Chinese
舍弃执著于微细的念头，即使是极微小的微尘，如果用方位的各个部分来区分，也无法确定地说这就是它的自性。因此，有形之物既不是粗大的单一之物，也不是由众多微粒组成的，而且有形之物可以无限地变化成其他形态，所以如同幻术一般，没有自性。因此，色等对境似乎是从识之外分离出来的，那么这种显现是怎样的呢？例如，在清醒的状态下，由于对外境的执著，就像在梦中，明明没有山、房屋等，却显现出来一样。从无始以来，由于对色等事物非真实地执著，对于孩童们来说，心本身似乎与色等外境分离。但实际上，除了心的显现之外，没有任何其他的色等事物。对此要反复地进行思考。如《楞伽经》中所说：“无实有是心，见外境是颠倒，由习气所染污之心，显现为外境。”又如《摄大乘论》中说：“地狱、饿鬼、旁生和天人，各自如何以其类别，同一事物心各异，故许彼非实有。”就像水这样的事物，对于五道众生来说，分别显现为铁水、脓血、住所、沐浴之物、饮品和甘露等不同的形态。通过这种道理，也要用智慧反复地思考，显现和声音的诸法并非存在于心之外。这些是为了对治能取和所取分别念，将外境显现确立为心，是专注于无所取的瑜伽之地。第二，虽然没有心之外的外境，但显现为外境的那个本身在心中是真实的吗？如果这样问，那么，显现为外境的心本身，不可能以其自相和本体而成立，因为它与虚假的本体的色等事物没有差别。就像色等事物不是单一或多体的本体一样，心也因为不离于色等事物。由于远离单一和多体的本体，如同幻术和眼花
English
Abandoning the mind that clings to subtle thoughts, even the tiniest particles, if divided into directional parts, cannot be definitively grasped as 'this is its nature.' Therefore, form is neither a single, coarse entity nor composed of many particles, and form can endlessly transform into other forms. Thus, like an illusion, it lacks inherent existence. Therefore, objects such as form appear as if separated from consciousness. How does this appearance occur? For example, in the waking state, due to clinging to external objects, just as in a dream, mountains, houses, and so on appear even though they are not actually there. From beginningless time, due to clinging to form and other phenomena as if they were real, children perceive the mind itself as separate from external objects such as form. But in reality, there is nothing other than the appearances of the mind. This should be contemplated again and again. As it is said in the Lankavatara Sutra: 'Mind itself is unreal, seeing external objects is inverted. The mind stained by habit, appears as objects.' Furthermore, as stated in the Compendium of Determinations: 'Hell-beings, hungry ghosts, animals, and gods, each according to their kind, perceive the same object differently; therefore, it is asserted that it is not real.' Just as a single substance like water appears differently to the five types of beings—as molten iron, pus and blood, a dwelling place, a bathing substance, a drink, and nectar—through this reasoning, one should repeatedly contemplate with wisdom that all phenomena of appearance and sound do not exist apart from the mind. These are the grounds for yoga that focus on the absence of the apprehended, establishing the appearance of objects as mind, as an antidote to the dualistic thoughts of the grasper and the grasped. Secondly, although there is no external object apart from the mind, is that which appears as an object truly real within the mind? If asked, the mind itself that appears as an object cannot be established by its own characteristics and essence, because it is not different from false entities such as form. Just as form and other phenomena are not of the nature of one or many, so too is the mind, because it is inseparable from them. Being free from the nature of one and many, like an illusion and a mirage,
Chinese
如等等。心也仅仅是无自性。应以智慧再三地进行观察。这些是作为对治能取分别念，将心显现确立为如幻，是缘于无所取的瑜伽地。第三，即使能取所取不存在真实的，但如果像说识部那样，认为二取的智慧如水晶球般真实存在，那么，从如幻的心本身出发，以正确的智慧进行分别观察时，心既不在内被观察到，也不在外被观察到，也不在二者之间被观察到。过去的心也不被观察到，未来的心也不被观察到，现在产生的心也不被观察到。心在产生时，也从任何地方都不来，在灭亡时，也向任何地方都不去。如幻的心之自性，如虚空般，远离一切有无之边，以智慧确定为任何边都无法观察和言说，不作意任何相，以正念和正知摄持而安住，这是将如幻宣说为不可言说，是缘于无显现的瑜伽地。如是说，在《圣宝积经》中说：『光护，心若完全寻觅则不可得。凡不可得，则不可观。凡不可观，则非过去，非未来，非现在。』等等广说。第四，安立能知之教证是，此瑜伽次第是在《楞伽经》中所宣说，如是说：『唯心上善安住，不分别外境。如是安住真如境，亦应遣除于唯心。既已遣除于唯心，当于无相而遣除。安住无相之瑜伽士，得见智慧大乘道。入定任运而成就，以诸愿文而清净。无我殊胜之智慧，得见无相之境界。』如是说。其中前两句是，显示缘于无所取的瑜伽地，由此最初获得所取无自性的明相，是暖位之智慧，显
English
Like etc. The mind is also merely without inherent existence. One should repeatedly examine with wisdom. These are the antidotes to grasping and conceptualization, establishing the mind's appearance as illusory, which is the yogic ground that focuses on non-grasping. Third, even if the grasper and the grasped are devoid of truth, if one thinks, as the Mind-Only school says, that the non-dual wisdom, like a crystal ball, truly exists, then, starting from that very mind which is like an illusion, when one examines separately with correct wisdom, that mind is not observed internally, nor is it observed externally, nor is it observed as neither. The past mind is not observed, the future mind is not observed, and the present mind is not observed. When the mind arises, it does not come from anywhere, and when it ceases, it does not go anywhere. The nature of that mind, which is like an illusion, is like space, free from all extremes of existence and non-existence. Having ascertained with wisdom that it cannot be examined or expressed in any way, one should not focus on any characteristics, but abide in that state, sustained by mindfulness and awareness. This is the yogic ground that focuses on non-appearance, which teaches illusion as inexpressible. As it is said, in the "Noble Jewel Heap Sutra": "Light-protector, if the mind is completely sought, it cannot be found. What cannot be found cannot be observed. What cannot be observed is neither past, nor future, nor present." And so on, extensively taught. Fourth, establishing the scriptural authority for understanding, this sequence of yoga is taught in the "Lankavatara Sutra," as it says: "Relying well on Mind-Only, one does not conceptualize external objects. Likewise, from the state of Suchness, one should also abandon Mind-Only. Having abandoned Mind-Only, one should abandon into non-appearance. The yogi who abides in non-appearance sees the wisdom of the Great Vehicle. Entering, spontaneously accomplished and peaceful, purified by aspirations. The supreme wisdom of selflessness, one will see the realm of non-appearance." Thus it is said. Of these, the first two lines show the yogic ground that focuses on non-grasping, whereby one initially obtains the clear appearance of the non-inherent existence of the grasped, which is the wisdom of heat, appear
Tibetan
་བ་ཐོབ་པའི་ཏིང་ངེ་འཛིན་ཅེས་བྱའོ། །དེ་ནས་རྐང་པ་གཉིས་ཀྱིས་འཛིན་མེད་ལ་དམིགས་པའི་རྣལ་འབྱོར་གྱི་ས་བསྟན་ཏེ། དེས་ནི་གཟུང་བ་རང་བཞིན་མེད་པ་ལ་གསལ་སྣང་འབྲི ང་དུ་ཐོབ་པའི་རྩེ་མོའི་ཡེ་ཤེས་ཏེ། སྣང་བ་འཆེད་པའི་ཏིང་ངེ་འཛིན་ཞེས་བྱའོ། །དེ་ནས་རྐང་པ་བཞིས་སྣང་བ་དམིགས་པ་རྣལ་འབྱོར་གྱི་ས་བསྟན་ཏེ། དེ་ལ་ཡང་གཉིས་ཀྱི་དང་པོ་གཟུང་བ་རང་བཞིན་མེད་པ་ལ་གསལ་སྣང་ཆེར་ཐོབ་པས། གཟུང་བ་མེད་པས་འཛིན་པ་ཡང་མེད་པར་ངེས་པ་ནི། བཟོད་པའི་ཡེ་ཤེས་ཏེ། དེ་ཁོ་ན་ཉིད་ཀྱི་ཕྱོགས་གཅིག་ལ་ཞུགས་པའི་ཏིང་ངེ་འཛིན་ནོ། །གཉིས་པ་ནི། གཟུང་འཛིན་གཉིས་མེད་ལ་དམིགས་པ་སྣང་མེད་ཀྱི་ཡེ་ཤེས་མོས་སྤྱོད་ཀྱི་སས་བསྡུས་པ་ཆོས་མཆོག་གི་ཡེ་ཤེས་ཏེ། དེའི་དེ་མ་ཐག་ཏུ། འཇིག་རྟེན་ལས་འདས་པའི་སྣང་མེད་ཀྱི་ཡེ་ཤེས་སྐྱེ་བས། དེ་མ་ཐག་པའི་ཏིང་ངེ་འཛིན་ཅེས་བྱའོ། །དེ་ནས་རྐང་པ་བཞིས་སྣང་མེད་ཀྱི་རྣལ་འབྱོར་གྱི་ཁྱད་ཆོས་བསྟན་ཏེ། སྣང་མེད་ཀྱི་ཡེ་ཤེས་དེ་བསྒོམ་པ་ཡོངས་སུ་རྫོགས་པ་ན། སངས་རྒྱས་ཀྱི་སའི་བར་དུ་ལྷུན་གྱིས་གྲུབ་པར་འཇུག་ཅིང་། ཡོད་མེད་ཀྱི་སྤྲོས་པའི་ཚོགས་ཐམས་ཅད་ཉེ་བར་ཞི་བའོ། །ཇི་ལྟར་ན་ལྷུན་གྱིས་གྲུབ་པར་འཇུག་ཅེ་ན། སྨོན་ལམ་དང་སྦྱིན་པ་ལ་སོགས་པ་ཐབས་ལ་མཁས་པ་ཡོངས་སུ་སྦྱངས་པས། བར་སྐབས་སུ་ཐེག་པ་གཞན་དུ་མི་ལྡོག་པར། བགྲོད་བྱ་མཐར་ཐུག་པར་འཇུག་པའི་ཕྱིར་རོ། །ཅིའི་ཕྱིར་སྤྲོས་པ་ཉེ་བར་ཞི་ཞེ་ན། གཟུང་འཛིན་གཉིས་མེད་ཀྱི་ཡེ་ཤེས་ནི། སྤྲོས་པ་ཤིན་ཏུ་ཕྲ་བ་ཡིན་ལ། དེ་ཡང་གཉིས་མེད་ཀྱི་ཡེ་ཤེས་ཀྱིས་བདག་མེད་ཅིང་སྣང་བ་མེད་པར་མཐོང་བའི་ཕྱིར་རོ། །དེ་ལྟར་ན། སྣང་མེད་ཀྱི་ཡེ་ཤེས་ནི་ཅི་ཡང་མཐོང་བ་མེད་པའི་ཚུལ་གྱིས་དེ་ཁོ་ན་ཉིད་མཐོང་བའི་ཕྱིར། ཐེག་པ་ཆེན་པོ་མཐོང་བ་ཞེས་བྱའོ། །གཞན་ཡང་། ལང་ཀར་གཤེགས་པ་ལས། བསམ་གཏན་བཞི་བསྟན་ཏེ། བྱིས་པ་ཉེར་སྤྱོད་དང་། དོན་རབ་འབྱེད་པ་དང་། དེ་བཞིན་ཉིད་ལ་དམིགས་པ་དང་། དེ་བཞིན་གཤེགས་པའི་བསམ་གཏན་ནོ། །དང་པོ་ནི། ཕྱི་ནང་ཐམས་ཅད་ཀྱིས་བསྒོམ་པར་བྱ་བ་ཞི་གནས་སེམས་རྩེ་གཅིག་པའོ། །གཉིས་པ་ནི། བདག་མེད་པ་གཉིས་ཀྱི་དེ་ཁོ་ན་ཉིད་ལ་རྣམ་པར་དཔྱོད་པའི་བསམ་གཏན་གོང་དུ་བསྟན་པའི་རྣལ་འབྱོར་གྱི་ས་བཞི་པོ་རྣམས་སོ། །གསུམ་པ་ནི། འཇིག་རྟེན་ལས་འདས་པའི་སྣང་མེད་ཀྱི་རྣལ་འབྱོར་རྣམས་སོ། །བཞི་པ་ནི། ས་བརྒྱད་པ་ཡན་ཆད་ཕྱིར་མི་ལྡོག་པ་དང་། སངས་རྒྱས་ཀྱི་སས་བསྡུས་
Chinese
被称为获得寂止的等持。然后，以两足指示不执著的瑜伽地，由此获得对所取无自性的明现中等的顶峰智慧，即显现开展的等持。然后，以四足指示以显现为对境的瑜伽地，其中又分两种，第一种是对所取无自性获得大的明现，由于所取不存在，因此能确定能取也不存在，这是忍耐的智慧，是进入真如一方面的等持。第二种是，以能取所取二取不执著为对境，以无显现的智慧，包括在胜解行地中的最胜法智慧，紧接着它，产生超世间的无显现的智慧，这被称为紧接它的等持。然后，以四足指示无显现瑜伽的特点，当圆满修习那个无显现的智慧时，便任运自成地进入到佛地之间，并且有无戏论的一切集合都寂灭。如何任运自成地进入呢？通过完全修习发愿和布施等善巧方便，在中间不会退转到其他乘，因此能进入所行之究竟。为什么戏论寂灭呢？因为能取所取二取不执著的智慧，是戏论极其微细的，而且也因为以二取不执著的智慧见到无我和无显现。因此，无显现的智慧是以什么也见不到的方式见到真如，所以被称为大乘见。此外，《楞伽经》中，宣说了四种禅定，即愚童所行、义善分别、真如所缘和如来禅。第一种是，内外一切所应修习的寂止一心。第二种是，对二无我的真如进行分别观察的禅定，即上面所说的四种瑜伽地。第三种是，超世间的无显现的瑜伽。第四种是，八地以上的不退转者，以及佛地所摄。
English
It is called the Samadhi of obtaining quiescence. Then, the ground of yoga that does not grasp with two feet is shown. By this, the wisdom of the peak of obtaining a medium clarity of appearance on the absence of self-nature of what is grasped, that is, the Samadhi of unfolding appearance. Then, the ground of yoga with four feet focusing on appearance is shown. Among these, the first of the two is obtaining great clarity of appearance on the absence of self-nature of what is grasped. Since what is grasped does not exist, it is certain that the grasper also does not exist. This is the wisdom of patience, the Samadhi of entering one aspect of Suchness. The second is, focusing on the non-duality of grasper and grasped, the wisdom of non-appearance, which is included in the stage of aspiration, the supreme Dharma wisdom. Immediately after that, the wisdom of non-appearance that transcends the world arises, which is called the Samadhi immediately following it. Then, the characteristics of the yoga of non-appearance are shown with four feet. When the meditation on that wisdom of non-appearance is completely perfected, it spontaneously enters the state between the Buddha and all the collections of elaboration of existence and non-existence are pacified. How does it spontaneously enter? By fully practicing skillful means such as aspiration and giving, without reverting to other vehicles in the meantime, it enters the ultimate goal to be reached. Why is elaboration pacified? Because the wisdom of non-duality of grasper and grasped is a very subtle elaboration, and also because the wisdom of non-duality sees selflessness and non-appearance. Therefore, the wisdom of non-appearance sees Suchness in a way that nothing is seen, so it is called the Great Vehicle View. Furthermore, in the Lankavatara Sutra, four meditations are taught: the practice of children, the good distinction of meaning, focusing on Suchness, and the meditation of the Tathagata. The first is the one-pointedness of mind in quiescence, which should be meditated on by all internal and external factors. The second is the meditation that distinguishes and observes the Suchness of the two selflessnesses, which are the four grounds of yoga mentioned above. The third is the transcendental yoga of non-appearance. The fourth is the non-returning from the eighth ground onwards, and is included in the Buddha ground.