Chinese
由此现证禅定，于眼及神通心得自在。此处禅定的体性是，心专注于任何善的对境。如《道灯论》云：于任何对境，心皆应安住于善。如是，于座上安住，心不摇动而平等安住时，戏论之显现隐没，于法性中成为一味，如闭眼一般，并非不见所显之境，乃于境显现时，无有执着的相状。又，于彼时，见显现之境如张开眼睛一般，此二者体性相同，于同一时间存在。如云：如人眼闭时，等持之心亦如是，如人眼张时，后得之识亦如是。如是，体性相同的等持是止，后得是观。此二者，心识相同，体性相同，时间相同，所缘相同，故于遣除障碍之作用亦相同。如《释论小品》云：清净世间者，具有不执着能取与所取之相状之体性，由后得心所摄持，为生起与自性相符之果，如色等之想之还灭等之因。故等持之显现中，境不间断地显现，故以分别念而言是清净，以显现而言，石头等庸常五境显现，故亦名世间。于彼时，无有能取所取之相状，因是无分别之心故。彼时之显现分之心识，即是于显空上安立为等持与后得之后得心所摄持，且与等持为一识体，故等持自能遣除能取所取，且与后得相符，故与彼体性相同之后得亦能遣除于色与受等诸法上执着能取所取之想。如是宣说。从等持中起立之后得，名为散乱，是具有能取所取等执着者。又，等持与后得体性相同，是于一切修习禅定之时皆有，七地之前有散乱，此后则体性相同而无有差别。如《宝性论》云：为成办事业，常时心，火
English
Thus, meditative stabilization is manifestly accomplished. Eyes and miraculous powers are brought under the control of the mind. Here, the essence of meditative concentration is to hold the mind one-pointedly on any virtuous object. As it says in "Lamp for the Path": On whatever object it may be, The mind should be placed on virtue. So it is said. Furthermore, when one sits on a cushion and remains still, without the mind wavering, the appearance of elaboration subsides and becomes of one taste in the nature of reality. It is like closing one's eyes, but it is not that one does not see the field of appearance; rather, it is the aspect of the appearance of objects without grasping at them. Moreover, at that time, seeing the field of appearance is like opening one's eyes. These two are of the same essence and exist at the same time. As it says: Like a person with eyes closed, So is the mind in equipoise. Like a person with eyes open, So is the knowledge attained afterward. So it is said. Furthermore, equipoise, which is of one essence, is calm abiding. Subsequent attainment is insight. These two are of one mind, one essence, one time, and one object, so their function of dispelling obscurations is also one. As it says in the "Smaller Commentary": The pure worldling has the aspect of not being manifestly attached to the aspects of grasping and being grasped. Because it is the cause of generating the reversal of perceptions such as form and so on, which are fruits that are in accordance with oneself, gathered by the subsequent mind. Therefore, in the appearance of equipoise, objects appear without interruption, so it is pure in terms of conceptual thought. In terms of appearance, the ordinary five objects such as stones appear, so it is also called worldly. At that time, there is no aspect of grasper and grasped, because it is a non-conceptual mind. That very mind of the appearance aspect at that time is gathered by the subsequent mind, which is established as equipoise and subsequent attainment on appearance and emptiness, and since it is of one cognitive substance with equipoise, equipoise itself abandons grasper and grasped, and in accordance with the subsequent, the subsequent attainment, which is of the same essence as it, also abandons the perception of grasping at grasper and grasped in phenomena such as form and feeling. This is what is taught. Subsequent attainment, which arises from equipoise, is called distraction, and is accompanied by attachment to grasper and grasped and so on. Moreover, equipoise and subsequent attainment, being of one essence, are present at all times of meditating on meditative stabilization. Distraction exists up to the seventh ground, but beyond that, there is no difference between being of one essence and being separate. As it says in the "Uttaratantra": To accomplish activities, always the mind, fire
Chinese
而且是燃烧，以及寂静的禅定等持中，恒常地进入等持。如是庄严地宣说，若分则有三种：未入道的相续之等持禅定无色者，称为孩童近行的禅定。入道者以资粮加行的等持作为解脱道，并且极为了解意义，因此称为极为了解意义的禅定。初地以上圣者的等持等，称为无漏或如来喜的禅定。《楞伽经》中说：孩童近行禅定，以及极为了解意义的禅定，如来喜的禅定。经中如是区分地界。果：集经中说：以禅定舍弃对欲妙的轻蔑，明、现观与等持现前成就。这些的意义是，《经庄严论》中说：心安住于内，依赖忆念与精进，能生快乐，并且自在地驾驭现观之境，是诸法之主，于彼等具有彼等三种，通晓如是禅定后，智者应如实修习。体性是心安住于内。因是忆念相续与精进，彼经中说：迅速觉察散乱后，应再次对治它。作用是生快乐，并且作为成就神通的所依。果是现观与神通等成就。若分，有见法位、成办一切功德、利益有情的三种禅定。初者：于内由禅定所生的功德而获得喜乐。彼亦于初禅的近分与正行仅有寻伺，以及具有寻伺与伺察，以及于正行殊胜处无寻但有伺察，以及二禅、三禅、四禅三者的正行中，是无寻亦无伺察的作意。彼等禅定也是前者前者作为后者后者的近分，经部中如是宣说。成办一切功德的禅定是，清净的他方
English
Moreover, it is burning, and also in the peaceful samadhi and equipoise, one constantly enters into equipoise. As it is said to be adorned, if divided, there are three types: The samadhi and meditation of those whose minds have not entered the path, the formless ones, are called the meditation of children's practice. Those who have entered the path, with the samadhi of accumulation and junction, make it the path to liberation, and because they thoroughly understand the meaning, it is called the meditation of thoroughly understanding the meaning. The samadhi of the noble ones from the first ground onwards is called the meditation of no outflows or the joy of the Tathagata. As it says in the Lankavatara Sutra: The meditation of children's practice, and the meditation of thoroughly understanding the meaning, and the meditation of the joy of the Tathagata. In the sutras, the boundaries are divided in this way. The result: In the Compendium Sutra, it says: With meditation, one abandons the contempt for the qualities of desire, clarity, direct knowledge, and samadhi are manifestly accomplished. The meaning of these is, as it says in the Ornament of the Sutras: The mind abides within, relies on mindfulness and diligence, it generates happiness, and freely controls the realm of direct knowledge, it is the chief of all dharmas, in them there are those three, having fully understood such meditation, the wise should truly practice. The essence is that the mind abides within. The cause is continuous mindfulness and diligence, as it says in that same text: Having quickly realized distraction, one should again remedy it. The function is to generate happiness and to act as the basis for accomplishing miraculous powers. The result is the accomplishment of direct knowledge and miraculous powers, etc. If divided, there are three types of meditation: abiding in the visible dharma, accomplishing all qualities, and benefiting sentient beings. The first is: inwardly, obtaining joy and happiness from the qualities born of meditation. That is, in the approximation and actual practice of the first meditation, there is only coarse thought and examination, and having thought and examination, and in the special actual practice, there is no coarse thought but only examination, and in the actual practice of the second, third, and fourth meditations, there is no coarse thought and no examination, but only mental engagement. Those meditations are also said in the scripture that the former acts as the approximation of the latter. The meditation of accomplishing all qualities is, the pure other side.
Chinese
在修持六度等时，心专注一境的部分是禅定。利益有情的禅定，是对有情之事专注一境，并且从禅定的实际心境中，随所欲乐而化现，从而成办利益等。功德方面，如彼经所说：诸佛之子多具定，修持一切诸禅定，禅定安乐极殊胜，以悲悯依于下劣生。亦以禅定彼等能，安置一切困苦众于三菩提，禅定智慧所摄持，于诸世间置立无尽藏。如此等等。对于通达实相之义的智慧也有三种，广说三种智慧的自性是：接下来是智慧到彼岸，智慧有三种，即闻、思、修。成就胜观能摧毁烦恼众，如实了知法与有法之实相，从有之城中趋入寂灭。如是，了知诸法之自性或实相如何，即是听闻。又，以思惟确定之后，通过修持而从有海中解脱，这被认为是智慧的自性。在《释论小疏》中说：从听闻、思惟、修持中产生的，或者从等持的加行、正行和后行中产生的智慧。智慧被称为胜观，它比其他到彼岸更为殊胜，对于异生位来说，听闻所生的智慧非常重要，因为没有听闻就无法思惟和修持。如是说，《宝性论》中说：何以故，布施能成办受用，持戒能生善趣修能遣烦恼，智慧能遣烦恼所知故，此为殊胜彼之因即是听闻。又说：智慧是殊胜，其基础是听闻，因此听闻是殊胜。于此，此处欲精通一切法之自性，故如是依听闻而确定，即安立为衡量者珍宝钥匙，以及所衡量之正法宝藏。首先是
English
When practicing the six perfections and so on, the aspect of focusing the mind on one point is meditation. The meditation of accomplishing the benefit of sentient beings is to focus single-mindedly on the benefit of sentient beings, and from the actual state of meditation, to emanate whatever is desired and liked, thereby accomplishing benefits and so on. Regarding qualities, as it says in that very text: The sons of the Victorious Ones, possessing many samādhis, accomplish all kinds of meditations. They abide in the supreme bliss of meditation and rely on compassion for lower beings. Through that very meditation, they also place all the afflicted beings on the three enlightenments. Since meditation is fully grasped by wisdom, they establish an inexhaustible treasure in the worlds. And so on. There are also three kinds of wisdom that realize the meaning of reality. The nature of the three wisdoms is explained extensively as follows: Next is the perfection of wisdom, wisdom is threefold, namely, listening, contemplation, and meditation. Having accomplished insight, it destroys the aggregates of afflictions, and having thoroughly understood the reality of phenomena and entities, one goes from the city of existence to nirvāṇa. Thus, knowing the nature or reality of phenomena as they are is listening. Also, having ascertained it through contemplation, and having meditated on it, one is liberated from the ocean of existence, which is considered to be the nature of wisdom. In the Minor Commentary, it says: Wisdom arising from listening, contemplation, and meditation, or wisdom arising from the application, the actual, and the subsequent of samādhi. Wisdom is called insight, and it is more excellent than the other perfections. For ordinary beings, wisdom arising from listening is very important, because without listening, one cannot contemplate or meditate. Thus it is said in the Uttaratantra: Why is it that giving accomplishes enjoyments, discipline brings about higher realms, meditation abandons afflictions, and wisdom abandons all afflictions and objects of knowledge? Therefore, this is supreme, and its cause is listening. It also says: Wisdom is supreme, its basis is listening, therefore listening is supreme. Here, in this context, since one wishes to be skilled in understanding the nature of all phenomena, one establishes it through listening as follows: establishing it as the measuring precious key and the measured treasure of the true Dharma. The first is
Chinese
第二，关于不了义和了义的区分，一切法的法性，即如是性、法界，自性清净的心性光明之意，自性清净且无有迁变，超越生、住、灭三者，如虚空之体性为了义。宣说此的佛语和论典全部都归属于了义。有法，显现为生、灭、来、去、清净、不清净、蕴、界、处等等次第的各种现象，如梦一般，以言说、思、表达的次第衡量并加以增益后所开示的一切，称为不了义。宣说此的佛语和论典全部都归属于世俗谛。譬如，心性如虚空一般，以言说和思虑揣测，这是世俗谛；究竟实相的体性如何，那便是了义，即真实。如是说，《中观不可思议赞》中云：“诸法之空性，为了义谛也宣说，何者生灭等，有情命等所开示，彼乃不了义，彼为世俗谛。”以及《圣妙吉祥根本智经》中云：“如来善逝所宣说，了义经部之差别，于何有情与士夫，如是所说诸法者，一切当知为了义。”以及《圣无尽慧经》中云：“何为了义经，何为不了义经？若有经为趣入道而宣说，彼等称为不了义。若有经为趣入果而宣说，彼等称为了义。若有经宣说我、有情、命、士夫、补特伽罗、人、生起者、作者、受者，以及种种名称，以及于无有主者宣说为有主者，彼等称为不了义。若有经宣说空性、无相、无愿、无作、无生、无出、无物、无我、