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观修空性的体性，同样，无相三摩地的寂静体性，以及无愿三摩地的断苦体性。如果这样认为，那就是魔业，因为执着于取舍的极端，会阻碍生起诸法平等性的智慧。那么应该怎么做呢？如经所说：“色即是空。”通过认识到不相容和对治无有差别，这也被称为善巧方便的解脱。通过认识到不相容的事物没有应该抛弃的实体，这也被称为自性光明的解脱。通过认识到一切事物中都不存在自我的实体，这被称为无为解脱。应当领会这样的意义。这是它的含义。此外，舍弃轮回三道而修涅槃之道也是魔业。如经所说：“自性未寂灭，自性寻觅舍弃何处住？”也就是说，如果将贪嗔痴三种视为轮回之道而加以舍弃，并将无贪的善根等视为涅槃之道而加以修习，这也是执着于取舍的极端，是魔业。因为这样就无法见到诸法自性寂灭的意义。因为诸法的自性对于勤作和舍弃两者都没有安住之处。如《维摩诘所说经》中说：“解脱不是因为舍弃贪嗔痴而解脱吗？”回答说：“如果说舍弃贪嗔痴而解脱，那是对于傲慢者而言的。对于无我者而言，贪嗔痴的自性本身就是解脱。”这与此相符。此外，在那部经中还说：“像那些圣者阿罗汉，即使他们有‘我已经舍弃了一切烦恼’的傲慢想法，也不会成为阿罗汉。”道理也是一样的。那么，圣道的真实基础是什么呢？如经所说：“圣者之境与所住，超脱等道无他处。”也就是说，圣者所见之境和成就之所，也是诸法平等性，没有
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Meditating on the characteristic of being devoid of inherent existence, similarly, the peaceful characteristic of the signless samadhi, and the characteristic of eliminating suffering of the wishless samadhi. If one thinks in this way, it is the work of Mara, because clinging to the extremes of acceptance and rejection obstructs the arising of the wisdom of the equality of all phenomena. So what should be done? As it is said, "Form itself is emptiness." By realizing that incompatibility and antidote are without difference, this is also called liberation through skillful means. By realizing that there is no substance to be abandoned in incompatibility, this is also called liberation through naturally luminous nature. By realizing that there is no self-established entity in all things, this is called unconditioned liberation. One should grasp the meaning of such a thing. That is its meaning. Furthermore, abandoning the three paths of samsara and meditating on the path of nirvana is also the work of Mara. As it is said, "If the self-nature is not pacified, where does one dwell seeking abandonment of self-nature?" That is to say, if one sees the three poisons of desire, hatred, and ignorance as the path of samsara and abandons them, and sees the roots of virtue without attachment, etc., as the path of nirvana and meditates on them, that too is clinging to the extremes of acceptance and rejection, and is the work of Mara. Because in that way, one does not see the meaning of the self-nature of all phenomena being peaceful. Because the self-nature of phenomena has no fixed abode in either effort or abandonment. As it is said in the Vimalakirti Sutra, "Is liberation not liberation by abandoning desire, hatred, and ignorance?" The answer is, "To say that liberation is by abandoning desire, hatred, and ignorance is for the arrogant. For those without self, the very nature of desire, hatred, and ignorance is liberation." This is also in accordance with that. Furthermore, in that same sutra it is said, "Like those noble Arhats, even if they have the arrogant thought, 'I have abandoned all defilements,' they will not become Arhats." The reasoning is the same. So what is the actual basis of the noble path? As it is said, "The realm and abode of all noble ones, the path of transcendence, etc., is nowhere else." That is to say, the realm seen by all noble ones and the place of accomplishment is also the equality of all phenomena, without
Chinese
除了这个没有别的了。获得涅槃的道路，也只有法性平等无二，除此之外没有别的。因此，只要没有彻底证悟法性平等无二的意义，只要还有一丝一毫的取舍之心，那就只是解脱的处所，而不是道路的真正本质。因此，诸佛的教言中说，不证悟此道，就无法通过其他道路成佛。之所以这样说，是因为不证悟法性平等无二的意义，就无法获得佛陀的果位。因此，所谓“所有见解的究竟深意”的意义也就在于此。这种道理也与《华严经》中所说的一致： “若有众生及诸佛，自性平等能安立，不住不取彼一切，是则名为善逝者。 色受想行识及心，无量如来亦如是，彼等皆成大雄力。” 现在稍微展示一下菩提心已经成为习惯和稳固，从而获得对心的控制的程度。也就是，从菩提心修习中说：只要有心的动摇，那就是魔的境地，是微细的道路。动与不动，名言不住，住于无住。无相中观之道，即是趋向菩提心。这样说。像这样，无论生起什么显现和分别念，都不要阻止，让它自然生起；不要跟随，让它自然寂灭。在无勤的大平等状态中长久安住时，稍微获得能力后，虽然显现和分别念持续生起，但会生起与实有和相的执着分离的状态。例如，梦境中的显现，睡眠比以前浅了，虽然显现没有消失，但对实有的看法和对相的执着已经消失了。之后，智慧和禅定变得更加堪能时，不仅是对相的执着变得微细，就连生起本身也会变得微细。例如，在梦中，睡眠变得非常浅时，不仅执着消失了，就连显现本身也变得微细了。之后，当智慧和禅定变得非常自在时，就会体验到心的动摇的行
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There is nothing other than that. The path to attain Nirvana is also only the non-duality of the equality of Dharma, there is nothing else. Therefore, as long as the meaning of the non-duality of the equality of Dharma has not become firm, and as long as there is even a tiny bit of the mind of acceptance and rejection, then it is only a place of liberation, not the true essence of the path. Therefore, it is said in the teachings of the Buddhas that without realizing this path, one cannot attain Buddhahood through other paths. The reason for saying this is that without realizing the meaning of the non-duality of the equality of Dharma, one cannot attain the state of Buddhahood. Therefore, the meaning of what is said as "the ultimate profound meaning of all views" lies in this. This principle is also in accordance with what is said in the Avatamsaka Sutra: "If there are beings and all Buddhas, who can establish equality in their own nature, and do not abide or grasp, then they are called the Sugatas. Form, feeling, perception, formation, consciousness, and mind, are also like the immeasurable Tathagatas, all of them become great heroes." Now, let us briefly show the extent to which the mind of Bodhi has become habitual and firm, thereby gaining control over the mind. That is, from the practice of Bodhicitta, it is said: As long as there is movement of the mind, that is the realm of Mara, the subtle path. Movement and non-movement, words do not abide, abiding in non-abiding. The path of the Middle Way without appearance is said to be the path to Bodhicitta. Like this, no matter what appearances and thoughts arise, do not block them, let them arise naturally; do not follow them, let them naturally subside. When one abides for a long time in the state of great equanimity without effort, after gaining some ability, although appearances and thoughts continue to arise, they arise separated from attachment to reality and characteristics. For example, the appearance in a dream, the sleep becomes shallower than before, although the appearance does not disappear, the view of reality and the attachment to grasping at characteristics have disappeared. After that, when wisdom and samadhi become even more workable, not only does the attachment to characteristics become subtle, but even the arising itself becomes subtle. For example, in a dream, when sleep becomes very shallow, not only does attachment disappear, but even the appearance itself becomes subtle. After that, when wisdom and samadhi become extremely free, one will experience the activity of the mind's movement
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认为是这样，或者认为在不动的状态下体验，或者也没有超越这两者的名言而体验，因此称为无念中观之道。在那种时候，体验，或者停止后知道体验了那种状态，或者也远离了那样的两种感觉显现，意识认为就是这样的意义。因此，远离了可以安立名言的显现，就称为无念中观之道。这种方式在《遣除边见黑暗之灯》中也有阐述：‘无论多么不可思议的无分别，如果在意识的境界面前显现，那么体验无分别的甚深，因为是体验，所以不是那个（无分别）。’这样说道。无论何时，当无法向他人展示的甚深无分别之义，自己用意识去体验时，即使那样，也因为是体验的缘故，终究会变成一种分别念，所以不能称为证悟真谛。像这样，自己体验到的无法向他人展示，这是显现一切事物的自性。例如，盐的味道，人和大多数动物都能共同体验到，但是，对于没有体验过盐的味道的人，无法指示说盐的味道就是这样的。同样，如果自己有体验禅定的味道，虽然无法向他人展示，但也不能算作甚深，因为它终究是一种分别念。这种方式在其他地方也有阐述，也称为离感觉的安乐道，无上菩提也说是远离感觉和远离意识的行境。《无垢称经》中说：‘能仁您以大威力降伏了强大的魔军，获得了最殊胜的寂静、不死、安乐的菩提，其中没有感觉、心和意识的行境。’就像这样，这是在获得菩提的时候说的。佛陀的密意中，这和证悟真谛的差别在于，说有八识聚和说唯一识的差别，稍微有所不同。总而言之，显现和分别念显现时逆转因果就是证悟真谛，习气耗尽就是获得菩提本身。所谓的证悟真谛，也
English
thinking it is so, or thinking of experiencing in an unmoving state, or there is no experiencing that transcends the terms of these two. Therefore, it is called the path of non-apprehension Madhyamaka. At such a time, experiencing, or knowing that one has experienced such a state after cessation, or also being separated from such dual appearances of feeling, consciousness thinks it is such a meaning. Therefore, being separated from appearances that can be labeled, it is called the path of non-apprehension Madhyamaka. This very method is also explained in the 'Lamp Dispelling the Darkness of Extremes': 'However profound the non-conceptual, if it appears in the realm of the mind, then experiencing the profound non-conceptual, because it is experience, it is not that (non-conceptual).' It is said that at any time when there is no way to show the profound meaning of non-conceptualization to others, if one experiences it with one's own mind, even then, because it is the experience itself, it ultimately becomes a conceptualization, so it should not be called seeing the truth. Like this, the fact that one cannot show what one has experienced to others is the nature of all manifest things. For example, the taste of salt is commonly experienced by humans and most animals, but there is no way to indicate to someone who has not experienced the taste of salt what the taste of salt is like. Similarly, if one has experienced the taste of samadhi, although one cannot show it to others, it is not counted as profound, because it is ultimately a conceptualization. This method is also explained elsewhere, and it is also called the path of bliss free from feeling, and unsurpassed enlightenment is also said to be free from feeling and free from the activity of mind. As stated in the 'Vimalakirti Sutra': 'Victorious One, you have subdued the powerful armies of Mara with great strength, and have attained the supreme, peaceful, undying, blissful enlightenment, in which there is no feeling, mind, or activity of mind.' Like this, this is said at the time of attaining enlightenment. In the intention of the Buddha, the difference between this and seeing the truth is that there is a slight difference between those who speak of the eight aggregates of consciousness and those who speak of the one consciousness. In short, the reversal of cause and effect when appearance and conceptualization manifest is seeing the truth, and the exhaustion of latent tendencies is the attainment of enlightenment itself. This so-called seeing the truth also
Chinese
这是未见任何事物的殊胜之语。如《无垢称经》所说：“证悟真谛者，亦不见真谛，何况虚妄？”又如《摄颂》偈颂所说：“如是宣说众生语，见虚空者，虚空如何可见？应细察此义。如是见法者，亦为如来所说。”也是如此。总的来说，证悟真谛者的禅定远离分别念，与如来无别之语也有出现。然而，“随眠”之名，仅指未觉察到微细分别念，并非指根本不动摇的分别念。阿奴舍耶（藏文：ཨ་ནུ་ཤ་ཡ་，梵文天城体：अनुशय，梵文罗马拟音：anuśaya，汉语字面意思：随眠）之名，是指鳄鱼追逐水鸟影子的名称。影子是指影像之名，如大海之上的虚空中，飞鸟的影像映在海中，鳄鱼追逐却未被鸟觉察，这被称为阿奴舍耶。在经部中，称之为随眠；在俱舍论中，称之为微细烦恼。之后，当鸟落在水面上时，影像与鸟合二为一。鳄鱼追逐鸟本身，鸟才明显觉察到，这被称为巴宇陀那（藏文：པ་དྱུད་ཐ་ན་，梵文天城体：प्रस्थान，梵文罗马拟音：prasthāna，汉语字面意思：生起），也就是称为遍起。实际上，只是因为觉察到或未觉察到粗细分别念的运行，才有了现行和随眠的称谓，并非指基础不动摇。此理在经部中也有阐述，如《宝积经·海慧菩萨会》所说：“海慧，从远处看大海，似乎非常平静，但靠近时并非如此。同样，菩萨的禅定，看起来非常平静，但在如来的智慧之眼看来，并非如此。”此外，所知障的自性，也是指在入定之时，获得心住，却未觉察到微细分别念。如是说：“菩萨的所知障是什么？心住并非真如。这就像水流不急一样。