Chinese
因此，应当了知，如来所宣说的各种三摩地，全部都包含在止和观之中。如是说。因此，追求三摩地的人们，无法穷尽明晰的无边差别，应当善加探究一切三摩地的总纲——止观二者的修持方法，并时时依止。如《修次第·后篇》所说：“如来虽已宣说菩萨的无量无数种各异三摩地，然因止和观遍及一切三摩地，故当宣说止观双运之道。”又如《修次第·中篇》所说： “以二者摄持一切三摩地之故，一切瑜伽行者应当恒时修习止和观。”如是说。第三，关于止的体性。《解深密经》中说：“彼独处闲静，于内如理作意，即以何等善思之法，彼即于彼作意，以何心作意，彼心即于内相续作意，是名为作意。如是入已，于彼数数安住，由此身心轻安所生者，是名为止。如是菩萨寻求止。”如是说。其义是，于十二部经的意义中，任取已决定的蕴等意义作为所缘境，缘于此境之心不向外散乱，以正念持续缘于此境，由此系缚，心自然安住于所缘境上，生起身心轻安的喜乐时，此三摩地即转为止。此仅是由心不散乱于所缘境，向内摄持而生起，不依赖于通达事物的真实性。关于观的体性，经中说：“彼获得身 轻安和心轻安后，安住于彼，舍离心的相状，如理作意于何等法
English
Therefore, it should be understood that all the various samādhis taught by the Tathāgatas are encompassed by śamatha and vipaśyanā. Thus it is said. Therefore, those who seek samādhi cannot exhaust the infinite distinctions of clarity. They should thoroughly investigate the methods of cultivating śamatha and vipaśyanā, the general principles of all samādhis, and rely on them at all times. As stated in the "Bhāvanākrama, Last Part": "Although the Tathāgata has already taught the immeasurable and countless different samādhis of the Bodhisattvas, since śamatha and vipaśyanā pervade all samādhis, the path of uniting śamatha and vipaśyanā should be taught." Also, as stated in the "Bhāvanākrama, Middle Part": "Because these two encompass all samādhis, all yogis should necessarily cultivate śamatha and vipaśyanā at all times." Thus it is said. Third, regarding the nature of śamatha, the Saṃdhinirmocana Sūtra states: "He dwells alone in solitude, inwardly applying his mind correctly. He applies his mind to whatever Dharma he has well contemplated, and the mind with which he applies his mind, that mind continuously applies itself inwardly. This is called application of mind. Having entered thus and repeatedly abiding therein, whatever arises from the pliancy of body and mind is called śamatha. Thus, the Bodhisattva seeks śamatha." Thus it is said. Its meaning is that, among the meanings of the twelve branches of scripture, taking any determined meaning such as the skandhas as the object of focus, the mind focused on this object does not stray outward. By continuously focusing on this object with mindfulness, the mind naturally abides on the object of focus due to this binding. When the joy and bliss of the pliancy of body and mind arise, this samādhi transforms into śamatha. This arises merely from the mind not straying from the object of focus and being held inwardly, and does not depend on understanding the true nature of things. Regarding the nature of vipaśyanā, the sutra itself states: "Having obtained the pliancy of body and the pliancy of mind, abiding in that, abandoning the aspects of mind, correctly applying the mind to whatever Dharma
Chinese
那些（禅定）本身就乐于将禅定的行境显现为影像而分别了知。因此，对于那些禅定行境的影像，无论是辨别、详细辨别，还是完全了知、完全观察，无论是忍、欲、分别、见，还是种种了知，都称为胜观。因此，菩萨是精通胜观的。如是说。此经毫无辩驳地极其清晰地阐述了胜观是分别了知的智慧，见到此，中国和尚华尚说：“我不知道这是否是经部”，然后用脚踢它，因此而闻名。因为他认为一切分别都是执著于相，舍弃了分别了知的智慧，不作任何意念而想修习甚深之义，所以才那样做。追随这种宗派的人似乎非常多。其中，辨别是辨别有多少。详细辨别是辨别是什么样的。具有智慧的作意，在伴随分别而执著于相时，是完全了知；在正确了知时，是完全观察。圣者无著如是说。了知是粗略地了知，观察是仔细地观察。执著于相，不是执著于真实，而是辨别对境的细微差别。因此，对于辨别有多少和辨别是什么样的，每一个都有完全了知和观察两种。与《解深密经》相符，圣者功德云中也清楚地说：止观是心一境性，胜观是如实分别了知。至尊弥勒菩萨也在《经庄严论》中说：法的名称总集也，应知是止观之道。胜观之道是彼等义，应知是如实观察。又说：依于真实安住，为了心安住于心，以及为了善妙辨别法，是止观。意思是说，依于真实的禅定而安住心是止观，善妙辨别法的智慧是胜
English
Those (meditations) themselves are happy to separately know the objects of meditation as images. Therefore, with respect to those images of the objects of meditation, whether it is discrimination, detailed discrimination, complete understanding, complete examination, whether it is forbearance, desire, distinction, view, or various kinds of understanding, it is called vipassanā. Therefore, a bodhisattva is skilled in vipassanā. It is said. Seeing this sutra's extremely clear exposition of vipassanā as the wisdom of separate knowledge without any dispute, the Chinese monk Heshang said, "I don't know if this is a sutra," and then kicked it with his foot, hence the fame. Because he considered all distinctions as clinging to characteristics, abandoned the wisdom of separate knowledge, and wanted to meditate on the profound meaning without any mental activity, that's why he did that. It seems that there are very many followers of this system. Among them, discrimination is discriminating how many. Detailed discrimination is discriminating what it is like. A mind with wisdom, when clinging to characteristics with discrimination, is complete understanding; when correctly knowing, it is complete examination. The noble Asanga said so. Understanding is roughly understanding, and examination is carefully examining. Clinging to characteristics is not clinging to reality, but distinguishing the subtle differences of the object. Therefore, for each of discriminating how many and discriminating what it is like, there are two: complete understanding and examination. In accordance with the Saṃdhinirmocana Sūtra, the noble Ratnamegha also clearly said: Samatha is one-pointedness of mind, and vipassanā is truly separate knowledge. The venerable Maitreya also said in the Ornament of the Sutras: The name of the Dharma is also the collection, it should be known as the path of samatha. The path of vipassanā is those meanings, it should be known as truly examining. It also says: Relying on true abiding, in order for the mind to abide in the mind, and in order to excellently distinguish the Dharma, it is samatha and vipassanā. It means that abiding the mind relying on true samādhi is samatha, and the wisdom of excellently distinguishing the Dharma is vipassanā.