English
The beautiful rocky mountain valleys, are adorned with horses resting and young deer. The delightful forest is the girdle of the goddess, when the young cottonwood's half-web sways. The cuckoos, not frightened by doubts, distribute letters of weariness with samsara. Those who desire meditation, go there, under the eaves of the clouds of enjoyment, the lightning of life's play flickers and trembles. Migration and suffering, formations like thieves roam, the noisy river creates collapse. The desires to accumulate, protect, and increase are chaotic, with pride, stinginess, and miserliness consuming life, wandering endlessly in the ocean of bad destinies. The treasures laden with deceptive rain clouds, the more wealth accumulates, the more suffering arises. Meager possessions are abandoned due to enemy thieves, contentment reaches the peak of wealth. The nature of ordinary beings is childish, children are enveloped by clouds of wrongdoing. Praising oneself and proclaiming unpleasant words to others, relying on the rough tongue of the serpent of afflictions. Whatever fluctuating wealth there is, they think it is permanent, unappreciative, distorting the image of satisfaction. The flames of hatred are fanned by the winds of slander, like monkeys, inflicting various harms. Like crocodiles, their bellies of sin are wide, like venomous snakes, they destroy whoever they meet. Like fire, burning the trees of virtue, keep far away from childish friends. Objects are worse than poison, their ripening is harsh, and the taste of enjoyment vanishes in an instant. Not just in one lifetime, but in all lifetimes, they cannot be cured by supreme mantras and medicine. If the elephant of the mind is not tamed, there is no illusion greater than objects. As long as the formations of the aggregates are placed on one side, approach the peaceful forest. The remote wilderness is delightful, increasing sorrow. Abandon commerce and agriculture, the friends of sin, not afflicted by taxes and levies. No birds or animals proclaim unpleasant sounds, the clear water and the use of fruits are vast, the piles of rocky mountains and the houses of leaves are spacious. In the shade of the trees, it is comfortable to be together, when will I move there together? There, the guest of the four seasons
Chinese
以崭新的姿态， 在显现转变证悟的森林中， 以自身非烦恼作为论证， 看那朝向七步的福德之宣告。 于何处禅定极为稳固， 即是增上心学之特征。 依缘而起的身体仪轨， 乃具足七支毗卢遮那佛法之心髓。 非一非二勤修等持， 以任何所缘之执著分别， 将心系缚于善之意义。 戏论之显现于法日中消逝。 显现之境未断绝，然无有执取， 于境之觉知不起分别之等持中， 本体唯一之后得胜观， 若区分，则有孩童之近行、义善巧。 如来之善禅三种， 有无分别四句之禅定四种， 如是无色四者，乃种类之数量。 未入道者相续之等持， 乃禅定、无色、孩童近行。 入道资粮与加行之等持， 被称为显现解脱道之义善巧。 初地以上圣者之等持， 因无漏故，乃如来之善。 一切之本体皆为内摄心， 因是忆念相续、具精进。 若散乱，则再次于彼系念。 作用是生起安乐、成就神通。 果是获得现量等。 初禅之近分有寻有伺， 真实义地无寻唯有行。 其余三者寻伺二者皆无。 前者前者为后者之后盾， 被称为圣道之所依。 成办一切功德之禅定， 为大悲与殊胜智慧所摄持。 具多等持成办一切相， 心识一味等后舍弃能取所取。 等持之后得亦广大无边， 七地以内一切皆有。 增上慧学之决择分， 从等持之结合而生， 于真实与后得所生之智慧， 或从听闻、思惟、修习所生之， 三种智慧之胜观得以成就。 摧毁烦恼之聚合，了知法与有法， 从有之城中获得无忧。
English
With a brand new appearance, In the forests that display the realization of transformation, Using self as the argument for being non-afflicted, Look at the proclamation of merit towards the seven steps. Wherever meditation is extremely stable, That is the characteristic of the higher mind training. The physical ritual of dependent arising, Is the heartwood of the mind with the seven aspects of Vairochana. Not one, not two, diligently practice equipoise, With any object of grasping and analysis, Bind the mind to the meaning of virtue. The appearance of elaboration vanishes in the Dharma-sun. The object of appearance is not cut off, but there is no grasping, In the equipoise where awareness of the object does not arise, The subsequent wisdom of the sole essence, If distinguished, there are the child's preliminary practice and skillful meaning. The three good meditations of the Tathagatas, The four meditations of the four possibilities of existence and non-existence, Likewise, the four formless ones are the number of types. The samadhi of the continuum of those who have not entered the path, Is meditation, formlessness, the child's preliminary practice. The samadhi of the accumulation and joining of those who have entered the path, Is known as the skillful meaning that manifests the path of liberation. The samadhi of the noble ones above the first ground, Because it is without outflows, it is the good of the Tathagatas. All of their essence is the internal holding of the mind, The cause is continuous mindfulness and diligence. If distracted, then again fixate on it. The function is to generate bliss and accomplish miraculous powers. The result is the attainment of direct perception and so on. The preliminary stage of the first dhyana has investigation and analysis, The actual ground has no investigation but only practice. The remaining three have neither investigation nor analysis. The former is the support for the latter, It is known as the basis of the noble path. The meditation that accomplishes all qualities, Is seized by great compassion and supreme wisdom. Possessing many samadhis, accomplishing all aspects, The mind is of one taste, abandoning the grasper and the grasped after equipoise. The subsequent attainment after equipoise is also vast and boundless, All within the seven grounds have it. The definitive discrimination of the higher wisdom training, Is born from the union of samadhi, The wisdom that arises in reality and subsequently, Or that which arises from hearing, thinking, and meditating, The higher seeing of the three wisdoms is truly accomplished. Destroying the collection of afflictions, knowing the Dharma and the Dharmic, Obtaining freedom from sorrow from the city of existence.
Chinese
逝去。（布施等）六度也是越来越殊胜，尤其要依止般若波罗蜜多。而且，在这里，在凡夫的境界中，如果不依止闻思而来的智慧，那么思维和修行的功德就会游移不定，无处安身。经中说，闻思的智慧是万法的根本。以能衡量之智慧，衡量所量之法，可衡量为二谛和四种隐义。诸法的自性即是真如，安住于三解脱门中，这是胜义谛。为了使有法之显现进入正道，以智慧衡量后，破除增益，是正直之道。以二者无法确定应依赖或不依赖哪个，了解这些是观看经论的钥匙。为了清楚地阐明这些自性，并为了理解其意义，宣说隐义和不了义二者，首先是隐义，其中也略有增益之说，为了暂时端正所化之境，并非仅仅为了一个目的，而是带有必要性和目的性，从而示现四种隐义。平等性之隐义，也将相违之处视为一体。于其他意义之隐义，则示现思辨亦无法成立。于其他时间之隐义，则示现无需勤奋即可成佛。于补特伽罗之隐义，则贬低对其的执着。不了义之隐义，对于那些无法理解、心怀二疑的所化众生，为了以符合其喜好之名义和方式，委婉地引导他们进入正道，所说之语虽相同，但意义却不同。若加以区分，则有进入、体性、对治、转变四种。进入之不了义，是指那些声闻弟子，因害怕空性而舍弃大乘，通过提及有形之物，使他们理解并进入。这是将显现视为如梦如幻的隐义。体性之不了义，是指无自性的意义。为了理解其意义，依次有遍计所执、依他起、圆成实三种。首先，是体性无自性；其次，是生无自性；第三，是胜义无自性。从而显示诸法之言说甚深。对治之不了义，是为了遣除他人的邪见。佛陀的寿命并非由种姓和身量来衡量。一切佛陀的色身和法身都是平等的。对于积聚之境，也视为平等。转变之不了义，是指杀害不应杀害的父母，以及同样不应杀害的国王
English
Passing away. The six perfections, such as generosity, are also increasingly excellent, especially relying on the Prajnaparamita. Moreover, here, in the realm of ordinary beings, if one does not rely on the wisdom arising from hearing and thinking, then the merits of contemplation and meditation will wander aimlessly, without a place to settle. It is said in the scriptures that the wisdom of hearing is the root of all phenomena. With the wisdom that can measure, measuring the phenomena to be measured, it can be measured as the two truths and the four hidden meanings. The nature of all phenomena is suchness, abiding in the three doors of liberation, which is the ultimate truth. In order to make the appearance of phenomena enter the right path, after measuring with wisdom, eliminating superimposition is the straight path. With the two, it is impossible to determine which to rely on or not to rely on. Understanding these is the key to viewing the scriptures. In order to clearly explain these natures, and in order to understand their meaning, the two, hidden meaning and provisional meaning, are explained. First, the hidden meaning, which also has some superimposition, is to temporarily straighten the objects to be tamed, not just for one purpose, but with necessity and purpose, thereby showing the four hidden meanings. The hidden meaning of equality also regards contradictions as one. In the hidden meaning of other meanings, it is shown that speculation cannot be established. In the hidden meaning of other times, it is shown that enlightenment can be achieved without effort. In the hidden meaning of the individual, it degrades the attachment to its superiority. The provisional hidden meaning is for those who cannot understand and have doubts. In order to subtly guide them into the right path with names and methods that match their preferences, the words spoken are the same, but the meanings are different. If distinguished, there are four types: entering, nature, antidote, and transformation. The provisional meaning of entering refers to those Shravaka disciples who, fearing emptiness, abandon the Mahayana. By mentioning tangible things, they understand and enter. This is the hidden meaning of regarding appearances as dreamlike. The provisional meaning of nature refers to the meaning of no self-nature. In order to understand its meaning, there are successively the three types of completely imputed, dependent arising, and perfectly established. First, it is the nature of no self-nature; second, it is the birth of no self-nature; third, it is the ultimate truth of no self-nature. Thus, the words of all phenomena are shown to be profound. The provisional meaning of the antidote is to dispel the wrong views of others. The Buddha's lifespan is not measured by lineage and physical size. All Buddhas' form bodies and dharma bodies are equal. For the object of accumulation, it is also regarded as equal. The provisional meaning of transformation refers to killing parents who should not be killed, and similarly, kings who should not be killed.
Chinese
摧毁了两个洁净者。 将贪欲、执取、阿赖耶识等安立的意义， 如果执着为实有，则是大错特错。 总而言之，名言和隐义的区别是： 名言仅仅是将意义放在心中， 并不依赖于抓住对方。 隐义的名言依赖于抓住对方， 依赖于辨别的圣典是观看的眼睛。 从所量角度而言，胜者所说的八万四千法门， 全部意义在于世俗和胜义， 除了二谛之外没有第三种。 世俗谛有两种显现方式， 在错乱的意识面前显现的任何事物， 凡是与显现的程度相符而起作用的， 就是真实世俗，虽然显现， 但不起作用的则被称为虚假世俗。 胜义谛是事物本性的存在方式， 轮回和涅槃的诸法， 本体无二，本来就超越了思维言说， 证悟与未证悟，都未落在意识的造作中。 二谛融合的显现空性双运， 如同浸入水中的月亮倒影。 从显现的角度来说是世俗谛， 自性不成立是胜义谛。 五境的意识如同未混合的颜料。 色等对欲望的享受视为一部分， 对此执彼，遮破建立的意识分别， 将错乱显现视为八种幻象的比喻。 如果最终能经受意识的分析， 就不是胜义，因为意识是世俗。 在一体和多体上相违的特征， 从未存在于意识的对境中。 暂时成立的宗派的分类是： 意识的胜义通过意识分析， 物质的胜义通过锤击粉碎， 无分微尘是小乘有部宗的观点。 凡是具有作用能力的，在此处， 不是胜义有，其他都是世俗有。 对此以自相和共相的特征来解释， 经部宗的观点与正理相同。 显现为能取和所取的对境和有境， 就是世俗谛，除此之外， 无二的意识是胜义谛。 这是唯识宗的宗义。 所有显现的一切都是世俗， 成立为如幻的特征， 胜义的成立如同虚空一般不存在。 这是自续中观宗的观点。 如此显现的本身就是世俗