English
With substantial defilements exhausted, the great elements' path of wisdom, clear and vast. Manifesting inwardly, arising decisively, unable to be clearer than even a mote of dust. The great transference ripens into a vajra body, for the sake of others, until samsara is not empty. Therefore, one's own school, with its mind-based views, practices, and results, is distinct from all others. To properly discern the characteristics is the instruction. This means that, for those who diligently meditate on this, the distinction of liberation, or the unsurpassed Tögal, is that, because the sound of awareness is directly seen, there are few errors, and because the external earth, stones, mountains, and rocks, etc., have substantial defilements exhausted, the place of the great elements is cleared into vast wisdom light, manifesting inwardly, arising decisively, merely clearing into motes of dust, and unable to transform into a rainbow body. Here, the extraordinary great transference ripens into a vajra body, and for the sake of others, remaining until samsara is empty, the activity of distinguishing this tenet from other tenets is very important. Therefore, each of their own schools, that is, those who boast of holding the Great Perfection tenet, also differ from all those who consider the views, practices, and results of the mind to be supreme. To properly discern the characteristics is the key point of this instruction. Furthermore, the difference between the light body and the meditative body is: the light body is the stainless self-light held by awareness, and is nothing other than the realm of the Buddha's eye. The meditative deity body, although the four elements' motes of dust are clear, is still a body of karmic ripening and habitual tendencies, and because it has a divine eye, there is a difference in appearance. Furthermore, the far-reaching lasso of the water lamp is the door of manifestation, that is, the sound of awareness appears and is seen in external objects, so it is called "far-reaching," and it also binds and liberates according to its own existence or non-existence, so the sound of the lasso is included. The lamp of the pure realm of space is: the basis of manifestation, the sound of the inner realm of space clearly outward, is merely imputed to one's own nature. The lamp of the empty thigle is: the aspect of manifestation, is the support of effort. The lamp of self-arisen wisdom is: appearing clearly and without an object, is the nature of awareness, the unmistaken state of superior seeing. If divided, there is the wisdom that liberates, and the wisdom that generates.
Chinese
您的智慧，以及摄集的智慧，以及辨别的智慧，共有四种。例如，闻思的智慧是分别，如果证悟修行的真实智慧就是法性，同样这四种智慧也归于个别分别的智慧。根本偈：虽然如此，执著自我的心，未能在法界清净的虚空中泯灭之前，被突发因缘迷惑的分別念，以平凡的自性成为轮回的主宰，为了遮蔽最初的业者，止观本体相同和，各自不同的引导方式有两种，从最初的方面来说，安住的禅定和，明晰的智慧，通过止观双运，安住在非二元的离边之义上。这是说，如果证悟了本初清净和任运成就的实相，固然是这样，然而在自我执著的突发因缘未能在法界清净的虚空中泯灭之前，所有被突发因缘迷惑的分別念之法，以平凡的自性，也就是在轮回的轮转中漂泊的轮回之主，为了遮蔽最初的业者，也就是对于任何因果之法都未能获得定解，仅仅只是听闻和思维的业者们。将止观二者引导为本体相同的方式，以及将二者引导为各自不同的方式，这两种方式中，从最初的安住方面来说，安住的禅定和，明晰的智慧二者通过止观双运，安住在非二元的离边之义上，并且将执著轮涅的法，安住在自性清净的如是之定的智慧一境性中，不动的寂止，以及其特征是认知无有实物的个别分别智慧的明晰部分，就是胜观。根本偈：从第二方面来说，成立两种差别，即智慧所生和窍诀所生。智慧所生与声音相随顺，专注听闻之义而寂止，由此通达胜观之特征。窍诀所生随顺意义，心无动摇即寂止，其自性之觉性即胜观。这是说，智慧所生就是经部十
English
Your wisdom, as well as the wisdom of gathering, and the wisdom of distinguishing, there are four kinds in total. For example, the wisdom of hearing and thinking is discernment, and if one realizes the true wisdom of meditation, it is the nature of reality. Similarly, these four wisdoms are also gathered into the wisdom of individual discernment. Root verse: Although it is so, as long as the mind that grasps at self, has not disappeared into the pure expanse of the Dharmadhatu, the conceptual thoughts that are deluded by sudden causes, with their ordinary nature, become the masters of samsara, in order to obscure the initial practitioners. There are two ways of guiding, the essence of Shamatha and Vipassana being the same, and each being different. From the initial aspect, the Samadhi of abiding and, the wisdom of clarity, through the union of Shamatha and Vipassana, abide in the meaning of non-duality and freedom from extremes. This is to say, if one realizes the reality of primordial purity and spontaneous accomplishment, it is indeed so, however, before the sudden causes of self-grasping disappear into the pure expanse of the Dharmadhatu, all the phenomena of conceptual thoughts that are deluded by sudden causes, with their ordinary nature, that is, the masters of samsara who wander in the cycle of samsara, in order to obscure the initial practitioners, that is, those who have not gained certainty in any cause and effect, and have only engaged in hearing and thinking. Guiding the two, Shamatha and Vipassana, as being of the same essence, and guiding the two as being each different, among these two ways, from the initial aspect of abiding, the Samadhi of abiding and, the wisdom of clarity, through the union of Shamatha and Vipassana, abide in the meaning of non-duality and freedom from extremes, and place the phenomena that grasp at samsara and nirvana, in the one-pointedness of wisdom of Suchness Samadhi, which is naturally pure, the immovable Shamatha, and its characteristic, the clear part of the wisdom of individual discernment that recognizes the absence of entities, is Vipassana. Root verse: From the second aspect, two distinctions are established, namely, born from wisdom and born from instructions. Born from wisdom, in accordance with the sound, focus on the meaning of hearing and abide in peace, from which the characteristics of Vipassana are understood. Born from instructions, follow the meaning, the mind is unwavering, which is Shamatha, its nature of awareness is Vipassana. This is to say, born from wisdom is the ten Sutra
Chinese
将二者的词句铭记于心，就是与声音相符顺，一心一意地寂静于听闻之义，即是平等安住，由此成为证悟意义的方法，就是胜观的特征。就是这样。而且，如果不知道止观是禅定的近取，胜观是正行的差别，那么即使到了该去的地方，仍然不放弃赶路的努力，就像无法获得诸根调伏一样。就是这样。根本：总之，上等根器者将恶念转化为法身，好坏平等则无需依仗对治。中等根器者习惯于明澈的结合，好坏念头全部融入法界。下等根器者最初只寻求止住，一旦所缘稳固，就习惯于胜观的。智慧各自辨别，最终如至金洲不见土石，无论生起心与心所念头，显现与心无别，皆显现为本解脱之大。这是说，总而言之，上等根器者将错觉显现的烦恼念头，例如虚空中乌云密布等，无论发生什么转化的因缘，其本质都未超出空性，因此，无论产生什么好坏念头，其本质都转化为法身，即空性，好坏平等，因此无需依仗烦恼的对治。中等根器者明澈，认识到所断与能断二者本质为一，习惯于结合的明澈，好坏念头全部融入法界。下等根器者最初为了平息烦恼等一切念头，毫不散乱地修持，寻求安住于心的唯一方法，一旦安住之处变得不动摇且稳固，就习惯于胜观的智慧，即各自辨别的智慧，认识到止观无自性，最终如至金洲不见土石一般，无论生起心，即产生分别的对境，以及心所，即好坏念头，一切显现都是心的游舞，如同镜中的影像，显现与心二者无别，以水与波浪的比喻，显现为本解脱之大。
English
Remembering the words and phrases of the two, is to accord with the sound, and to single-mindedly pacify the meaning of what is heard, that is, to abide equally, and what becomes the method of realizing the meaning from that, is the characteristic of vipassanā. That's it. Moreover, if one does not know the difference between śamatha being the preliminary practice of dhyāna and vipassanā being the main practice, then even after arriving at the place one needs to go, one still does not abandon the effort of traveling the path, just as one does not attain the pacification of the senses. That's it. Root text: In short, the best transform bad thoughts into dharmakāya. If good and bad are equal, there is no need to rely on antidotes. The middling become accustomed to the clarity of union, so all good and bad thoughts dissolve into the sphere. The lowest initially seek only śamatha. Having gained stability in whatever they focus on, they become accustomed to the wisdom of vipassanā. Gradually, like not finding earth and stones in the golden land, whatever thoughts of mind and mental events arise, appearance and mind are inseparable, and manifest as the great primordial liberation. That is to say, in short, the best of beings transform all the afflictive thoughts that appear as delusion, such as clouds gathering in the sky, into dharmakāya, because no matter what causes of transformation occur, their essence does not go beyond emptiness. Therefore, if the essence of whatever good or bad thoughts arise is transformed into dharmakāya, that is, emptiness, then good and bad are equal, and therefore there is no need to rely on antidotes to afflictions. The middling become clear, realizing that the object to be abandoned and the act of abandoning are one in essence, and becoming accustomed to the clarity of union, all good and bad thoughts dissolve into the sphere. The lowest initially practice without distraction as a means of pacifying all thoughts such as afflictions, seeking only the method of abiding in the mind. When that which is focused on becomes unmoving and stable, they become accustomed to the wisdom of vipassanā, that is, the wisdom of individually discriminating, realizing that śamatha has no inherent nature. Eventually, like not finding earth and stones when one goes to the golden land, whatever thoughts of mind arise, that is, the object of arising conceptualization, and mental events, that is, good and bad thoughts, all appearances are the play of mind, like reflections in a mirror, and the two minds of appearance and mind are inseparable, like the example of water and waves, and manifest as the great primordial liberation.
Chinese
如是说。根本偈：于方便之胜，任何念头生起，不应遮止，亦无所立。不随逐，不离自性，天眼与明目，以及神通等，获得诸根清净之功德。此乃谓，自生起胜观之智慧起，于方便之胜，即自生之智慧，为迅速见彼，无论生起任何善恶念头，皆不应遮止，而应放松于自处。亦不应有所立，即不应有任何先迎后审，应无勤地安住，且不随逐，如是安住于觉性之自性中，则能获得天眼与五眼之功德，以及神通之聚等，诸根清净之一切功德。由此，六神通为：于一切时中皆能知晓，于一切心中皆能知晓，以神通之眼能遍见一切，以神通之耳能遍听一切，以神通能于一切众会中成办利益，以及圆满无漏普贤行，此为六者。如是，若未以胜观之智慧摄持，则仅有止观，乃为我执之习气，故不能从根拔除有之根本过患，亦不堕于下，故为不动之业，仅能投生于无色界之禅定中，此外别无他义。总而言之，圣者能同时获得广大之果，然凡夫则执着于唯有止观之乐，于空性之自性中，心之行境消逝，故将投生于何处之界，譬如投生于有顶天。而圣者则以远离我执之胜观智慧，作各自自证之差别，虽圆满了无色界禅定之功德，然彼等之心不住于自相，故不生于上界，然获得不小之心后，乃至色究竟天之间，获得见道修道之更高智慧，而得涅槃。彼等次第安住之九次第定为：初禅、二禅、三禅、四禅、空无边处、识无边处、无所有处、非想非非想处，以及于彼等串习稳