English
By adding further divisions, the object becomes different. In this way, during the time of practice, if a little realization arises, and pride and attachment to goodness arise, then practice the instruction of non-attachment. If there is no attachment to the body, speech, and mind of samsara, and to the path and the fruit of the path, then even this little realization is like an illusion arising from the fruit of temporary effort. Therefore, what is there to be attached to? Thus, destroy your own experience and again exert yourself vigorously. This is the sixth of the object sequences. Attaining Buddhahood is extremely difficult, because it takes a long time and immeasurable difficulties must be endured. If the thought arises that I seem unable to do it, then do not grasp at the nature of either long or short periods of time. Since all happiness and suffering are merely illusory appearances, and are not truly established, what is the use of rejoicing in the short and easy? What is the use of disliking the long and difficult? Thus, dispel laziness and generate diligence. This is tireless diligence, the seventh of the object sequences. Although there is no actual comprehensive path at present, the concordant aspect is that all dharmas are made into methods of entering into the essence of emptiness and compassion. Therefore, there is no dharma that is not included in the Mahayana path, and through one's own experience, benefit one's own mind. {Now, based on previous experience, do not cling to anything in the subsequent stage, and rejoice greatly in equanimity, and generate faith in the path and the fruit, thereby generating the essence of practice, effort. This is the eighth of the object sequences. These are the objects of the path of accumulation.} {Therefore, in these, repeatedly remember the aspects of the three wisdoms, and by making these and the basis of the object as one, when a clear appearance arises, the realization of the path of joining will arise.} At the time of the oral instruction, through knowing that there is no grasping at any phenomena of samsara and nirvana in terms of place, time, stage, or change, by learning all the paths to be relied upon in terms of reality and aspiration, all those aspects will be practiced. Because it is difficult to practice the object and combination one by one, it will not become an oral instruction that is easy to realize. However, one should understand the meaning of those aspects as they are.
Chinese
嗡。 又再三作意，则定解生起，极为殊胜。 那些在获得资粮道不退转之相之前应当努力。 在那些之中，获得五眼之因，应当精通佛法，获得现量之因，应当努力于禅定。 加行道的所缘是： 在}绕之基的所缘之上，这些所缘的行相是向上增添的，于此，一切法界自性离戏论，然世俗缘起显现种种无有止息，于二谛平等而缘之，是暖位的所缘之根本。 并且其中最主要的是，色等世俗之法是真实的，因此，舍弃那些，于实相亦无减损，胜义智慧于实相亦无新得，以及了知一切名与义不相关联而入于等持，是小暖位，即“色等聚集离处”等。 诸义与诸名，以及如是安立之因由皆不缘，而入于等持，是中暖位，即“处与相及不可说”等。 从色至一切种智之间，一切世俗之法皆不住，即自性空，于遍计所执、依他起二者之面上无有而修习，即心的自性不可言说，以及此等种种显现，所有这些于明觉刹那之面上，既非相关联，亦非异体而住，了知此乃大暖位的所缘，即“色等不住”等。 色等一切法无自性成立，故彼等之生灭等亦是错乱，如是缘之，是顶位的所缘之根本。 于无为法无自性，恒常与无常皆不可取，如是乐与苦，我与无我，寂静与不寂静，空与不空等皆无有，于界不可言说一味一体而了知，入于等持，是小顶位的所缘，即“彼无常等不住”等。 于任何亦无执着的界中，一心入于等持，是中顶位，即“诸法不执”等。 所修般若的
English
Om. Furthermore, if one repeatedly applies the mind, definitive understanding will arise, which is extremely excellent. One should strive in those until one obtains the signs of irreversibility on the path of accumulation. Within those, the cause for obtaining the five eyes is to become proficient in the Dharma, and the cause for obtaining direct perception is to strive in meditative concentration. The object of focus for the path of joining is: On top of the object of focus of the }ra base, these aspects of the object of focus are added upwards. In that, although all dharmas, the nature of the sphere, are free from elaboration, the conventional interdependent arising manifests in various ways without ceasing. Focusing on the equality of the two truths is the basis of the object of focus of heat. And more importantly than that, since forms and other conventional dharmas are true, even if those are abandoned, there is no diminution in the true nature, and there is no new attainment of the wisdom of ultimate reality in the true nature. And understanding that all names are unrelated to their meanings, and then entering into equipoise, is the small heat, i.e., "forms and other aggregates are devoid of a place," etc. Not focusing on any of the meanings, names, or reasons for such designations, and entering into equipoise, is the medium heat, i.e., "there is no place, sign, or expression," etc. From form to omniscience, all conventional dharmas do not abide, i.e., they are empty of their own essence, and meditating that they do not exist in the face of the two, the completely established and the imputed dependent, i.e., the nature of mind is inexpressible, and all these various appearances are not related in the face of a moment of awareness, nor do they abide as separate entities, knowing this is the object of focus of great heat, i.e., "forms and other things do not abide," etc. Since all dharmas, such as forms, are without inherent existence, their arising, ceasing, etc., are also mistaken. Focusing in this way is the basis of the object of focus of the peak. In the absence of inherent existence of compounded phenomena, neither permanence nor impermanence can be grasped, and likewise, neither happiness nor suffering, neither self nor no-self, neither peace nor non-peace, neither emptiness nor non-emptiness, etc., exist. Knowing that the sphere is inexpressible and of one taste, and entering into equipoise, is the object of focus of the small peak, i.e., "they do not abide in impermanence," etc. In the sphere where there is no grasping whatsoever, entering into equipoise with one-pointedness is the medium peak, i.e., "dharmas are not grasped," etc. The Prajñāpāramitā to be meditated upon
Chinese
本体是什么？成为哪位主尊的波罗蜜多？称作“般若波罗蜜多”的理由是什么？如果行为和事业成就多少才能安立为般若波罗蜜多呢？如果详细考察这四者，那么它们的本体也不是感官和意识的对境。既不能用语言和分别念来思考和表达，也不能用任何征相和特征来指示和象征。然而，本体是证悟诸法，仅仅是安住于实相，是诸法的自性，因为如实证悟，并且在具足二净时成佛，所以确信是般若波罗蜜多后，安住于等性中，这是大顶。以智慧而完全证悟等。内空性等，通过十六空性的方式，观修没有任何能取所取的法，这不是忍的所缘之基础。对于从色到一切种智之间的法，没有任何能取所取的法的本体，并且了知能取所取二者无别的智慧安住于一切的本体中，不贪恋世俗的显现，安住于自性无所缘的法界中，这是小忍。色等无自性等。在具有我净的垢染状态时，没有产生和出现的错乱之法。在无垢染的状态时，必定解脱，即涅槃自性不成，并且不执着于身语意三者的任何特征，这是中忍。彼等无生等。之后，执着的意识之识也稍微生起自性不现的明相时，对于色等显现的执着消失，虽然心安住于显现，但不会生起对彼等的特征的执着，并且由于无特征的法界远离能见所见，所以在无造作的状态中安住，这是大忍。彼等无相清净等。将诸法安住于远离生灭住三者的本体平等性中，这不是胜法的所缘之基础。诸法无生等名为三摩地，以及勇猛行和宝印等一百二十一种三摩地，经中说到的那些，是佛
English
What is the essence? Whose pāramitā does it become? What is the reason for being called "Prajñāpāramitā"? If we examine in detail how much action and work must be accomplished to be established as Prajñāpāramitā, then the essence of all four is not even the object of the senses and mind. It cannot be thought of or expressed with sound and concepts, nor can it be indicated or symbolized by any sign or characteristic. However, the essence is the realization of all dharmas, merely abiding in the true state, being the nature of all dharmas, because of realizing them as they are, and when one becomes a Buddha with the two purities, it is certain that it is the Prajñāpāramitā, and then abiding in equanimity, this is the great peak. By wisdom, one completely realizes, etc. The emptiness of the interior, etc., through the sixteen emptinesses, meditating without any apprehended or apprehender dharmas, this is not the basis for the object of patience. For the dharmas from form to omniscience, there is no essence of any apprehended or apprehender dharma, and knowing that the wisdom of the non-duality of apprehended and apprehender abides in the essence of all, without being attached to the appearance of conventional truth, abiding in the sphere of selflessness, this is small patience. Form, etc., without essence, etc. In the state of impurity with the defilement of self, there is no arising or occurring of deluded dharmas. In the state of purity without defilement, there is certain liberation, that is, the unestablished nature of nirvāṇa, and not clinging to any characteristic of body, speech, and mind, this is medium patience. Those unborn, etc. Then, when the clinging consciousness also slightly arises with the clarity of selflessness, the clinging to the appearances of form, etc., disappears, and although the mind abides in the appearance, the clinging to the characteristics of those does not arise, and because the characteristicless sphere is free from seer and seen, abiding in a state without fabrication, this is great patience. Those without characteristics, pure, etc. Abiding in the equality of the essence of all dharmas, free from the three characteristics of arising, ceasing, and abiding, this is not the basis for the object of the supreme dharma. The samādhi called "All dharmas are unborn," and the one hundred and twenty-one samādhis such as the Heroic Progress and the Jewel Seal, which are mentioned in the sutras, are the Buddhas.
Chinese
是迅速获得的方法。 那些也本来是没有的，但为了明显成办功德，应当获得，如是强烈生起对那些禅定的欲求。 欲求也以空性的见解所摄持，是小法最胜，即是彼禅定的作用等等。 彼时，二取和分别念的显现止息，故于后得时也不生起对相的执着。 诸佛的现量中作授记时，观修授记所为、能授记者自性无有差别，意识和傲慢止息是中法最胜，授记者等等。 入定中，二取显现的一切止息，所修波罗蜜多，修禅定，修行者菩提心三者，除了名称不同外，于意义无有差别而安住，现量见彼，是大法最胜，三者互相等等。 彼等的场合，断除所断的差别和，功德第五品所说的相，增盛，稳固，心一境性的顶加行那四个和第四品的加行道不退转的相产生。 另外，必须成办十四种功德，断除四十六种过失，为了圆满诸相，也必须缘彼等。 为了各个都能增进，以渐次的加行随顺布施而行持，广大思惟布施的功德，遮止彼上的能取所取的相等等六波罗蜜多，忆念一切佛的功德，特别是生起信心。 为了遮止于如是功德和具有功德的佛，执着于相，观修彼等为空性，是随念佛，如是等随念六者，遮止世俗的显现后，观修无我的意义，是无实自性的瑜伽，十三者次第井然地再三观修。 于入定和出定任何时候，行持六度时，于意乐上需具足通达成办，于加行上需具足趣入成办，如是积累二资粮的资粮。