English
of realization. Therefore, regarding the meaning of the great equality of dharmata, free from exaggeration and denigration, without refutation or establishment, in accordance with that, if one truly sees with a mind free from the defilement of refutation and establishment and abides in equanimity, by the power of habituation, one will see the meaning of that very reality that does not abide in any extreme of reality, and thus be liberated from the bondage of conceptualization of self-grasping. Thus, it is also taught that the ultimate essence of the profound yoga of the Perfection of Wisdom. Thus, from the meaning of the dharmata without refutation or establishment, the reversal of the self-grasping conceptualization that has been transformed into the opposite is called abandoning what is to be abandoned; the arising of wisdom that is in accordance with the dharmata is called the arising of realization, but it is merely a statement of appearance. In reality, neither abandonment nor arising is established. Here, the result is indicated by the previous statement, "By this, one enters into the all-knowing wisdom." The peak of the path of seeing, in its own nature, has two aspects: actual meditative equipoise and the way to cultivate it afterwards. The first, in the extensive sutras, with "Subhuti, this generosity of the bodhisattva," etc., as explained earlier in the context of accumulation, each of the generosity, etc., includes whatever is included in each other, and within that, the wisdom that realizes that all phenomena are without inherent existence, included by the forbearance of a single moment of completion, is considered to be the path of seeing in this context of teaching the peak practice. Or, is it because it is a rare wisdom that possesses the aspect of means that is complete with thirty-six distinctions that are liberated from it? Or, it is called the wisdom that sees the emptiness of the nature of all aspects of means such as generosity, etc., and abides in the meaning of the inexpressible equality of appearance and emptiness in the manner of the disappearance of dualistic appearance? The second is that after the forbearance of the path of seeing, in order to be liberated from what is to be abandoned by seeing, one enters into a samadhi like a fearless lion and realizes the order of dependent origination in forward and reverse. It is said that after obtaining the path of seeing, the samadhi that again abides in the dharmata is called by that name, and other noble samadhis are also known as the Lion's Play in the practice of the path of cultivation. Again
Chinese
按照某些论典的观点，在见道无间道之后生起的解脱道，被认为是狮子奋迅。据说，在此之后，可以思考缘起顺逆之理。因此，有人认为，见道的自性被安忍所涵盖，所以其解脱道获得了狮子奋迅。之所以仅将无间道视为见道的顶峰，是因为它是见道的真实自性，并且实际上表明了解脱道的延续或结果。此经中宣讲了见道等持，法界如来藏等一颂，见道者现量证悟如来藏，但并非以法界如来藏为对境而安住，因为这样会陷入能取所取显现的过失，因此不能成为二取寂灭的等持。因此，证悟显空双运之法性，达到无取舍自性的智慧，就像虚空的云彩一样，不依赖于任何所缘而安住。那么，它是如何断除见断，生起十二万功德的呢？因为见到了法性之义，断除了对法性颠倒执着的分别念，虽然无分别，却毫不费力地产生功德之果。例如，持明者没有住所等，在虚空中行走时，如果想居住，虚空中也会在非时节显现鲜花等装饰的园林等，以及庄严的宫殿的景象，同样，从不执着于实有的幻化解脱中，自然而然地涌现出一切所 желаемых 功德。第二，如是行等一颂，像这样行持无分别之道的菩萨，精通世俗，并且对胜义具有明晰智慧，就像等持中真实入于胜义的狮子奋迅一样，不被世间作意所染污，圆满力量而安住，为了自身利益而证悟道之法，以及所要获得的果位佛法。
English
According to some treatises, the liberation path that arises after the uninterrupted path of the seeing path is recognized as the Lion's Leap. It is said that after this, one can contemplate the arising and ceasing of dependent origination. Therefore, some think that since the nature of the seeing path is encompassed by forbearance, its liberation path attains the Lion's Leap. The reason why only the uninterrupted path is shown as the peak of the seeing path is that it is the actual nature of the seeing path, and it actually indicates the continuation or result of the liberation path. In this sutra, the samadhi of the seeing path is taught, along with one verse on the Dharmadhatu Tathagatagarbha, etc. Even when a person on the seeing path directly realizes the Tathagatagarbha, it is not abiding by taking the Dharmadhatu Tathagatagarbha as an object, because if it were, it would fall into the fault of the appearance of the apprehended and the apprehender, and therefore it could not be a samadhi in which dualistic grasping is pacified. Therefore, the wisdom that realizes the nature of phenomena as the union of appearance and emptiness, and attains the self-nature of non-acceptance and non-rejection, abides without relying on any object of focus, like a cloud in the sky. Then, how does it abandon what is to be abandoned by seeing and generate the twelve hundred thousand qualities? Because one sees the meaning of the nature of phenomena, and abandons the thoughts that are inverted fixations on the nature of phenomena, although there is no conceptualization, the fruit of qualities arises effortlessly. For example, when vidyadharas who have no dwelling place, etc., travel in the sky, if they wish to dwell, the sky itself will, even out of season, display gardens adorned with flowers, etc., and the splendor of palaces. Similarly, from the illusory liberation of not clinging to things as real, all desired qualities naturally arise. Second, "Thus conduct," etc., is one verse. A bodhisattva who practices such a path of non-conceptualization, who is skilled in the conventional and has clear wisdom in the ultimate, is like the Lion's Leap samadhi that truly enters the ultimate in samadhi. Because it is not defiled by worldly attention, it abides with perfected power, and for the sake of one's own benefit, realizes the Dharma of the path and the Dharma of the fruit, the Buddhadharma to be attained.
Chinese
我不住于无所缘的平等性中，在后得位为解脱他人痛苦而宣说佛法时，也以不执著于宣说者我与所缘法，或不执著于实有的方式进入。即使尚未完全成就法性平等的意义，但以自己的分别念力转变为完全清净的方式是：从执著于我的无明中，以缘起顺生之理成就轮回；了知证悟无我则无明止息，以缘起逆灭之理成就清净。因此，通达缘起之理后为他人说法，这是希求平息那些尚未证悟真如者之轮回痛苦，并欢喜获得清净功德的菩萨们的住处。之后，对于修道顶峰之结合，以所依修道、所断分别念、所依功德三者进行阐述的第一个方面是：结合狮子奋迅三摩地，是次第进入九次第住的顺生和逆灭。正行顿超的三摩地是修习技艺。第二个方面，所断分别念是进入和返回的二取，以及实物假立的二执，这四者分为内除九种，总共三十六种，是舍弃俱生分。也就是，进入的是大乘的教证，返回的是小乘的道，实物假立是对二者，无论是凡夫还是圣者的法，都执著于此，由此宣说了九种。第三个方面，功德是：如瘟疫般产生痛苦的上述分别念，通过修道逐渐减少，不再生起而气息平定时，成办一切时处的利益安乐，并且自身相续中圆满具足三乘所摄的一切功德，如同河流汇入大海般，果位殊胜庄严的清净菩萨地或十地也包含于此。在此，所依修道的等持是，以《阿罗汉解脱》等两颂来表示：具有断除二障及其习气的阿罗汉解脱，除了如来之外，是修道者的终点。
English
Remaining in the equality of non-objectification, even when teaching the Dharma to liberate others from suffering in the subsequent attainment, one enters without clinging to the self as the teacher and the object as the Dharma, or without clinging to truth. Even if the meaning of the equality of Dharma-nature is not fully accomplished, the way it transforms into complete purification through the power of one's own conceptualization is: from the ignorance of clinging to self, samsara is accomplished through the principle of dependent origination arising in order; knowing that ignorance ceases with the realization of selflessness, purification is accomplished through the principle of dependent origination ceasing in reverse order. Therefore, having become skilled in the principle of dependent origination and teaching the Dharma to others, this is the abode of Bodhisattvas who desire to pacify the suffering of samsara for those who have not realized suchness and who rejoice in obtaining the qualities of purification. Then, regarding the union at the peak of the path of meditation, the first of the three aspects explained by the support of the path of meditation, the object to be abandoned, and the qualities of reliance, is: the samadhi of the Lion's Leap is to gradually enter the nine successive abidings in forward and reverse order. The main practice of direct transcendence is to train the skill of samadhi. The second aspect, the object to be abandoned, is the two apprehensions of entering and returning, and the two attachments of substance and imputation, these four divided into nine internal eliminations each, totaling thirty-six, are the abandonment of the innate aspect. That is, what is entered is the scriptural and realized understanding of the Great Vehicle, what is returned is the path of the Lesser Vehicle, and substance and imputation are both aimed at the Dharma of both ordinary and noble beings, and nine are taught from the way of clinging to it. The third aspect, the qualities, is: the above-mentioned conceptualizations that generate pain like a plague are gradually reduced by the path of meditation, and when the breath is released without arising again, accomplishing benefit and happiness that goes in all ways, and all the qualities gathered by the three vehicles are fully possessed in one's own continuum, like rivers flowing into the ocean, the beautiful Bodhisattva grounds of the supreme fruit or the ten grounds are also included in it. Here, the samadhi of the supporting path of meditation is, with two verses such as "Arhat Liberation": possessing the liberation of an Arhat who has eliminated the two obscurations along with their imprints, except for the Tathagata, is the end of the path of meditation.
Chinese
精勤修习安住的九次第定，不执着于此安住，这是其他声闻缘觉的禅定安住，是寂灭痛苦的禅定，烦恼完全寂灭，具有无漏的安乐，是所有之中最殊胜的。这是所取分别寂灭，能取分别完全寂灭，具有无所取能取的无上智慧菩提之安乐。其譬如声闻缘觉等，不能以无所取能取相的方式进入灭尽定等，因此执着于该禅定，没有舍弃相的束缚。此处以飞禽和鱼的譬喻，虽然获得了禅定波罗蜜多的力量，但并不显现其果。所断是见道所断，因为能断除其俱生和种子的部分，所以没有从体性的角度单独说明。功德是，以“一切有情的功德”等一个偈颂来表示。接下来是无间顶加行，经中广说，如以将三千大千世界的众生安置于声闻缘觉的圆满证悟，以及将无过失的菩萨安置于初地的善根作为比喻，从比这更加多的福德之门，成为佛陀的地的，以及其他法所无间断的，恒常边际的无间道之禅定为所依，这是遍知一切之无间道。对此，此处的所缘是，一切法在一切戏论中无实有的如是性之究竟，主因被认为是缘于十地以下的如是性之忆念，相是所有戏论寂灭之自性。如经中所说：‘善现，一切相智之所缘是无实有，主因是忆念，相是寂灭和无相。’此处以开示无间顶之经的，‘此学处是’等七个偈颂来表示，其中以六个偈颂来表示开示功德，以及具有无量功德之无间顶之真实宣说二者中的第一个，其中前两个偈颂是总说，剩余四个是广说之第一个。