Chinese
没有傲慢之心。 没有三种解脱和道路以及对治，解脱之门空性是寂静的特征，是对事物执着的对治。 同样，无相三摩地是寂静的特征，是对相执着的对治。 无愿三摩地是对愿望贪执的对治，是消除痛苦的特征。 像这样想要禅修，也是因为没有见到平等性的意义，而被取舍所束缚。 那么瑜伽士的解脱是什么呢？ 如《了义经》所说： 了悟所断与对治无别，是善巧方便的解脱。 了悟所断之法没有实体的特征，是自性光明的解脱。 了悟任何法都没有自性成立，是无为的解脱。 这是名相上的胜义谛。 胜义谛本身也没有事物，所以说空性是空性。 如《中观光明庄严论》所说，胜义谛的名相没有生灭等，因为超越了一切戏论。 因此，所谓修习空性，也只是一个空洞的词语，只是一个名称，就像孩子用手指月亮一样，无法用任何方式来表达。 以不领悟的方式领悟， 因此，安立了“见空性”的名称。 就像这样。 没有所修的对境，也没有能修的心，因为能取所取的戏论寂灭。 没有可修的，因为没有目标。 不修而安住也没有，因为自性不会改变。 因为不执着于以毗卢七法调整身心等，以及遮障的过患和轻安等的功德。 因此，不执着一切所缘和能缘，是虚空的自性。 《近事请问经》中说： 谁知此法无自性， 彼等勇士超脱世间苦。 享用欲妙亦无贪， 断除贪欲调伏有情。 如是。 以胜义谛的智慧来确定空性，即使胜义谛的自性没有可观察之处，
English
There is no arrogance. There are no three liberations, paths, and antidotes. The gate of liberation, emptiness, is characterized by solitude, which is the antidote to clinging to things. Similarly, the signless samadhi is characterized by peace, which is the antidote to clinging to signs. The wishless samadhi is the antidote to attachment to wishes, and is characterized by the elimination of suffering. Wanting to meditate like this is also because not seeing the meaning of equality, one is bound by acceptance and rejection. So what is the liberation of a yogi? As stated in the Sutra of Definitive Meaning: Realizing that what is to be abandoned and the antidote are inseparable is the liberation of skillful means. Realizing that what is to be abandoned has no characteristic of substance is the liberation of self-luminous nature. Realizing that no dharma is established by its own nature is the unconditioned liberation. This is just the nominal ultimate truth. The ultimate truth itself is also without substance, therefore it is said that emptiness is emptiness. As stated in the Ornament of the Light of the Middle Way, the nominal ultimate truth has no birth, no cessation, etc., because it transcends all elaborations. Therefore, the so-called meditation on emptiness is also just an empty word, just a name, like a child pointing at the moon with a finger, it cannot be expressed in any way. By realizing in a way that does not realize, Therefore, the name "seeing emptiness" is given. Like that. There is no object to be meditated upon, and there is no mind that meditates, because the elaboration of grasping and being grasped is pacified. There is nothing to meditate on, because there is no target. There is also no being without meditating, because the nature does not change. Since one does not fixate on adjusting the body and mind with the seven dharmas of Vairochana, etc., and the faults of obscurations and the qualities of pliancy, etc. Therefore, not fixating on all objects of fixation and fixators is the nature of the sky. From the Questions of Nearness: Those who know this dharma without self-nature, Those heroes transcend the suffering of the world. Even enjoying the qualities of desire, they are without attachment, Having abandoned attachments, they tame sentient beings. Like that. Establishing emptiness with the wisdom of ultimate truth, even though there is nothing to be examined in the nature of ultimate truth,
Chinese
是消除突发的虚构，本性中确定没有戏论，消除虚构是同时的。因此，空性是以未见的方式见的名称，就像在没有瓶子的方向上，未见瓶子而见到没有瓶子一样。《集经》中说：‘众生口中常说见虚空，当细察虚空如何能得见，如是如来亦曾说见法，见之异喻毕竟无可说。’如此。如果只修空性，是否需要六度呢？后得行为的关联已于前述。经中说，在止观双运的等持中，具备三智的圆满相，以及《金刚等持经》中说：心若不动于空性，则六度皆具足。又《梵天殊胜心请问经》中广说：不执著就是布施等。第四，实义等。如前所说，想要如实证悟那实义的瑜伽士，首先应当通过听闻、思维、修习这三种方式来证悟经和证悟的法。而这三者的对境，首先听闻主要是缘于名相，思维是声音和意义的关联，即名和义两者，修习的对境是意义本身，因为听闻和思维的智慧是以对意义总相分别的分别念执著相，而修习是对自相不分别的智慧。因此，思维和修习这两种的修习，以及依靠正确的经和具证悟经验的上师的口诀而进行观察修，并且也用一异等理来观察而修习。如《持国天子请问经》中说：不知空寂灭，众生常流转，具悲者以方便，以百种理令悟入。如此。一切法皆是空性的理由，已于前文分别剖析并阐述。现在仍然同样地，分析一切事物，并且再三地以意义总相的方式来观察，何时才能不依赖于仅仅是言辞
English
It is to eliminate sudden fabrications, and it is certain that there is no elaboration in nature, and the elimination of fabrications is simultaneous. Therefore, emptiness is the term for seeing in a way that is not seen, just as in the direction where there is no pot, one sees the absence of a pot without seeing the pot. The Sutra Collection says: 'Beings often say they see the sky, but consider how the sky can be seen. Thus, the Tathagata also taught seeing the Dharma, and no other metaphor can describe seeing.' So it is. If one only meditates on emptiness, is it necessary to have the six perfections? The connection with subsequent conduct has been discussed above. It is said in the Prajnaparamita that the Samadhi of Shamatha-Vipassana union is complete with the complete aspect of the three wisdoms, and in the Vajra Samadhi Sutra, it says: 'If the mind does not move in emptiness, then the six perfections are complete.' Also, in the Brahma Visesacinta Pariprccha Sutra, it is extensively said that non-attachment is generosity, etc. Fourth, ultimate meaning, etc. As mentioned above, the yogi who wishes to realize that ultimate meaning as it is, should first realize the Dharma of scripture and realization through the three doors of listening, thinking, and meditating. And the objects of these three, first of all, listening mainly focuses on names, thinking is the connection between sound and meaning, that is, both name and meaning, and the object of meditation is meaning itself, because the wisdom of listening and thinking is the conceptual mind that distinguishes the general characteristics of meaning, and meditation is the wisdom that does not distinguish the self-characteristics. Therefore, the meditation of these two types of thinking and meditation, and relying on the correct scriptures and the instructions of a qualified guru with realization experience, one practices analytical meditation, and also meditates by analyzing with reasoning such as oneness and otherness. As it is said in the Sutra Requested by Yu'lkhor Kyong: 'Beings constantly transmigrate because they do not know emptiness, peace, and the nature of non-arising. Those with compassion, through skillful means, cause them to enter through hundreds of reasons.' So it is. The reasons why all dharmas are emptiness have been separately analyzed and explained above. Now, in the same way, analyzing all things, and repeatedly contemplating in the manner of general meaning, when will one be able to not rely on mere words
Chinese
智慧能够现量了知。如《入行论》云： “凡诸异生皆系于分别，无分别瑜伽士乃得解脱。诸分别皆颠倒之体性，是为智者所许观察果。” 此处在资粮道上，通过闻思众多教理来寻觅所缘，因此“所缘遍净”之名意义重大。所缘之义，即依靠闻等三慧，以一切道所证之法性圆成实性和二无我，获得各种程度的理解体验，此乃自性遍净，即由修所生慧力所致。在加行道中，通过通达空性之总义而作意。对此，称之为以总义之方式证悟。对此，有的人认为这是自证现量，此说甚佳。有的人认为在加行道中，仅为空性可能生起之体验，若置于无分别状态，则将失去胜观。若问：取舍二取的显现，犹如影像和幻术，除此之外别无空性，若承认以自证现量体验之，则有时安住于彼状态中，亦无过失。然不欲在此道中，示以对治所断之执着，却无法舍弃彼执着。在加行道中，轮回与涅槃之因果的所取分别，亦为尚未成立之明相；以及人我实有之成立与假立之能取分别，亦为自性未成立之二取无二智慧，即为智障遣除之四种分别。这些并非从与声音意义相关的分别中真实存在，而是如二月和天神之明相般，是总义显现之相。显现之定解，如以形状和颜色推测月亮般，虽非真实空性，然二取之显现渐趋微弱之定解更为殊胜，如水器中之月亮般，据说此与真实空性相似。此后，二取之显现消失，于见道中现量见空性并安住于此。于修道中，以相续中具有见道所证悟之方式而串习。在这些阶段中，由于菩提分和六度等道的支分众多，因此称这两种道为道遍净。无学地是烦恼障
English
Wisdom will directly understand. As it says in the 'Entering the Middle Way': 'Ordinary beings are bound by concepts, The non-conceptual yogi is liberated. Whatever concepts are of a reversed nature, Are considered by the wise to be the fruit of analysis.' Here, on the path of accumulation, seeking objects of focus through hearing and contemplating many scriptures, the name 'object-purification' is very meaningful. The meaning of 'object' is that relying on the wisdom of hearing, thinking, and meditating, the nature of reality, the perfectly established, and the two selflessnesses, which are to be realized by all paths, are experienced in various degrees. This is the naturally pure, which is the result of the wisdom arising from meditation. In the path of application, one contemplates by understanding the general meaning of emptiness. This is called realizing in the manner of the general meaning. Some consider this to be self-aware direct perception, which is excellent. Others think that in the path of application, it is only an experience of the possibility of emptiness, and if left in a non-conceptual state, there will be no higher seeing. If you ask, since the appearance of grasping and clinging is like an image and an illusion, and there is no emptiness other than this, if you admit to experiencing it with self-aware direct perception, then there is no fault in sometimes remaining in that state. However, in this path, we do not want to show the antidote to the attachment to what is to be abandoned, but are unable to abandon that attachment. In the path of joining, the clear appearance of the cause and effect of samsara and nirvana, which are not yet established, and the wisdom of the non-duality of grasping and clinging, which is the absence of the establishment of a self of a person as a substance and the grasping and clinging of imputation, which are not established by nature, are the four concepts that eliminate cognitive obscurations. These are not truly existent from the concepts related to sound and meaning, but are like the appearance of a second moon and a divine appearance, which are the appearance of the general meaning. The certainty of appearance, like inferring the moon from its shape and color, although not true emptiness, the certainty of the appearance of duality becoming increasingly subtle is even more excellent, like the moon in a water vessel, which is said to be similar to true emptiness. After that, the appearance of duality disappears, and on the path of seeing, one directly sees emptiness and abides in it. On the path of meditation, one becomes accustomed to the way in which the continuum has the realization of the path of seeing. In these stages, because there are many branches of the path, such as the aspects of enlightenment and the six perfections, these two paths are called path-purification. The state of no more learning is the obscuration of afflictions.
Chinese
通过二谛清净，达到无垢的完全清净，这是此处的引申意义。第三，见道分二：见道本身，以及显示其生起的征兆。第一部分分二：见到一切法仅为自明，以及显示此自明不住于任何事物。第一部分是：在获得理解之时等。8 如此在信行道中，通过长时间的观察修和安住修，当理解显现之时，智慧便会如此生起：见道等持是证悟法界周遍之义。因此，证悟到意义的光明法性离戏与彼无二，即离念的空性智慧，从见道所断的三界分别念中解脱，且具有慈悲的滋润。也被称为无念瑜伽现前。由于不是言语分别的对境，且二取相消失，因此，由于没有任何诸如能所等所破的戏论，而仅余法性一味。虽然说进入的识蕴所依的五根门关闭，但并非如盲聋一般，且施设于其上的名言如影像般显现。由于众生的现量境中显现的佛和众生等相，仅仅是如梦境般的分别念，因此，了知内外一切皆无自性，譬如认识到幻术，便不会见到任何事物，且无有希望和恐惧以及破立。若仔细观察，对于特殊的瑜伽士而言，对境的显现不会消失，虽然仅有名言的显现，但不会见到任何诸如存在与不存在等事物，且智慧的明相无间断地生起。而此智慧也仅是各自自证的智慧而已。对于此，如若按照等持无显现和后得有显现来分，则认为在等持中，五根门也关闭，甚至世俗也不显现，而唯有法性。如同灭尽定一般。在此，由于没有能取所取的分别念等所破的显现，因此是无显现，且五根无念中有对境显现，即有显现，这是从一个等持的自相中分开的。当存在与不存在等分别念的相全部融入法界，安住于法性智慧一味之时，对于吹气后消失的影像般的显现，并没有相违之处。能所