Chinese
声闻者与此相反，如来二者兼具。大涅槃经中说：声闻不能见到如来的种姓，因为他们禅定多而智慧少。菩萨们虽然能见到，但不清楚，因为他们智慧多而禅定少。如来能见到一切，因为他们具有止观平等。如此说。特别是，作为大乘道和果位功德之因的禅定是：对于具有观想形象和无量等相的所有禅修，首先结合发心，即缘于众生的慈悲。在此状态中，通过不执著于所观和能观之相，并被清净智慧所摄持的方式反复练习，当此目标和形象持续不断，不被散乱所夺时，则安住于什么也不作意的状态中，最后以如幻的忆念回向。其中，对于所要观修的目标，心专注于一境的部分是止，不执著于此的部分是观，即止观双运。又，在安住于远离一切相的空性之时，首先将心安住于以大悲的观点看待一切众生的目标上，这是菩萨的特殊方便。在正行之时，将具有形象的慈悲等和远离戏论的状态二者结合起来，即使在凡夫的阶段尚且不论，在不净地七地也很难出现，因此，极度寂静的心不执著于二边，并在对境和有境的戏论寂灭的状态中平等进入，这才是智慧完全清净，因此，此时也是无自性的。如果没有“远离戏论”等等之类的思辨，则会失去个别观察的智慧，因此，不要认为那样的观的部分不能舍弃，而总是将注意力仅仅放在意识的行境上。三摩地王经中说：有和无这二
English
The Shravakas are the opposite of that, while the Tathagatas possess both equally. The Mahaparinirvana Sutra says: The Shravakas do not see the lineage of the Tathagata because they have more samadhi and less wisdom. Bodhisattvas see it, but not clearly, because they have more wisdom and less samadhi. The Tathagatas see everything because they possess both shamatha and vipashyana equally. So it is said. In particular, the samadhi that is the cause of all the qualities of the Mahayana path and fruition is: For all meditations that have forms such as visualizations and immeasurables, the first connection is the generation of bodhicitta, which is compassion focused on sentient beings. In this state, by repeatedly practicing in a way that is free from clinging to the characteristics of the object of meditation and the meditator, and is grasped by pure wisdom, when that object and image become continuous and are not stolen by distraction, then one abides in a state of not thinking of anything, and finally dedicates it with illusory recollection. Among them, the aspect of focusing the mind one-pointedly on the object to be meditated upon is shamatha, and the aspect of not clinging to it is vipashyana, which is the union of shamatha and vipashyana. Furthermore, when abiding in emptiness that is free from all aspects, first, placing the mind closely on the object of viewing all sentient beings with the view of great compassion is a special method of the Bodhisattvas. At the time of the main practice, combining both compassion and so forth, which have forms, and the state of being free from elaboration, is difficult to occur even in the seven impure grounds, let alone in the state of ordinary beings. Therefore, the extremely peaceful mind does not abide in the two extremes, and entering equally into the state where the elaboration of object and subject is pacified is the complete purification of wisdom itself, and therefore, at that time also, it is without inherent existence. If there is no speculation such as "free from elaboration," then one will lose the wisdom of individual examination. Therefore, one should not think that such a part of vipashyana cannot be abandoned, and always focus one's attention only on the object of consciousness. The Samadhiraja Sutra says: Existence and non-existence, these two
Chinese
有和无是边，清净和不清净也是边。因此，智者完全舍弃这二边的极端，不住于中道。如是。如是安住时，于无所缘之状态一心安住是寂止，自性圆满觉知的智慧是胜观，即双运。从彼起立后，如前作回向是具足方便智慧殊胜的大乘道之修持。如《天子功德藏所问经》云：何时心无执着，即是无上菩提心，心的自性现前，即是智慧之体性。所有生起之心，皆回向于菩提，菩提心增长广大，即是方便之体性。又如《圣无尽慧所说经》云：何为菩萨之方便？何为智慧之现证？谓于入定时，观视有情，于大悲之所缘境安住其心，是为彼之方便。谓于寂静及极寂静中入定，是为彼之智慧。如是，串习纯熟止观双运之道，则能获得自性相同之众多等持之门。如是，所有世俗之法，虽无而显现，如幻化般的等持，若能调伏且得自在，则于后得如幻术师般，能随意成就变化之事业，故为如幻三摩地。如勇士入战场时，有军队四支，转轮圣王出行时，有七宝随行，且勇猛无畏，能战胜他者，如是，若与无漏之等持俱行，则所有菩提分法亦皆随之，能示现广大之事业，且无堕入无余涅槃之虞，故为勇进三摩地。如金刚宝能摧毁一切事物般，以何等持能摧毁一切微细之障碍，故为金刚喻三摩地，如是等等，等持之种类无量且不可思议。
English
Existence and non-existence are extremes, purity and impurity are also extremes. Therefore, the wise completely abandon these two extremes and do not dwell in the middle way. Thus it is. When abiding in such equanimity, single-pointedly abiding in a state of no object of focus is quiescence (shamatha), and the wisdom of fully knowing one's own nature is insight (vipashyana), that is, union. Arising from that, making dedications as before is the practice of the Great Vehicle path, which possesses special methods and wisdom. As stated in the Sutra Requested by the Son of the Gods, Rabtsal: "When the mind is without attachment, it is the unsurpassed Bodhicitta. The nature of the mind is manifest, that is the characteristic of wisdom. All generated thoughts are completely dedicated to enlightenment, and the mind of enlightenment is greatly increased, that is the characteristic of method." Also, as taught in the Holy Inexhaustible Intelligence Sutra: "What is the method of a Bodhisattva? What is the realization of wisdom? Because when in meditative equipoise, looking upon sentient beings, placing the mind near the object of great compassion, that is their method. Because entering into peace and extreme peace, that is their wisdom." Thus, becoming accustomed to the path of union of quiescence and insight, becoming strong, one will become endowed with many doors of samadhi that are of the same nature as oneself. Like this, all conventional dharmas, appearing as if non-existent, like an illusion, if one can subdue and gain mastery over the samadhi, then in the post-meditation state, like an illusionist, one can freely accomplish the activities of transformation, therefore it is like an illusion samadhi. Just as when a hero enters the battlefield, there are four divisions of the army, and when a universal monarch goes forth, the seven precious things also go forth, and is brave and fearless, able to conquer others, so if one goes forth endowed with undefiled samadhi, then all the dharmas of the aspects of enlightenment will also follow, able to show great deeds, and there is no fear of falling into nirvana without remainder, therefore it is the samadhi of courageous going. Just as a vajra jewel destroys all things, with what samadhi can destroy all subtle obscurations, therefore it is the vajra-like samadhi, and so on, the types of samadhi are immeasurable and inconceivable.
Chinese
所有缺失之物都将获得。其中，在七种不净地中，第一个是，在三种净地中，第二个是，在十地之末，第三个是。在加行道中，有修习这些的方法，但前两者仅是随信行，后者则是从破除障碍的角度来说的。如此，凭借获得这些三摩地之门的力量，大乘不共的道与地的功德的一切形态都将成就。并且，它们舍弃障碍的方式也有两种，即等持和后得的区分。如果从等持和后得本体相同的角度来说，当心专注于一境时，所有粗大的心和心所的动摇都消失，心安住于无分别的状态，这就是等持。那时，根识未断绝，一切境相显现，但没有执着地显现的部分就是后得。因此，本体相同的等持和后得逐渐舍弃所取和能取的分别。这里，所谓“所取和能取”以及“所取和能取的分别”的含义是：第一，当显现的境在心中生起时，仅仅显现并不会束缚，但如果生起执着的念头，那么境的自性本不存在，却在心中显现为真实的，这就是所取；在那里生起执着就是能取。第二，对于境，如色等，执着于此即为所取分别；对于有境，如八识聚的分别，执着于此即为能取分别。如《如意宝藏论》所说： “如是境上生起所取分别， 义上生起能取分别有二。 彼为烦恼之匣及所依， 愚者执彼为实恒时转。” 这里，从处、义、身三者来说，义被认为是八识聚，所以这样说。因此，舍弃所取能取和舍弃所取能取的分别意义相同，因为舍弃所取能取的分别，也就舍弃了所取能取。希望聪慧之人能辨别。 另外，等持和后得的差别是：当心专注于一境时，是等持；从等持中起身，在饮食睡眠等行为时，不离如幻的忆念，这就是后得。此外，还有之前所说的。
English
All that is missing will be obtained. Among them, the first is in the seven impure grounds, the second is in the three pure grounds, and the third is at the end of the ten grounds. In the path of joining, there are ways to train in these, but the first two are merely practices based on faith, while the latter is discussed from the perspective of breaking down obscurations. Thus, by the power of obtaining these doors of samadhi, all aspects of the uncommon qualities of the grounds and paths of the Great Vehicle will be accomplished. Moreover, the way they abandon obscurations is also twofold: the distinction between equipoise and subsequent attainment. If we consider equipoise and subsequent attainment to be of the same essence, then when the mind is focused on a single point, all gross movements of mind and mental factors subside, and the mind abides in a non-conceptual state, which is equipoise. At that time, the sense consciousnesses are not interrupted, and the aspect of all object appearances being clear without grasping is subsequent attainment. Therefore, equipoise and subsequent attainment, which are of the same mental substance, gradually abandon the conceptualizations of grasping and being grasped. Here, the meanings of "grasping and being grasped" and "conceptualizations of grasping and being grasped" are: First, when an appearing object arises in the mind, merely appearing does not bind, but when a thought of attachment arises, the nature of the object, which does not exist, appears as real in the mind, which is the grasped; the arising of grasping there is the grasper. Second, for objects such as form, grasping onto them is the conceptualization of the grasped; for the subject, such as the conceptualization of the eight aggregates of consciousness, grasping onto them is the conceptualization of the grasper. As it is said in the Treasury of Wish-Fulfilling Jewels: "Thus, from the object arises the conceptualization of the grasped, From the meaning arises the conceptualization of the grasper, two in number. They are the box and support of the body of afflictions, Fools, clinging to them as real, constantly wander." Here, from the three aspects of place, meaning, and body, meaning is considered to be the eight aggregates of consciousness, so it is said. Therefore, abandoning grasping and being grasped and abandoning the conceptualizations of grasping and being grasped have the same meaning, because if the conceptualizations of grasping and being grasped are abandoned, then grasping and being grasped are also abandoned. May the wise discern this. Furthermore, the difference between equipoise and subsequent attainment is: when the mind is focused on a single point, it is equipoise; rising from equipoise, during activities such as eating and sleeping, not being separated from the remembrance of illusion, that is subsequent attainment. Moreover, there are also the previously mentioned.
Chinese
此外，也有人说，仅仅修习止观的无分别、离戏论的自性是入定，而修习有分别的慈悲等是后得。在那些时候，布施能对治悭吝，修慈悲能对治嗔恨，以无执的见解摄持，能对治能取所取的分别念，因此能成为对治二障的对治品。后得在行走等时候，六识向外散乱，变得放逸，称为放逸者，心与正念和正知分离，陷入迷乱，与能取所取等执着相伴。因此，像这样的人，即使是七地菩萨以下也普遍存在，所以那些圣者们有时也会有这种情况。获得清净地后就不会有了，慈氏怙主说：“行事常具慧，如火之炽燃，寂静之禅定，亦恒常入定。”然而，入定和后得的差别仅仅在未成佛之前存在，因为在入定状态中也能行持是唯有佛陀才具有的特点。第六，宣说般若波罗蜜多，分为两个方面： общей природе трех видов мудрости и конкретном изложении мудрости слушания, размышления и медитации. 首先是，在三学之中，对于增上慧学的自性和分类等意义进行确定和清晰地阐述，即自性是对于有法和法性的意义如实地进行辨别的殊胜智慧。如果对它进行分类，仅仅就从修习中产生的智慧而言，从串习禅定的加行而产生的，即生起为它的自性；通过完全的修习，心变得堪能，并且清除了障碍的垢染，生起为正行的自性；像这样，在入定的时候，作为禅定的自性，生起无分别智慧的智慧，在其后得时，凭借它的力量，自然产生了像幻术和梦境一样了知蕴等诸法的智慧，通过这样的分类，分为三种智慧。或者，所量是二谛的意义，主要是经