世間的一切都是無常而沒有任何執著的。
Everything in the world is impermanent and free from any attachment.
但是經常我們有著錯誤的認知。
Yet, often we hold mistaken perceptions.
認為有固定不變的事物與形態。
Believing there are things and forms that are fixed and unchanging.
以這樣的見解為基礎，而產生分別、對立、排斥和追求的心。
Based on such views, we develop minds that distinguish, oppose, reject, and pursue.
促使你因為執持而產生了身心的不自在。
This leads to physical and mental unease due to clinging.
這便是苦。
This is suffering.
苦是世間上普遍的事實。
Suffering is a universal fact in this world.
但是你若是不理會它，或許苦就不會影響到你。
However, if you do not acknowledge it, perhaps suffering will not affect you.
可是你若是起了分別，想要去改變它，就會有更多的苦的產生。
But if you start to differentiate, wanting to change it, then more suffering will arise.
這樣子的苦，便是由於對立與分別所起的。
This kind of suffering arises from opposition and differentiation.
因為你只看到一邊，卻沒有看到另一邊的對立。
Because you only see one side, without seeing the opposition of the other side.
其實是相互平衡不能比較的。
In truth, they are mutually balanced and cannot be compared.
因而起了分別、執著與排斥。
Thus, differentiation, clinging, and rejection arise.
因此當你發覺一有「苦」的生起的時候，就應該同時去除對立兩邊的分別心。
Therefore, when you perceive the arising of 'suffering', you should simultaneously eliminate the discriminative mind towards opposing sides.
不執取任何一邊。
Do not cling to either side.
這也就是第一天所說的蹺蹺板原理。
This is also the seesaw principle mentioned on the first day.
只要有念頭生起。
Whenever a thought arises.
你就要知道它都是一體兩面的。
You should know that it has two sides, it is a duality.
因此只要念頭一起，馬上捨離兩面。
Therefore, as soon as a thought arises, immediately let go of both sides.
一有念起馬上捨。
As soon as a thought arises, immediately let go.
捨，捨到連知道念頭的心，也是對立的，也要一併捨離。
Let go, let go until even the mind that knows the thought, which is also a duality, must also be let go of.
捨離就是放下。
Letting go is releasing.
放下所有的執著。
Release all attachments.
也就是心中無事。
That is, a mind free from all concerns.
其實一切都在自然放下，無常本身就是不斷的提起與放下。
In fact, everything is naturally letting go; impermanence itself is a continuous process of arising and ceasing.
提起的時候，同時另外一邊就得放下。
When something arises, the other side must simultaneously cease.
而放下的同時又是另一邊的提起。
And as one ceases, the other side simultaneously arises.
然而真正的不執著是，你提起時要放下，同時放下也要放下。
However, true non-attachment means that when something arises, you must let go, and simultaneously, when you let go, you must also let go.
另外「自我中心」也是分別對立的主要來源，而每個人都有跟佛一樣的自我本性。
Furthermore, 'self-centeredness' is also a main source of differentiation and opposition, yet everyone possesses the same inherent self-nature as the Buddha.
當我們去尋找自我的時候，這個「我」有時候在分別對立的這一邊，有時候又在分別對立的另外一邊。
When we search for the self, this 'self' is sometimes on one side of differentiation and opposition, and sometimes on the other side.
而事實上它不在這一邊，也不在那一邊，它兩邊都不在。
But in reality, it is neither on this side nor on that side; it is not on either side.
它無所依住。
It has no abiding place.
同時捨離了任何的分別與執著。
Simultaneously letting go of all differentiation and attachment.
這才是真正「無我」的清淨自性。
This is the true pure self-nature of 'non-self'.
在煩惱的對治上。
In dealing with afflictions.
比如說，或許你的心有時出現了些許疲累的感受。
For example, perhaps your mind sometimes experiences a feeling of tiredness.
那麼你要另起一個「聖妙境界」的念頭。
Then you should bring forth a thought of a 'sacred and wondrous realm'.
來讓你的心力提起，而保持內心的平衡。
To uplift your mental energy and maintain inner balance.
這是對制的方法。
This is a method of counteraction.
也是共世間的方法。
It is also a method common to the world.
但是更微細、準確、徹底的方法是。
But a more subtle, precise, and thorough method is.
捨離對立的兩邊。
To let go of both opposing sides.
也就是不執持疲累的一邊，也同時不執持「聖妙境界」的一邊。
That is, not clinging to the side of tiredness, and simultaneously not clinging to the side of the 'sacred and wondrous realm'.
超越於任何分別之中。
Transcending any differentiation.
遠離兩邊。
Moving beyond both sides.
內心不住於任何一邊。
The mind not dwelling on any side.
但是內心非常的清楚。
Yet the inner mind is perfectly clear.
清楚什麼?
Clear about what?
清楚互相對立，相互對應的兩邊所觀境的情況。
Clear about the conditions of the observed realms on the two opposing and corresponding sides.
也清楚不住任何一邊，無所執取的能觀的心。
Also clear about the observing mind that does not dwell on any side, with no clinging.
然後這能觀的心以及所觀的境，這種對待關係，也要同時捨離。
And then, this relationship between the observing mind and the observed realm, this dualistic relationship, must also be simultaneously released.
有無俱遣。
Both existence and non-existence are cast aside.
能所雙忘。
Both observer and observed are forgotten.
無我的境地自然現前。
The state of non-self naturally manifests itself.
這才是最有效、最徹底的不共世間的對治任何境界、煩惱的方法。
This is the most effective, most thorough, and uncommon worldly method for dealing with any state or affliction.
這是「中觀」的方法。
This is the 'Madhyamaka' (Middle Way) method.
這與「無常」的現象完全吻合。
This completely aligns with the phenomenon of 'impermanence'.
這種吻合的思想，經常在日常生活中，不斷的觀照與實踐。
This congruent thought, practiced through constant contemplation and implementation in daily life.
將來內心善根成熟時，就會悟境自然現前。
When the seeds of goodness within your mind ripen in the future, the state of enlightenment will naturally manifest.