English
Furthermore, it is also said that merely meditating on the nature of non-conceptual, free from elaboration, of calm abiding and insight is meditative equipoise, while meditating on conceptual compassion, etc., is post-meditation. At those times, giving alms counters stinginess, cultivating loving-kindness counters hatred, and being sustained by a view free from attachment counters the conceptualization of grasper and grasped, thus becoming an antidote to both obscurations. In post-meditation, during activities such as walking, the consciousness of the six aggregates wanders outward and becomes unrestrained, which is called being unrestrained, the mind separates from mindfulness and awareness, falls into confusion, and is accompanied by attachment to grasper and grasped, etc. Therefore, such a state is universally present even in those up to the seventh bhumi, so even those noble ones sometimes have such occurrences. It does not exist after attaining the pure bhumis, as the Protector Maitreya said: "In accomplishing deeds, always with wisdom, blazing like fire, even in peaceful meditative absorption, one is always in meditative equipoise." However, the difference between meditative equipoise and post-meditation exists only until Buddhahood is attained, because acting while in meditative equipoise is a unique characteristic only of the Buddhas. Sixth, explaining the Perfection of Wisdom, there are two aspects: generally showing the nature of the three wisdoms, and specifically explaining the wisdom of listening, contemplation, and meditation. The first is to ascertain and clearly explain the meaning of the nature and divisions of the training in higher wisdom among the three trainings, namely, the nature is a supreme intelligence that correctly distinguishes the meaning of phenomena and the nature of phenomena. If it is divided, only in terms of the wisdom arising from meditation, it arises from familiarizing oneself with the preliminary practices of samadhi, that is, it arises as its nature; through complete training, the mind becomes workable and the defilement of obscurations is cleared away, arising as the nature of the actual practice; in this way, at the time of meditative equipoise, as the nature of meditation, wisdom arises as non-conceptual wisdom, and in its post-meditation, by its power, wisdom naturally arises that knows phenomena such as aggregates as illusion and dreams, through such divisions, it is divided into three types of wisdom. Or, what is to be measured is the meaning of the two truths, mainly the scriptures.
Chinese
听闻解释及词句后，断除增益的闻慧；之后内心不只停留在粗略的概括，而是以思慧收集要点并区分细节，经过考察和分析后应用于自身；以及将思慧确定的意义一心不乱地安住，反复在自身练习和习惯的修慧。通过次第修习这三种智慧，便能圆满成就观慧无分别的智慧。作用是：逐渐削弱并以连根拔起的方式摧毁阻碍解脱的烦恼之聚，以及阻碍一切智的所知障。毫不错误地了解甚深法性的实相，以及显现为错觉的现象的一切意义；如此了解后，确信因果不虚；区分法与非法；不被欲望的功德所迷惑；从内心深处对导师和教法的功德产生定解；了知一切功德都依赖于善知识；以及通达二谛、了义不了义等的意义，并且了知显密的一切修持都不相违背，在修持上具有强大的智慧等等。结果是：如此了解后，不久便能超越难以逾越的轮回之城，超越罪恶和烦恼，从而达到涅槃，即脱离一切痛苦。在永恒不变的安乐之地获得永恒的统治，从而毫不费力地实现利益众生直至轮回存在的目标。如《入行论》云： 愚痴痛苦者，为解脱贪惧，及能住轮回，此乃空性果。 因此，布施等六度，也因果、低劣殊胜、粗细的缘故，如先前引用的《经庄严论》的教证一样，呈现出后者比前者更殊胜的次第。因此，前五度的果实都是般若波罗蜜多。并且，布施对治悭吝
English
The wisdom of hearing, which follows the words with explanations and cuts off additions; then, the wisdom of thinking, which does not remain merely in a rough generalization in the mind, but gathers the key points and distinguishes the details, examines and analyzes, and applies it to oneself; and the wisdom arising from meditation, which single-mindedly abides in the meaning ascertained by thought, and repeatedly familiarizes and habituates oneself to it. By gradually training in these three, the non-conceptual wisdom of insight will be perfectly accomplished. The function is to gradually weaken and destroy the aggregates of afflictions that obstruct liberation, and all the obscurations of knowledge that obstruct omniscience, in a way that uproots them. To know without error the reality of the profound nature of reality, and all the meanings of phenomena that appear as illusions; having understood this, to gain certainty in the infallibility of cause and effect; to distinguish between dharma and non-dharma; not to be deceived by the qualities of desire; to generate conviction from the depths of one's heart in the qualities of the teacher and the teachings; to know that all qualities depend on the virtuous friend; and to understand the meaning of the two truths, definitive and provisional meanings, etc., and to know that all the practices of sutra and tantra are not contradictory, and to have great intelligence in practicing them, and so on. The result is that, having understood in this way, one will soon transcend the city of existence, which is extremely difficult to overcome with sin and afflictions, and pass beyond suffering, that is, without all suffering. Having taken permanent dominion in the realm of unchanging, eternal bliss, one will effortlessly accomplish the benefit of beings as long as samsara exists. As it is said in the Bodhicharyavatara: 'For the sake of sentient beings tormented by ignorance, to be freed from attachment and fear, and to remain in samsara, this is the fruit of emptiness.' Therefore, the six perfections, such as generosity, are also due to cause and effect, inferior and superior, coarse and subtle, in the way that the latter is more excellent than the former, as quoted earlier from the Ornament of the Sutras. Therefore, the fruit of the first five is the perfection of wisdom. And, generosity is the antidote to stinginess.
Chinese
没有，不以戒律自夸，修忍辱不怯懦，精进不拖延，禅定不贪恋，所有这些都成为大菩提之因，也是由智慧所为，因此所有这些功德都依赖于智慧波罗蜜多。如《摄颂》云：五度波罗蜜，菩提功德 जितने हैं，所有这些都依赖于智慧波罗蜜多。智慧的过患与此相反。第二，分别解说闻思修之智慧，有三种：闻慧，思慧，修慧。第一，宣说闻慧，有二：闻法之主要原因，以及闻慧之真实宣说。第一，如是，在诸波罗蜜多中最为殊胜的智慧波罗蜜多，在相续中依止之理，也在趣入道之此时，在异生位，对一切有情来说，生来就具有的智慧，从一开始就很难有。如果有些人因为宿习稳固，今生即使没有广闻博思，也能以自身敏锐的智慧，看似不需要学习就能明白，但只要没有生起具足四种正知的第九地功德，就必须从善知识处学习，如青年诺桑等的传记一样。因此，首先要以闻所生慧，了解轮回与涅槃的体性，以及在此基础上取舍之理，以及小乘大乘，显密道之差别，以及修持之要点，都要从佛语和论典中了解，然后将三学的修持全部在自相续中修持。即使不能做到这些，也要听闻与自己根器和能力相适应的法。如果连这样的智慧都不依止，那么即使长期努力地进行思考和禅修，也不会产生任何功德，或者会迷失方向，远离解脱之道，无法超越轮回之因，并且在那里
English
and without, not boasting of discipline, not being daunted in cultivating patience, without procrastination in diligence, and without attachment to meditation, all of these become the cause of great enlightenment, and are also done by wisdom, therefore all these qualities depend on the perfection of wisdom. As the Compendium says: The five perfections, as many qualities of enlightenment as there are, all of them depend on the perfection of wisdom. The faults of not having wisdom are the opposite of that. Second, there are three divisions in explaining the wisdom of listening, contemplating, and meditating: the wisdom of listening, the wisdom of contemplating, and the explanation of the wisdom of meditating. First, there are two explanations of the wisdom of listening: the reason why listening is important, and the actual explanation of the wisdom of listening. First, thus, the perfection of wisdom, which is the most excellent among the other perfections, the way to rely on the continuum is also difficult for all beings in the stage of ordinary beings at this time of entering the path to have innate wisdom from the beginning. If some people have a stable habit from the past, even if they have not done extensive listening and thinking in this life, they can seem to understand without needing to learn because of their sharp intelligence, but as long as the qualities of the ninth ground with four correct knowledges are not born in the continuum, they must learn from a virtuous friend, as in the biographies of Youthful Noble Wealth and others. Therefore, first, with the wisdom arising from listening, one must understand the characteristics of samsara and nirvana, and the way to abandon and adopt based on that, as well as the differences between the Lesser and Great Vehicles, the paths of Sutra and Tantra, and all the key points of practice from the Buddha's words and treatises. One must accomplish all the practices of the three trainings in one's own continuum. Even those who cannot do that must listen to the Dharma that is suitable for their own intelligence and capacity. It is said that if one does not rely on even that much wisdom, even if one makes great efforts in thinking and meditating for a long time, no merit will arise, or one will wander in the wrong place, far from the path of liberation, and will not transcend the cause of existence, and there
Chinese
如果一个人没有听闻，那么无论他做什么样的善行，例如持戒等，大多都只是无记，很难转变为善业。即使有可能转变为善业，如果他不知道最初的发心、实际的修行方法以及之后的迴向方式，也很难成为真正的解脱道，这是一个很大的过失。如《三摩地王经》中所说：如果因持戒而自满，不努力多闻，持戒的果实全部耗尽后，又将再次遭受极大的痛苦。因此，即使听闻不多，但掌握了修行的特殊要点的人，也能通过专注的修行力量，使修证的智慧从内心涌现，从而毫不迷惑地了解如所有和尽所有的意义，智慧自然而然地产生。然而，如果听闻广博，却没有掌握修行的要点，只是执着于文字，或者不将所学应用于自身，那么除了听闻的习气外，对自身没有任何益处。因此，既不能说完全不需要听闻，也不能说仅仅听闻就足够了。《经庄严论》中说：因此，瑜伽士所修的禅定并非无意义，如来所教导的法也并非无意义。如果仅仅通过听闻就能证悟意义，那么禅定就变得无意义了。如果未听闻也能入于禅定，那么教法就变得无意义了。因此，通过思考听闻的意义，并如理如实地修习其意义，才能产生通往解脱道和获得果位的功德，所以说听闻的智慧是这一切的根源。学师勇士说：听闻少的人就像盲人，不知道如何修行。没有听闻，又该如何思考呢？因此，应该努力听闻，因为它是根本。通过如理如实地思考和修行，才能产生广大的智慧。慈氏菩萨说：智慧是最高的，它的基础是听闻，因此听闻是最好的。在《学集论》中也说：应该寻求听闻，然后住在森林中，努力进入禅定。以上是关于听闻的必要性。第二，关于听闻的实际内容，分为两种：衡量者，即珍宝钥匙的分类；以及所衡量者，即正法宝藏的分类。首先，关于衡量者，分为两种：简略的说明和详细的
English
If a person has not heard (the teachings), whatever virtuous deeds they perform, such as upholding morality, mostly remain unpredicted (indeterminate), and it is difficult for them to transform into virtuous actions. Even if it were possible to transform into virtuous actions, if they do not know the initial motivation, the actual method of practice, and the way of dedicating (merit) afterward, it is difficult for it to become a genuine path to liberation, which is a great fault. As it says in the "Samadhiraja Sutra": If one is arrogant due to fame from morality, and does not strive to hear much, the fruits of morality will be completely exhausted, and one will again experience great suffering. Therefore, even if one has not heard extensively, those who have grasped the special key points of practice can, through the power of meditating solely on that, cause the wisdom arising from meditation to burst forth from within, and effortlessly generate wisdom that is not confused about the meanings of "as it is" (yathābhūta) and "as many as there are" (yathāvat). However, even if one has heard extensively, if one does not grasp the key points of practice and clings only to words, or does not apply the teachings to one's own mind, it will not benefit one in any way other than leaving an impression of hearing. Therefore, it is not that hearing is entirely unnecessary, nor is it that hearing alone is sufficient. As it says in the "Ornament of the Sutras": Therefore, whatever meditation a yogi practices is not meaningless. Whatever the Sugata (Buddha) has taught is also not meaningless. If one could see the meaning through hearing alone, then meditation would become meaningless. If one could engage in meditation without hearing, then the teachings would become meaningless. Therefore, all the qualities of the path and the fruit arise from contemplating the meaning of what has been heard and meditating on that meaning properly. Thus, it is said that the wisdom of hearing is the cause of all of that. Teacher Hero (Śūrasena) said: One who has heard little is like a blind person, not knowing how to meditate. Without that, what can one contemplate? Therefore, one should strive to hear, for that is the cause. By contemplating and meditating properly, vast wisdom arises. Lord Maitreya said: Wisdom is supreme, and its basis is hearing. Therefore, hearing is supreme. It is also said in the "Compendium of Trainings": One should seek to cultivate patience through hearing. Then, one should dwell in the forest and strive to engage in meditative equipoise. The second topic is the actual explanation of hearing, which has two aspects: the framework of the measuring instrument, the precious key; and the framework of what is to be measured, the treasury of the sacred Dharma. First, the measuring instrument has two aspects: a brief explanation and a detailed