從修學角度看，貪與擁有，捨離與伸展，錯綜交織於修法者心裏，由「無我」不預設立場下，（「有我」有一固定型體，是知識與社會給予的，如此無法正確剖析自我。），去看待個人內心的種種，是否也是看清楚自己面目的一種方法？
From the view of Buddhist practice, greed and possession, detach and extend, these concepts weaves a complex interplay in the heart of the practitioner. If we look at human nature based on anattā and not have any a-priori judgements about right and wrong, would we not see our own nature better? (Ātman's fixed "body" is given by our knowledge and society. We cannot correctly analyze ourselves through Ātman.) [Translator's Note 9]
試想一個修法者根本不了解自己，沒有價值觀、沒有理想性，更不清楚自己所需，或錯以為 自己一旦修法，便可獨立於天地間，到底這樣的人能走出什麼路子？不懂得認識自己的修法者，連辨別「法要」都已困難，遑論再說及「空」法，前面說：善法與善 根，至此該可更清楚其內容性的不同！
If a practitioner cannot understand himself; if he has no value, no ideal, and doesn't know what he needs; and if he thinks that once he practices the Buddhist methods, he can stand alone in the world. What kind of a place will this person end up on his path? A practitioner that doesn't know himself will have difficulty differentiate important Buddhist ideas, not to mention Śūnyatā. With this discussion, the differences between virtues and virtuous root can hopefully be clarified.
一聞「空性思想」便害怕，或根本不知所以，前者是不敢拋棄繩索，當然拋棄繩索，須一定的思想涵養，無雄厚資本，是不夠資格談放下的，後者在於全然不知佛法精粹所在，不知也罷！但害怕是可以一關一關通過的，試著面對自己，不論醜陋、不論優劣，自己就是自己，逃避也無濟於事，
A practitioner who doesn't think anything of Śūnyatā does not understand the essence of Buddhism. A practitioner who is fearful of Śūnyatā is afraid to let go of the rope. But a person must have sufficient internal intellectual and emotional resources to have the qualification to be able to let go. Fear can always be conquered, one step at a time. You can try to face yourself, all the ugliness, all the good, and all the bad. Yourself is yourself. There is no escape, and escape doesn't solve anything.
禪宗顛峰期的傳法，大量運用看似激烈的手段，應是直接不容修法者逃避的最佳方法，直截了當告訴你，無有你可遁逃處，想修法先納命來！（一笑！），真到此處，命都給豁出去了！法能不成就嗎？佛法傳到中國，開創禪宗這枝奇葩，至今仍覺可欣！可歎！
At the peak of Zen Buddhism in China, seemingly drastic measures were used extensively to let the practitioners know that there is no escape from facing themselves. They directly told you, there is no place to hide, if you want to practice Buddhism, give up your life first. (Laugh!) If you get to a point where you are really willing to give up your life, would there be any doubt that you will succeed? Buddhism spread into China and created this wonderful branch of Zen Buddhism is something that pleases me very much.
然禪宗所處的高峰期，社會背景是開放的，思想也屬奔放開明的，夾著這種資本創立屬於那個時期的思想產物，為人類史再添一頁光華！而我們所處現今社會更為自由，資訊更為發達，憑藉佛法，再創一思想高峰，應不是期待之事。
However, during the peak of Zen Buddhism in China, society was open, and thoughts and ideas are allow to flow freely. The ideas that were created in that period added another brilliant page to human history. Our world today has even more freedom, and information flows even faster. Using Buddhism to create another great intellectual height is not something that we should only hope for, it is something that we can expect.
再說面對自己，雖不必都像禪法一樣猛烈，但談談清楚度，清楚自己，總該可以做到，我想很少人可以清楚自己後，又放任自己原地踏步，大概是久了以後，那種臭酸 味，自己都無法忍受！如果能養成前進是當然之事的態度，何愁勇氣不升起來！有了勇氣再加上「閱讀」（不止於書本上）的資源，才能大開眼界，眼界不開是無法 擁有智慧的！一般人常說：「要有智慧」，智慧者廣深如海，坦白講想有智慧也非易事，但透過上述程序，智慧或能有一、二。
Furthermore, the methods to face oneself doesn't have to be as drastic as the methods used by Zen Buddhism. Understanding ourselves is something that anyone can do. I think very few people, once they understand themselves, are willing to let themselves be stagnated. Probably after a while, the stanches of ourselves will force us to move on. If we have the attitude that progress is necessary, then we don't need to worry about not having the courage to do so. Once we have the courage and combine it with resources from "reading" (Not just from books), we will have opened our eyes. This is a necessary condition to be able to acquire wisdom. People often said: "Need to have wisdom.", but a wise person's depth and width is like an ocean. To be honest, it is hard to acquire wisdom, but given the steps described above, maybe one can obtain some.
[Translator's Note 9] 無我 anattā : literally translated as "no-self", it is better translated as "no definitive version of self," or "no true version of self". 有我 Ātman: literally translated as "have-self", or it is whatever people common believe themselves to be. The normal people's sense of self.
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