English
The way of the Perfection of Wisdom is: Remaining in such a state, the great ship of ungrasping, vast meditation, transcends the ocean of the three realms of existence. Upon the four joys, bliss is continuous, and one goes into the state of the Great Perfection of self-nature. Like a ship, abiding in the state of realizing the meaning of the vast view, one transcends the ocean of elaborations of samsara. The ground is primordially without elaboration. When released, it merges without elaboration. The inseparability of space and wisdom is called the state of the Great Perfection, and going there is called going to the other shore. Also, the realization of all meanings being complete, without being made or done, arises. As it is said in the All-Creating King: "Alas, therefore, what I, the All-Creating King, have prophesied, do not be mistaken about the meaning of what you have heard, but be steadfast. Through activities that are free from all seeking and striving, the realization of all meanings being complete, without being made or done, arises." Thus it is said. The characteristics of calm abiding and insight are identified as: Like this, when one is in meditative equipoise, the mind is neither scattered nor gathered, but remains naturally. Abiding is calm abiding, the empty Dharmakaya. Clarity is insight, the manifest Rupakaya. Skillful means and wisdom, the two accumulations, are generated and perfected. That is, when abiding, the aspect of non-conceptual emptiness is calm abiding, the cause of the Dharmakaya, the accumulation of wisdom, the order of the perfection of wisdom. When clear, the aspect of manifestation is insight, the cause of the Rupakaya, the accumulation of merit, the order of generating skillful means, naturally accomplished. At that time, without an object of focus, the six perfections are also complete. As it is said in the Sutra Requested by Brahma's Special Mind: "Non-grasping is generosity. Non-guarding is morality. Non-abiding is patience. Non-exertion is diligence. Non-thinking is meditation. Non-objectifying is wisdom." Thus it is said. That is, practicing the six perfections such as generosity, one does not go beyond them by abiding in them. When one transcends all these bodhisattvas, one becomes perfected. At that time, the morality of meaning is also complete. As it is said in the Sutra Requested by the Son of the Gods, Intelligence Supreme: "Whoever does not objectify morality and immorality, this is the perfection of morality." Thus it is said. The two accumulations are also complete. As it is said in the Ten-Wheeled Essence of Earth: "Therein, non-objectifying is the accumulation of merit and wisdom." And Ye
Chinese
《圣妙慧经》中，菩萨慧顶请问：比丘瑜伽行者如何积聚资粮？ 答：资粮是福德和智慧。积聚是使其增多。 问：何为福德资粮？ 答：布施等具有相状的白色法。 问：何为智慧资粮？ 答：智慧等无相之法。 问：这二者如何积聚？ 答：福德资粮称为轮回之资粮，譬如牛蹄迹中的水。为何如此说？因为它迅速消失、耗尽、使孩童受骗，享受天人和人间的安乐后又 తిరిగి 轮回恶趣。智慧资粮称为涅槃之资粮，譬如大海之水，不消失、不耗尽、不欺骗，能获得涅槃。慧顶啊，应当只积聚智慧资粮。 这也是将顺福分转化为顺解脱分，禅定者应以禅定为主要。 止观二者的作用是： 先生起观的证悟智慧，然后以止住于其状态。 再次，先前由观所证悟的意义，依赖于止的熟悉，因此必须努力实现二者的结合。 如此习惯后，证悟无所缘之境的时机是： 比如进入等持之时，当能取和所取、有和无，心的行相完全不住之时，此时法界和智慧无二，心和心所无所缘而寂灭。 真正修习实义时，了知能取和所取、有和无自性空性，这是首先要做的观，如此了知之后，心的行相不生而住于其状态，这是之后要做的止，法界和智慧无二，二者无别，通过二者结合的果的成就也可以知晓。如《入行论》云： 任何时候有和无，不存于心前，此时无其他行相，无所缘而完全寂灭。 如是说。 习惯。
English
From the Sutra of Excellent Wisdom, Bodhisattva Wisdom Peak inquired: How do monks and yogis accumulate merit? The Blessed One said: Merit is merit and wisdom. Accumulation is to increase it. Asked: What is the accumulation of merit? The Blessed One said: Giving and other white dharmas with characteristics. Asked: What is the accumulation of wisdom? The Blessed One said: Wisdom and other things without characteristics. Asked: How are these two accumulated? The Blessed One said: The accumulation of merit is called the accumulation of samsara, like the water in the hoofprints of a cow. Why? Because it is quickly lost, exhausted, deceives children, and after experiencing the happiness of gods and humans, one returns to the lower realms. The accumulation of wisdom is called the accumulation of nirvana, like the water of the great ocean. It is not lost, not exhausted, does not deceive, and enables one to attain nirvana. Wisdom Peak, one should only accumulate the accumulation of wisdom. This also transforms the favorable conditions for merit into favorable conditions for liberation, and meditators should focus on meditation as the main practice. The functions of calm abiding and insight are: First, generate the wisdom of insight, and then abide in that state with calm abiding. Furthermore, familiarizing oneself with the meaning previously realized by insight depends on calm abiding, so one must strive to achieve the union of the two. When one is accustomed to this, the time to realize the objectless state is: For example, when entering into equipoise, when the aspects of the mind, such as grasper and grasped, existence and non-existence, do not abide, at that time, the realm of reality and wisdom are non-dual, and mind and mental events are pacified without an object. When truly meditating on the meaning, realizing that the grasper and grasped, existence and non-existence, are without inherent nature is the insight to be done first. After realizing this, abiding in that state without the arising of mental appearances is the calm abiding to be done later. When the realm of reality and wisdom are non-dual, and the two are inseparable, it can also be known through the accomplishment of the result of their union. As it is said in the Bodhisattvacharyavatara: When existence and non-existence do not abide before the mind, at that time, since there are no other aspects, it is completely pacified without an object. As it is said. Habit.
Chinese
关于成就三摩地的方法也有六种。三摩地的功德是：像这样串习之后，如何成就三摩地的功德呢？心本来就具有功德，但被垢染遮蔽时不会显现。通过修习止观，各种垢染得以净化，从而获得暂时的成就。当心的分别念融入法界时，对于自性本来清净的心性，当暂时性的、突发的分别念得以净化时，就能成就九次第定、神通和现量智。无数的三摩地和陀罗尼云自然成就。也就是说，暂时性的心的分别念得以净化，从而成就禅定等众多功德。宣说九次第定：这些是什么呢？首先，九次第定是：自地欲界的心专注于一境，由此生起具有寻和伺的三摩地，生起具有喜乐支分的初禅。由此生起没有寻但有伺的三摩地，生起心明、具有喜乐自性的二禅。由此生起没有寻伺的二禅的三摩地，生起具有喜乐滋润的支分的三禅。由此生起舍弃喜的三摩地，生起具有四禅利益支分的四禅。在此基础上，加上灭尽定和四无色定，这九种三摩地是次第安住的九次第定。也就是说，欲界的心专注于一境，是通过修习之前所说的止观双运，从而从欲界的所依处获得心安乐、明澈、无分别的智慧，比如米拉日巴等。这里因为是从自己的所依处——闲暇圆满之身而获得，所以与米拉日巴相联系。然后是禅定的心，分为近分定和根本定两种。近分定是加行，有些人说只有根本定。要知道，前前禅定的根本定是后后禅定的近分定。首先，当心专注于一境时，不会缺少初禅的近分定。也就是说，伴随着“需要入定”的寻，以及安住于任何都不分别的觉知状态中的忆念的伺，通过这样的加行，就能生起无分别的根本智。在座间和休息时，伴随着寻伺。
English
Regarding the methods for accomplishing samadhi, there are also six. The benefits of samadhi are: How are the benefits of samadhi accomplished through such familiarization? The mind inherently possesses qualities, but when obscured by defilements, they do not appear. By cultivating shamatha and vipassana, various defilements are purified, thereby attaining temporary accomplishments. When the mind's conceptual thoughts dissolve into the realm of reality, for the mind-essence that is primordially pure in nature, when temporary, sudden conceptual thoughts are purified, the nine meditative absorptions, siddhis, and direct cognitions are accomplished. Countless samadhis and clouds of dharani are spontaneously accomplished. That is, the temporary conceptual thoughts of the mind are purified, thereby accomplishing numerous collections of qualities such as meditative absorptions. Explaining the nine meditative absorptions: What are these? First, the nine meditative absorptions are: When the mind of the desire realm in its own place is focused on a single point, from this arises the samadhi of investigation and analysis, giving rise to the first dhyana with the limbs of joy and bliss. From this arises the samadhi without investigation but with analysis, giving rise to the second dhyana, the nature of which is clear mind, joy, and bliss. From this arises the samadhi without investigation or analysis, giving rise to the third dhyana with limbs moistened by joy and bliss. From this arises the samadhi of abandoning joy, giving rise to the fourth dhyana with the benefits of the four limbs. On this basis, adding the cessation of perception and the four formless dhyanas, these nine samadhis are the nine meditative absorptions that abide in succession. That is, the mind of the desire realm focused on a single point is achieved through cultivating the union of shamatha and vipassana as previously explained, thereby obtaining from the basis of the desire realm the wisdom of mind that is peaceful, clear, and non-conceptual, such as that of Milarepa and others. Here, because it is obtained from one's own basis—the leisure and endowments—it is associated with Milarepa. Then, the mind of dhyana is divided into two: the preparatory stage and the actual stage. The preparatory stage is the application; some say there is only the actual stage. It should be understood that the actual stage of each preceding dhyana is the preparatory stage of each succeeding dhyana. First, when the mind is focused on a single point, there is no lack of the preparatory stage of the first dhyana. That is, along with the investigation of "needing to enter into samadhi" and the analysis of mindfulness that abides in a state of not distinguishing anything, through such application, the actual wisdom of non-conceptuality arises. In the periods between sessions and during breaks, it is accompanied by investigation and analysis.
Chinese
是也。第二禅是：从第一禅的心之近摄，没有寻伺唯有伺察的结合。正行是明了而不寻伺。第三禅是：从第二禅的心之近摄，寻伺皆无，以空性，正行是生起殊胜的不寻伺。第四禅是：从第三禅的心之近摄，与由等持所获得的喜乐相结合，正行是生起殊胜的。于《中观母经》中说：具有寻且具有伺察是第一禅。没有寻但唯有伺察是第二禅。既没有寻也没有伺察的作意是第三禅。摄集喜乐的作意是第四禅。获得禅定之心的方式是：禅定之心，从那之中生起如虚空般清净澄澈之心，将获得虚空无边处。从那之中，诸法皆是心性，没有戏论，将获得识无边处。从那之中，显现之心不缘，远离戏论，将成就无所有处。从那之中，是心远离有无一切戏论，将成就非有非无处。从那之中，是心远离种种烦恼戏论，将获得自性止息寂灭。此处，从获得禅定之心的所依，生起殊胜的无色之心。第一，虚空无边处是：作意一切法皆如虚空般清净无垢的自性而稳固。识无边处是：那也是唯心，心也是远离一切起始和终结，思维为无边际的作意。无所有处是：那也是不缘，以不缘故于任何处皆不可见之心。有顶是：作意超越有无任何一边的边际。灭尽是：灭尽一切心的戏论。于《入行论释》中说：此处灭尽是为了灭尽心的戏论。若分，则有以智慧衡量、观察后个别分析的灭尽，以及不衡量而安住于法性的自性之中的非个别分析的灭尽二者。其中，菩萨的灭尽是以悲心摄持众生，于《入行论》中说：