English
The so-called "abiding" is accomplished. This method of cultivation, in the Abhidharma, there is also a Vipassanā meditation method that precedes Samatha, and this is one of its methods. This is the same as the method of Śāntarakṣita's Bodhipathapradīpa, etc., which is a non-conceptual meditation method that precedes analysis. Geshe Potowa's Treatise on the Vase states that the method of the venerable Atiśa must be preceded by analysis. However, some of Atiśa's Mind Training instructions, such as the Sutra system, and many instructions of the Tantra system, such as Mahāmudrā, also have instructions that abandon analysis, which are very numerous. For the time being, when teaching the oral instructions of the Stages of the Path, it is necessary to do as the great spiritual friend Potowa said. There are thirty-three objects of focus. With this type of cultivation of view, once the mind abides, Vipassanā is also accomplished, because from the beginning it is believed that there is a union of Samatha and Vipassanā. Third, having the essence of emptiness and compassion: For this, merely relying on emptiness cannot accomplish the practice of the Perfection of Wisdom, so a union of emptiness and compassion is needed. In that way, in the ultimate truth, no phenomenon included in appearance and existence is established. For example, like the sky. In that way, if one directly realizes that what is established is not established, then there are no sentient beings who experience suffering, nor is there suffering to be experienced. The way of experiencing, from afflictions, karma to suffering, the cycle of these three from one to another is also not established from the beginning. However, when one does not realize this, the appearance of sentient beings experiencing suffering also arises, the appearance of suffering to be experienced also arises, and the way of experiencing and the way of cycling also arise. Although all of this is non-existent but appears, like sentient beings deceived by illusion, experiencing various sufferings, it is truly pitiful. May these beings awaken from delusion and be placed in the state of Buddhahood, realizing the true nature. In the ultimate truth, neither I am established, nor are those sentient beings established, nor is delusion established, nor is the path that removes delusion established. However, in the appearance of delusion in the conventional truth, just as suffering and obscurations appear to exist, the path also appears to exist. By cultivating the path, delusion is eliminated, and the Buddha who naturally abides in the true nature will also be attained.
Chinese
如幻的我，为如幻的众生，以如幻的道或法教导，愿使这因如幻的痛苦而精疲力竭者，于法界中解脱。所有感受痛苦者、所感受的痛苦以及感受的主体，皆非真实存在。显现与声响的任何事物也都不可能真实存在。即使彻底考察后，假设存在真实的痛苦，也没有比体验这无实性的痛苦更强烈的痛苦了。若能了悟此点，便能自然解脱，未能了悟实可悲悯，应反复思维与禅修。这是第六十四个观修要点。 现在，为了提升其效果，用一天的时间专门修习空性，用一天的时间专门修习慈悲，用一天的时间修习先前的空性与慈悲双运。如此反复修习，效果自会显现。或者，有时一座只修习空性，一座只修习慈悲，一到两座修习空性与慈悲双运。像这样不时地反复修习，也能产生效果。这是一座的修法。现在，这里要讲的是排除障碍的术语。空性与慈悲的结合是禅修的核心。对此，会产生贪恋今生安乐的障碍，例如渴望今生拥有更多财富、美名和权力，或者希望他人认为自己是优秀的修行者，希望自己比别人更优秀。若不从内心深处舍弃这些欲望和执着，为了驳倒他人、维护自己，便会进行苦行，如闭关、涂灰、修苦行、住茅棚，或者成为只为果腹的僧人，为了名声而受持比丘戒，以虚伪的姿态掩饰自己的傲慢。最终，希望所有人对自己产生信仰，希望自己成为胜利者，从而做出看似退让的行为等等，这些都是假借佛法来追求世间成就的方法，与空性慈悲背道而驰，如同掺杂毒药的食物。从一开始就如同世俗之人一样，将思想和行为完全划分为黑白两面，这是最应受到谴责的。然而，如果将这些与善行混合，就会变成虚伪的领域。
English
May the illusory self liberate those illusory beings, who are exhausted by illusory suffering, into the realm of reality by teaching the illusory path or dharma. All who experience suffering, the suffering experienced, and the subject experiencing are not truly established. It is impossible for any phenomenon of appearance and sound to be truly established. Even if, after thorough examination, we assume that there is a truly established suffering, there is no suffering more intense than experiencing this suffering of non-reality. If one realizes this, one will naturally be liberated, but it is pitiful not to realize it, so one should repeatedly think and meditate on it. This is the sixty-fourth point of contemplation. Now, to enhance its effect, meditate solely on emptiness for one day, meditate solely on compassion for one day, and meditate on the union of emptiness and compassion as before for one day. By doing this repeatedly, the effect will naturally appear. Or, sometimes meditate on emptiness alone for one session, meditate on compassion alone for one session, and meditate on the union of emptiness and compassion for one or two sessions. By doing this repeatedly from time to time, an effect will also be produced. This is one session of practice. Now, here we will talk about the terminology for removing obstacles. The union of emptiness and compassion is the core of meditation. To this, there will arise obstacles of attachment to the happiness of this life, such as desiring to have more wealth, fame, and power in this life, or hoping that others will regard oneself as an excellent practitioner, hoping that one will be superior to others. If one does not abandon these desires and attachments from the depths of one's heart, one will engage in asceticism to refute others and maintain oneself, such as solitary retreat, smearing ashes, practicing austerities, living in a hut, or becoming a monk who only seeks to fill his belly, taking the vows of a monk for the sake of fame, and disguising one's arrogance with hypocrisy. In the end, hoping that everyone will develop faith in oneself, hoping that one will become a victor, and thus making actions that seem like taking a loss, etc., these are all methods of pursuing worldly achievements under the guise of Dharma, which are contrary to emptiness and compassion, like food mixed with poison. From the very beginning, like ordinary worldly people, dividing thoughts and actions completely into black and white, this is the most reprehensible. However, if these are mixed with virtuous deeds, they become a realm of hypocrisy.
Chinese
又没有生起。那些的对治，要再三忆念下士夫的想法。不做贪恋来世天人安乐的障碍，因为没有断除对轮回安乐的贪执，所以装模作样地布施，装模作样地持戒，即使做一些有条理的善行，也希求来世的衣食受用住所，子孙眷属权势圆满的快乐，那就走向了空性和慈悲的相违之处。对此，要反复修习中士夫的想法。即使心已转向佛法，如果只有利己的想法，那就与空性和慈悲相违背。对此，要修习自他平等和互换。而且，重要的是要知道，不要只停留在理解层面，而要明确地将目标锁定在自己的身心上。这些诀窍在《修心》中有详细说明。《入行论》和《学集论》中也有广述。嘉察·慈巴（rGyal tshab Byams pa）说：“自他平等之心性，以爱他胜自而得之，如是知他胜自为殊胜，自之利为何，他之利为何？”这样说。即使反复理解空性的意义，也并非真实存在。所谓如幻，也只是说说而已，没有抓住要点。如果粗大的敌友、享用、言谈等分别念依然存在，那就是空性和慈悲的相违之处。因此，要从内心深处修习，明确地将如幻的观念锁定在自己的身心、财物、敌友之上，这非常重要。这也是一个座次。还有，暇满难得、死亡无常、轮回痛苦、业果、对佛法的信心、慈爱、悲心、菩提心、二无我等的修习，可以在每天或每座中，有时按顺序修习，有时逆向修习，有时单独修习，有时混合或交替修习，有时针对对内心伤害最大的应舍弃之处修习，有时修习那些感觉容易修习的内容。这也是一个座次。在日常修持中，要时时忆念无常和死亡，思维业果的道理，心怀对三界轮回一切众生的悲悯，以及无戏论的境界。
English
And it hasn't arisen yet. As an antidote to those, one must repeatedly remember the thoughts of a lesser person. Do not create obstacles by clinging to the happiness of gods and humans in the next life. Because attachment to the happiness of samsara has not been abandoned, one pretends to give alms, pretends to keep moral discipline, and even if one does some orderly virtuous deeds, one hopes for happiness in the next life with abundant food, clothing, possessions, residence, children, relatives, power, and so on. That goes against emptiness and compassion. As an antidote to that, one must repeatedly meditate on the thoughts of a middling person. Even if the mind has turned to Dharma, if one only has thoughts of self-interest, that is contrary to emptiness and compassion. As an antidote to that, one must meditate on equality and exchange of self and others. Moreover, it is important to know that one should not just remain at the level of understanding, but one must clearly fix the target on one's own body and mind. These instructions are explained clearly in Mind Training. They are also extensively explained in the Bodhisattvacharyavatara and the Sikshasamuccaya. Gyaltsab Je said, "The nature of the mind that is equal to self and others, is obtained by cherishing others more than oneself. In that way, one knows that cherishing others is supreme. What is the benefit of oneself, what is the benefit of others?" Even if one repeatedly understands the meaning of meditating on emptiness, it is not truly real. The so-called illusion is just talk, and one has not grasped the key point. If the gross conceptualizations of enemies, friends, enjoyment, speech, etc., still remain, that is contrary to emptiness and compassion. Therefore, it is very important to train from the depths of one's heart to clearly fix the idea of illusion on one's own body, mind, possessions, enemies, and friends. That is also one session. Furthermore, the difficulty of finding leisure and opportunity, impermanence of death, suffering of samsara, karma and its results, faith in the Dharma, loving-kindness, compassion, bodhichitta, meditation on the two selflessnesses, etc., can be meditated on sometimes in order, sometimes in reverse order, sometimes separately, sometimes mixed or alternating, sometimes focusing on the things that should be abandoned that harm the mind the most, and sometimes meditating on what one feels is easy to meditate on, either daily or in each session. That is also one session. In daily practice, one should constantly remember impermanence and death, contemplate the meaning of karma and its results, have compassion for all beings in the three realms of samsara, and the state of non-proliferation.
Chinese
将四者平等安住于法，即主要修习这四者。其他的作为眷属来修习。修持此法的上师或善友要亲近。在座间休息时，阅读或听闻经部，也能增进禅修的功效，对法生起定解，增长信心。特别是对于噶当派前辈的教言，与《道次第》相关的《宝瓶论》等，观察、专注、用心思维才是关键。这也有一个座次。后面的四者是学习日常修持、遣除违缘、增进功效。不需要划分目标。如果划分目标也没有矛盾。第三根本科判：从此获得无上菩提果位的方法是：广听各大经论才能理解。在这里讲述也不够。精要如云：导师圣天说：戒律布施为利他，精进忍辱为自性，禅定智慧解脱因，大悲能成一切义。如是，这七者全部，一时以波罗蜜多，不可思议智慧境，世间怙主自获得。如是所说，即发心菩提心，行为修习布施等六度，自然而然不会往其他法上跑，对三宝生起信心，对业果生起谨慎，对轮回生起厌离心。一心一意禅修佛法，不厌倦而自然生起欢喜，无论是否生起稳固的禅定，都算是掌握了道路，相续中生起了小小的资粮道。之后，在资粮道中，对无常、痛苦、空性、无我的意义稍微生起清晰的显现，称为孩童近行之禅定。之后，禅修的力量和积累资粮的力量二者聚合，如“色如水泡聚沫”等，如是了知五蕴如幻，逐渐对法无我生起清晰的显现，称为义分别之禅定。从见道开始，菩萨十地，生起现量证悟离戏的智慧，即是如此。