Chinese
安住于心。这位菩萨被称为等持。如是专注于佛之相好功德，不仅是成就寂止之因，而且要知道能获得不可思议的利益。差别者，如“童心”等所示。差别者，有童心、近行、义善巧、如来禅定等三种。以有无寻伺之差别，有四句之四禅。如是，加上四无色定，共有十一种。未入道的凡夫相续之等持，是四禅与四无色定之等持，因为是童心近行的道。入道之加行与正行之等持，次第显现解脱道，故称为义善巧。从见道第一地以上是圣者之等持，因为从此以后是无漏的，故是如来之善。体性与作用，如“一切”等所示。彼等一切之体性，是内心专注于一境，成就之因是忆念无间断地持续修习，精进者若散乱，则再次收摄于此，是为体性。其作用是生起世间与出世间的安乐，成就神通自在，以及获得六神通等果，是为作用。世间与出世间的真实禅定，如“禅定”等所示。其中，欲界是胜观较强的禅定，无色界是寂止较强的禅定，色界是止观双运的禅定。后者各有四种分类。初禅的近分定，即加行之心，对于乐、明、无分别之任何一种体验，分辨“这是什么”，仅是如此分别并观察其自性。当它成熟后，在真实禅定之时，没有分别，仅有观察。其余三种禅定，次第为有分别而无观察，有观察而无分别，以及
English
Settling the mind. That Bodhisattva is called equanimity. Thus, focusing on the qualities of the Buddha's marks and characteristics, not only is it the cause of accomplishing calm abiding, but know that one obtains inconceivable benefits. The distinctions are shown by "childlike" and so forth. The distinctions are threefold: childlike, near-practice, skillful in meaning, and Tathagata meditation. With the distinction of having or not having investigation and analysis, there are four meditations of four sentences. Likewise, plus the four formless absorptions, there are eleven types in number. The samadhi of an ordinary being's mindstream who has not entered the path is the samadhi of the four dhyanas and the four formless absorptions, because it is the path of childlike near-practice. The samadhi of the path-entering accumulation and joining, sequentially manifests the path of liberation, therefore it is known as skillful in meaning. From the first bhumi of the path of seeing and above is the samadhi of the noble ones, because from then on it is without outflows, therefore it is the Tathagata's virtue. The essence and function are shown by "all" and so forth. The essence of all of them is that the mind is held one-pointedly within, the cause of accomplishment is that mindfulness is continuously cultivated without interruption, and if a diligent person is distracted, they are brought back to that alone, which is the essence. Its function is to generate happiness in the world and beyond, to accomplish miraculous abilities as desired, and to obtain fruits such as the six superknowledges, which is the function. The actual worldly and transcendent meditations are shown by "meditation" and so forth. Among them, in the desire realm, meditation is more focused on insight; in the formless realm, meditation is more focused on calm abiding; and in the form realm, meditation is the union of calm abiding and insight. The latter each have four divisions. The near-attainment of the first dhyana, that is, the preparatory mind, discriminates "what is this" for any experience of bliss, clarity, or non-conceptuality, and only analyzes its nature. When it matures, at the time of actual meditation, there is no discrimination, only analysis. The remaining three dhyanas are, in sequence, having discrimination but no analysis, having analysis but no discrimination, and
Chinese
没有寻和伺二者。粗大和粗略的寻是寻，细致地执持和观察是伺。如是说，从最初的禅定开始，次第地亲近后后的禅定，被称为是圣道的所依。从那以后，四禅有十八支。初禅有五支，即：寻、伺、喜、乐、一心。二禅有四支，即：喜、乐、内净、一心。三禅也有五支，即：舍、念、正知、乐、一心。四禅也有四支，即：舍清净、念清净、非乐非苦受清净、一心。出世间的禅定，是生起一切功德的禅定，是依靠方便大悲和智慧圣识而成就的。因此，具有众多等持，显现成办一切善聚功德的种种相貌，由于心识一味，于止观任何一方皆能断除能取所取，从等持中起座后，于后得位中广大自在，据说七地以下皆有。嘉波智者如是说。此处发问，止和观二者有轻重之分吗？为什么这里没有讲述呢？《大般涅槃经》中说，声闻众不能见到如来种性，因为等持偏重，智慧狭小。菩萨众虽然能见到，但不清晰，因为智慧偏重，等持狭小。如来能见到一切，因为止和观平等具足。如是说。其中，以止的力量能使分别念的风息灭，以观的力量，不能被愚痴的障碍和坏聚见等一切邪见的罗网所动摇，邪宗和无记不能损害心。
English
There is neither investigation nor analysis. Coarse and rough investigation is investigation, while subtle grasping and examining is analysis. As it is said, from the first dhyana onwards, gradually approaching the later and later dhyanas, it is known as the basis of the noble path. After that, the four dhyanas have eighteen branches. The first dhyana has five branches, namely: investigation, analysis, joy, happiness, and one-pointedness of mind. The second dhyana has four branches, namely: joy, happiness, inner clarity, and one-pointedness of mind. The third dhyana also has five branches, namely: equanimity, mindfulness, awareness, happiness, and one-pointedness of mind. The fourth dhyana also has four branches, namely: pure equanimity, pure mindfulness, pure feeling of neither happiness nor suffering, and one-pointedness of mind. Transcendental meditation is the meditation that generates all qualities, and it is accomplished by means of skillful great compassion and sacred wisdom. Therefore, it possesses many samadhis, manifests and accomplishes all kinds of virtuous qualities, and because the mind is of one taste, it abandons grasping and clinging in both samatha and vipassana. Rising from that samadhi, one is greatly free in the post-meditation period, which is said to be present in all up to the seventh bhumi. This is what the Indian scholar Gyapo said. Here it is asked, are there major and minor differences between shamatha and vipassana? Why is it not explained here? In the Mahaparinirvana Sutra, it is said that the Shravakas do not see the Tathagata's nature because they are more inclined towards samadhi and have less wisdom. Bodhisattvas see it, but not clearly, because they are more inclined towards wisdom and have less samadhi. The Tathagata sees everything because he possesses both shamatha and vipassana equally. So it is said. Among them, the power of shamatha stops the mind from being disturbed by the wind of conceptualization, while the power of vipassana cannot be shaken by the obscuration of ignorance and all the nets of evil views such as the view of the perishable aggregate, and evil doctrines and the unstated cannot harm the mind.
Chinese
出自《月灯经》中关于转变之理：以止观之力，变得不动摇；以胜观之力，变得如山一般。如今，有些人自诩为具有能辨别多种对境的心之散乱分别智慧，但他们连正确的方向都没有看到。为什么呢？《文殊师利幻化经》中也说：天子啊，有多少的思，有多少的分别，有多少的完全思，有多少的见，有多少的闻，有多少的辨别，有多少的识，就有多少是魔的事业。那么，应该怎样呢？在完全入定的状态下，一切法如虚空般，自性光明，能领悟的那部分就是无误的胜观，这道理下面还会讲到。这里说道，这样的话，《解深密经》中说：如此在等持的行境影像中，对于所知之义进行辨别，进行详细辨别，进行完全思，进行完全观察，进行忍受，进行辨别，进行观察和进行分别，这被称为胜观。如此，菩萨就是精通胜观的。这难道没有冲突吗？这里解释说，没有冲突，因为前者是针对修所生慧，后者是针对初学者闻思之慧。说道，那么在诸佛的等持境界中，难道没有尽所有智的智慧吗？解释说，不会没有，诸佛的尽所有智，就像月亮和星星出现在湖面上一样，但不是伴随着分别观察的。此外，对于止观所摄持的等持，粗略地分，从一切世俗法灭尽而显现如幻的等持，在经验中成熟并获得自在，之后获得如幻术师般随意进行幻化之事业的自在，是如幻的等持。就像勇士进入战场时有四种军队，转轮王出行时有七宝一样，一切菩提分法
English
From the Sutra of Moon Lamp on the manner of transformation: By the power of calm abiding, one becomes unmoving; by the power of insight, one becomes like a mountain. Nowadays, some people claim to have the wisdom of discriminating awareness that is distracted with various objects, but they have not even seen the correct direction. Why? In the Manjushri Emanation Sutra, it is also said: O son of the gods, as much as there is thought, as much as there is discrimination, as much as there is complete thought, as much as there is seeing, as much as there is hearing, as much as there is differentiation, as much as there is consciousness, that much is the work of Mara. So, what should it be like? In the state of perfect equipoise, all phenomena are like the expanse of space, naturally luminous, and the part that understands is the unmistaken insight, which will be explained below. Here it is said, in that case, the Explanation of the Profound Meaning says: Thus, in the image of the object of samadhi, to distinguish the meaning of what is to be known, to distinguish in detail, to completely think, to completely observe, to endure, to differentiate, to observe, and to discriminate, this is called insight. Thus, the Bodhisattva is skilled in insight. Does this not contradict? Here it is explained that there is no contradiction, because the former refers to wisdom born from meditation, and the latter refers to the wisdom of listening and thinking for beginners. It is said, then in the state of equipoise of the Buddhas, is there no wisdom of knowing all that exists? It is explained that there is not none, the wisdom of the Buddhas knowing all that exists is like the moon and stars appearing on a lake, but it is not accompanied by discriminating observation. Furthermore, regarding the samadhi that is encompassed by calm abiding and insight, roughly dividing it, from the samadhi where all conventional phenomena cease and appear like illusions, maturing in experience and gaining mastery, and then gaining the freedom to perform illusory activities at will like an illusionist, is the illusion-like samadhi. Just as when a warrior enters the battlefield, there are four divisions of the army, and when a Chakravartin king goes forth, there are seven precious things, all the factors of enlightenment
Chinese
由于一切都随顺于该等持，所以称为勇猛趋入的等持。如同金刚摧毁一切事物一样，哪一个等持能够摧毁一切微细的增益，所以称为如金刚般的等持。它在七种不净地中是第一个，在三种清净地中是第二个，在有边际的地上是第三个。虽然在加行道中有学习它们的方法，但第一个和第二个仅仅是信解行，后者是从破除障碍的角度来说的。以无间道所摄持的金刚喻等持，因为在有边际的智慧之后的刹那生起无学道，所以是五种波罗蜜多的果，在学习般若波罗蜜多时，从缘起的角度来说，被称为殊胜等等。殊胜智慧之学的决定是：上述所说的等持，都是从它们的结合中产生，或者是从现量和比量中产生的智慧，或者是从听闻、思惟和修习中产生的智慧，以这三种方式，就能圆满成就胜观。作用是通过“烦恼”等来显示的。如果问智慧之学有什么功德？那就是：摧毁一切烦恼的集合，对因果不虚获得定解，如实了知法与法性，即境与心的实相，对导师和教法的功德从内心深处生起定解，一切功德都依赖于善知识，以及对于正确定位的智慧，对于那些心怀偏见的人来说，那些矛盾之处，由于智慧的容量很大，所以没有不相容之处，能从轮回的城市中无忧无虑地解脱。布施等六波罗蜜多也依次越来越殊胜，般若波罗蜜多遍及剩余的五种，并且这些所遍及的事物也依赖于它。《摄颂》中说：“五度及菩提，所有诸功德，彼等皆依于，般若波罗蜜。”圣天论师说：“见与不见诸功德，一切根本即是慧，是故为成此二者，当常受持于智慧。”
English
Because everything follows that samadhi, it is called the samadhi of courageous approach. Just as a vajra destroys all things, whichever samadhi destroys all subtle augmentations is called vajra-like samadhi. It is the first in the seven impure grounds, the second in the three pure grounds, and the third in the ground of the limit of existence. Although there are ways to learn them on the path of joining, the first and second are merely practice with faith, and the latter is spoken of from the perspective of destroying obscurations. The vajra-like samadhi, which is included in the uninterrupted path, is the result of the five perfections because the path of no more learning arises in the moment after the wisdom of the limit of existence, and in terms of conditions for learning the perfection of wisdom, it is said to be superior, and so on. The definitive understanding of the training in higher wisdom is: the samadhis mentioned above, all arise from the combination of these, or the wisdom that arises from direct perception and inference, or the wisdom that arises from hearing, thinking, and meditating. In these three ways, vipashyana will be perfectly accomplished. The function is shown by "afflictions" and so on. If you ask what are the qualities of the training in wisdom? It is: destroying all collections of afflictions, gaining certainty about the infallibility of cause and effect, knowing the nature of dharmas and dharmata, that is, the reality of objects and mind, generating certainty from the depths of your heart about the qualities of the teacher and the teachings, all qualities depend on the virtuous friend, and the wisdom of correct positioning, for those who are biased, those contradictions, because the capacity of wisdom is great, there is no incompatibility, and one is liberated from the city of samsara without sorrow. The six perfections, such as generosity, are also increasingly superior in order, and the perfection of wisdom pervades the remaining five, and those things that are pervaded also depend on it. The Compendium says: "The five perfections and all the qualities of enlightenment, all of them depend on the perfection of wisdom." Master Aryadeva said: "These seen and unseen qualities, the root of all is wisdom, therefore, in order to accomplish both of these, one should always hold onto wisdom."