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如果显现为无有，就应当思维没有什么不能忍受的。第四十八座。 现在再有精进波罗蜜多需要修学，那有三种，盔甲精进、加行精进、永不退转精进。 盔甲精进是，对于一切善法，不要生起这种程度不用做的心，对于大人物们，不要生起连这点都做不到的怯懦之心，自己也必须成办这些，也能够成办，现在就成办，不间断地成办。 这样与心之誓愿相关的，对于善法不怯懦的欢喜心和勇敢心，就是盔甲精进。将它运用在自己的相续上，反复修习。 加行精进是，在实际进行实践的时候，不被懒惰和散乱所控制，以欢喜心立即投入善法，并且以欢喜心持续不断地进行。 永不退转精进是，即使没有立即出现暖相和利益，对于最初所投入的事情，在它的果实没有显现之前，无论时间多久，无论需要经历多少艰难困苦，欢喜心也永远不会退转。 还有一些教次第的口诀中说：身体的精进是顶礼和绕转等，语言的精进是念诵和读诵等，意念的精进是对普遍的善法和特别是对这个佛法生起欢喜心和精进心。 因为也有这样的说法，所以无论如何，如果精进就是这些，那么我也要具有精进，不要被懒惰和拖延所控制，要对善法生起欢喜心，这样思维而修习。第四十九座。 现在再有禅定波罗蜜多要做，现在就要安住于它的因缘资粮。禅定的因是心寂静，它的因是身体寂静，它的因是少欲少事，它的因是欲望小且知足，它的因是对粗劣的衣食住处感到知足。如果我拥有财富，也不要贪恋它，要修习禅定。如果我没有财富，也
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If it appears as non-existent, then one should contemplate that there is nothing that cannot be endured. The forty-eighth session. Now, furthermore, one must train in the perfection of diligence, which has three aspects: armor-like diligence, application diligence, and irreversible diligence. Armor-like diligence is not to have contempt, thinking that one does not need to do this much for all virtuous dharmas, and not to have a shrinking mind, thinking that great beings cannot accomplish even this much. Rather, one must accomplish all of these, and one is also capable of accomplishing them, and one should accomplish them right now, and one should accomplish them without interruption. This is the joyful and courageous mind that is not discouraged in relation to virtue, connected with the vow of the mind. Apply it to your own mindstream and meditate on it again and again. Application diligence is when actually engaging in practice, not giving in to laziness and distraction, but immediately engaging in virtue with joy, and continuing it with joy. Irreversible diligence is that even if warmth signs and benefits do not arise immediately, one's joy never reverses, no matter how long it takes or how much hardship one has to endure, until the fruit of what one initially engaged in becomes manifest. Furthermore, some instructions from the Stages of the Teachings say: "Diligence of the body is prostrations and circumambulations, etc. Diligence of speech is recitations and readings, etc. Diligence of mind is generally rejoicing and striving in virtue, and especially in this Dharma." Since there is such a saying, in any case, if diligence is these, then I too shall be diligent. Without giving in to laziness and procrastination, I shall rejoice in virtue, thinking thus and meditating. The forty-ninth session. Now, furthermore, there is the perfection of meditation to be done, and one must abide in its causes and accumulations from now on. The cause of samadhi is a secluded mind. The cause of that is a secluded body. The cause of that is few affairs and few activities. The cause of that is small desires and contentment. The cause of that is being content with meager food, clothing, lodging, and bedding. If I have wealth, I will not be attached to it, but will meditate on samadhi. If I do not have wealth, then also
Chinese
没有获得反而是好的，因为没有了佛法的障碍。对于所发生的一切都感到满足，反复地思维和禅修。这样就舍弃了产生三摩地的因素。第五十个目标引导。 关于实际的禅定，如果进行分类，虽然有许多不同的分类方法。但所谓的“于现法中安乐住之禅定”，是为了成就身心极度调柔的安乐。所谓的“成就功德之禅定”，是从总相和别相上成就神通和神变等。所谓的“成办有情之利益的禅定”，是依靠三摩地的力量来加持他人的相续，或者依靠神通的特殊能力来利益有情。所有这些都必须依赖于一个远离过患且特征圆满的止观。我首先要将心平等地安住在止观上。然后，其他的所有的三摩地的特殊功德也都要去成就，这样反复地禅修。第五十一个目标引导。 在这里，如果能够详细地讲解并确定止观的体性，那就太好了。虽然在这里开示止观的引导是合理的，但仅仅是为了对见解产生定解和获得体验。即使没有稳固的止观也可以。在稳固地修好止观之后，在其基础上修习见解，从而成就胜观，这是所有伟大论典的观点，也是伟大的正道。但是，对于当今根器迟钝的人来说，要成就一个没有过患且稳固的心住，需要很长时间，恐怕会因此而失去修习般若波罗蜜多的机会。如果在获得见解体验的基础上修习心住，那么止观就能同时成就。考虑到引导学生需要上师，获得体验需要上师的关键，因此似乎在此处不进行实际修习。现在，在所有这些之中，最殊胜的，也是所有教诲中最主要的，同时也是所有实修的最终归宿，那就是宣说般若波罗蜜多。其中智慧有三种：胜义智慧，世俗智慧，利他智慧。第一种是证悟实相空性的智慧。第二种是
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It is better not to have obtained it, because there is no obstacle to the Dharma. Be content with whatever arises, repeatedly thinking and meditating. This eliminates the cause of generating samadhi. Fiftieth target guidance. Regarding actual meditation, if classified, although there are many different ways of classifying it. But the so-called "meditation of dwelling in bliss in the present dharma" is to accomplish the bliss of extreme suppleness of body and mind. The so-called "meditation of accomplishing qualities" is to accomplish supernormal knowledge and magical powers, etc., from the general and specific aspects. The so-called "meditation of accomplishing the benefit of sentient beings" is to bless the continuum of others by relying on the power of samadhi, or to benefit sentient beings by relying on the special ability of supernormal knowledge. All of these must rely on a calm abiding that is free from faults and complete in characteristics. I must first place my mind equally on calm abiding. Then, all the other special qualities of samadhi must also be accomplished, meditating in this way repeatedly. Fifty-first target guidance. Here, it would be excellent if the nature of calm abiding could be explained in detail and ascertained. Although it is reasonable to show the guidance of calm abiding here, it is only to generate certainty about the view and gain experience. It is permissible even without stable calm abiding. After cultivating stable calm abiding well, cultivating the view on that basis, thereby accomplishing insight, is the view of all the great treatises, and it is the great right path. However, for dull-witted individuals of today, it takes a long time to accomplish a faultless and stable mind-abiding, and there is concern that they may lose the opportunity to cultivate the Prajnaparamita. If mind-abiding is cultivated on the basis of gaining experience of the view, then calm abiding and insight will be accomplished simultaneously. Considering that guiding students requires a guru, and gaining experience requires the key of a guru, it seems that actual practice is not done here. Now, among all of these, the most supreme, which is also the most important of all teachings, and also the ultimate destination of all practices, is to teach the Prajnaparamita. Among them, there are three kinds of wisdom: ultimate wisdom, conventional wisdom, and altruistic wisdom. The first is the wisdom that realizes the emptiness of reality. The second is
Chinese
是了知一切所知事物的体性、差别、因果、缘起无有错谬的智慧。第三是依四摄事了知利他之事的智慧，即布施财物使众生欢喜而能安立于佛法，了知随顺心意宣说佛法的爱语，了知将意义行为安立于六度，了知自己行为也与意义相合不离六度，其中将他人安立于六度，是以了知应以何种方法调伏何种所化之方式。或者说是闻、思、修之智慧，闻而知解，思而断除增益，修而现量证悟之智慧。此三者我无论如何也要在自相续中生起。这是于般若波罗蜜多的意乐而修学。所缘境第二部分。现在应当修学般若波罗蜜多的加行，即修人无我，修法无我，修空性大悲藏，共有三种。第一，前行和后行等如前所说。正行之时，于此处双足跏趺坐，双手结定印，脊柱正直。颈部微屈，双肩外展。齿唇自然放置，舌尖抵上颚。眼观鼻尖。之后从鼻孔三次向外呼气。之后呼吸自然放置。修少许出离心和厌离心，以及慈悲心在相续中生起。之后将心专注于自己的身语意三门。进行分解分析。从无始轮回以来，串习我执，除了显现我存在一般，我、我所，就实而言根本没有成立，如是思惟。这是所缘之基础，于此称之为我或我所。如果就实而有，那才是人我。像那样在事物上根本不成立，因此像那样的人我，从自性方面来说没有可指示之处。然而，如果随顺于将无执为有的我执之执取方式和自诩方式，则执著为常、一、自在。例如，去年我做了这个，我现在要做这个，去年之我就是现在之我，这个现在又要去了，如是思惟。
English
It is the wisdom that knows the nature, distinctions, causes, effects, and interdependent origination of all knowable things without error. The third is the wisdom of knowing how to benefit others through the four means of gathering, which is to know how to please beings by giving material things and to be able to establish them in the Dharma. To know how to speak sweetly, teaching the Dharma in accordance with their thoughts. To know how to establish meaningful conduct in the six perfections. To know how to conduct oneself in accordance with the meaning, without deviating from the six perfections. Among these, establishing others in the six perfections is through knowing the methods of taming whatever is to be tamed. Alternatively, it is the wisdom of hearing, contemplating, and meditating. Hearing leads to understanding, contemplation cuts through superimpositions, and meditation directly realizes wisdom. I must generate these three in my own mindstream without fail. This is training in the intention of the Perfection of Wisdom. The second part of the object of focus. Now, one must train in the practice of the Perfection of Wisdom, which is to meditate on the selflessness of persons, meditate on the selflessness of phenomena, and train in emptiness, the essence of compassion, these three. First, the preliminaries and conclusions are as previously explained. During the main practice, here, sit in the vajra posture, place the hands in the gesture of meditation, and straighten the spine. Slightly bend the neck, and expand the shoulders outward. Place the teeth and lips naturally, and touch the tip of the tongue to the palate. Gaze at the tip of the nose. Then, exhale three times through the nostrils with a "sang sang" sound. After that, let the breath remain natural. Meditate on a small amount of renunciation and weariness, and generate love and compassion in the mindstream. Then, focus the mind on one's own body, speech, and mind. Engage in analysis and deconstruction. From beginningless samsara, due to the habit of clinging to "I" as self, apart from the appearance of "I" existing, the "I" and "mine," in reality, are not established at all, so think. This is the basis of the object of focus, which is called "I" or "mine." If it existed in reality, that would be the self of a person. Since it is not established in things in that way, there is no way to point out such a self of a person from the aspect of its own nature. However, if we follow the way of clinging and presuming of the clinging to a self that takes what is non-existent as existent, then it is clung to as permanent, singular, and independent. For example, "Last year I did this, and now I will do this." "Last year's I is this present I, and this one will go again," so think.
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这被称为执着于常。当“我”的想法升起时，会认为在内外事物中，存在着一种不与其他任何事物相混，且能独立存在的自体，这就是执着于“一”。如同理性享用，或物质或轮转，显现为自己是主人的状态，这被称为执着于自主。虽然执着的方式是那样执着，但实际上并非如此成立。如果我（梵文，梵文天城体，梵文罗马拟音，汉语字面意思）是常，那么我一次体验快乐就应该永远快乐，一次体验痛苦就应该永远痛苦。如果最初被束缚于轮回，那么后来解脱的时候是不可能的。如果在后来解脱的状态中，那么之前就不应该体验轮回，因此快乐和痛苦交替，以及束缚和解脱的状态各自出现，由此断定不存在常我的存在。唯一也不合理，因为所谓的我，似乎存在于自己的身心蕴聚中，但眼睛也不是我，耳朵、鼻子、舌头、身体和意念也不是我。如果这些每一个都是我，那么就会变成多个。如果每一个都不是我，那么就找不到我。此外，如果我是蕴聚，那么我就会变成无常。如果我与蕴聚不同，那么眼睛的意识所见，就应该是我所见；身体所触，就应该是我所触，产生这样的概念是矛盾的。因此，具有唯一自性的我并不成立。因为唯一不成立，所以自主也不成立。特别是，所有行为都依赖于因缘，这是显而易见的，因此不可能存在自主的我。此外，在蕴聚之外也不成立我，在蕴聚之内我也不存在，每一个蕴聚也不是我，在去除蕴聚之后剩下的地方也没有我，在蕴聚的总体上也没有我，因为从每一个中分离出来的总体并不成立。因此，所谓的我只是由心所假立，只是错觉，完全是颠倒，实际上没有任何自性成立，应当这样禅修。第三个观修要点。/ / 修习人无我，可以根据根器的不同，将观修要点分成几个部分。现在宣说的是法无我，所谓的法，指的是蕴、界、处。对于这些，不仅仅是由心所假立，而且存在着能够独立存在的实物。