English
Said. Thus, it prevents arising in the face of the wisdom of the solitary separation of ordinary beings and the samadhi of the noble ones, but it does not establish non-arising. Clinging to emptiness as a real thing is an incurable view. The noble Nāgārjuna said: In order to abandon all conceptualizations, The nectar of emptiness was taught. Whoever clings to it, That too you should abandon. Therefore, the two extremes of existence and non-existence are not established, and because they do not exist, the middle that depends on them is also not established. The Root Wisdom says: Not known from others, peaceful, Not unadorned by all elaborations, No conceptualization, no different meaning, That is the nature of Suchness. As it is said, that profound Dharma nature is to be thought of in the mind and cannot be expressed by speech. If one thinks of it as the Middle Way that is free from all extremes, and if one contemplates dwelling in the middle, it becomes a fault of grasping the basis for establishing the two extremes, because the extremes that depend on it cannot be avoided. The noble Samādhirāja Sūtra says: Constant and impermanent are also extremes, "Existing" and "non-existing" are both extremes, Therefore, having completely abandoned both extremes, The wise should not dwell in the middle either. So it is said. Therefore, the nature of all dharmas is like the southern clouds of various colors in the sky. Although they appear, they are empty as they appear, just as nothing real exists. How all the dharmas arising from the footsteps of the discriminating wisdom of ultimate truth appear, There is no need for any conceptualization of negation and affirmation, because it has already been discerned as unreal. Since it is the union of appearance and emptiness, there is no objectification of reality from appearance itself, because it has just been said that the three, existence, non-existence, and the middle, are not established. The sutra says: Whoever knows things to be unreal, He will never be attached to all things. Whoever is never attached to all things, He touches the signless samadhi. And in the Questions of the Son of the Gods: He said: Mañjuśrī, what are the definitive aspects by which a great bodhisattva abides? The son of the gods said: There are. The great bodhisattva who does not generate a mind of true self, reality, and essence even in dreams, abides very much in a non-objective manner. So it is said. To reality
Chinese
即使不忘记地安住，对那（事物）的执着也类似于散乱。此时，一切法皆为缘起，因此，成立它的特征有四种理：具有自相和共相之诸法的自性，如火唯热、水唯湿等，此乃法性的理，即从自性方面成立。一切法不依赖于因，因此一切皆为果之义而生，恒常不存在，不恒常也依赖于因，如是即为依赖的理，即从因的方面成立。因和果的理是，必定产生特殊的果，如唯有眼才能产生眼的识，而非其他，这是从果的方面成立，与作用理相同，只是解释方式不同。以具有三种特征的理由来成立所要成立的意义，这是以理成立的理。此乃是认识的对象，而因和果的那两者是产生的对象。这四者的遮破是：对自性怀疑，对作用怀疑，对显现成立怀疑，对理怀疑。其中，对于法性的理，可以类比火石有热等，随宜应用。对于不可思议之处，不能以理成立，故以圣言量成立。以四种理能够以辩论和回答来显示一切法，因此称为理的无畏。第二是，任何等等。10 如此以众多理由进行观察时，在意识境中没有任何东西，在那时，有和无的相状都无法思及，并且远离了眼和耳所见所闻等名言，并且超出了心和心所的识的一切对境。因此，在那里没有了别识的处所，是胜义智慧的行境之外的意思。因此，不能以现量和比量等其他量作为对境来衡量，因为在名言中与无分别的智慧成为一体。在《摄大乘论》中说：何时有为无为法，以及黑白法。
English
Even if one abides without forgetting, attachment to that (thing) is similar to distraction. At this time, all dharmas arise dependently, therefore, there are four types of reasoning to establish its characteristics: The nature of dharmas with self-characteristics and common characteristics, such as fire being only hot and water being only wet, this is the reasoning of the nature of dharma, that is, established from the aspect of self-nature. All dharmas do not depend on causes, therefore everything arises for the sake of the meaning of the fruit, permanence does not exist, and impermanence also depends on causes, such as this is the reasoning of dependence, that is, established from the aspect of cause. The reasoning of cause and effect is that a special fruit must be produced, such as only the eye can produce the consciousness of the eye, and not others, this is established from the aspect of the fruit, which is the same as the reasoning of action, but the explanation is different. Using reasons with three characteristics to establish the meaning to be established, this is the reasoning of establishing with reason. This is the object of knowledge, and the two of cause and effect are the objects of production. The four negations of these are: doubting the self-nature, doubting the action, doubting the manifest establishment, and doubting the reason. Among them, for the reasoning of the nature of dharma, one can analogize that the fire stone has heat, etc., and apply it as appropriate. For the inconceivable place, it cannot be established by reasoning, so it is established by scripture. Because the four types of reasoning can show all dharmas with debate and answers, it is called the fearlessness of reasoning. The second is, anything etc. 10. Thus, when observing with many reasons, there is nothing in the realm of consciousness, at that time, the aspects of existence and non-existence cannot be thought of, and it is far from the names of seeing and hearing with the eyes and ears, and it is beyond all the objects of consciousness of mind and mental factors. Therefore, there is no place for discriminating consciousness there, and it is the meaning outside the realm of activity of ultimate wisdom. Therefore, it cannot be measured by taking other valid cognitions such as direct perception and inference as objects, because it has become one with non-conceptual wisdom in name. In the Compendium of Perfections it says: When conditioned and unconditioned dharmas, as well as black and white dharmas,
Chinese
如果彻底分解，甚至连微尘也无法找到，那么世间就有了般若波罗蜜多的数量。就像虚空一样，什么也不存在。因此，《象力经》中说：如果诸法有自性，那么诸佛和声闻都会知道。诸佛了知一切，但实际上没有见到任何事物的自性。在《宝云经》中说：转法轮时，您所开示的，是本自寂灭、不生不灭的自性涅槃之法。因此，一切法都只是从真如中开示出来的。甚至连一个具有名相概念的词语之法也没有宣说。在《秘密不可思议经》中说：世尊从成佛到涅槃之间，没有用舌根的努力说出一个字。这是因为如来没有呼吸和引发的分别念，佛语的秘密是不可思议的。如果有人问，那么三藏是怎么宣说的呢？这是因为应被调伏者的理解，根据各自的意愿，三藏就像从真如中涌出的岩石一样被宣说。因此，如果所调伏者、调伏的方法，或者法和法性、有为和无为等，各自具有自性，那么无论什么都可以成立。如果成为思维的对象，那就不是这样，因为它是超越思维和言说的，因为心是世俗的。如是说，成为思维和言说的对象，只是世俗的分别，实际上是二取迷乱。像这样，预先进行各种分析和禅定，然后再进入禅修是很好的。否则，因为没有确定事物的自性，所以也不会进入禅修。即使进入，也会产生怀疑，并且不会成为消除障碍的对治，就像外道增上慢者的禅定一样。如果确定之后再禅修，那么首先会进入禅修，进入之后不会有怀疑，并且会成为消除障碍的对治，从而成为涅槃之因。《三摩地王经》中说：如果对诸法无我进行分别观察，一一
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If one thoroughly dismantles and even a particle cannot be found, then the number of Prajnaparamita will increase in the world. It is like that which does not abide even slightly in any space. Therefore, in the Sutra of Elephant Strength, it says: If the dharmas had some inherent nature, then the Buddhas and Shravakas would know it. As it is said, the omniscient Buddhas did not see even one dharma of substance. And from the Cloud of Jewels: When the wheel of Dharma is turned, the Dharma of Nirvana, which is primordially peaceful and unborn, is what you, the protector, have taught. Thus, all dharmas are taught based solely on suchness. Even a single word of dharma characterized by conceptual sound is not spoken. In the Secret Inconceivable Sutra: The Bhagavan, from enlightenment to parinirvana, did not utter even a single syllable arising from the effort of tongue and palate. This is because the Tathagata does not possess the conceptualization of exhaling, inhaling, and speaking, and the secret of the Buddha's speech is inconceivable. If one asks, then how are the three pitakas explained? That is because, according to the understanding of those to be tamed, the three pitakas appear to be explained like a rock formation from the state of suchness, according to their individual inclinations. Therefore, if the one to be tamed, the method of taming, or dharma and dharmata, conditioned and unconditioned, etc., exist separately by their own nature, then anything could be possible. If it becomes an object of thought, then it is not so, because it is beyond thought and expression, because the mind is said to be conventional. As it is said, that which becomes an object of thought and expression is merely conventional imputation, and in reality, it is a mistaken appearance of duality. Thus, it is good to first engage in various analyses and meditations before entering into meditation. Otherwise, because the characteristics of phenomena have not been determined, one will not even enter into meditation. Even if one enters, one will become doubtful and will not become an antidote for abandoning obscurations, like the samadhi meditated upon by the hedonistic Tirthikas. If one meditates after determining, then one will first enter into meditation, and having entered, one will not be doubtful and will become an antidote for obscurations, thus becoming a cause for nirvana. In the Samadhiraja Sutra: If one individually contemplates the selflessness of dharmas, individually
Chinese
如果考察禅修，那就是获得涅槃果位的因。其他的因都不能带来寂静。第三，因此一切法等。因此，一切法是无戏论的，是虚空的体性。虚空只是个名称，没有任何相状。同样，一切法现在并非只是通过分析而空，而是本来就空性。梵天殊胜心请问中说：世界是虚空的体性，虚空也没有体性。从那些对它的行为了解中，世界不会被法所染污。这样说。如果以真实的实相来衡量，就没有烦恼需要断除，也没有菩提需要成就。在《显了一切法无生经》中说：贪欲不可得，同样嗔恨和愚痴也永远不可得。谁能彻底了解一切法如虚空，那人就会成为国王。这样说。因此，对于获得或未获得菩提的希望和疑虑，即舍弃五蕴后认为可以获得或需要获得菩提的想法是没有的。因为一切法自性本空。在《定王经》中说：五蕴自性空且空性，菩提自性空且空性，所行持的也是自性空。有智慧者知晓，愚童不解。这样说。由于没有见到平等性之义，而堕入希望和疑虑，舍弃和取舍的极端，是魔业。在《维摩诘经》中说：解脱不是通过断除贪嗔痴而解脱吗？回答说：说通过断除贪嗔痴而解脱，是傲慢者的说法。对于无我者来说，贪嗔痴的自性本身就是解脱。这样说。又在那部经中说：像这样，圣者阿罗汉们即使有我已断除一切烦恼的想法，也不会成为阿罗汉。这样说。在《金刚经》中说：圣者善现说：世尊，我已远离贪欲，是阿罗汉，但我不认为我是阿罗汉。这样说。因此，一切圣者的道的真实基础是非造作的，因此没有需要断除的
English
If one examines meditation, it is the cause for attaining the fruit of Nirvana. Other causes do not bring peace. Third, therefore, all dharmas, etc. Therefore, all dharmas are without elaboration, they are the nature of space. Space is just a name, without any characteristics. Similarly, all dharmas are not just empty through analysis now, but are inherently emptiness. In the Brahma Visesacinta Pariprccha Sutra it says: The world is the nature of space, and space has no nature either. From those who understand its activities, the world is not tainted by dharma. Thus it says. If measured by the true reality, there are no afflictions to be abandoned, and no Bodhi to be attained. In the Sutra Showing the Non-arising of All Dharmas, it says: Desire is not found, likewise hatred and ignorance are never found. Whoever thoroughly knows all dharmas to be like space, that person will become a king. Thus it says. Therefore, there is no hope or doubt about attaining or not attaining Bodhi, i.e., the thought that after abandoning the five skandhas, one can or needs to attain Bodhi. Because all dharmas are inherently empty. In the Samadhiraja Sutra, it says: The skandhas are inherently empty and emptiness, Bodhi is inherently empty and emptiness, whatever is practiced is also inherently empty. The wise know, not the foolish. Thus it says. Because not seeing the meaning of equality, falling into the extreme of hope and doubt, abandoning and adopting, is the work of Mara. In the Vimalakirti Sutra, it says: Is liberation not liberation through abandoning desire, hatred, and ignorance? It is said: Saying that liberation is through abandoning desire, hatred, and ignorance is the saying of the arrogant. For those without self, the nature of desire, hatred, and ignorance itself is liberation. Thus it says. Again, in that sutra it says: Like this, even if the noble Arhats have the thought that I have abandoned all afflictions, they will not become Arhats. Thus it says. In the Diamond Sutra, it says: The noble Subhuti said: World-Honored One, I am free from desire, I am an Arhat, but I do not think that I am an Arhat. Thus it says. Therefore, the true basis of the path of all noble beings is unconditioned, therefore there is nothing to be abandoned.