English
Therefore, having ascertained through view, and meditating by abiding in suchness without any thought, immeasurable qualities to be attained will arise and appear without seeking them from oneself. This is the very manifestation of the wisdom of the Buddhas, the all-knowing one. Thus, the secret of the merit of meditating after ascertaining through view is highly praised. The second is: Some say, "Inconceivable." Up to "Transforms into a birth place." This expresses complete love and is highly praised. This indicates that some Buddhas also said this: If one meditates without realization, will one not attain it? If someone does not know that the nature of reality is inconceivable, does not understand the meaning, and just abides in a state of non-thought and meditates, then that foolish meditator, because foolish meditation is meaningless, will surely fall into the state of unconsciousness and the four dark birth places. Therefore, the danger of meditating without realization is highly praised with the advice of complete love. Therefore, it is very important to realize first. The third is: Some say, "Without thought, with thought." Up to "Peacefully dwells by seeing." This indicates that some Sugatas said this: All the infinite methods and paths abide in the inconceivable nature of reality, and by fully seeing the inconceivable dharmas completely and without mixing, one abides in the realm of great peace. At that time, it is the samadhi of inseparable shamatha and vipassana, so everything is gathered there. The fourth is: "Abandoning conceptualization and acceptance." Up to "Limitless obscurations." This is advised as the supreme spiritual friend. This indicates that when one is in that state, those who want to abandon the faults of conceptualization and accept non-conceptualization are themselves the root of darkness, therefore, they will generate limitless and thick obscurations that are very difficult to remove. Therefore, it is determined that there is no acceptance or rejection. Therefore, all the infinite paths are gathered in shamatha and vipassana, so the method of practicing that which is free from removal and placement is advised as the supreme spiritual friend. The fifth is: Under one heading, some say, "Various diseases." Up to "Is a great poison." This is considered a special advice.
Chinese
以上文句表明，有些如来是这样说的：渐进和顿悟两种方式，如果不按照各自的方式运用，而是混淆使用，两者都会受损。对于以各种方法逐渐进入的人的修学方式来说，顿悟会变成毫无思考的思维疾病。而对于不可思议的法性圆满之义，由于思维无法把握，会变成渐进方式的巨大毒害。因此，渐进方式无法看到无思，这说明了秘密道的差别。这段话表明了殊胜的差别，结尾的语意是揭示真谛，即应该将讲述和解释的内容与窍诀结合起来。第三部分，在第六段之后，有些如来是这样说的：从“所有思维”到“伟大的禅定”，这是殊胜瑜伽的教导。这段话表明，有些导师是这样说的：如果通达了所有法的法性不可思议的秘密，认识到一切法皆空，把握了究竟的要点，那么这个人虽然显现为人身，但其心性与诸佛的意趣相合，安住于不动的胜者意趣的伟大瑜伽之境，因此获得了殊胜之名。这段话教导说，如果把握了法性的要点，心就能安住于佛的意趣中，这是殊胜的瑜伽。第四部分分为两点：简略地说明，详细地解释。第一点，在第十五段之后，有些如来是这样说的：从“那个本身”到“三种完全圆满”，这是对殊胜修学的赞叹。这段话表明，有些佛陀是这样说的：如果确定无疑地从领悟法性的意义中不退转，并且自性没有改变，那么就不需要特意守护戒律等忆念思考和分别，因为殊胜戒律、禅定和智慧的见修行持，这三种修学都在同一时间完全圆满了。这段话赞叹说，在领悟的定解中，三种修学都圆满的殊胜意趣。第二部分分为三点：殊胜禅定的修学圆满，殊胜
English
The preceding sentences indicate that some Tathagatas have said this: The two paths of gradual and sudden, if not practiced according to their respective methods but mixed up, both will be damaged. For the way of learning for those who gradually enter through various methods, sudden enlightenment will become a mental illness of unthinking. And for the meaning of the complete Dharma-nature that is beyond thought, since the mind cannot grasp it, it will become a great poison of the gradual path. Therefore, the gradual path cannot see the unthinking, which explains the difference of the secret path. This passage shows the supreme difference, and the meaning of the ending words is to reveal the truth, that is, the content of the explanation and interpretation should be combined with the key instructions. The third part, after the sixth section, some Tathagatas say this: From "all thoughts" to "great meditation," this is the teaching of supreme yoga. This passage indicates that some guides have said this: If one understands the inconceivable secret of the Dharma-nature of all dharmas, realizes that all dharmas are empty, and grasps the essential point of the definitive meaning, then although this person appears in a human body, his mind is united with the intention of all Buddhas, abiding in the state of great yoga of the unwavering intention of the Victorious Ones, and therefore obtains the name of supreme. This passage teaches that if one grasps the key point of Dharma-nature, the mind can abide in the intention of the Buddha, which is the supreme yoga. The fourth part is divided into two points: briefly explaining, and explaining in detail. The first point, after the fifteenth section, some Tathagatas say this: From "that itself" to "three completely perfect," this is praise for the supreme training. This passage indicates that some Buddhas have said this: If one is certain and does not retreat from the understanding of the meaning of Dharma-nature, and the nature does not change, then there is no need to deliberately guard precepts and other mindfulness and discrimination, because the practice of superior discipline, samadhi, and wisdom, all three trainings are completely perfected at the same time. This passage praises the supreme intention that in the certainty of realization, the three trainings are perfected. The second part is divided into three points: the perfection of the training of superior samadhi, superior
Chinese
完成了增上慧学的修习，展示了完成了增上戒学的修习。第一部分是：有些人这样说，从“从那本身到尽头”到“无边言语无法穷尽”，赞扬了引导传承的殊胜。这段话表明，还有些调御丈夫这样说：对实相本身的意义进行修习的最终行为，是不阻止分别念、不摇动的寂止，以及对等性大，殊胜的意义，对什么也没看见而看见的胜观，这二者不摇动而明晰地了知，因此结合在一起，混合的三者在那里，禅定的修习圆满且必定聚集，因此，禅定殊胜的功德成千上万，无边无际，无法用言语穷尽，还与心智相符，以直接的方式展示。赞扬了所有引导的方法都汇集在双运中的殊胜传承。第二部分是：有些人这样说，从“掌握词语”到“理解是听闻之最”，赞扬了听闻如海的殊胜。这段话表明，救护者有些人这样说：即使获得了掌握词语的能力，能够将词语转化为各种形式并进行扩展，但由于词语无穷无尽，即使想将它们归纳为一个意义，也无法归纳，因为不理解如何归纳，所以没有意义。正如亲见意义一样，即使幻化为一个词语的形式，并扩展成无数形式，这样表达也不会穷尽，也不会与意义相违背，因此获得了自主。赞扬了如果掌握了词语，就能获得殊胜的不竭之语。还有些胜者这样说：那些喜欢并执着于言语的词语和文字的声音的人，无法衡量胜者的密意深奥意义，因此即使听闻了词语集合的海洋，也不是听闻广博，因为没有意义。那么，什么是听闻广博的殊胜呢？通过理解一个没有错误的词语，从而见到心性的法性，这比积累听闻如海的果实更为殊胜和卓越。因此，即使不通过执着于声音词语的术语来衡量意义，但如果理解了一个好的词语组合，就能理解所有的意义，因此赞扬了听闻如海的殊胜。第三部分有三个方面：积累善法之戒，利益有情之
English
Completed the training of higher wisdom, demonstrating the completion of the training of higher discipline. The first part is: Some say, from "From that very end" to "Endless words cannot exhaust," praising the sacred lineage of guidance. This passage shows that some tamers of beings also said: The ultimate act of practicing the meaning of reality itself is the unwavering quiescence that does not block conceptual thoughts, and the great equality, the superior meaning, the insight that sees without seeing anything, these two are known clearly without wavering, so combined together, the three mixed categories are there, the practice of samadhi is complete and definitely gathered, therefore, the merits of the sacred samadhi are hundreds of thousands, boundless and endless, cannot be exhausted by words, and also in accordance with the mind, shown directly. Praising the sacred lineage in which all methods of guidance converge in union. The second part is: Some say, from "Mastering words" to "Understanding is the best of hearing," praising the sacred ocean of hearing. This passage shows that some saviors said: Even if one gains the power to master words, able to transform words into various forms and expand them, but because words are endless, even if one wants to summarize them into one meaning, they cannot be summarized, because they do not understand how to summarize, so it is meaningless. Just as seeing the meaning directly, even if it transforms into the form of one word, and expands into countless forms, expressing it in this way will not be exhausted, and will not contradict the meaning, therefore one gains autonomy. Praising that if one masters words, one can obtain the sacred inexhaustible speech. Some victors also said: Those who like and cling to the words of speech and the sounds of letters cannot measure the profound meaning of the Victor's secret intention, therefore even if they hear the ocean of word collections, it is not vast hearing, because it is meaningless. So, what is the best of vast hearing? By understanding one unerring word, thereby seeing the nature of mind, this is more superior and excellent than accumulating the fruits of hearing like the ocean. Therefore, even if one does not measure the meaning through the terminology of clinging to sound words, but if one understands one good combination of words, one can understand all meanings, therefore praising the sacred ocean of hearing. The third part has three aspects: the discipline of accumulating virtuous Dharma, benefiting sentient beings,
Chinese
戒律。断除罪行的戒律。第一种分为两种：共同的善法集聚之戒律，非共同的善法集聚之戒律。第一种是，有些人这样说：“遍及和不住。”直到“念诵、复诵、询问、阅读最殊胜。”这样赞扬行为是神圣的。在五个部分之后，有些人这样说：“无事物。”直到“真实殊胜地说。”这样赞扬供养是神圣的。这样显示出来。有些导师这样说：“以大智慧遍及任何事物而无执着是布施，自证无依赖任何边际是不住是戒律。于自他任何处皆不分别的安忍，于平等的自性中以自证无有聚散是不离是精进。自性无有动摇是不动是禅定，于任何事物皆无贪执是不着是智慧。除此之外没有更殊胜的意义，因此六度之自性即是证悟真如。这样对于无错误的广大证悟，以圆满的六度使自他之利益达到究竟或达到圆满，赞扬这是神圣的。又有些导师这样说：执着于念诵、复诵心咒、询问文字和阅读经典等十种法行，在没有理解意义且没有真实证悟的情况下努力，就像盲人骑着烈马奔跑一样，最终会疲惫不堪且徒劳无功。那么，什么是无错误的呢？以心之法界将心性之法界书写为自证，自显现之心性法界中显现的殊胜意义，如果真实地认知且无错误地理解，那么这就是念诵、复诵和询问阅读如海般集聚的上师，是殊胜和神圣的精华。因此，一切行为都汇集于此。这样，执着于十种法行而没有理解意义就像盲人骑马奔跑一样，通过在证悟之行为的意义上实践而舍弃执着，也汇集于此，被极度赞扬为神圣。有些能仁这样说：在二谛中任何
English
Discipline. The discipline of abstaining from sinful conduct. The first is divided into two: the common virtue of accumulating Dharma discipline, and the uncommon virtue of accumulating Dharma discipline. The first is: Some say, "Pervading and not abiding." Up to "Recitation, repetition, questioning, reading are supreme." Thus, praising conduct as sacred. After five sections, some say, "Without things." Up to "Truly and supremely explained." Thus, praising offerings as sacred. This is how it is shown. Some guides say, "With great wisdom, pervading everything without attachment is generosity, and self-awareness without relying on any extreme is non-abiding, which is discipline. Not discriminating in oneself or others is patience, and in the state of equality, self-awareness without gathering or scattering is non-separation, which is diligence. Naturally without wavering is immovability, which is meditation, and without attachment to anything is non-attachment, which is wisdom. There is no other meaning superior to this. Therefore, the essence of the six perfections is the realization of suchness. Thus, for the great, unerring realization, the six perfections bring the benefit of oneself and others to completion or perfection, and this is praised as sacred. Again, some teachers say, 'Clinging to the ten practices of Dharma, such as chanting, repeating mantras, questioning letters, and reading scriptures, and striving without understanding the meaning and without true realization, is like a blind person riding a wild horse, which will eventually lead to exhaustion and futility.' So what is unerring? By writing the sphere of mind on the sphere of mind itself as self-awareness, the supreme meaning that is clear in the sphere of self-arisen mind, if one truly recognizes and unerringly understands, then that is the supreme and sacred essence that has become the master of the ocean of recitation, repetition, and questioning reading. Therefore, all actions are gathered there. Thus, clinging to the ten practices of Dharma without understanding the meaning is like a blind person riding a horse, and by practicing the meaning of the actions of realization and abandoning clinging, it is also gathered there, and is greatly praised as sacred. Some Thubpas say: In either of the two truths