Chinese
是能作分别，是能善加辨别。如是说，分别，是对于有多少的法，认为这些是这样的；善加分别，是对于法性如何的意义而作分别；完全了知是，以具有分别的智慧，作为所缘，并且在自性上各自寻求；完全辨别是，对于差别详细寻求。又具有那些差别的甚深空性之修法，于玛哈萨attva卡玛希拉的《修次第》中说：当那些作意生起之时，唯有以蕴、界等差别而作广大之专注，如是说，于《解深密经》等中也说，瑜伽士们以十八空性之专注等差别，开示了许多专注之相。如是说，以差别而作广大之专注，是指有多少的分别；以专注等差别，是指如是之善加分别与后二者。现在应当随顺此理，如从地上生出苗芽和彩虹一般，这些法全部都只是缘起，只是心的显现，若善加观察，因为远离了可指认性，所以是稀有奇妙的。因此，显现的这些法全部都如幻一般，是真实的空性，如是应当从先前所说的止观的状态中，一再地修习诸法自性空性。对此，于《楞伽经》中开示说：应善安住于唯心，不分别外境之义；安住于真如之后，也能超越唯心；从唯心超越之后，也能从显现超越；安住于无显现的瑜伽士，能见智慧大乘。如是，从“应善安住于唯心”开始，到“也能超越唯心”之间，如从“稻秆的苗芽”到“应当修习”所说一般；安住于无显现，以及能见智慧大乘，是从先前的串习而生起，如“心不摇动，并且能辨别诸法”所说一般。其中，稻秆的苗芽是缘起。
English
It is to make distinctions, and it is to discriminate well. It is said, distinguishing is to look at how many dharmas there are, thinking, "These are like this"; discriminating well is to distinguish the meaning of how the nature of dharma is; completely understanding is to take the object with wisdom that has distinctions, and to seek each on its own nature; completely discriminating is to seek details on the differences. Also, the profound emptiness meditation method that possesses those differences, in the Stages of Meditation by Mahāsattva Kamalaśīla, it says: When those mental activities arise, one should only focus extensively on the distinctions of the aggregates, elements, etc. As it is said, in the Saṃdhinirmocana Sūtra and others, the yogis have also taught many aspects of focus with the distinctions of focusing on the eighteen emptinesses, etc. It is said that focusing extensively on distinctions refers to the distinctions of how many things there are; the distinctions of focusing, etc., refer to the latter two, which are discriminating well in that way. Now, one should follow this reasoning, just as sprouts emerge from the ground and rainbows appear, all these dharmas are merely interdependent arising, merely appearances of the mind. If one examines them well, they are wonderfully amazing because they are free from identifiability. Therefore, all these appearing dharmas are like illusions, they are truly empty. As such, one should repeatedly meditate on the emptiness of the nature of all dharmas from the state of calm abiding that was previously explained. In this regard, it is taught in the Laṅkāvatāra Sūtra: One should rely well on mind-only, and not conceptualize external objects; after focusing on suchness, one can also transcend mind-only; after transcending mind-only, one can also transcend appearances; the yogi who abides in non-appearance sees the wisdom Mahāyāna. Thus, from "One should rely well on mind-only" to "one can also transcend mind-only," is explained as from "the sprout of a rice stalk" to "one should meditate"; abiding in non-appearance and seeing the wisdom Mahāyāna arise from previous habituation, as it is said, "the mind does not waver and can distinguish all dharmas." Among them, the sprout of a rice stalk is interdependent arising.
Chinese
正如小小的例子和彩虹不是独立于虚空而存在一样，一切法皆不离心的例子也是如此。如果此时难以生起定解，那么就依据诸如胜者之子自在龙树和住持大德圣子世亲等所说之次第和教证，尽其所能地进行确定。总而言之，就是：一切法的自性相同，为了证悟远离一切边的空性，要反复地修习空性。就是这样。如果认为这在词义上前后矛盾，那不是的。就像在《婆罗多》中，“用火烧熟的柴堆，聋子啊，砍掉它”的意思，就像“成就者用火焚烧，柴堆，聋子啊，砍掉它，孩子。”一样，因此，词句上没有错误。如是，在等持中，对于禅定的过失，以及作意和禅定本身，忆念，过失和功德，以及对于正确的处所，心是否投入等等，都要以正知来观察。从行为的对境入手也说了，要以正知来观察自己的业，以及三宝的功德、轮回的过患，以及自己的心。在一切行为中，即使面临生命危险，也要依靠防护烦恼和恶业的谨慎。寂止和胜观达到平衡，要到什么程度才算完全进入呢？就像对于一切事物一样，心不摇动，并且辨别诸法。就是这样。如是善说的一切，其中的善妙之处属于诸佛和堪布、阿阇黎们。任何过失都由我承担。因为恶语尤为罪大，所以对于任何过错都向上师忏悔。祈祷怙主龙王圣天、月称、圣者无著、世亲论师、智稳和旃扎古弥大士、寂天等一切圣物。如今以一心利益之心而说，但若有任何过失，那是因为我对一切所知都愚昧。即便如此，对于修习之理，这里没有错谬。谁安住于此等持，他就能像珍宝一样，能够进入一切等持等等。现在，将稍微讲述一下世俗菩提心的修习方法，然后……
English
Just as a small example and a rainbow are not separate from space, so too is the example that all phenomena are not other than mind. If it is difficult to generate certainty at this time, then rely on the order and scriptural authority as spoken by the son of the Victorious One, the powerful Nagarjuna, and the great abbot, the prince Asanga, and so forth, and establish it as much as possible. In brief, it is this: the nature of all phenomena is the same; in order to realize emptiness free from all extremes, one should repeatedly meditate on emptiness. That's it. If you think that this is contradictory in terms of meaning, it is not. Just as in the Mahabharata, the meaning of "A pile of firewood ripened by fire, deaf one, cut it down" is like "The accomplished one burns with fire, a pile of firewood, deaf one, cut it down, child," so there is no fault in the words. Thus, in equipoise, one should examine with mindfulness the faults of meditation, as well as attention and meditation itself, recollection, faults and virtues, and whether the mind is sown in the correct place, and so forth. It is also said from the entrance to the object of behavior, one should examine with mindfulness one's own actions, as well as the virtues of the Three Jewels, the faults of samsara, and one's own mind. In all activities, even if life is at stake, one should rely on the mindfulness that prevents afflictions and evil deeds. To what extent is quiescence and insight equally entered? Like what for all things, the mind does not waver and discerns all phenomena. That's it. Whatever has been well said, the good in this belongs to the Buddhas and the Khenpos and Acharyas. I take responsibility for any faults. Because harsh words are especially sinful, I confess any faults to the supreme. I take refuge in the protector Nagarjuna, Aryadeva, Chandrakirti, the holy Asanga, the master Vasubandhu, Sthiramati, and the great Chandragomin, Shantideva, and all objects. Now I have spoken with a mind of single benefit, but if there are any faults, it is because I am ignorant of all that is to be known. Even so, there is no error in the way of meditation here. Whoever abides in this samadhi, he is like a precious jewel, able to enter all samadhis and so forth. Now, I will briefly explain the method of cultivating relative bodhicitta, and then...
Chinese
意思是说，之前已经讲过了，之后再讲，不是按照修行的次第来显示的。因此，对于那些有智慧、寻求菩提的人来说，最应该努力的就是这个。首先，在哪里修行，之前讲过的地方是最殊胜的，但也不是一定要那样，住在家里或者住在边地都可以，比如像一切度母和婆罗门兄弟那样。修行的人主要是内心要安住，也可以平等安住，也可以享用欲妙。进入世俗菩提心，苦行者和享乐者都是可以的，总之，地狱众生也可以生起菩提心。因此，不要因为我以前没有积累善根而感到沮丧。任何人听到这条道路，他们都具有力量。这不是道路的某个阶段，而是长期修习，简而言之，安住在清净的地上，以及初学者刚刚生起菩提心之前，都要修习这个。然而，由于根基和道路的差别，所缘和行相是不同的。现在简略地说一下修习的方法，首先要对一切众生修习慈悲心。首先，在众生中，要对敌人等修习忍耐。为了不被因缘夺走这样的慈悲心，无论什么众生，都要忆念那些认为自己会被以有害之心杀害的敌人等的恩德，生起慈爱之心。这样就会生起慈悲心。如果这样也不能在相续中生起，没有理解，就要将父母和敌人等互换形象来修习，或者暂时不要主要思念痛苦，而是修习希望众生快乐的慈爱心。之后一定要努力修习慈悲心，否则菩提心不会增长。因此，想要将一切众生安置于菩提，就必须修习慈悲心，如果没有慈悲心，就会只想着自己的利益，从而对他人之事漠不关心，这是障碍。
English
It means that what was said before will be said again later, but it is not shown according to the order of practice. Therefore, for those who are wise and seek Bodhi, this is what they should strive for most. First, where to practice, the place mentioned before is the most excellent, but it is not necessary to be like that. It is okay to live at home or in a remote place, like All Savioress and the Brahmin brothers. The practitioner should mainly abide in the inner mind, or abide equally, or enjoy sensual pleasures. Entering the conventional Bodhicitta, both ascetics and those who enjoy pleasures are acceptable. In short, even hell beings can generate Bodhicitta. Therefore, do not be discouraged because I have not accumulated merit before. Anyone who hears this path has power. This is not a stage of the path, but a long-term practice. In short, abiding on the pure ground, and even before a beginner has just generated Bodhicitta, this should be practiced. However, due to the difference in faculties and paths, the objects and aspects are different. Now, let's briefly talk about the method of practice. First, one should practice compassion for all sentient beings. First, among sentient beings, one should practice patience towards enemies, etc. In order not to be taken away by conditions, such compassion, no matter what sentient being, one should remember the kindness of enemies, etc., who think that they will be killed with a harmful mind, and generate loving-kindness. In this way, compassion will arise. If this cannot arise in the continuum and is not understood, one should exchange the images of parents and enemies, etc., to practice, or temporarily do not mainly think about suffering, but practice loving-kindness, hoping that beings will be happy. Afterwards, one must diligently practice compassion, otherwise Bodhicitta will not grow. Therefore, if you want to place all beings in Bodhi, you must practice compassion. Without compassion, you will only think about your own interests, and thus be indifferent to the affairs of others, which is an obstacle.
Chinese
，并且对于痛苦的忍耐也必须认真去做。否则，将会从无上菩提中退转，因为他人加害而生气或沮丧，为了菩提，无数劫的困难不必徒劳无功。因此，因灰心丧气而不能成就伟大的菩提，而具有无与伦比的慈悲心的人们，会忍受这些。这些是菩提心不退失且增长的方法。因此，如果认真努力于这些方法，就会逐渐地，根器差的人首先努力于各自容易做的布施等，之后也要正确地修学一切波罗蜜多。如是所说：以蔬菜等布施，作为引导的开始而行持，对此习惯之后，逐渐地，甚至也布施自己的肉。其理由是：当对于自己的身体，生起如同蔬菜等的想法时，那时布施肉等，对此有什么困难呢？如是。关于波罗蜜多的分类之庄严中说：数量和它的定义、次第和，决定的词语和习惯的功德和，这些详细的区分、总摄和不相符的方面，功德互相决定，如是说。如是等等广说，此处简略地说，定义和，分类和，体性和，数量决定和，次第和，决定词和，果。总而言之：定义、分类、体性和，数量和次第、决定词、果。其中第一个是，至尊者说：布施不相符的方面衰退和，不分别的智慧具足，一切愿望完全圆满，众生异熟这三种。同样地，一直到智慧也这样说，从布施到智慧之间成为波罗蜜多，需要具备四种差别，这些是布施的不相符方面吝啬衰退，布施布施物接受者布施者空。如是说，布施的三轮被不分别的智慧所摄持，以财物和法等的布施，一切愿望完全圆满。以财物等使众生
English
, and endurance of suffering must also be done diligently. Otherwise, one will regress from unsurpassed Bodhi, becoming angry or depressed by the harm done by others, and for the sake of Bodhi, one need not strive in vain for countless eons of difficulties. Therefore, one cannot accomplish great Bodhi by being discouraged, and those who possess incomparable compassion will endure these. These are the methods for the mind of Bodhi not to degenerate and to grow. Therefore, if one diligently strives in these methods, gradually, those of inferior faculties should first strive in giving etc., which are easy for ordinary individuals to do, and later one should also correctly train in all the Paramitas. As it is said: Giving vegetables etc., is done as the beginning of guidance. Having become accustomed to this, gradually, one even gives one's own flesh. The reason for this is: When one has the thought of one's own body being like vegetables etc., then what difficulty is there in giving flesh etc.? Thus it is. In the Ornament of the Classification of the Paramitas, it says: Number and its definition, order and, definitive words and the merit of habituation and, these detailed distinctions, summaries and contradictory aspects, merits are mutually determined, it is said. Thus and so forth is extensively taught, here it is briefly explained: definition and, classification and, essence and, number determination and, order and, definitive word and, fruit. In summary: Definition, classification, essence and, number and order, definitive word, fruit. The first of these is, the venerable one said: Giving, the contradictory aspect diminishes and, endowed with non-discriminating wisdom, all desires are completely fulfilled, sentient beings are ripened, these three. Similarly, it is said up to wisdom, from giving to wisdom, becoming a Paramita requires possessing four distinctions, these are the contradictory aspect of giving, stinginess diminishes, giving, the object of giving, the receiver, the giver are empty. As it is said, the three circles of giving are grasped by non-discriminating wisdom, with the giving of wealth and Dharma etc., all desires are completely fulfilled. With wealth etc., sentient beings are