Chinese
我无所畏惧，就像那样。以智慧不分别功德和过失，我从他人那里，为了必定生起而称之为“他”。如是说，此处以不分别的智慧，清楚地显示了必定生起大乘。为了对治执着于未解脱和已解脱的我，精通有为和无为之界，是到达涅槃的终点。如是说，就像那样。具有相、具有因、具有理由，以及具有极寂静之义，是在最后显示的。如是说。有为之涅槃，以及涅槃本身为了极寂静的缘故是无为。其中，寂静的止息是各自观察的止息之灭谛，而极寂静的止息是法界，道路也是获得它的方法，因此归于极寂静。为了对治执着于常我的，应该精通时间，以“在三时中”等显示。在世俗谛中，一切事物都只是在三时中产生，因此没有常我的存在。在胜义谛中，三时本身也不存在，对于时间来说，哪里会有常时流转和常住的常我呢？就是这样。因此，仅仅是识别补特伽罗无我的自性，虽然说在大小乘中是相同的，但是没有显示在那里，只是在名相上，大乘中显示得更为广博。在赞颂文中也说：您认为没有从蕴解脱的众生，您安住在众生义理上最为精进，伟大的能仁。如是说，世间近取的蕴、一切痛苦，都是从业所生，而业又从烦恼所生，而其根本就是我执。这是对所有皈依三宝的人共同宣说的。这个我执是对事物颠倒的执着，不是与意义相符的思维，如果说我这个东西不是由思维假立，而是常住的，那么它要么是蕴本身，要么是蕴之外。如果是前者，那么抛弃人的蕴而取地狱的蕴等就不可能了，因为蕴与常我是一体的缘故。会变成不是多个蕴的自性，因为我是一
English
I am fearless, just like that. With wisdom, not distinguishing between merits and faults, I, from others, call it "other" in order to surely arise. As it is said, here, with non-discriminating wisdom, it clearly shows the certain arising of the Great Vehicle. To counteract the clinging to the self that is not liberated and liberated, being skilled in the realms of conditioned and unconditioned is the ultimate attainment of Nirvana. As it is said, just like that. Having signs, having causes, having reasons, and having the meaning of utmost peace, are shown in the end. As it is said. Nirvana of the conditioned, and Nirvana itself is unconditioned for the sake of utmost peace. Among them, the cessation of peace is the cessation of the truth of cessation of individual examination, and the cessation of utmost peace is the Dharmadhatu, and the path is also the method of obtaining it, so it is included in utmost peace. To counteract the clinging to the permanent self, one should be skilled in time, shown by "in the three times" and so on. In the conventional truth, all things only arise in the three times, so there is no permanent self. In the ultimate truth, the three times themselves do not exist, so where is the permanent self that always revolves and endures in time? That's it. Therefore, merely identifying the nature of the selflessness of the person, although it is said to be the same in both the Great and Small Vehicles, it is not shown there, but only in terms of nomenclature, it is shown more extensively in the Great Vehicle. In the praise, it is also said: You think that there are no sentient beings liberated from the aggregates, you dwell on the meaning of sentient beings with utmost diligence, the great Sage. As it is said, the aggregates of the world's appropriation, all suffering, are born from karma, and karma is born from afflictions, and its root is the clinging to self. This is commonly proclaimed to all those who take refuge in the Three Jewels. This clinging to self is a distorted clinging to things, not a thought that corresponds to meaning. If there is something called self that is not hypothetically established by thought, but is permanent, then it is either the aggregates themselves or outside the aggregates. If it is the former, then it is impossible to abandon the aggregates of humans and take the aggregates of hell, because the aggregates are one with the permanent self. It will become not the nature of multiple aggregates, because I am one.
Chinese
因为是具有火性的体性的缘故。又，蕴不是我，因为是我的所取处之缘故。如若按第二种说法，我将不具有感受苦乐等有为法的体性，因为我只是蕴，是从一切蕴中解脱出来的缘故。对于非有为法来说，来去和感受苦乐等一切都是相违的。因此，实际上虽无我，却因执著于我而被束缚的众生，也正是因为大悲心的自在，才得以证得佛果。那么，瑜伽行者应如何修习三摩地和道，以及如何显现呢？这就是说，凡是想要修学大乘者，都应从内心深处皈依三宝。如果可以，就必须受持别解脱戒中的任何一种。虽然如果没有此戒作为大乘道生起的因，并非完全不行，但因为不能修学此戒，就无法修学菩萨戒；并且因为与其他外道等不同，具有行持利益众生之能力；又因为修学一切乘是菩萨的学处，所以必须随学。此戒若被菩提心所摄持，则会成为行持大乘罪过的律仪之首，因此此戒甚至比大乘还要受到赞叹。之后，一定要发起菩提心，皈依之后也要受持菩提心戒。之后，依止殊胜的善知识，专注修习一部大乘经典，这样三摩地就容易生起，或者也可以专注于整个佛经，通过出离心等来策励自相续，以大悲心和空性来修习意义，并学习回向等善巧方便的差别，通过十法行或者闻思修三者来度过时光，长久之后就会变得非常熟悉和纯熟，无需努力和喜悦就能自然而然地进入，并且在信心和智慧的力量下，无论遇到什么违缘，
English
Because it is the nature of having the characteristic of fire. Also, the aggregates are not self, because they are what is to be taken by the self. According to the second statement, the self will not have the nature of conditioned phenomena such as experiencing happiness and suffering, because the self is only the aggregates, and is liberated from all the aggregates. For the unconditioned, all things such as coming and going and experiencing happiness and suffering are contradictory. Therefore, in reality, although there is no self, sentient beings who are bound by clinging to self, it is also because of the power of great compassion that they attain Buddhahood. So, how should a yogi cultivate samadhi and the path, and how does it manifest? This is to say, whoever wants to study the Mahayana should take refuge in the Three Jewels from the depths of their heart. If possible, one must take the vows of any of the Pratimoksha vows. Although it is not entirely impossible if this vow is not the cause of the arising of the Mahayana path, because one cannot study this vow, one cannot study the Bodhisattva vows; and because it is different from other non-Buddhists, etc., it has the power to practice benefiting sentient beings; and because studying all vehicles is the Bodhisattva's training, one must follow the training. If this vow is taken by Bodhicitta, it will become the head of the discipline of practicing the faults of the Mahayana, therefore this vow is even more praised than the Mahayana. After that, one must generate Bodhicitta, and after taking refuge, one must also take the Bodhicitta vows. After that, rely on an excellent spiritual friend, and focus on cultivating one Mahayana sutra, so that samadhi will arise easily, or one can also focus on the entire Buddhist scriptures, and encourage one's own mind through renunciation, etc., cultivate the meaning with great compassion and emptiness, and learn the differences of skillful means such as dedication, and spend time through the ten practices of Dharma or the three of hearing, thinking, and meditating, after a long time, one will become very familiar and pure, and will naturally enter without effort and joy, and with the power of faith and wisdom, no matter what obstacles one encounters,
Chinese
皈依殊胜三宝且安住于永不舍弃大乘，无论经历快乐或痛苦，都仅从体验中认知为业果，且永不思虑超越佛法之时，无论生起或未生起寂止与胜观之等持，都是已把握正道且于资粮道中生起。之后，该功德持续增长，通过积累殊胜资粮，虽因根器利钝的差异而时间不定，然必能成就专注于真如之义的寂止与胜观。获得微小的法流等持，便能亲见诸多佛陀之面容，亦会显现音声之景象。此法门之等持，乃是空性之胜观与对佛陀之信心二者结合，并以忆念佛陀之身与净土之寂止所统摄而生起。此乃通过努力修持忆念而生起，亦有因于极多生世积累资粮并立下誓愿之力量，于彼时自然生起者，此乃资粮道圆满。之后，虽须于一切法上平等修持二种无我，然空性生起明相之方式乃是渐次发生，即于一切遍计所执及特别执取之外境诸法，生起本初未成立之微小明相时，是为加行道暖位；生起中等明相时，则转为加行道顶位，此时成就等持之身，并能以神通之力次第却快速地游历十方诸佛之众多刹土。之后，于彼生起极殊胜之明相圆满，且以其力量，于执著无实有上亦生起粗略明相之时，是为加行道忍位。之后，于入定中，能显现之能取所取之分别念止息，且于执著自性空上，明相仅有少分圆满，于出定后，显现亦如幻化，此时将获得大法门之等持，此乃加行道世第一法。获得等持之身以上。
English
Having taken refuge in the excellent Three Jewels and abiding in never abandoning the Mahayana, and knowing all that arises, whether happiness or suffering, as merely the result of karma from the experience itself, and never thinking of transgressing the Dharma, then, whether the samadhi of shamatha and vipashyana arises or not, one has grasped the path and arisen on the path of accumulation. Then, as that quality increases, through accumulating special accumulations, although the time is uncertain due to the difference in the sharpness or dullness of the faculties, shamatha and vipashyana that focus on the meaning of suchness will definitely be accomplished. By obtaining a small stream of Dharma samadhi, one will directly see the faces of many Buddhas, and the appearance of sound will also arise. This samadhi of the Dharma gate is the combination of vipashyana that focuses on emptiness and faith in the Buddha, and it arises from being encompassed by shamatha that contemplates the body and pure land of the Buddha. This arises from accomplishing contemplation through effort, and it also arises naturally at that time from the power of accumulating merit and making aspirations in extremely many lifetimes, which is the completion of the path of accumulation. Then, although one must equally meditate on the two types of selflessness on all dharmas, the way in which the appearance of clarity arises in emptiness occurs gradually. When a small appearance of clarity arises in all imputations and especially in the external objects that are apprehended as different, which are not established from the beginning, it is the heat of the path of joining. When a medium appearance of clarity arises, it turns into the peak of the path of joining. At this time, the body of samadhi is accomplished, and one is able to quickly travel to many Buddha fields in the ten directions in sequence through the power of miraculous abilities. Then, when the ultimate perfection of very secret appearances arises in that, and through its power, even on the apprehension of non-truth, a general appearance of clarity arises, it is the forbearance of the path of joining. Then, in meditative equipoise, the manifest conceptualizations of grasper and grasped cease, and on the apprehension of selflessness, the mere appearance of clarity is perfected, and even in post-meditation, appearances arise like illusions. At this time, obtaining the great samadhi of the Dharma gate is the supreme Dharma of the path of joining. Up to obtaining the body of samadhi.
Chinese
之后，获得陀罗尼、三摩地和无量神通，以及根器敏锐的状态，并具有不可估量的善巧方便的特点。之后，由于先前长期积累的资粮，以及习惯于真如的果实同时成熟，于见道时，现量见到无分别智慧的法性，以及后得无量功德，会在同一个座垫上产生。在入定和后得两种状态中的功德，即使是先前资粮道大加行道时期的功德，也无法与之相比百分之一或千分之一。如此在见道时，见到法性的自性，并且通晓远离戏论的观察方面的所有特征，从而断除增益。然而，对于遍计所执的常恒方面，以及一切种类的特征，并非依靠自力完全证悟，而是依靠佛陀的教言才能证悟。当此道在相续中生起时，便舍弃了轮回的身语意三门，并且成就了具有随顺好相的意生身，同时圆满了声闻和独觉的一切断证功德。之后，见道在后得中也能长久安住，这些都属于见道。圣菩萨由于善巧方便和自在神通，有时甚至在见道中安住多劫，并且将大、中、小三种见道各自划分为三三九种差别等等，这不仅不矛盾，而且是令人惊叹的事情。据说小乘的见道不可能如此，这似乎是合理的。见道及其后得占据了初地的一半，而初地的后一半则是修道。从二地到十地也都是修道，关于这些地的断除、证悟、功德差别，以及如何行持事业等，有无量的分类。这些在《圣十地经》中有详细的阐述，以及在《圣宝积经》中无尽慧菩萨的请问，以及其他如《解深密经》等广大经典中有所记载。