Chinese
总是应当随之观察，恶慧者如是说，这是特别指出的。此外，愚昧如虚空之量：若能知晓，则能断除愚昧之众。首先于虚空中安住，观之又观之，见解止息。如是掘出心之根本，习惯于空性。对于为无明昏暗所蒙蔽者，除此眼药之外，还有什么呢？以及，无有丝毫可安立之处。等等，也是此意。此处以理智分析之空性，与顿悟二者，皆由教理与理证成立。若于一者心存畏惧，则不应视另一者如仇敌。若问，那么昏厥与沉睡也能解脱吗？非也，彼等若仅是抑制作意之顿悟，则将有过失。此乃依于心之明觉之分，而入于无所缘故。如是，若认为一心专注之乐明无念，以及禅定之地的所有寂止，也将因此而成为修习真如，则诚然如此。然而，对于习惯于瑜伽者而言，则不会产生此等疑虑。此处，于所显现之一切，大加观察之时，所缘之境于自处消逝，而于不可言说中无所缘地修习。彼等则仅有专注于心之明晰，仅是安住而已，并无此等方式，故差别甚大。若认为仅以无分别即可，则以理智分析则困难且无意义，若需要彼，则从一开始就顿悟则为错误。若此二者为所害与能害，则诚然如此。然此二者并非相违，故以理智分析之空性之立论，认为顿悟为阻碍，此乃自心狭劣。如是，若彼二者于修习空性时，为消除三蕴之相违，则彼亦似是而非。然于入于空性时，分别与无分别皆为消除三蕴，然理智之分析修与不可言说之顿悟二者皆非，缘于空性之三蕴则会增多。言多则止。第二，阿热，乃惊叹之语，即于何者而言，大乐能救脱痛苦，即一切不净之业相。
English
It should always be followed and observed, as the evil-minded ones say, this is specifically pointed out. Furthermore, ignorance is like the measure of the sky: if one knows it, one can cut off the multitude of ignorance. First, abide in equanimity in the sky, look and look again, and the appearance ceases. Thus, uprooting the root of the mind, one becomes accustomed to emptiness. For those blinded by the dimness of ignorance, what other eye medicine is there than this? And, there is not the slightest place to establish. And so on, this is also the meaning of this. Here, the emptiness analyzed by reason and sudden enlightenment are both established by scripture and reason. If one is afraid in one's mind, one should not regard the other as an enemy. If you ask, then can fainting and deep sleep also be liberated? No, if those are just sudden enlightenments that suppress attention, then there will be faults. This is because it relies on the clarity and awareness of the mind and enters into non-objectification. In that case, if one thinks that the bliss and clarity of single-pointed desire and all the peace and abiding of the grounds of meditation will also become the practice of suchness, then it is true. However, for those who are accustomed to yoga, these doubts will not arise. Here, when everything that appears is greatly examined, the object of focus dissolves in its own place, and one meditates without objectification in the inexpressible. They only have a focus on the clarity of the mind, and only abide, and there is no such method, so the difference is very big. If one thinks that non-conceptuality is enough, then analyzing with reason is difficult and meaningless, and if one needs it, then it is wrong to do sudden enlightenment from the beginning. If these two are what is harmed and what can harm, then it is true. But these two are not contradictory, so the proofs of emptiness analyzed by reason, thinking that sudden enlightenment is an obstacle, this is one's own inferior mind. Similarly, if these two are contradictory to eliminate the three aggregates in the practice of emptiness, then that also seems like reason, but when entering emptiness, both conceptuality and non-conceptuality eliminate the three aggregates, but both the analytical meditation of reason and the sudden enlightenment of the inexpressible are not, and the three aggregates that focus on emptiness will increase. Enough of elaboration. Second, Ah Re is a word of amazement, that is, for whom, great bliss can save from suffering, that is, all impure karmic appearances.