English
E! With the great weapon of emptiness, like a vajra, which realizes the insight into selflessness, if it is destroyed, then the conceptual ego-grasping, as high and thick as Mount Sumeru, and the solid afflictions piled up like rocks, will be destroyed from the top, just as the vajra in the hand of a hundred gods shatters the foot of the mountain. As the sutras say, this is regarded as the twenty peaks of the mountain. Here, if it is the path of accumulation, then relying on the wisdom of hearing and thinking, it is abandoned by suppressing the ego-grasping, not cutting it off from the root, because ordinary beings do not establish the direct realization of selflessness. If one is a person of sharp faculties, with the power of past habits, who will definitely generate the path of application in this life, then because the antidote is deep, even if there is a reduction of what is to be abandoned, it is acceptable. It is said that the path of accumulation is the general luminosity of understanding, the path of application is the example luminosity of experience, and the path of seeing is the luminosity of realizing the meaning. Fifth, therefore, etc. 6. For that reason. The Precious Garland says: The faithful rely on external Dharma, The wise rely on the true principle, Among these two, wisdom is the main one, Its guide is faith. Thus, it is guided by the three faiths in karma and the path of liberation. Diligence is, The Ornament of the Sutras says: The Buddha-son relies on supreme diligence, To ripen the roots of virtue of sentient beings, Even for one virtue of others, He will not be weary for thousands of millions of eons. It is said. The Sutra Requested by Sagacious Ocean says: Whoever has diligence, has enlightenment, But those who are lazy, do not. It is said. What is diligence? It is delighting in virtue. Not delighting in non-virtue and neutral phenomena is laziness. Mindfulness is, The Sutra Requested by Jewel Crest says: What mindfulness does not allow all afflictions to arise, All demonic deeds do not get a chance, One does not enter a wrong path or an evil path, Mindfulness is like a gatekeeper, All non-virtuous minds and mental factors do not get a chance, this is true mindfulness. Not forgetting what to abandon and what to take, and the object of focus, Mindfulness is focused on the past object, Therefore, mindfulness is a familiar thing.
Chinese
即是遗忘。如是说。正知是，《般若经》中说：即使行持也清楚知道是自己在行持，从行住坐卧等，到心中平等安住之间，这些都称为以正知而行持。由此推知，也应有谨慎。如《学集论》中说：何为谨慎？即不住于贪着、无嗔恨、无愚痴，安住于精进，修持善法，守护自心远离有漏之法。等等，即是说对于取舍之处，极度谨慎。此外，《律藏》和《爱集》中，也多处宣说了谨慎的利益和不谨慎的过患。如此说：即使未获得漏尽，此时也不应不谨慎，如母鹿面对狮子，不谨慎者将被杀害。如是说。《慈氏菩萨行入门经》中说：根本之门和正道，是谨慎和精进，智者们应学于此。如是说。止观是，《宝云经》中说：止是心一境性。如是说。观也是从那部经中说：胜观是如实地对法进行个别观察。以探究真谛的理智，对内外之法进行个别观察和探究，从而对实相获得定解，这就是随顺于观察修的胜观，即是对五蕴的自性空性进行如实地观察。如是说。《正法集经》中说：由心平等安住，将如实地见到真相。如是说，这是止观双运的意义。因此，以闻思而分析的空性，对空性总义的理解，依靠止的修持，生起体验证悟的道理，就是殊胜的胜观。如《学集论》中说：如实的等持，将被证知，佛陀如是说。如是说。譬如登上高山之顶，则一切都清晰可见。同样，据说在这二禅定之中，一切禅定都会自然显现，因此一切道的要点都包含在这二者之中。而且，因为这是暂时以分别念而修持，所以在尚未成为证悟的境界之前，执着对治我执等
English
That is forgetting. So it is said. Mindfulness is, as stated in the Perfection of Wisdom Sutra: Even when acting, one clearly knows that one is acting. From walking, staying, sitting, sleeping, etc., to the point of equally abiding in the mind, these are all explained as acting with mindfulness. From this, it can be inferred that there should also be carefulness. As stated in the Compendium of Trainings: What is carefulness? It is abiding without attachment, without hatred, and without delusion, with diligence, cultivating virtuous dharmas, and guarding the mind from defiled dharmas. And so on, which means taking extreme care regarding what to adopt and abandon. Furthermore, in the Vinaya and the Collection of Desires, the benefits of carefulness and the faults of carelessness are extensively taught. It is said thus: Even if one has not attained the exhaustion of defilements, one should not be careless at this time, just as a mother deer faces a lion, the careless will be killed. So it is said. In the Entering the Conduct of the Bodhisattva Sutra: The root gate and the path of method are carefulness and diligence. The wise should train in this. So it is said. Tranquility is, as stated in the Cloud of Jewels Sutra: Tranquility is the one-pointedness of mind. So it is said. Insight is also from that sutra: Insight is individually examining the Dharma as it is. With the intellect that investigates the ultimate truth, individually examining and investigating the inner and outer dharmas, thereby gaining certainty about reality, this is the insight that accords with analytical meditation, that is, truly observing the emptiness of the five aggregates. So it is said. In the Compendium of True Dharma: From the mind abiding equally, one will see the truth as it is. So it is said, this is the meaning of the union of tranquility and insight. Therefore, the emptiness analyzed through hearing and thinking, the understanding of the general meaning of emptiness, relying on the practice of tranquility, giving rise to the reasoning of experiential realization, is the characteristic of superior insight. As stated in the Compendium of Trainings: True samadhi, as it is, will be known, the Buddha said thus. So it is said. For example, just as when one goes to the top of a high mountain, everything is clearly visible. Similarly, it is said that within these two samadhis, all samadhis naturally appear, therefore all the key points of the path are contained within these two. Moreover, because this is temporarily meditating with conceptual thought, until it has not become the realm of realization, holding onto the antidotes to self-grasping, etc.
Chinese
因此，必须修习无我作意。然而，即使凡夫在等持中没有现证实相，但如果获得了决定的胜解，有时也不会特别执着于胜解的对境，而是安住在无分别中。更不用说后得的观察修和执着了。修习空性可以平息轮回的痛苦，并且是所有解脱安乐的殊胜之因。总的来说，即使仅仅证悟了人无我和法无常等微小的对治，也能断绝有生的因，获得声闻阿罗汉的果位；或者通过证悟一半的人无我和诸法缘起，也能获得独觉阿罗汉的果位。通过与方便和智慧相结合的二种无我来修习无倒的空性，就能成为对治颠倒之因，摧毁对一切法执着二我的颠倒之心，以及由此产生的烦恼、痛苦和五无间罪等大罪。经中说，仅仅作意“一切法无自性生”也能消除无间罪等。在《宝积经》中说：“光护，仅仅以如理作意的个别智慧，就能清净在数百万劫中所积累的业和烦恼。”因此，在进行正行空性修习之前，先以四力忏悔是非常好的。圣天菩萨说：“对于这微小的善法，也不应产生丝毫的怀疑。如果产生了怀疑，就会摧毁有生的根本。”圣龙树菩萨说：“应恒常修习此空性，它能摧毁无根的有生。”第六，以它摄持等。如果以菩提心和证悟空性的智慧来摄持，那么布施等五度行就会成为波罗蜜多的资粮。如果没有以它摄持，那么布施等各自的果报只能体验到天女的荣华，就像水中的树木一样会耗尽，而不会成为解脱之因。《摄颂》中说：“无数盲人没有向导，如何能知道道路，又如何能进入城市？没有智慧就像没有眼睛，五度波罗蜜
English
Therefore, one must cultivate the mind of no-self. However, even if ordinary beings do not directly realize the true nature in meditative equipoise, if they obtain a decisive understanding, they sometimes do not specifically fixate on the object of that understanding, but rather rest in non-conceptualization. Needless to say, this applies to subsequent analytical meditation and clinging. Meditating on emptiness pacifies the suffering of samsara and is the supreme cause of all the bliss of liberation. In general, even by realizing minor antidotes such as the emptiness of the person and the impermanence of phenomena, one can exhaust the cause of existence and attain the fruit of a Hearer Arhat; or by realizing half of the emptiness of the person and the dependent arising of phenomena, one can attain the fruit of a Solitary Realizer Arhat. By meditating on non-erroneous emptiness with the two non-selves combined with skillful means and wisdom, one can become the antidote to the cause of inversion, destroying the inverted mind that clings to the two selves in all phenomena, as well as the afflictions, suffering, and great sins such as the five heinous crimes that arise from it. It is said in the sutras that merely thinking, "All phenomena are not born by their own nature," can purify even the heinous crimes. In the Ratnakuta Sutra, it says, "O Light-protector, with just one discriminating wisdom of proper attention, one will purify the karma and afflictions accumulated in hundreds of millions of kalpas." Therefore, it is very good to first confess with the four powers before engaging in the actual practice of emptiness meditation. Arya Deva said, "For this small virtue, one should not have even the slightest doubt. If doubt arises, it will destroy the root of existence." The Noble Nagarjuna said, "One should always meditate on this emptiness, which destroys rootless existence." Sixth, being seized by it, etc. If the five perfections, such as generosity, are seized by the mind of enlightenment and the wisdom that realizes emptiness, then they become the accumulation of the perfections. If they are not seized by it, then the respective results of generosity, etc., will only experience the glory of goddesses, and will be exhausted like trees in water, and will not become the cause of liberation. The Compendium says: "Countless blind people without guides, how can they know the path, and how can they enter the city? Without wisdom, like without eyes, the five perfections
Chinese
因此，由于没有目标，就无法触及菩提。因此，解脱的因是智慧。执着于我和我所的愚者，安住于世俗的见解，认为自己持戒清净，对戒律生起骄慢，虽然有守护之心，但由于执着于三轮，守护戒律的果报只能体验到天女的安乐，之后又会堕入三恶道中。入行论中说：如果他认为戒律的自性是清净的，那么他的戒律就不会清净。这是因为见解不清净。那么，持戒是否与持守苦行相同呢？这是指那些没有被出离心和智慧所摄持，追随恶见的戒律，以及将狗和牛的苦行视为解脱道。这种情况在外道中存在，但在内道佛教中没有。内道的戒律被出离心所摄持，并且具有正见，因此将清净解脱视为决定性的，这是没有错误的道路，所以不同。然而，如果没有正见，仅仅具有出离心和对因果的信心，也不会成为清净解脱的道路。梵天殊胜心请问经中说：身体如同影像，语言如同山谷的回声，心如同幻术，认识到这些就不会对戒律产生骄慢。因此，如果想要舍弃因戒律而产生的骄慢，就需要这样。圣天说：诸佛对那些贪着世间法的人宣说，（贪着世间法）是获得天界安乐之因；对于想要获得解脱的人来说，（贪着世间法）是堕落之因，何必多说呢？第七，执着于我如同魔术师等。执着于我和我所，就像魔术师一样，是各种幻术的主人。这种执着潜藏在自相续中，直到它存在为止。即使修习像禅定之神一样，不摇不动，如同山一样的寂止和禅定，也无法从轮回中解脱。因此，仅仅知道内外一切事物都是由因缘所生的，是相互依存的，但如果没有像认识幻术的依存关系那样认识到事物的自性是空性的，那么即使知道因果不虚，并且慷慨布施，以及拥有博闻强记的功德
English
Therefore, because there is no object, one cannot touch Bodhi. Therefore, the cause of liberation is wisdom. The fool who clings to self and what belongs to self, abiding in worldly views, thinks that he is pure in discipline, and arrogance arises towards discipline. Although he has a guarding mind, due to attachment to the three spheres, the fruit of guarding discipline can only experience the happiness of a goddess, and afterwards he will again fall into the three evil realms. The Entering Path says: If he sees the nature of discipline as pure, then his discipline will not be pure. This is because the view is not pure. So, is holding precepts the same as holding asceticism? This refers to the precepts that are not grasped by renunciation and wisdom, and follow evil views, and regard the asceticism of dogs and cows as the path to liberation. This situation exists in externalists, but not in internal Buddhists. The precepts of internal Buddhism are grasped by renunciation and have right view, so regarding pure liberation as decisive is a path without error, so it is different. However, without right view, merely having renunciation and faith in cause and effect will not become the path of pure liberation. The Brahma Visesacinta Pariprccha Sutra says: The body is like an image, speech is like an echo in a valley, the mind is like an illusion, knowing these will not lead to pride in discipline. Therefore, if you want to abandon the pride arising from discipline, you need to be like this. Arya Deva said: The Buddhas declare to those who are attached to worldly dharmas that (attachment to worldly dharmas) is the cause of obtaining heavenly bliss; for those who want to attain liberation, (attachment to worldly dharmas) is the cause of downfall, why say more? Seventh, clinging to self is like a magician, etc. Clinging to self and what belongs to self, like a magician, is the master of various illusions. This clinging is latent in one's own mindstream, until it exists. Even if one practices like a god of meditation, unmoving like a mountain, practicing tranquil abiding and meditation, one cannot be liberated from samsara. Therefore, merely knowing that all internal and external things are born from causes and conditions, are interdependent, but if one does not realize that the nature of things is empty like recognizing the interdependence of illusions, then even if one knows that cause and effect are not deceptive, and is generous in giving, and has the merit of great learning and retention