Chinese
胜观二者。第一是，对于此生和轮回生起厌离的忧伤，以及对于业果不虚的坚定信念，以及对于尚未证悟空性的众生生起慈悲心和菩提心，以这些在座间的开始、中间、结尾的所有时间里，加以策励和劝勉。忆念三宝的功德，以三种信心生起欢喜。依靠止观的体性，安住心的九种方法，五过患，以及断除的八种行相等。如果对舍弃掉沉掉的清净止观加以赞叹，那么无论详略如何安立都可以。因此，与止观的共同修法相符。专注广大之一。第二是胜观，有随念比量获得定解之道，以及无分别现量之道二者。第一，有修习人无我和修习法无我二者。第一是，如果缘于执着“我”的对境，那么所谓的我并不成立，因为身体可以分解为微尘，心也可以分解为刹那，身体和心二者都不是我，而且二者的集合也不成立，因为二者之外也没有。当证悟到无人我时，就在那样的状态中安住。专注广大之二。期间如果知道遮止人我的道理，就应当忆念，由此生起定解并且加以策励。第二是，如前一样，对于诸识分解为刹那，对于显现为实有的诸法分解为微尘。{刹那和微尘也分解，因此变成无边，色声等自性的相，柱瓶等构造的相，以及愤怒和信心等识的相，什么也没有，在什么也不成立的状态中安住。专注广大之三。}那时断绝一体，有无生灭，四句生灭，金刚屑，缘起等，如果知道确定为离边的道理，那么反复忆念就更有力量。第二是，道的究竟大手印也是，如最后法轮经的修习次第一样，通过观察心的自性而安住于无分别，分别念自然清净，就像水不浑浊时自然清澈一样。
English
There are two types of vipassanā (superior seeing). The first is: with the sadness of renouncing this life and samsara, and the firm conviction of the infallibility of karma and its results, and with loving-kindness, compassion, and bodhicitta towards sentient beings who have not realized emptiness, in all the beginning, middle, and end of the session, encourage and exhort. By remembering the qualities of the Three Jewels, generate joy with the three kinds of faith. Rely on the nine methods of abiding the mind, the five faults, and the eight antidotes, etc., which are the nature of śamatha (calm abiding). If you praise the pure śamatha that has abandoned sinking and excitement, then it doesn't matter how you establish it in detail or in brief. Therefore, it is in accordance with the general practice of śamatha. One great focus. The second is vipassanā, which has two paths: the path of inferential certainty and the path of non-conceptual direct perception. The first has two practices: the practice of meditating on the absence of self of the person and the practice of meditating on the absence of self of phenomena. The first is: if you focus on the object that is conceptualized as "I," then the so-called "I" is not established, because the body can be broken down into atoms, and the mind can be broken down into moments. Neither the body nor the mind is "I," and the collection of the two is also not established, because there is nothing apart from the two. When you realize that there is no self of the person, then abide in that state. Two great focuses. In between, if you know the reasons for refuting the self of the person, you should remember them, and this will generate certainty and encourage you. The second is: as before, break down the consciousnesses into moments, and break down the phenomena that appear as real into atoms. {Moments and atoms are also broken down, so they become infinite. There is no characteristic of the nature of forms, sounds, etc., no characteristic of the structure of pillars, vases, etc., and no characteristic of the consciousnesses of anger, faith, etc. Abide in the state where nothing is established. Three great focuses.} At that time, sever oneness, existence and non-existence, arising and ceasing of the four extremes, vajra slivers, dependent origination, etc. If you know the reasons for establishing them as free from extremes, then repeatedly remembering them will be more powerful. The second is: the ultimate Mahāmudrā of the path is also, according to the stages of meditation in the final turning of the wheel sutra, by looking at the nature of the mind and abiding in non-conceptuality, the conceptual thoughts naturally become clear. Just as water is clear when it is not turbid.
Chinese
的自性显现出来。第四个大目标是，如果将它分为现在，就会变成许多目标，那些是道的进入。第二点是，这里八个阶段的道次第本质没有差别，要知道这是因为讲解方式不同而划分的。因此，从为自己利益着想的意乐出发，以目标四谛为目标，见解是仅是人无我，修是无常等十六种寂止胜观，行是安住于戒除恶行的戒律，就能获得声闻的果位。如《道知品》中所说：“圣者的四谛啊！”等等的意义。在那之上，加上见解所取法的法无我，加上行为在百劫中积聚资粮，修习主要修十二缘起，精通应精通的六法，在果位上作联系，发愿成为独觉，就能获得独觉佛的果位。那两者的所有应证悟之处，这里也需要证悟，但所要获得的那些是此大乘的歧途，因此不需要显现。因此，独觉的道是：“证悟自生自性是。”等等的意义。大乘的道和果位是，法身是果位，四加行是道。如果从本体的角度来说三智，遍智是果位，另外两个是道，那也与法身和四加行没有分离。将内三智的分类作为听闻思维的对境，努力于与对境相符的修行四加行，果位真实显现的就是具有事业的法身。那三智的分类是，因为智慧的本体难以用语言来表达，所以详细讲解那些智慧所知的对境等，是能表达的法的理解。因此，在前三个阶段中，各自出现详细的道次第，从部分的角度来说，完整的道次第是反复出现的。那大乘不共道的开始是从发菩提心开始，然后在此阶段中正确地发菩提心。
English
Its own nature becomes clear. The fourth great object is that if it is divided into now, it will become many objects, and those are the entry points of the path. The second point is that here, the essence of the stages of the path in the eight stages is not different. It should be known that this is divided because the way of explaining is different. Therefore, starting from the intention of thinking for one's own benefit, aiming at the four truths as the object, the view is only the selflessness of the person, the practice is the sixteen Samatha-Vipassana of impermanence, etc., and the conduct is abiding in the precepts of abstaining from misdeeds, one can obtain the fruit of the Shravaka. As it is said in the Chapter on Knowing the Path, "The four noble truths of the noble ones!" and so on. On top of that, add the selflessness of phenomena of the object of view, add the accumulation of merit for hundreds of kalpas in conduct, practice mainly meditating on the twelve links of dependent origination, and be proficient in the six things to be mastered. If you make a connection to the result and pray to become a Pratyekabuddha, you will attain the fruit of the Pratyekabuddha. All that needs to be realized in those two also needs to be realized here, but those to be obtained are the wrong paths of this Mahayana, so they do not need to be manifested. Therefore, the path of the Pratyekabuddha is: "Realizing the self-born nature is." and so on. The path and fruit of Mahayana are that the Dharmakaya is the fruit and the four applications are the path. If the three wisdoms are regarded from the perspective of essence, omniscient wisdom is the fruit and the other two are the path, and that is not separate from the Dharmakaya and the four applications. By making the classification of the inner three wisdoms the object of hearing and thinking, and striving for the practice of the four applications that are in accordance with the object, the fruit that actually manifests is the Dharmakaya with activities. The classification of the three wisdoms is that because the essence of wisdom is difficult to express in words, explaining in detail the objects of those wisdoms, etc., is the understanding of the dharma that can be expressed. Therefore, in all of the first three stages, a detailed stage of the path appears, and from the perspective of parts, the complete stage of the path appears again and again. The beginning of the uncommon path of the Great Vehicle is to start from generating Bodhicitta, and then in this stage, to generate Bodhicitta correctly.
Chinese
必须接受。}即使仅仅生起了菩提心，也很难被般若波罗蜜多的见解所掌握。在对二无我生起体验后，在以仪轨接受菩提心之时，也要被它所掌握。无论做什么善事，都必须以菩提心来掌握，也必须与那个良好的见解紧密相连。对此，即使我和众生、痛苦三者在自性上不可得，也要为了救度那些不如此领悟的众生而发愿，修持愿菩提心。这是第一圈观修。即使我和道在自性上不可得，也要为了利益有情而努力行持布施等，这是行菩提心。这是第二圈观修。即使三宝和应救度的轮回众生在自性上是空性，但在世俗谛中，轮回众生无依无怙。了知三宝能救度他们的痛苦后，努力皈依，这是依止三宝的教言。这是第三圈观修。在圣者们的观察中，以及理性的角度上，虽然没有什么应取和应舍的，但在世俗谛中，因缘不会停止，只要有业和烦恼，就会产生痛苦。如果在道上努力，就能确定业、烦恼和痛苦会止息，生起这种定解并修持，这是观修四谛的教言的观修。这是第四圈观修。当对这些观修生起体验后，在四个座次中，在先前已经进行过皈依、发菩提心的三个观修之后，在座次的实际内容中，以二无我的见解，止观双运地修持，以观修四谛来不断提升。在后来的修道次第中，作为所说的信解、回向、随喜三者的因，修持与此相应的无缘的信解、回向和随喜各一次。在座间休息时，所有法行的次第都要被之前的见解所掌握，并尽力行持被那个见解所掌握的布施等。这是依止修行自身体性的教言。这是第五圈观修。观修的体性是：之后也应该只修持这个，只是在执持方式上有所不同。
English
Must be taken. } Even if only Bodhicitta is generated, it is difficult to be grasped by the view of Prajnaparamita. After experience arises in the two selflessnesses, it should also be grasped by it when taking Bodhicitta according to the ritual. Whatever good deeds are done must be grasped by Bodhicitta, and must also be closely connected with that good view. In this regard, even if I, sentient beings, and suffering are unobtainable in their own nature, the aspiration to save those sentient beings who do not understand in this way is to cultivate aspirational Bodhicitta. This is the first round of contemplation. Even if I and the path are unobtainable in their own nature, for the sake of benefiting beings, the thought of striving for generosity and so on is engaging Bodhicitta. This is the second round of contemplation. Even though the Three Jewels and all the beings in samsara who should be protected are empty in their own nature, in conventional truth, the beings in samsara are without refuge and without protector. Knowing that the Three Jewels can protect them from suffering, striving to take refuge is the instruction to rely on the Three Jewels. This is the third round of contemplation. In the view of the noble ones and from the perspective of reason, although there is nothing to be taken or abandoned, in conventional interdependent origination, which does not cease, as long as there are karma and afflictions, suffering will arise. If one strives on the path, one can be certain that karma, afflictions, and suffering will cease, generating this certainty and meditating on it is the contemplation of the instruction on the Four Noble Truths. This is the fourth round of contemplation. When experience arises from these contemplations, in the four sessions, after the three contemplations of taking refuge and generating Bodhicitta have been done previously, in the actual content of the session, with the view of the two selflessnesses, cultivate shamatha and vipassana in union, and use the contemplation of the Four Noble Truths to continuously enhance it. In the later stages of the path, as the cause of the three: faith, dedication, and rejoicing, which are explained in the context of the path, cultivate one time each of the corresponding non-referential faith, dedication, and rejoicing. During the breaks between sessions, all the stages of Dharma practice should be grasped by the previous view, and strive as much as possible to practice generosity and so on, which are grasped by that view. This is the instruction to rely on the nature of one's own practice. This is the fifth round of contemplation. The nature of the contemplation is: later on, one should only cultivate this, but there is a difference in the way of holding the aspects.
Chinese
再增加支分，目标就变得不同了。像这样在修习的时候，如果生起少许的证悟，就产生我慢和好执，就修习不执著的教言。如果对轮回的身语意三和道与道的果实都不执著，那么仅此一点的证悟也是暂时由勤作的果实所产生的幻化，因此有什么可执著的呢？这样摧毁自己的经验，再次猛烈地精进，这是目标次第第六。成佛是极其困难的，因为要经历长久的时间和无量的困难。如果生起我好像不能做到这样的想法，那么对于时间长短都不执著自性。一切苦乐也只是错觉的显现，如果不是真实成立的，那么喜欢短暂和容易有什么用呢？不喜欢长久和困难有什么用呢？这样消除懈怠，发起精进，这就是不疲倦的精进，是目标次第第七。虽然现在没有真实的道之总持，但是顺应方面是，将一切法都作为趣入空性大悲藏的方法，因此没有不包含在大乘道中的法，并且通过自己的经验，利益自己的心，{现在根据之前的经验，对于之后的阶段不执著任何事物，并且对等持感到非常欢喜，并且对道和果产生信心，从而发起修行的本质努力，这是目标次第第八。这些是资粮道的所缘。}{因此在这些之中，反复忆念三智的行相，并且将这些和所缘的基础作为一体，从而生起明相，就会生起加行道的证悟。}在口诀的时候，通过了知对轮涅的一切法在处所、时间、阶段、变化都不执著，依靠所依的一切道，以实际和意乐的方式进行学习，这样就能修习一切行相，因为一一单独修习目标结合是困难的，所以不会变成容易证悟的口诀。然而要如实地了解那些行相的意义