English
One does not abide in the ground of no more learning and passes into nirvana. The thirty-seven dharmas of the northern direction, gathered by the path, at the end of their complete perfection, one manifests the enlightenment of the Buddha of no more learning. Moreover, the physical basis, if in accordance with the common vehicle, is either a kshatriya or a brahmin of Jambudvipa. According to the Mahayana, one desires to be born in the Akanishta heaven, having obtained the enjoyment body, and to be born in that basis. The basis of a tenth-level bodhisattva, whatever that is, is the same. The basis of thought is the fourth dhyana. The cause is the four paths of the Great Vehicle. The result is to establish limitless beings in enlightenment through great activity. The essence is the inexhaustible wheel of adornment of the body, speech, mind, qualities, and activities of the Buddha's ground. Abandonment is the abandonment of the two obscurations together with their imprints. As it says in the Vajrasekhara Sutra: 'Afflictions and likewise birth, afflictions, the obscuration of knowledge likewise, whatever is not in accordance, destroys the dharma of the opposite side, that destroys the Bhagavan.' Thus it is. The distinction of realization is the direct realization of the complete Dharmakaya. As it says in the commentary on the Uttaratantra: 'Bhagavan, your Dharmakaya is utterly pure, wisdom is limitless, limitless knowable pervades the sky, by those all are seen.' Thus it is. The qualities are the perfection of all limitless qualities that transcend the world. As it says in the Madhyamaka Ratnavali: 'The Buddha's fields are other, in every way they are palaces, vast, they possess the ten powers, only that much can be said. Each of those powers, is immeasurable for all beings, the immeasurability of the Buddhas, like the sky in all directions, like earth, water, fire, and wind, thus it is said of them.' Thus it is. Concluding by stating the need for grounds and paths: Now, in this way, concluding by stating the need for grounds and paths. Such is the reason, such a Buddha never arises without traversing such grounds and paths. Many eons, many lifetimes, countless lives are liberated, all of those also rely on this path, therefore, those who have entered any vehicle of cause and effect, should know the grounds and paths and traverse them. The unsurpassed Buddha, arising with the complete perfection of grounds and paths, that is not possible. As it says in the Buddhabhumi Sutra: Who
Chinese
过去劫的诸佛获得菩提，以及人主以业力转变的那些，都是从次第经历地和道而生。因此，想要获得诸佛的宝藏，就应依止这殊胜的菩提而精进。除了这条道路，不会从其他途径产生。如是说。因此，无论是经过多劫获得佛果，还是经过十六世等获得佛果，或者极其迅速地在一世中获得佛果，都必须如实地经历地道的次第，因为必须清净这些的障碍并圆满获得功德。现在，即使不依赖地道的次第也能获得佛果，或者未圆满资粮，未清净障碍，未圆满地道就想获得菩提的说法，显然是被其他方式加持了。为什么呢？因为这与智者成就者们、伟大的经续以及伟大的论典相违背。因此，应当努力修学正确的地道。第四个共同意义是回向善根。现在是将善根回向于圆满菩提：真实的方式。如是甚深寂静光明精要，愿一切众生心之垢染皆得息灭，长久沉溺于此世的戏论，疲惫之心此刻得以安息。如此祈愿。愿以真实的大道善妙安立，充满清凉雨水景象的湖泊之水缓缓流淌的善根，使众生的烦恼垢染得以平息，愿无始轮回戏论所疲惫的心性，在此自性清净的法身大乐之境中得以安息。如镜智，法性广大之海，愿一切众生于无分别平等之性中，远离四边之垢，断证究竟，圆满一切有情之愿。愿于无明稠密的森林中游荡的众生，被三火燃烧的痛苦所折磨，远离无眼解脱道的众生，获得不住涅槃。即使获得了珍贵暇满的人身，因无常无实且被舍弃，愿彻底断除不善之罪，获得圆满正等觉果位。大圆满心性
English
Those Buddhas who attained enlightenment in past kalpas, and those transformed by the power of karma of human lords, all arose from sequentially traversing the grounds and paths. Therefore, desiring the treasury of the Victorious Ones, rely on this sacred Bodhi and strive diligently. It will not arise from any other path than this one. Thus it is said. Therefore, whether one attains Buddhahood after many kalpas, or after sixteen lifetimes, or even very quickly in one lifetime, one must traverse the stages of the grounds and paths as they are, because one must purify the obscurations and perfectly attain the qualities. Nowadays, there are those who say that one can attain Buddhahood even without relying on the stages of the grounds and paths, or that one can attain enlightenment without perfecting the accumulations, without purifying the obscurations, and without perfecting the grounds and paths. It seems that they are blessed by some other means. Why? Because it contradicts the wise and accomplished ones, the great sutras and tantras, and the great treatises. Therefore, one should strive to learn the correct grounds and paths. The fourth common meaning is the dedication of merit. Now, dedicating the merit to perfect enlightenment: the true way. Thus, by the profound, peaceful, and luminous essence, may the defilements of the minds of all beings be completely pacified, and may this weary mind, long entangled in the elaborations of this world, find rest here and now. Thus we pray. May the merit of the true great path, well-arranged, the lake filled with the cool appearance of rain, its waters flowing gently, pacify the defilements of all beings, and may this mind, weary from the elaborations of beginningless samsara, rest in the naturally pure Dharmakaya, the great bliss. Like the mirror-like wisdom, the vast ocean of Dharmata, may all beings in the state of non-conceptual equality, be free from the stains of the four extremes, perfect realization and abandonment, and fulfill the hopes of all beings without exception. May those wandering in the dense forest of ignorance, tormented by the suffering of the three fires, those without eyes, separated from the path of liberation, attain non-abiding Nirvana. Even having obtained this precious human body with leisure and opportunity, because it is impermanent, without essence, and abandoned, may all non-virtuous sins be completely abandoned, and may all attain perfect and complete Buddhahood. Great Perfection, the nature of mind.
Chinese
拉索著。道路禅定无垢寂止双运品第十一的注释。 像这样修持之后，将因与果的究竟相连接。第十二，提取精要行持品，有三个总义：劝诫学习成就禅定的因；开示三种不动的等持；回向此时的善根。第一个总义，劝诫学习成就禅定的因： 像这样宣说了修道之理极其深奥之后，现在要说它的支分必定成就的自性。 刚刚所说的道理， 像这样双运成就禅定的因， 学习等持不动三个支分。 什么时候所应成办的道的体性，殊胜的禅定，也以三支分的结合而得以成就。 第二个总义，开示三种不动的等持，分为总说和广说。总说： 这三个支分是什么呢？ 像这样， 以谁修持是仪轨的支分， 如何修持是方便的支分， 无二修持是体性的支分。 像这样，所有修持正确的等持，都将以三种方式成就：由谁修持，以何种方便修持，以及修持什么体性。 广说，分为以谁修持是仪轨的支分，如何修持是方便的支分，无二修持是体性的支分三种。 其中，以谁修持是仪轨的支分有五种，首先是由具有出离心者成就： 谁修持的补特伽罗具有出离心， 身远离喧嚣的城市， 心远离散乱的诸法， 他就能迅速成就此等持。 像这样，身语被喧嚣扰乱，心被散乱的思绪之网所扰乱，连止观都无法成就，更何况是正确的等持呢？因此，身体远离喧嚣的城市，前往寺庙，独自住在极其寂静的森林或处所，心远离分别念的诸法，以寂止滋润的相续，就能成就甚深的等持。 等持
English
From La-so's works. Commentary on the eleventh chapter, which is the chapter on the path of immaculate Samatha-Vipassana Yuganaddha. Having practiced in this way, connect the cause with the ultimate result. Twelfth, the chapter on extracting the essence of practice, has three main points: advising to learn the cause of accomplishing dhyana; showing the three immovable samadhis; dedicating the merit of this occasion. The first main point is advising to learn the cause of accomplishing dhyana: Having explained the method of practicing the path in such a profound way, now I will speak of the nature of its limbs that must be accomplished. The method just spoken of, Like this, the cause of accomplishing Yuganaddha dhyana, Learn the three limbs of immovable samadhi. When the nature of the path to be accomplished, the excellent dhyana, will also be accomplished by the combination of the three limbs. The second main point, showing the three immovable samadhis, is divided into a summary and a detailed explanation. Summary: What are these three limbs? Like this, By whom to practice is the limb of ritual, How to practice is the limb of means, Non-duality to practice is the limb of essence. Like this, all practices of correct samadhi will be accomplished in three ways: by whom to practice, by what means to practice, and what essence to practice. Detailed explanation, divided into three limbs: by whom to practice is the limb of ritual, how to practice is the limb of means, and non-duality to practice is the limb of essence. Among them, by whom to practice, the limb of ritual, has five parts, first, accomplishment by one with renunciation: The person who practices has renunciation, The body is far from the noisy city, The mind is far from the multitude of distractions, He will quickly accomplish this samadhi. Like this, if the body and speech are distracted by noise, and the mind is distracted by a thousand nets of distractions, even shamatha cannot be accomplished, let alone correct samadhi? Therefore, the body should be far from the noisy city, go to a monastery, and live alone in an extremely secluded forest or place, and the mind should be far from the multitude of thoughts, and the deep samadhi will be accomplished in the continuum moistened by shamatha. Samadhi
Chinese
《国王经》中说：年轻人，因此，想要获得三摩地，就应当舍弃喧嚣和散乱的处所，努力独自住在寂静的森林中。而且，住在家里是不能成就的。经中说：那些住在家里内外的人，如果能够完全清净地获得殊胜的菩提，那么这样的佛陀过去没有出现过，现在没有，未来也不会有。说是通过具备戒律和广闻博学才能成就。另外，具有信心、知惭有愧、谨慎、戒律清净、乐于行善、广闻博学、少欲知足的人，能够迅速成就这种三摩地。通过具有信心才能成就，因为以信心进入佛法，进入之后，信心会更加增长。如《宝积经》中说：对于具有信心的人们，自然会产生白净的善法。知惭有愧，就是对于修习三摩地有兴趣并且不舍弃，从而成为瑜伽士。因为谨慎能够守护内心不散乱，所以能够成就三摩地。《三摩地胜王经》中说：因为谨慎、知惭有愧，所以能够获得甚深的三摩地胜王。通过戒律才能成就。前面经中说：具有戒律的人头上戴着它，能够获得这种寂静殊胜的三摩地。乐于行善，广闻博学，少欲知足，能够成就三摩地。《月灯经》中说：具足功德之聚，具有欲望和知足，广闻博学，减少所需之物，住在寂静处，喜欢独自隐居，这样获得殊胜的三摩地并不困难。通过舍弃五种障碍才能成就。另外，约束身心，喜欢住在寂静处，舍弃喜欢睡眠、懈怠和闲谈，没有掉举和后悔，少与他人交往，这样能够迅速成就这种三摩地。像这样，不约束身心，就会变成掉举散漫的状态，与寂静之道相违背。在村庄附近等许多人聚集的地方，会因为散乱而退失。喜欢睡眠、昏沉和懈怠，其他事情都不能成就，更何况是三摩地呢？
English
From the King Sutra: Young man, therefore, desiring samadhi, one should abandon places of bustle and distraction and strive to dwell alone in a peaceful forest. Moreover, it is not accomplished by dwelling at home. It says in the same text: Those who, while dwelling inside and outside the home, attain perfect and pure supreme enlightenment, such Buddhas have never appeared in the past, do not exist now, and will not exist in the future. It is said that it is accomplished through having discipline and much learning. Furthermore: One who is faithful, knows shame, is conscientious, has pure discipline, delights in virtue, is learned, has few desires, and is content, will quickly accomplish this samadhi. It is accomplished through having faith, for by entering the Dharma with faith, and having entered, faith increases even more. As it says in the Ratnakuta Sutra: For people with faith, white dharmas naturally arise. Knowing shame and being conscientious means being interested in meditating on samadhi and not abandoning it, thereby becoming a yogi. Because conscientiousness protects the mind from distraction, samadhi is accomplished. The Sutra of the Supreme King of Samadhi says: Through conscientiousness, knowing shame, and being conscientious, one will attain the profound Supreme King of Samadhi. It is accomplished through discipline. The previous text says: On the head of one who has discipline, it dwells, and one will attain this peaceful and supreme samadhi. Delighting in virtue, being learned, having few desires, and being content accomplish samadhi. The Moon Lamp Sutra says: Possessing a collection of qualities, having desire and contentment, being learned, reducing possessions, dwelling in solitude, and delighting in being alone, it is not difficult to attain this supreme samadhi. It is accomplished by abandoning the five hindrances. Furthermore: Subduing body and mind, delighting in dwelling in solitude, abandoning delight in sleep, laziness, and talk, being without excitement or regret, and having little association with others, one will quickly accomplish this samadhi. Thus, not subduing the mind and body results in a state of excitement and restlessness, which is contrary to the path of peace. Places where many people gather, such as near villages, are ruined by distraction. If one delights in sleep, drowsiness, and laziness, other activities will not be accomplished, let alone samadhi.