English
End sound. // Furthermore, not only are sentient beings unreal, but the external container world is also unreal. The three thousand worlds are destroyed and become empty, and similarly, the great chiliocosm, the four continents, and places like Jambudvipa, a kingdom, (651) one yojana, one krosha, one fathom, one square cubit, one finger joint, from a grain of barley to the finest dust particle, if destroyed, then the former cannot be established. Even the dust particle, when destroyed as before, ultimately nothing can be established. Because one cannot be established, many cannot be established either, and so on, as before. In short, it is like this. This is a house. This is a field. This is grain. This is wealth. This is a harvest. Similarly, clinging to mountains, plains, water, and kingdoms, etc., and clinging to self, are merely appearances in a collection that is not established (652) as truly existent. By mind, names and different labels are applied, and they are clung to as truly existent. In reality, there is not even a little that can be established, one should train in this way. Meditating on the container world as emptiness, this is the sixtieth contemplation. // Furthermore, all the container and contents of oneself and others, what is seen and heard, all that is form and obstructive, are summarized by the five elements: earth, water, fire, wind, and space. All awareness and activity are summarized by consciousness. Among these, the four elements, in their subtle form, cannot stand independently, but exist intermingled. Even the dust particle of earth cannot be established, because it is mixed with other elements (653). What is called space is merely a label applied by mind to the absence of those forms, without action or true existence. Consciousness is also merely a momentary appearance of conditions, without substance. Therefore, all the container and contents of oneself and others are fundamentally unestablished in their mode of existence. Although temporarily appearances unceasingly arise to the deluded mind, because they have no inherent nature, they are like illusions, one should meditate in this way. Meditating on all container and contents as emptiness, this is the sixty-first contemplation. // Furthermore, what is called non-existence is merely posited by mind in dependence on things, let alone in ultimate meaning (654). Even in the objects of acceptance and rejection in the conventional world, it cannot be established, because nothing exists. Wherever, all these phenomena of appearance and sound are fundamentally unestablished, one should think in this way. What is separated from the root from the beginning is also called the dharma of emptiness.
Chinese
因为不可能从石女的第一个孩子出生，所以说石女没有孩子也是不可能的。因为这样的空性也是相对于不空而由心安立的，所以在有无、是非等任何事物都未成立时，心中不对任何事物执著，而安住在明朗无念的状态中。如果生起分别念，就观察它的自性，修习脱离执著（655）的那个状态。将之前的对境和这个对境结合起来，反复修习明朗而短暂的状态非常重要。最终是修习离戏的对境。这是对境的第二种方法。然后将所有这些综合起来修习。稍微回忆一下之前的理解，对于自己和他人的器情世界，所谓的我和我所也不成立。没有任何作者，只是因缘聚合而显现。所有这些事物，无论是一还是多都不成立，所以在错觉中只是显现而已。从实相的角度来看，什么（656）都不成立。如果仔细观察，不成立和没有这样的说法，也是由心新造了一个存在的定义，然后认为与此相违背的显现就是没有和不成立，这只不过是安立了这样的名称而已。像这样互相观察，当对境消失时，不对任何事物进行思考，而是安住在平等舍中。之前对境消失时，不要进入空性的形象消失的无念状态中，因为需要重复修习之前的状态，所以知道是否消失的分界线非常重要。据说（657）最初的时候，安住的状态似乎不能持久，但是一旦找到一些经验的线索，就会越来越长。在这里，将心专注于对境是安住，延续那个状态是近住。每当产生分别念时，就切断它，然后重新安住。然后时间越来越长，这就是近住。然后忆念禅定的功德，修习欢喜，从而更加喜欢修习，这就是调伏。有时忆念散乱等过患，散乱等自然停止，这就是寂静（658）。这二者是生起欢喜和厌
English
Because it is impossible for the first child to be born from a barren woman, it is also impossible to say that a barren woman has no children. Because such emptiness is also established by the mind in relation to non-emptiness, when nothing is established in terms of existence or non-existence, right or wrong, etc., the mind does not cling to anything, but rests in a clear and non-conceptual state. If a thought arises, look at its nature and meditate on the state of being free from grasping (655). It is very important to combine the previous object of meditation with this one and repeatedly meditate on the clear and short state. Ultimately, it is the object of meditation that is free from elaboration. This is the second method of focusing on the object. Then, combine all of these and meditate. Briefly recall the previous understanding, and for all these containers and contents of oneself and others, the so-called "I" and "mine" are not established. There is no agent, it is merely an appearance arising from the assembly of interdependent conditions. All these things, whether one or many, are not established, so they are merely appearances in delusion. From the perspective of reality, nothing (656) is established. If you examine it carefully, the terms "not established" and "non-existent" are also merely names given to what appears to contradict a newly created definition of existence by the mind. In this way, by examining each other, when the object of meditation disappears, do not think about anything, but rest in equanimity. When the previous object of meditation disappears, do not enter into a non-conceptual state where the appearance of emptiness has disappeared, because it is necessary to repeat the previous state, so it is very important to know the boundary of whether it has disappeared or not. It is said that (657) in the beginning, the state of abiding does not seem to last long, but once you find a clue of experience, it will become longer and longer. Here, focusing the mind on the object is abiding, and prolonging that state is close abiding. Whenever conceptual thoughts arise, cut them off and then rest again. Then the time becomes longer and longer, and that is close abiding. Then, remembering the qualities of samadhi and cultivating joy, one becomes more enthusiastic about meditation, and that is taming. Sometimes, remembering the faults of distraction, etc., distraction, etc., naturally cease, and that is pacifying (658). These two are generating joy and weari
Chinese
是引导的方法。对于希望和疑虑以及执着和憎恨的各种念头，完全寄希望于任何生起之物的自性。以前所知的虚幻不实被修习增长，自然而然地寂静就是真正的寂静。在一段时间内，对于容易散乱的人，需要用这些方法反复调伏。然后，怎样才能使心专注时没有昏沉和掉举的过失，并且心能长久安住于空性的状态呢？那时需要专注，这是使心相续成为一体的行为。最终，仅仅回忆起以前（659）的见解体验并安住其中，就能使具有空性之相的状态长久保持。那时，需要放松努力，自然安住，这样就成就了所谓的“平等安住”。修习的方法是：如《阿毗达磨》中所说，有一种以胜观为先导的止观修法，这是其中的一种方式。这与寂护（Kamalaśīla）的《修习次第》等论典的观点相似，是一种以观察为先导的无分别修法。格西博朵瓦的《宝箧论》中说，尊者阿底峡的宗派只需要以观察为先导。 (660) 然而，阿底峡的《修心》的一些教言等属于经部的宗派，大手印等密宗的教言中也有很多舍弃观察的教言。但暂时在此宣讲次第引导的场合，需要按照格西博朵瓦所说的那样去做。第三十三种所缘境。这种修持见解的方法，一旦心安住下来，胜观也就成就了，因此认为从一开始就应该止观双运。第三，具有空性和慈悲之精华：仅仅依靠空性无法成就般若波罗蜜多的修持，(661) 因此需要空性和慈悲双运。这样一来，在胜义谛中，显现和存在所包含的任何法都不成立。例如，就像虚空一样。如果现量证悟到本来不成立的事物，那么就没有感受痛苦的有情，也没有所感受的痛苦，从感受的方式来看，烦恼、业和痛苦三者之间相互轮转的现象，也从一开始就不成立。
English
These are methods of guidance. For all the thoughts of hope and doubt, attachment and hatred that arise, place your hopes entirely on the nature of whatever arises. The previously known unreality is cultivated and increased, and naturally pacifying is true pacifying. For a period of time, those who are prone to distraction need to be repeatedly tamed with these methods. Then, how can the mind be free from the faults of dullness and agitation when focused, and how can the mind remain in the state of emptiness for a long time? At that time, it is necessary to focus, which is the act of making the mind stream into one. Finally, just by remembering the experience of the previous (659) view and abiding in it, the state with the aspect of emptiness will remain for a long time. At that time, it is necessary to relax the effort and abide naturally, and thus the so-called "equal abiding" is accomplished. The method of cultivation is: as stated in the Abhidharma, there is a method of shamatha-vipassana meditation that is preceded by vipassana, and this is one of them. This is similar to the views of Kamalaśīla's Stages of Meditation and other treatises, and is a non-conceptual meditation method preceded by observation. Geshe Potowa's Treasury states that the tradition of the venerable Atiśa only requires observation as a preliminary. (660) However, some of Atiśa's Mind Training instructions belong to the Sutra tradition, and there are many instructions in the Mahamudra and other Tantric teachings that abandon observation. But for the time being, in this context of teaching the stages of guidance, it is necessary to do as Geshe Potowa said. The thirty-third object of focus. This method of cultivating the view, once the mind abides, vipassana is also accomplished, so it is believed that from the beginning, shamatha and vipassana should be practiced in union. Third, possessing the essence of emptiness and compassion: mere emptiness cannot accomplish the practice of prajñāpāramitā, (661) therefore the union of emptiness and compassion is necessary. In this way, in the ultimate truth, any phenomena included in appearance and existence are not established. For example, like space. If one directly realizes that what is not established is not established, then there are no sentient beings who experience suffering, nor is there suffering to be experienced. From the way of experiencing, the phenomena of the three - afflictions, karma, and suffering - revolving from one to another are not established from the beginning.