separately above. If all things are destroyed and repeatedly examined, It will not just be words, but the depths of the mind will understand. At the time of understanding, this awareness arises: Since it is nothing, it appears as it is conjectured, And it is the direct perception of sentient beings. All phenomena such as Buddhas and sentient beings, Are merely conceptualizations like the objects of a dream, Like a magician knowing illusion, seeing nothing, Although appearing, the awareness of seeing nothing arises. That awareness is exhausted in its own nature. At that time, all things are seen as nothing. But even in nothingness, there is no object of thought, Therefore, thought and expression do not enter, and there is no seeing or appearance. Since even in the state of inexpressibility, nothing is seen, In the mind, there is no experience of pleasure or pain. The mind is also seen as without substance, like space.
Chinese
如同虚空一般，什么也不执着。 那时，取舍不显现，生起分别念： 圣者与众生、自他、好坏， 善恶、苦乐、净秽、舍取等， 一切显现为二元，了悟无二性， 不容许个别的见解和执着。 因此，一切都应视为无二平等。 如是证悟，即是见到法身。 因为与诸佛如来同处一境。 圣者与瑜伽士证悟的差别是： 瑜伽士仅在等持之时， 菩萨的证悟才得以显现。 佛陀的证悟是自然成就的。 佛与众生的自性虽一， 然因有无分别念而有差别。 即使专注于法性本身也行。 一切分别念皆是轮回的束缚， 无分别、超思、自明的法身。 为了舍弃分别念，获得自明， 禅修时应如此思维并安住。 显现为有寂的诸法， 因为在有无等任何处皆未成立， 所以什么也不是，因此什么也不可思。 因为不可思，所以什么也不思， 舍弃一切努力、赞颂、执着和目标， 不要专注于不清晰、不分别的状态， 身心放松，稍微松弛。 在不动摇、清晰的状态中，自然而然地， 精进于无分别、舍弃的安住。 将突发的境相分别，安住于自生自灭。 那时，据说一切证悟都会生起。 时时观察心在做什么。 如果昏沉或掉举，则会产生喜悦和忧伤。 不阻止显现是方便， 不执着显现，不住留是智慧。 在未熟悉之前，也要修习有相之心。 思维法性的意义，进行舍取。 或者用心来观察心。 或者思维显现本无自性， 思维清晰而无分别地安住。 守护正念和正知，如果出现过失， 就努力反复地安住于平等。 突发的境相分别生起时，要消散并放下。 如此禅修，则会产生三种心的体验： 首先，如同陡峭山上的湍急流水。 其次，如同极其缓慢流淌的江河。 第三，如同平静清澈的湖底。 这是止观双运。 三种舍弃。
English
Like the sky, do not abide in anything. At that time, discernment of what to accept or reject is not seen, and conceptual thoughts arise: Saints and sentient beings, self and other, good and bad, virtue and sin, happiness and suffering, clean and unclean, abandoning and accepting, etc. All appearances seem dualistic, but realize non-duality, Do not allow individual views and fixations to enter. Therefore, see everything as non-dual and equal. If you realize it like that, you will see the Dharmakaya. Because you dwell in the same realm as the Sugatas. The difference between the realization of saints and yogis is: For yogis, it is only during the state of Samadhi, That the realization of Bodhisattvas becomes manifest. For Buddhas, realization is spontaneously accomplished. Although the nature of Buddhas and sentient beings is the same, Differences arise due to the presence or absence of conceptual thoughts. Even if you focus on the nature of reality itself, it is fine. All conceptual thoughts are the bonds of Samsara, While the Dharmakaya is non-conceptual, beyond thought, and self-aware. Therefore, in order to abandon conceptual thoughts and attain self-awareness, When meditating, think and abide in this way: These phenomena that appear as existence and peace, Since they are not established anywhere, including existence or non-existence, They are nothing, so there is nothing to think about. Since there is nothing to think about, do not think about anything, Abandon all effort, praise, attachment, and goals, Do not listen to the unclear, non-conceptual state, Relax your body and mind, just loosen up a bit. In an unmoving, clear state, naturally, Strive for equanimity and abandonment. Let the sudden arising of object-thoughts dissolve on their own. At that time, it is said that all realizations will arise. From time to time, check what the mind is doing. If sinking or excitement arises, joy and sorrow will arise. Not blocking appearances is the method, Not clinging to appearances, not abiding is wisdom. Until you are familiar, also train the mind with characteristics. Think about the meaning of the nature of reality, and engage in abandoning and accepting. Or, look at the mind with the mind. Or, think that appearances have no inherent nature, Think clearly and abide without conceptual thoughts. Guard mindfulness and awareness, and if faults arise, Strive to repeatedly abide in equality. When sudden object-thoughts arise, dissolve and let go. If you meditate like that, three kinds of mind experiences will arise: First, like a rapid stream on a steep mountain. Second, like a very slow-flowing river. Third, like the bottom of a still, clear lake. That is the union of Shamatha and Vipassana. Three abandonments.
Chinese
此外，那时会逐渐显现。 那时，身心会获得极大的调柔。 当空性变得熟悉时，也会出现这样的征兆。 一切事物都被执着为实有，并且进行区分， 错误的念头和概念会变得越来越少、越来越平静。 贪嗔等烦恼会变得越来越小。 善恶等取舍会变得越来越清晰地认识。 慈悲利他的心会越来越增长。 所见之境是心识习气所致， 心识念头越来越微细，所见之境也会消失。 神通等功德会逐渐显现。 在未显现之前，也要尽力而为。 安住于等持中，出定时也要这样观察。 虽然证悟法身是空性， 就像梦中因果不虚一样， 在错觉未尽之前，业力仍然存在， 所以要恒常取舍善恶之业。 忏悔所造之罪，以善心净化不善。 如果对平等有把握，就将证悟与之结合。 视一切事物如幻如化。 一切善行都以无所执着的方式行持。 守护正念和觉知，尽力而为。 对于有为善根，在不违背的情况下尽力而为。 如果生起烦恼，就以对治法空性来修习。 如果因寂静而感到厌倦，就思维无常和痛苦。 由于三世诸佛现前安住， 所以要以专注的心做七支供。 将所做的一切善根回向给伟大的菩提。 对一切众生生起慈悲利他的心。 舍弃愤怒和不悦，面带微笑。 以寂静坦诚待人，减少交往。 不要赞美自己，要观察自己的过失。 名声是魔的事业，会使心散乱。 即使获得神通，如果不与功德结合， 那么见到色相、听到声音等又有什么用呢？ 名声和赞扬、赞美和诽谤、快乐和痛苦， 获得和未获得，这世间八法， 要像山谷回声和梦境一样平等对待。 众生的自性本具过失， 不做或做了，也不要去想别人的过失。 这样长期修习空性， 两大资粮也会自然圆满。 两种障碍也会逐渐清净， 分别念和自我的执着就像春天的温水一样， 越来越平静、越来越微细，融入于无念的法界中。 无念任运自成即是法身。 那时也会见到