English
English version: Such observation also has no duality. If the mind clings to the object of Suchness (Tathata, the true nature of things), it is a fault. Likewise, the perceived object is also a fault. There is no opposition or obstruction between the two. Abiding in this non-dual wisdom is in accordance with the meaning of reality. The so-called 'mind-only' is also a fault, because there is no opposition or obstruction between the two. This wisdom should also be detached from it. Therefore, all inherent natures in self-nature and other-nature are unattainable. Similarly, if one observes the nature of all beings, one will find that they are not harmonious and unified. Both the nature of taking and the nature of abandoning, which are both unreal, should be abandoned. It should be understood that all attachments to the nature of all things should be abandoned in non-dual wisdom. If one abides in such unobstructed, non-dual wisdom, one can truly realize that all dharmas have no self-nature. In this way, one can enter the supreme reality, enter the gate of non-discriminating Samadhi (a state of meditation). Furthermore, if one can abide in accordance with this unobstructed, non-dual wisdom, one is abiding in the supreme reality. This is the view of Mahayana (a major branch of Buddhism). In this way, one can also see the supreme reality. Because one sees the supreme reality, one can use the eye of wisdom to observe that all dharmas are empty, and truly see the truth in the light of wisdom. As the scriptures say, how can one see the ultimate truth (Paramartha-satya)? That is, seeing that all dharmas have no visible form. This is also the case here. The so-called 'no seeing' refers to achieving true non-seeing with excellent intention. This is different from the blind or those who close their eyes in the world, who cannot see because they lack conditions or do not pay attention. Their seeds of inverted nature cannot be cut off. This is not the case here. Furthermore, like entering the state of non-perception (Asanjnasamapatti, a state of unconscious meditation), after or when exiting the state, one will still re-arise with attachment to existence, and the roots of afflictions such as greed will gather together and cannot be liberated. The so-called attachment to existence, the behavior of fundamental afflictions such as greed, is as described in scriptures such as the 'Sutra on the Two Noble Truths'. If someone says that they enter the gate of non-discriminating Dharani (a method of memorizing and retaining teachings), and in the non-discriminating dharma, they are far from forms and other appearances, and with decisive wisdom, they observe that nothing is obtained in the formless, and there is no creation, this is excellent intention. This is different from the state of non-perception, etc., where one creates and separates from the dharmas to which one is attached, such as forms. Therefore, it should be understood that, as mentioned earlier, creating separation from appearances in forms, etc. If there is no correct wisdom, one cannot cut off the seeds of doubt. For example, if fire exists in the world, it will burn all things, how can it be separated from thought? -------------------------------------------------------------------------------- 法。若不调止◎所有邪。
Chinese
由此当知。所有奢摩他诸所缘中。心住坚固如理所作。以慧伺察智光明生。明现暗除智生障灭。如人二目随量无差。于诸分位照明无异。智光明出亦复如是。非光明中有冥暗性。明暗二法互相违故。当知三摩地中离冥暗性亦复如是。若不尔者。云何能住心一境相。是故若于三摩呬多中如实了知。即能一向随顺正慧。此中所说悉不相违。 复次三摩呬多中。应以慧观都无色相。于一切法悉无所得。彼诸相应分位相中。无所进趣无所发悟。若自若他悉见无性。有性分别戏论相等一切息灭。如是即于正慧所观无相性中而得相应。有心分别悉不能立。即彼无性亦不可得。若于是中或谓有性而可见者。是见应止。如是止已。若于无性分别转者。此亦不然。设使有性三时相应。以慧眼观无相无得。又何止邪。如实义者。有性无性不应分别。一性异性亦不可分别。是中若离性与无性二分别者。悉能照达诸分别空。即彼能照及所照性亦无所有。如是乃得最上最胜无分别相应。此中若住如是相应。即一切分别悉能断灭。所有烦恼障智障而亦能断。于彼烦恼障不生不灭性中。而性等颠倒根本悉除。 如圣二谛等经说。如是相应行中。一切性等分别断已。普尽性等颠倒无明自性烦恼障根本即断。 现代汉语译本 法。如果不能调伏和止息所有邪念。 由此应当知道，在所有奢摩他（Śamatha，止，意为止息杂念，专注于一境）的所缘境中，心能坚固安住，如理作意，通过智慧观察，智慧的光明就会产生。光明显现，黑暗消除，智慧产生，障碍灭除。就像人的两只眼睛，在视力范围内没有差别，对于各种事物都能同样照明。智慧光明出现也是如此。光明中没有黑暗的性质，因为光明和黑暗是互相违背的。应当知道，三摩地（Samādhi，三昧，意为心专注一境）中远离黑暗的性质也是如此。如果不是这样，怎么能使心安住于单一的境界呢？所以，如果对于三摩呬多（Samāhita，已得三昧者）中的实相如实了知，就能完全随顺正慧。这里所说的，完全没有矛盾。 进一步说，在三摩呬多中，应当用智慧观察，一切色相都是空无的，对于一切法都无所得。在那些相应的分位阶段中，没有进步，没有领悟。无论是自己还是他人，都看到没有自性。有自性、分别、戏论等等一切都息灭。这样就能与正慧所观的无相之性相应。有心的分别都不能成立。即使是那无自性，也是不可得的。如果在这里认为有自性而且可以看见，这种见解应当停止。像这样停止之后，如果对于无自性的分别又生起，这也是不对的。即使有自性与过去、现在、未来三时相应，用慧眼观察也是无相无得，又何必停止呢？如实义是，有自性和无自性不应该分别，一性和异性也不可以分别。在这里，如果离开有性和无性这两种分别，就能照见一切分别都是空性的。即使是能照见的和所照见的，其自性也是空无所有的。这样才能得到最上最胜的无分别相应。如果安住于这样的相应中，就能断灭一切分别，所有烦恼障和智障也都能断灭。在烦恼障不生不灭的自性中，自性等颠倒的根本就能完全消除。 如圣二谛等经所说，在这样的相应行中，一切自性等分别断除之后，普遍穷尽自性等颠倒无明，自性烦恼障的根本就能断除。
English
English version 法. If one does not subdue and cease all evil thoughts. From this, it should be known that in all objects of Śamatha (止, meaning cessation of distractions, focusing on one object), the mind can firmly abide, acting according to reason. Through wise observation, the light of wisdom will arise. When the light manifests, darkness is eliminated, wisdom arises, and obstacles are extinguished. It is like a person's two eyes, which have no difference in their range of vision and can illuminate all things equally. The emergence of the light of wisdom is also like this. There is no nature of darkness in the light, because light and darkness are mutually opposed. It should be known that the absence of the nature of darkness in Samādhi (三昧, meaning concentration of the mind on one object) is also like this. If it were not so, how could the mind abide in a single state? Therefore, if one truly understands the reality in Samāhita (已得三昧者, one who has attained Samadhi), one can completely accord with right wisdom. What is said here is not contradictory at all. Furthermore, in Samāhita, one should observe with wisdom that all forms are empty, and there is nothing to be gained from all dharmas. In those corresponding stages, there is no progress, no enlightenment. Whether it is oneself or others, one sees that there is no self-nature. The nature of having self-nature, discrimination, playfulness, etc., are all extinguished. In this way, one can correspond with the nature of non-form as observed by right wisdom. Intentional discriminations cannot be established. Even that non-self-nature is unattainable. If one thinks there is self-nature here and it can be seen, this view should be stopped. After stopping like this, if discrimination about non-self-nature arises again, this is also incorrect. Even if self-nature corresponds to the three times of past, present, and future, observing with the eye of wisdom reveals that there is no form and nothing to be gained, so why stop? The true meaning is that self-nature and non-self-nature should not be distinguished, and oneness and otherness cannot be distinguished either. Here, if one leaves the two discriminations of self-nature and non-self-nature, one can illuminate that all discriminations are empty. Even the nature of the one who illuminates and the one who is illuminated are empty. Only in this way can one attain the supreme and most excellent non-discriminatory correspondence. If one abides in such correspondence, one can cut off all discriminations, and all afflictive and cognitive obscurations can also be cut off. In the nature of non-arising and non-ceasing of afflictive obscurations, the root of the inversions such as self-nature can be completely eliminated. As the Holy Two Truths and other sutras say, in such corresponding practice, after all discriminations of self-nature, etc., are cut off, the root of the universal exhaustion of inversions of self-nature, etc., ignorance, and the obscuration of self-nature afflictions can be cut off. -------------------------------------------------------------------------------- 彼根本断已诸烦恼障而悉能断。
Chinese
又如圣二谛经中。问妙吉祥菩萨言。云何能得烦恼调伏。云何而能了知烦恼。妙吉祥言。胜义谛中毕竟不生。彼一切法无生性中。世俗皆是不实颠倒。应当止息一切性等所起颠倒思惟分别。若彼思惟分别不止息者即有我共相。既有我共相即起立诸见。若见起立即烦恼转。天子若能了知胜义谛中一切法毕竟无生。即胜义谛具十种无颠倒。若胜义谛中无颠倒即无分别。若无分别得灭相应。若灭相应彼我共相即不能得。若我共相既不能得。而彼诸见不能起立。乃至胜义谛中涅槃之见亦复不起。由如是故即于无生行中一切烦恼毕竟调伏。天子当知。诸烦恼于胜义谛无碍智中。毕竟空毕竟无相毕竟无性。如是知者是为了知烦恼。天子譬如毒蛇为咒所害。彼烦恼种亦复如是。天子又问云何为烦恼种。妙吉祥言天子彼胜义谛毕竟无生性中若于一切法起分别时。此即是为诸烦恼种。由是起诸性等颠倒。于颠倒中不能照达。是故若于所断法中一切颠倒悉能断者。所有智障能正决定而悉除遣。智障断已无相续性。譬如日光出时离诸云翳。于一切处照明无碍。而彼智光清净照明。若色若心一切自性亦复如是。诸物实性决定常住。于无相续性中。真实了如一切物性如实义者。此中物性。云何能以言词宣说 现代汉语译本： 那些从根本上被断除的，就能完全断除所有的烦恼障。 又如在《圣二谛经》中，妙吉祥菩萨（Manjushri Bodhisattva，文殊菩萨）被问到：‘如何才能调伏烦恼？如何才能了知烦恼？’妙吉祥菩萨回答说：‘在胜义谛（paramārtha-satya， ultimate truth）中，一切毕竟不生。在一切法无生性中，世俗（saṃvṛti， conventional truth）皆是不真实的颠倒。应当止息一切由自性等所引起的颠倒思惟分别。如果那些思惟分别不能止息，就会有我共相（self-entity）。既有我共相，就会生起各种见解。如果见解生起，烦恼就会转盛。天子，如果能够了知在胜义谛中一切法毕竟无生，那么胜义谛就具备十种无颠倒。如果在胜义谛中没有颠倒，就没有分别。如果没有分别，就能得到与灭（nirodha， cessation）相应的境界。如果与灭相应，那么我共相就不能得到。如果我共相不能得到，那么那些见解就不能生起，乃至在胜义谛中，涅槃（nirvāṇa， liberation）的见解也不会生起。因此，在无生行中，一切烦恼都能毕竟调伏。天子应当知道，诸烦恼在胜义谛的无碍智中，毕竟空、毕竟无相、毕竟无自性。像这样知晓，就是了知烦恼。天子，譬如毒蛇被咒语所害，那些烦恼的种子也是如此。’ 天子又问：‘什么是烦恼的种子？’妙吉祥菩萨回答说：‘天子，在胜义谛毕竟无生性中，如果对一切法生起分别时，这就是诸烦恼的种子。由此生起各种自性等的颠倒，在颠倒中不能照达。因此，如果在所断法中，一切颠倒都能断除，那么所有的智障（jñeyāvaraṇa， obscurations to knowledge）就能正确地决定并完全去除。智障断除后，就没有相续性。譬如太阳出来时，远离各种云翳，在一切处照明无碍，而那智慧的光芒清净照明。无论是色（rūpa， form）还是心，一切自性也是如此。诸物的实性决定常住，在无相续性中，真实了知一切物性的如实义。’ ‘此中物性，又怎么能用言词宣说呢？’