English
The four dhyanas and their preparatory stages, as well as the absorptions, etc., because they are not accompanied by aspirational mind, are the cause of samsara, the feeling of equanimity, and the discrimination of 'it is like this,' and the observation of it, etc., are the preparatory stage of the first dhyana, which is the preparation. Moreover, having transcended desire and sinful dharmas, discrimination and observation, and experiencing joy and happiness, is the first dhyana, and even though there is no discrimination of 'it is like this' about it, but there is conscious observation, it is the special mind of the first dhyana. Moreover, having abandoned both discrimination and observation, and not having previous attachment, but joy and complete joy, is the second dhyana. Having been liberated from the attachment of the second dhyana, and not being separated from happiness, equanimity, and mindfulness, is the third dhyana. Moreover, having been liberated from the attachment of the third dhyana, while being separated from the discrimination and observation of both happiness and suffering, and being endowed with mindfulness, is the fourth dhyana. The preparatory stage of the later dhyana is accomplished by the earlier dhyana. Similarly, the four formless absorptions and the nine absorptions of cessation are merely the basis of the noble path. Root text: The dhyana that generates all qualities is seized by compassion and supreme wisdom. Possessing many samadhis, accomplishing all aspects. The co-emergent wisdom of one mind-essence abandons the grasper and the grasped. After rising from samadhi, the subsequent attainment is vast and boundless. It exists universally up to the seventh ground. This refers to the dhyana that generates all the qualities of the Great Vehicle, which is seized by compassion and supreme wisdom, possessing many samadhis, accomplishing all aspects, the samadhi and subsequent attainment of one mind-essence, abandoning the grasper and the grasped, and when rising from samadhi, the subsequent attainment is vast and boundless, which refers to the distinction between mindfulness and distraction existing universally up to the seventh ground. Therefore, all the doors of samadhi are encompassed by the union of shamatha and vipashyana, and the vipashyana without stable shamatha is like a butter lamp in the wind, and the mere shamatha without vipashyana cannot cut off all obscurations, just as the shamatha of the four dhyanas and the formless dhyanas can only reach the peak of existence. Therefore, cessation is because of abiding in calmness, the wind of thoughts subsides.
Chinese
并且，胜观能够压制愚痴和视众为恐怖等外道的邪见，并且不会被邪说和预言所迷惑。此外，声闻众禅定多而智慧少。菩萨则与此相反，佛陀则是二者平等，从而能够遍见一切。因此，如果达到完全的平等，那么诸法就像虚空一样光明澄澈，而能够理解的部分就是无垢的胜观。具有多种目标、心怀恶劣散乱的敏锐思辨，并非是分别的智慧。因此，不执著于一切二元对立之法的中心乃至仅仅是中心位置的甚深智慧，以及由此产生的以利益众生为目标的大悲心，就是方便。此外，在等持中，以禅定的自性寂止和智慧的自性胜观之智慧来积累资粮，如果以精进波罗蜜多作为二者的纽带，那么禅定就能成就具足一切殊胜功德，如是说。它本身也与六度不相分离。现在，五度的果实，即智慧波罗蜜多是：根本：殊胜智慧学修之决断，生于禅定之结合，或是由实与随生之智慧，或是闻思修所生之，三种智慧成就胜观。这是说，对于法相论藏所诠释的意义，不加错乱地彻底辨别，是殊胜智慧学修的体性。而它的决断，就是禅定的结合，也就是从禅定中产生，远离一切障碍的真实智慧，或者说是低劣的智慧。以及通过听闻、思惟和禅修所产生的三种智慧，能够成就真正的胜观。根本：摧毁烦恼众，知晓法与有法，从有之城中，超越无苦处。布施等六种，从高到更高，殊胜融入，依赖智慧波罗蜜多。这是说，像这样，通过三种智慧努力于意义，就能从根本上摧毁烦恼，并且知晓甚深法性和显现为错乱的有法。
English
And, Vipassana is able to suppress the evil views of heretics, such as ignorance and seeing the multitude as terror, and will not be deceived by heresies and prophecies. Furthermore, the Shravakas have more Samadhi and less wisdom. Bodhisattvas are the opposite of this, and Buddhas are equal in both, and thus are able to see everything. Therefore, if complete equality is attained, then all dharmas are as clear and bright as the sky, and the part that can be understood is the flawless Vipassana. Sharp speculation with various aims and evil distractions of the mind is not the wisdom of distinction. Therefore, the profound wisdom that does not cling to the center of all dualistic dharmas, or even just the central position, and the great compassion that arises from it with the aim of benefiting beings, is the means. Furthermore, in equanimity, accumulating merit with the nature of Samatha of meditation and the wisdom of Vipassana's wisdom, if the Paramita of diligence is bound as the bond of the two, then meditation can accomplish the perfection of all virtues, so it is said. It itself is also inseparable from the six paramitas. Now, the fruit of the five paramitas, which is the Prajnaparamita: Root: The decisive understanding of the superior wisdom study arises from the union of Samadhi, or from the wisdom arising from reality and consequence, or from hearing, thinking, and meditating, the three wisdoms accomplish Vipassana. This is to say that thoroughly distinguishing the meaning expressed in the Abhidharma Pitaka without confusion is the nature of the superior wisdom study. And its decisive understanding is the union of Samadhi, that is, the true wisdom that arises from Samadhi and is free from all obstacles, or the inferior wisdom. And the three wisdoms arising from hearing, thinking, and meditating can accomplish true Vipassana. Root: Destroy the multitude of afflictions, know the Dharma and the Dharmata, from the city of existence, transcend to the place without suffering. The six kinds of generosity, etc., from higher to higher, are supremely integrated, relying on the Prajnaparamita. This is to say that, in this way, by striving for meaning through the three wisdoms, one can fundamentally destroy afflictions, and know the profound Dharmata and the Dharmata that appears as confusion.
Chinese
我也知道我的处境。这样了解之后，对于那些被轮回之城痛苦压迫的人们，也能毫无疲惫地完全度过，并且布施等六度也能更上一层楼，即依靠般若波罗蜜多的圣法而获得果报。总之，要确信因果不虚，要区分法与非法，要对导师和教法的功德生起定解，一切功德都依赖于善知识，要对世间的行为和终极目标感到厌倦，要坚定地确信缘起，对于高低乘、二谛、二理（不了义和了义）、显密二者的开遮，虽然对其他人来说是矛盾的，但对于有智慧的人来说并不矛盾等等，圣法有很多。以前因布施的果报而获得国王等的地位，如果没有智慧，也会迅速衰落。根本颂：于此各自凡夫位，若不依止闻所生，思与修德非处漂，闻生之慧说为因。这是说，对于任何众生，如果他的相续是高尚的，那么凭借以前的串习力，或许容易了解听闻和思维的意义，但在没有获得四种正知之前，努力是很重要的。于此各自的凡夫，如果是心怀烦恼者，那么在这种低劣的境地，如果不依止听闻所生的智慧，那么思维和修行的智慧就会在非处漂泊，就像孩子不努力却模仿大人的行为一样，所以应该像所说的那样，努力以听闻的智慧为一切之因。因此，为了制服不信仰佛法的人，要学习声明和因明；为了摄受有信仰的人，要学习工巧明和医方明；为了自己能够通达一切，要寻求内明。如果这一切都是为了获得佛果，那就可以了，但为了从总相和现观的角度无误地阐释无我的真如，所以需要区分不了义和了义。根本颂：所量之法以能量之慧，衡量二理与四意。一切法之体性即真如，安住于三解脱门中。
English
I also understand my situation. Having understood this way, for those oppressed by the suffering of the city of existence, one can pass through completely without fatigue, and the six perfections, such as generosity, can also be elevated, that is, one obtains results by relying on the noble Dharma of the Perfection of Wisdom. In short, one must have certainty in the infallibility of cause and effect, distinguish between Dharma and non-Dharma, generate definite understanding of the qualities of the teacher and the teachings, all qualities depend on the virtuous friend, one must become weary of worldly conduct and the ultimate goal, one must have firm certainty in dependent origination, and regarding the acceptance and rejection of the higher and lower vehicles, the two truths, the two meanings (definitive and provisional), and the two, Sutra and Tantra, although they are contradictory to others, they are not contradictory to the wise, and so on, there are many noble Dharmas. Although one may obtain the position of a king, etc., from the fruit of past generosity, if one does not have wisdom, one will quickly decline. Root verse: In this place of individual ordinary beings, if one does not rely on the wisdom arising from hearing, the qualities of thinking and meditating will wander in the wrong place. The wisdom of hearing is said to be the cause of all. This means that for any being, if their continuum is noble, then by the power of past habituation, it may be easy to understand the meaning of hearing and thinking, but until one obtains the four correct knowledges, effort is important. In this place of individual ordinary beings, if one is a mind afflicted by disturbing emotions, then in such a low state, if one does not rely on the wisdom arising from hearing, then the wisdom of thinking and meditating will wander in the wrong place, just like a child who does not try hard but imitates the behavior of adults, so one should strive to make the wisdom of hearing the cause of all, as it is said. Therefore, in order to subdue those who do not believe in the Dharma, one must study grammar and logic; in order to gather those who have faith, one must study crafts and medicine; and in order to be able to understand everything oneself, one must seek inner knowledge. If all of this is for the sake of attaining Buddhahood, then that is sufficient, but in order to unerringly explain the selflessness of reality from the perspective of generality and direct perception, one needs to distinguish between the definitive and the provisional. Root verse: The object to be measured is measured by the wisdom that measures, measuring the two meanings and the four intentions. The nature of all dharmas is thusness, abiding in the three doors of liberation.
Chinese
是这样的。为了使有法者进入显现的道路，用理智衡量后，建立正直的道路。这二者依赖或不依赖于何种不了义和了义？知晓这一点是观看经论的钥匙。也就是说，所衡量的法是执着于轮回涅槃的世俗之境，那么以能知或衡量之智慧如何衡量呢？衡量为不了义和了义二者，以及隐义和密意二者，即衡量为四种方式，一切法的自性或本体是真如，而它的实相是三解脱门，即解脱之门空性，无相，无愿。以这种方式存在，称为了义，即对无事物和无相的事物，仅仅是名言上如此安立。此外，为了使有法者进入迷惑的显现道，以理智衡量后，仅仅是假立，而不能触及实义的，这是不了义道。这二者，依赖或不依赖于何种不了义和了义，用俗语说，就是知晓依赖或不依赖于何种意义。这就是观看一切经论的钥匙。也就是说，凡是引导进入道路的经部，都称为不了义，凡是引导进入果位的，都称为了义。进一步详细区分，就是依义不依语，依智慧不依识，依了义不依不了义，依自性不依补特伽罗。其中，语是世间法，义是超越世间法。识是接近并安住于色、受、想、行。智慧是完全了知安住于色、受、想、行四蕴的识蕴。总之，主要宣说自性实相的，称为了义经部，宣说进入自性的方法的，称为不了义法。根本：为了使这些自性显现，以及为了证悟意义的密意，宣说隐义和密意二者，首先是隐义，也有稍微假立的说法，暂时引导所化众生的境界，不是仅仅为了一个目的，而是有必要和目的，总而言之，宣说四种隐义。