Chinese
从一心安住开始，观察的等持是：依止善知识，以智慧彻底辨别法之实相的胜观为基础，一心安住的等持。第四，利益方面，《经庄严论》中说：从那以后，菩萨在获得殊胜意乐清净地之前，将获得五种利益。因此，将成为完全清净的无上之器。五种利益是什么呢？以止的力量，身体沉重等不适于善业的身之恶行，以及心陷入沉没掉举，不适于善所缘的心之恶行，都在每一个刹那逐渐耗尽。身的恶行是寒热饥渴等，心的恶行是贪嗔和不悦等，远离这些后，身体和心总是充满极度调柔的安乐，能如所愿地运用，并且对于经部等法类，智慧的光明完全照彻，即无偏颇地证悟，以及真实的理由，即生起见道的征相，即使在梦中，对于色等事物执著实有的念头也会消失等，不作如此思量，也能清楚地见到那二十种征相。其中，身体和心极度调柔是两种，作为各自的利益，总共有五种。如此获得禅定后，为了追求神通的补特伽罗，如果修习并习惯那个禅定，就能获得禅定堪能的殊胜，即对于四禅的顺行和逆行等，能如所愿地入定。如此依靠禅定堪能，通过获得的神通，为了供养十方无量无边的佛陀，以及为了从他们那里听闻佛法，而前往各个世界，这些大多是资粮道和加行道共同的利益，特别是此大乘资粮道中，根器利钝的差别，时间不定，但却是以空性为所缘的止观。
English
Starting from settling the mind in one-pointedness, the samadhi of investigation is: based on vipashyana that thoroughly distinguishes the reality of dharma with wisdom by relying on a virtuous spiritual friend, the samadhi of settling the mind in one-pointedness. Fourth, regarding the benefits, it is said in the Ornament of the Sutras: "From then on, before the bodhisattva attains the ground of pure superior intention, he will obtain five benefits. Therefore, he will become a completely pure, unsurpassed vessel." What are the five benefits? By the power of shamatha, the physical misdeeds of the body being heavy etc., which are not suitable for virtuous actions, and the mental misdeeds of the mind falling into sinking and excitement, which are not suitable for virtuous objects, will gradually be exhausted in each moment. The physical misdeeds are heat, hunger, thirst, etc., and the mental misdeeds are attachment, aversion, and displeasure, etc. After being separated from these, the body and mind are always filled with the bliss of extreme pliancy, and can be used as desired. Furthermore, for the dharma classes such as the Sutra Pitaka, the light of wisdom completely illuminates, that is, realizing without bias, and the true reason, that is, the sign of the arising of the path of seeing, even in dreams, the thought of clinging to things such as form as real will disappear, etc. Without thinking like this, one can clearly see those twenty signs. Among them, extreme pliancy of body and mind are two, and as individual benefits, there are a total of five. After obtaining samadhi in this way, for the individual who seeks to attain clairvoyance, if he cultivates and becomes accustomed to that samadhi, he will obtain the excellence of samadhi being workable, that is, for the forward and reverse order of the four dhyanas, he can enter into samadhi as desired. Thus, relying on the workability of samadhi, through the clairvoyance obtained, in order to make offerings to the immeasurable Buddhas of the ten directions, and in order to hear the Dharma from them, one goes to various worlds. These are mostly the common benefits of the accumulation path and the joining path, especially in this Mahayana accumulation path, the difference between sharp and dull faculties, the time is uncertain, but it is shamatha and vipashyana with emptiness as the object.
Chinese
由此能够成就修行法流的微小等持，也能获得亲眼见到众多佛陀容颜、听到佛语的显现等等。第二，宣说加行道，包括：定义、分类、以及对这些分类的差别进行解释，还有功德等等。第一，定义：大乘解脱分圆满之后，为了现证诸真谛而逐渐串习，并成为趋入解脱之门槛的善法，是大乘加行道的定义。欲乐行地和决择分加行道等是名称的同义词。第二，
English
Having thus attained the minor samadhi of the continuous practice of the Dharma, one also obtains the appearance of directly seeing the faces of many Buddhas, hearing their speech, and so on. Second, the explanation of the path of preparation, which includes: the definition, the divisions, the explanation of the differences of those divisions, and the qualities. First, the definition: After the completion of the great vehicle's liberation portion, the virtue that gradually connects to the realization of the truths and becomes the threshold for entering liberation is the definition of the great vehicle's path of preparation. The ground of aspiration and the path of preparation of the decisive portion are synonymous terms. Second, the divisions: There are four: heat, peak, forbearance, and supreme dharma. Third, explaining the meaning of these divisions, there are four points: First, the path of preparation heat is when, after the accumulation path, the bodhisattva who will attain such realization of the great accumulation path, by placing his mind equally on the meaning of the four truths, except for the internal grasping of mental expression, all external objects are not seen and the appearance of realizing their non-existence is obtained, along with the samadhi and wisdom. Second, what is the peak? As before, when meditating by focusing on the dharmas governed by truth with wisdom, in order to increase the appearance of the dharma that realizes non-grasping more than before, the samadhi and wisdom are constantly practiced with steadfast diligence. In the stages of heat and peak, in order to have power over purification, the five faculties of faith, etc., are cultivated. That is, the cause of desire is the faculty of faith, the condition of practice is the faculty of diligence, the object of non-forgetting is the faculty of mindfulness, the non-distraction is the faculty of samadhi, and the faculty of wisdom that distinguishes dharmas. Third, what is forbearance? After the appearance of the dharma of non-grasping increases, all appearances will abide in the name of mind-only. Then, it will be thoroughly seen that all these appearing things are only mind, and are not other than mind. At that time, the distraction of the grasped aspect will be abandoned. After that, only the distraction of the grasping aspect remains for the bodhisattva, and because it has not been abandoned, it is the samadhi that has entered one aspect of suchness.
Chinese
也与智慧相应。获得大忍耐之时，迅速触及无间禅定法最胜。第四，为何称法最胜为无间？如此，在证悟无所执之后，由于境无所执，故亦无执持，如是了悟后，舍弃执持之散乱相。在其紧随之后，生起见道，以及与见道相顺之禅定，也与智慧相应。于此忍耐最胜之时，修持五力，即信等五者转为力，五者之相违品不信等必定减弱，因不放任其现前之对治，故称为力。此等依次为：暖位，以及等字所摄之顶位，忍位，以及法最胜位。如是已摄略。第五功德：如是之菩提萨埵，于无量之佛土，于无量劫中，承事供养。因承事供养彼等之故，较先前之心，转为堪能之最胜。彼时，能从无量之佛处，执持法之词句与意义，依于法流之禅定，为于境佛土处，获得寂止与胜观广大智慧之必要，而能获得自性广大教授。又，彼菩萨虽显现具足一切兴盛之法，然视其为不真，如幻如化，于兴盛之时与安乐之际，不畏烦恼我慢令发心退转。一切兴盛，纵然相续至生命终结，亦以善业之力，了知为利他而往生来世，如往嬉戏之园林，故于衰败之时，亦不畏彼等痛苦。是故，不为兴盛与衰败之缘所损。如是，彼菩提萨埵修持断除一切障碍之三种禅定，且须以四法印舍弃四颠倒。禅定之
English
Also associated with wisdom. When great patience is obtained, one quickly touches the supreme Dharma of uninterrupted Samadhi. Fourth, why is the supreme Dharma called uninterrupted? Thus, after realizing that there is no grasping, because there is no grasping of objects, there is also no holding. Having realized this, one abandons the distracted appearance of holding. Immediately after that, the path of seeing arises, as well as the Samadhi that is in accordance with the path of seeing, which is also associated with wisdom. At the time of this supreme patience, one cultivates the five powers, that is, the five, such as faith, are transformed into powers. The opposing aspects of the five, such as lack of faith, are certainly weakened. Because one does not abandon the antidote to their manifestation, it is called power. These are in order: the warm stage, and the peak stage included by the word "etc.", the patience stage, and the supreme Dharma stage. Thus, it has been summarized. Fifth, the merits: Such a Bodhisattva, in immeasurable Buddha lands, for immeasurable kalpas, serves and honors them. Because of serving and honoring them, compared to the previous mind, it becomes the most excellent of being able. At that time, one is able to hold the words and meanings of the Dharma from immeasurable Buddhas, relying on the Samadhi of the Dharma stream, in order to obtain the necessity of vast wisdom of tranquility and insight in the realm of Buddha lands, and one will be able to obtain the great essence of the profound instructions. Furthermore, although that Bodhisattva appears to be endowed with all prosperous Dharmas, he sees them as untrue, like illusions and apparitions. In times of prosperity and happiness, he is not afraid of the afflictions of arrogance causing the mind to turn back. All prosperity, even if it continues until the end of life, he understands that going to the next life for the benefit of others is like going to a pleasure garden because of the power of virtuous deeds. Therefore, he is not afraid of those sufferings even in times of decline. Therefore, he is not harmed by the causes of prosperity and decline. Thus, that Bodhisattva cultivates the three Samadhis that eliminate all obscurations, and must abandon the four inversions with the four Dharma seals. Of Samadhi
Chinese
所缘是空性，无愿和无相三摩地的行境，次第是人无我和法无我两种，以及执著为我的所依近取蕴五蕴，以及它的所依寂灭，即无所取的涅槃。分类的话，要知道能取的三种行境，其所取的等持自性也有三种。相是空性等持是不分别二我。无愿等持是背离执著为我的所依近取蕴，即不希求它。无相等持是对于它的所依，在那寂灭上，恒常具有喜悦。修习它们的必要是为了完全了知二无我，舍弃我执的所依，以及为了现证它的所依寂灭，因此次第宣说了空性等持等三种意义。三种等持之后宣说了四法印，也就是为了利益有情，诸佛以无愿等持为因，四法印中说诸行皆无常，诸有漏皆是苦，以及以空性等持为因说诸法无我，以无相等持说涅槃寂静，是为菩萨们所宣说的。这四法印各自的体相是，坚固的菩萨们的这四法印的意义是这样的：诸行皆无常，它的意思是诸行不像常执者所想的那样不变，而是没有恒常存在的意义，诸有漏皆是苦的意思是不真实的分别念，三界的心和心所是受他支配的意义。诸法无我的意思是普通常识，也就是凡夫们所普遍假立的
English
The object of focus is emptiness, and the realm of activity of the three samadhis of wishlessness and signlessness is, in order, the two types of selflessness of person and selflessness of phenomena, as well as the five aggregates of clinging as the basis of self-grasping, and the pacification of that basis, that is, nirvana, which has become without clinging. If classified, it should be known that the nature of the samadhi that grasps those three objects of activity that are grasped also exists in three ways. The aspect is that the samadhi of emptiness does not discriminate between the two selves. The samadhi of wishlessness turns its back on the aggregates of clinging as the basis of self-grasping, that is, it does not desire it. The samadhi of signlessness is constantly endowed with joy in that pacification that is the basis of it. The necessity of familiarizing oneself with them is for the sake of fully understanding the two selflessnesses, abandoning the basis of self-grasping, and for the sake of directly realizing the pacification of that basis, therefore, the three meanings of emptiness and so on have been explained in order. After the three samadhis, the four seals of the Dharma are taught, that is, in order to benefit sentient beings, the Buddhas, with the samadhi of wishlessness as the cause, teach the four seals of the Dharma, saying that all conditioned things are impermanent, all contaminated things are suffering, and with the samadhi of emptiness as the cause, saying that all phenomena are without self, and with the samadhi of signlessness, saying that nirvana is peaceful, which is what is taught to the Bodhisattvas. The individual characteristics of these four seals are as follows: The meaning of these four seals of the Dharma of the steadfast Bodhisattvas is as follows: All conditioned things are impermanent, which means that conditioned things do not remain constant without changing as imagined by those who hold onto permanence, but rather there is no meaning of constant existence, and all contaminated things are suffering means that untrue discriminations, the minds and mental factors of the three realms, are the meaning of being under the control of others. All phenomena are without self means common knowledge, that is, what is commonly imputed by ordinary people.