English
In short, the meaning is summarized through concise instruction, detailed explanation, and the union of shamatha and vipashyana. First, the concise instruction: For those with wisdom of self-appearance, directly recognizing the self-nature in the present moment and abiding in that state, liberation occurs through the power of directly seeing the light of awareness, etc., by relying on focusing on the key points. However, for those with minds focused on objects, the eight aggregates with attachment to self and mine are suddenly produced, and the inner causes of delusion do not subside in the pure expanse of the dharmadhatu, or rather, for appearances that cannot subside, even if there is a slight recognition of awareness, since it has never been accomplished in the nature, the suddenly arising delusory appearances will be deceived by the good and bad conditions of external objects. Therefore, all conceptual thoughts appear as objects of grasping and being grasped and are defiled, so one must strive to subdue them. For ordinary individuals with little accumulation, merely gaining a little recognition or occasionally practicing, they presume to be on a path beyond acceptance and rejection, and even if they say so verbally, it is of no benefit at the time of death and in the bardo. Furthermore, because their own conceptual thoughts and afflictions bind their minds, from beginningless time they have been clinging to themselves as being in samsara, and there will be no change from that. Therefore, our own system, because it is the root of existence, the self-grasping that obscures the nature of those with initial karma, the methods of cultivating mind-abiding that are in accordance with common systems are not prohibited here. The Mulamadhyamakakarika says: "Meditation is mind-abiding, cutting off inner and outer movement, grasping and being grasped, ceasing." And: "Channels, winds, bindus, physical postures, objects of focus, and emptiness, these are what is desired as meditation." This means that the essence of mind-abiding relies on an object of focus, hoping for results from the stability of that very nature, and the activity is cultivating shamatha and vipashyana in connection with the desire to stop grasping and being grasped. Here, there are two types of guidance: one where shamatha and vipashyana have the same essence, and one where shamatha and vipashyana are separate. The lower vehicles and common ones have already been explained in the sutra path. Second, the detailed explanation is divided into two: shamatha and vipashyana having the same essence, and separate guidance methods. First, the guidance method where shamatha and vipashyana have the same essence:
Chinese
首先，将寂止和胜观本质相同的方面，结合圣《越一切智经》的意旨来讲解。当将轮回和涅槃所执著的法，其自性清净的本性，安住于真如的等持中时，一心不动的安住状态是禅定，即寂止；其特征是觉知无实有之物的明分，即各别自证的智慧，是胜观。寂止和胜观双运的意义，就是安住于远离执著能取和所取二元的法性之义中。如圣《越一切智经》所说：一切法自性清净，故应修习无实有之想。又因反复串习，大乘一切法的精髓——两种菩提心在相续中生起，故一切后得皆显现为大悲的自性。如经中所说：一切法皆融入菩提心中，故应修习大悲之想。如是，习惯于在入定时修习空性，在后得时修习慈悲，二资粮同时圆满，触及光明自性的圣谛。如经中所说：一切法自性不可得且光明，故应修习不执著任何事物的想法。再者，执著实有是轮回的烦恼之源和所知障，因此，通过各别自证的智慧摧毁它，从而证悟自心是佛性的来源。如经中所说：若能证悟心，即是智慧，故应修习不在他处寻觅佛的想法。这四句偈颂概括了所有的修习要点。这里的想法，在闻思时是具有分别的思辨，但在修习智慧时，是超越分别的智慧，因此不执著于习气的边际。如《文殊师利所说甚深经》中简要地揭示了文殊菩萨的见解：以智慧照亮深邃之心，丝毫没有习气。第二，寂止和胜观各自的引导方式是：第二，关于寂止和胜观各自的方面，也有引导。
English
Firstly, regarding the aspect of the sameness of the nature of Śamatha and Vipaśyanā, explaining it by applying it to the intention of the Ārya Atikrānta-jñāna-sūtra: When one abides in the samādhi of Suchness, the very nature of phenomena, which is perceived as saṃsāra and nirvāṇa, is naturally and completely pure. The meditation of the aspect of abiding immovably in a one-pointed state is Śamatha. The wisdom of individually discerning the clear aspect of perceiving the characteristic of that as being without entity is Vipaśyanā. The meaning of the union of Śamatha and Vipaśyanā is to abide in the meaning of the Dharmatā, which is free from extremes, not perceiving the duality of grasper and grasped. As the Ārya Atikrānta-jñāna-sūtra says: Since all phenomena are naturally and completely pure, one should thoroughly meditate on the perception of non-entity. Furthermore, by repeatedly familiarizing oneself with this, the essence of all Mahāyāna phenomena, the two aspects of Bodhicitta, arise in one's being, so that all subsequent attainments manifest as the nature of great compassion. As it says in the same text: Since all phenomena are included in Bodhicitta, one should thoroughly meditate on the perception of great compassion. Thus, by familiarizing oneself with the union of emptiness in meditative equipoise and compassion in post-meditation, the two accumulations are perfected simultaneously, and one touches the noble truth of the nature of luminosity. As it says: Since all phenomena are naturally unobservable and luminous, one should thoroughly meditate on the perception of not being attached to anything. Furthermore, seeing things as entities is the source of defilements in saṃsāra and the obscuration of knowledge. Therefore, by destroying it with the wisdom of individual self-awareness, the way in which the Buddha-nature arises from realizing one's own mind. As it says: If one realizes the mind, it is wisdom, so one should thoroughly meditate on the idea of not seeking the Buddha elsewhere. These four lines summarize all the essential points of meditation. The perception here is discursive thought with conceptualization during the time of study and reflection, but during the time of the wisdom of meditation, it is wisdom that transcends conceptualization, and therefore does not cling to the extremes of habitual tendencies. As the condensed view of Mañjuśrī states: With wisdom, the deepest mind has no habitual tendencies whatsoever. Secondly, the method of guiding Śamatha and Vipaśyanā separately: Secondly, regarding the aspect of Śamatha and Vipaśyanā separately, there is also guidance.
Chinese
方法或者说修持方法的差别有两种，即主要从闻思的智慧中产生的，和主要从修持方法的诀窍中产生的，经典中也是这么说的。同样，《解深密经》中说，止和观有两种，即从智慧中产生的，和从诀窍中产生的。从智慧中产生的，就是忆念十二部经的词句是止，理解它的意义是观。从诀窍中产生的，就是用诀窍使心不动摇是止，理解它的意义是观。是这样说的。其中，第一种叫做从智慧中产生的，就是对符合声音意义的道理进行专注，也就是听闻他人讲述的声音，或者观看书籍中存在的文字等因缘，声音显现为自己心识中的声音总相，通过理证等进行分析和破析，从而生起无我等道理的总相，并通过思所成慧从增益中解脱，从而获得定解，对这个道理进行修持。首先，通过闻思的智慧，对如何确定的道理的所缘境，通过九种住心等方法，一心一意地反复持续地安住，从而使所有的分别念的流动都在那个所缘境的范围内寂止，并且安住于那个所缘境，这时，对事物的实执粗大念头消失，从而成就心能堪能的止。从那之中，所要缘的对境无我，以及能缘的心识也是无我的这种状态，也自然而然地领悟到远离戏论的意义，从而远离所有的缘取方式，这就是深入实相意义的观，是具有特征的观，因此要努力修持。叫做从诀窍中产生的，就是不依赖于跟随那样的声音词句进行分析，而是跟随意义，也就是对上师通过诀窍的方式所开示的修持止观的方法进行专注。也就是将外在的对境，如佛像等作为所缘境进行修持，或者将内在的对境，如气脉明点等作为系心的对象，以及身体的姿势。
English
The methods, or rather the differences in methods of practice, are twofold: those that arise primarily from the wisdom of hearing and thinking, and those that arise primarily from the instructions on methods of meditation. This is also stated in the scriptures. Similarly, the *Saṃdhinirmocana Sūtra* states that there are two types of *śamatha* and *vipaśyanā*: those that arise from wisdom and those that arise from instructions. Those that arise from wisdom are *śamatha* when one keeps in mind the words of the twelve categories of scriptures, and *vipaśyanā* when one understands their meaning. Those that arise from instructions are *śamatha* when one makes the mind unwavering through instructions, and *vipaśyanā* when one understands their meaning. That is how it is said. Among these, the first, called arising from wisdom, is to focus on the meaning that accords with the sound, that is, listening to the sound of others speaking, or looking at the words in books, etc., due to these causes, the sound appears as the general form of sound in one's own mind, and by analyzing and breaking it down with logic, etc., the general form of meanings such as selflessness arises, and through the wisdom arising from thought, one is freed from superimpositions, and thus gains certainty. Meditating on that very meaning, first, through the wisdom of hearing and thinking, on the object of focus of how the meaning is ascertained, by repeatedly and continuously abiding single-pointedly through methods such as the nine mental abidings, all the movements of discursive thoughts are pacified within the scope of that very object of focus, and when one abides in that, the coarse thoughts of clinging to things as real subside, and thus *śamatha*, which makes the mind workable, is accomplished. From that, the object to be focused on is selflessness, and the state of the mind that focuses is also selflessness, and one also naturally realizes the meaning of being free from elaboration, and thus becomes free from all ways of grasping at the object of focus, this is *vipaśyanā* that has deeply entered the meaning of reality, and is characterized as such, therefore one should strive to cultivate it. That which is called arising from instructions is not relying on following such sound words to analyze, but rather following the meaning, that is, focusing on the meaning of how the guru has shown the method of cultivating *śamatha* and *vipaśyanā* through the way of instructions. That is, meditating by directing the external object of focus, such as Buddha images, etc., or holding the mind on internal objects of focus, such as winds, drops, etc., and the posture of the body.
Chinese
现在，通过控制脉、气等要点，生起乐、明、无分别等对境，于这些对境中，心不为分别念所动摇，一心安住，是为寂止。所显现的对境，并非存在于心外，心性亦非实有，故无自性。显现此对境之心，其自性亦从本初未生且不灭，自性即是双运光明之体性，了知之后，于任何事物皆不执著，是为殊胜观之特征。如《普作续》云：“二与非二皆清净，是名修与不修持。”如是，若不从内心深处生起修持止观之渴望，则会陷入散乱与拖延，永远不会有修持之时。因此，应当如此思维：我从无始以来，一直受制于这虚妄显现的分别念之波涛，过去已饱受痛苦折磨。现在，又受制于这如恶习纸卷般的放逸之心，不怜惜自己的心，造作种种痛苦，以至未来无边际地漂泊于轮回险境，真是可怕！一切痛苦的根源，在于受制于分别念，因此，即使付出生命，也绝不能放弃这调伏自心的正念之流。应当反复如此发誓。并且，如果将利益心性的窍诀付诸实践，即使闻法不广，即使不聪明，即使不善言辞，心性也会如大海般越来越清澈，分别念的波涛也会如大海般越来越平静，如同星辰在海面上闪耀一般，一切道地的功德自然而然地在相续中生起。因此，应当像饥饿者渴望食物一样，生起强烈的求法之心，认为没有比这更殊胜的意义可以成就。如此生起之后，也要以恭敬和恒常的精进，努力调伏自心。如果不是这样，而是被世间今生的事务，如经商、务农等所扰乱，那自不必说。即使假装精进于不与心性相结合的闻思，以及求取诀窍