English
Just as it depends on that. As it is said in the Bodhisattvacaryāvatāra: If a person to be killed has his hand cut off, if he escapes, why is that not good? If by the suffering of a human, he is freed from hell, why is that not good? So it is said. The patience that does not mind harm is: when others inflict harm such as beating and scolding on oneself or what one likes, for example, just as a small fire burns a large pile of grass, knowing the fault that one anger will exhaust the virtues accumulated for a thousand eons, therefore, not disturbing the mind, not retaliating, and not holding grudges, one should be patient. As it says: There is no sin like hatred, there is no austerity like patience. Therefore, be diligent in patience, and meditate in various ways. Like that, one should apply oneself to enduring with the austerity of patience through various means. The patience of definite understanding of the Dharma is: with compassion, not being weary of benefiting others, and with wisdom, not being afraid of the meaning of the profound Dharma of emptiness. The fourth is diligence: armor, accumulating merit, benefiting others, initiating diligence. From these three aspects, the essence is: a joyful mind with four characteristics, and the seeds of virtue. The meaning of the word is: diligence from the word Vīrya. Vīra means to completely conquer, from the etymological meaning, because of the unyielding spirit, it is connected to the supreme state, therefore it is diligence. If classified, there are three: The diligence of having the intention like wearing great armor is: in order not to be defeated by the demons, thinking from the bottom of one's heart, until all beings have not settled in complete enlightenment, I will not abandon diligence. The diligence of putting actions into practice is: in order to perfect the five paths and ten grounds, with joy, engaging in accumulating the qualities of abandonment and realization, and after engaging, not being afraid of practice, not being satisfied with a little merit, and not being moved by other conditions, one should strive with respectful and constant actions. As the scripture says: Enlightenment abides in diligence, it does not abide in non-diligence. Diligence accumulates all virtues, diligence increases all qualities. So it is said. The diligence of rejoicing in benefiting others is: accomplishing the two benefits
Chinese
生起利益有情之事的欢喜精进。如《入行论》云： “贪恋恶劣事， 懒惰及丧志， 当舍弃懈怠。” 如是断除精进之违品三种懈怠，应于努力之精进善加修学。如《经庄严论》云：“头上负着有情重担的，殊胜菩萨缓慢行走不庄严，自身他身种种束缚紧紧缚，理应百倍作精进。”第五静虑：修习世间世出世间之静虑。其义分三：本体：具足四种特征之所缘境上，心一缘专注之善心及种子。词义：从梵语དྷྱ་ན་（dhyāna）之声而有静虑，从དྷྱཻ་（dhyai）心之勇士之词义，心之相续不散乱而执持，故为静虑。
English
The diligence of rejoicing in doing things for the benefit of sentient beings. As it is said in "Entering the Bodhisattva's Way of Life": "Attachment to bad laziness, discouragement and self-contempt, should be abandoned from laziness." Thus, having abandoned the three types of laziness that are contrary to diligence, one should diligently train in the diligence of effort. As it is said in the Ornament of the Sutras: "The excellent Bodhisattva who carries the heavy burden of sentient beings on his head, it is not beautiful to walk slowly. Because self and others are tightly bound by various bonds, it is appropriate to make a hundredfold effort." Fifth Dhyana: Meditate on the Dhyana of the world and beyond. There are three meanings: Essence: A virtuous mind and seed with a single-pointed mind on an object with four characteristics. Meaning of the word: From the sound of the Sanskrit word dhyāna comes Dhyana, from the meaning of the root word dhyai, a hero of the mind, because the continuum of the mind is held without distraction, it is Dhyana. Classification: Worldly Dhyana is the eight samadhis of the form realm that are common to outsiders, and transcendental Dhyana is the nine successive samadhis of cessation obtained by the transcendental path, or the Dhyana of each of the three vehicles. Moreover, the Lankavatara Sutra says: "Childish practice Dhyana, skillful distinguishing Dhyana, and Tathagata's virtuous Dhyana." The boundaries of these are explained in the Categories in sequence as the samadhi of the form realm of the continuum of those who have not entered the path, the samadhi of the accumulation of the path, and the samadhi of the noble ones beyond the path of seeing. How to meditate on Dhyana: Abandon the noise of places, friends, enjoyments, etc., and the distractions of the mind. In a secluded place, sit in a cross-legged posture with equanimity. Focus the mind on the object. "Focus the mind on the object, do not let it be continuously distracted." Thus, focusing the mind on any virtuous object, without letting the discriminating thoughts move, and abiding equally, the appearance of the object will not cease, and the samadhi of pacifying the discriminating thoughts of clinging to it will arise. In the subsequent attainment after rising from that, up to the seventh ground, there is attachment to the apprehended and the apprehender, and after that, there is no difference in the nature of equality and subsequent attainment. As the Uttaratantra says: "Wisdom is always engaged in accomplishing actions, like fire.
Chinese
如同火焰燃烧一般，对于寂止的禅定，也恒常地进入。如是修习，则止息了戏论的显现，内心获得由禅定而生的喜乐，这是于现法乐住的禅定。在修持六度等善法时，心专注一境，或者在降伏烦恼等，以及修持解脱、总持、无碍辩才等功德时，这是修持功德的禅定。对于利益众生一心一意，或者从禅定的正行心中，以神变随心所欲地调伏所化众生，这是利益众生的禅定。第六是智慧，修习听闻、思惟、修习的甚深智慧。此句有三层含义。本体是：具足四种特征，能够辨别诸法的殊胜智慧之心，是善的，且具有种子。词义是：从梵语“Prajñā”一词而来，意为智慧。前缀“Pra”表示“彻底”，词根“jñā”表示“理解”或“证悟”。因此，“Prajñā”意为彻底证悟或彻底理解。所证悟的对境是胜义谛，其殊胜之处在于圣者相续中的等持智慧，而“义”是成为其行境，即证悟或理解它，因此称为智慧。
English
Like a flame burning, one also constantly enters into the samadhi of peaceful abiding. By meditating in this way, the appearance of elaboration ceases, and one obtains the joy and bliss born from samadhi within. This is the samadhi of dwelling in bliss in the present dharma. When practicing the six perfections and other virtuous accumulations, focusing the mind on one point, or when subduing afflictions, etc., and practicing liberation, dharani, unimpeded eloquence, and other qualities, this is the samadhi of accomplishing qualities. Being single-minded in benefiting sentient beings, or from the mind of the actual practice of samadhi, taming those to be tamed with manifestations that transform at will through miraculous powers, this is the samadhi of benefiting sentient beings. Sixth is wisdom: practice the profound wisdom of hearing, thinking, and meditating. This has three meanings. The essence is: the virtuous mind that possesses four characteristics and is able to distinguish dharmas, along with its seeds. The meaning of the word is: from the word "Prajñā" (藏文，梵文天城体，梵文罗马拟音，汉语字面意思), which means wisdom. The prefix "Pra" means "thoroughly," and the root "jñā" means "to understand" or "to realize." Therefore, "Prajñā" means to thoroughly realize or thoroughly understand. The object to be realized is the ultimate truth, and its excellence lies in the samadhi wisdom in the stream of the noble ones, and "meaning" is that which becomes its field of activity, that is, realizing or understanding it, therefore it is called wisdom. Classification: As Nagarjuna said: "Hearing increases wisdom, if there is thinking and the two, then meditation will also arise." Therefore, it is divided into three. Wisdom born from hearing: the object to be heard, that is, the Buddha's scriptures and their commentaries, belongs to inner science. In order to guide these disciples, as an auxiliary, it is necessary to study the common fields of knowledge. In order to refute the learning of other schools, it is necessary to study grammar and logic. In order to guide other beings, it is necessary to study crafts and medicine. All four of these must be studied, because one must attain the state of omniscience. It is said: "If one is not proficient in the five fields of knowledge, even a noble one will not become omniscient. Therefore, in order to subdue others and embrace one's own, and in order to understand everything oneself, one should strive for this." It is also said: "What the sons of kings do not study, does not exist anywhere." In particular, in order to thoroughly understand the meaning of the scriptures, it is necessary to distinguish between the definitive and the provisional.
Chinese
虽然需要用土地和思择等方法来衡量，但那些需要在其他地方了解。这里智慧是胜观，是胜义谛。以确定它的理智有五大理：对本体的观察是离一异，对因的观察是金刚屑，对果的观察是有无生灭，对因果二者的观察是四句生灭，这四种是遣除有边增益的理智。因为依赖于他，所以本体不是自性成立的，但也不是名言中没有的，因此断除有无二者的戏论是缘起的理智。这样，以五大理确定一切法是离边的中观。其中，断除戏论的方式有自空和他空两种。自空是说，法如何显现，这些显现仅仅是从显现的当下就空性各自的本体，因此认为无遮的空性是胜义谛。虽然说本体性空的自续派中观在胜义中没有差别，但在世俗中成立如幻术般，安立自宗的宗义，并且唯独施设应成，甚至遮破承认的世俗，这两种传统是存在的。在他空上确定的中观师们，由于认为一切所知都是三种自性，并且归摄为遍计所执和圆成实二者的差别，因此产生了两种不同的法相认知方式。在瑜伽行派的论典中，说空性的所依是他起，以应遣除的遍计所执空性的圆成实。在《宝性论》等论典中，说自性圆成实以应遣除的遍计所执空性。因此，圆成实是心性的法性，对于这个胜义谛的界，其本体上没有可抛弃的垢染，也没有先前没有的功德需要新证得，因为本来就是自性清净且功德任运成就的缘故。由于超越了过患和功德的成立与破除，因此胜义的界不是以它自身自性空。由于是突发错乱显现的法，所取能取戏论的部分在自性上不成立，因此世俗是自性空。像这样，由于它与胜义法性相异，所以说是胜义他性空。
English
Although it is necessary to measure with methods such as land and contemplation, those need to be understood elsewhere. Here, wisdom is higher seeing, which is the ultimate truth. The intellect that establishes it has five great reasons: Examining the essence is freedom from one or many; examining the cause is the diamond slivers; examining the result is existence and non-existence, arising and ceasing; examining both cause and result is the four extremes of arising and ceasing. These four are the intellect that eliminates the extremes of imputation of existence. Because it depends on others, its essence is not established by itself, but it is not non-existent in name, so cutting off the elaboration of both existence and non-existence is the intellect of dependent origination. Thus, with the five great reasons, all phenomena are established as the Middle Way, free from extremes. Furthermore, regarding the manner of cutting off elaborations, there are two: self-emptiness and other-emptiness. Self-emptiness is: how phenomena appear, these appearances are empty of their own essence from the very moment of appearance, therefore, the emptiness of negation is considered the ultimate truth. Although there is no difference in the ultimate sense for the Madhyamikas who speak of the emptiness of essence, in the conventional sense, it is established like an illusion, establishing the tenets of their own system, and there appear two traditions of only asserting consequences, even refuting the mere conventional that is accepted. For the Madhyamikas who establish other-emptiness, there are differences in that all knowable things are considered to be of three natures, and are categorized into the two, the completely imputed and the thoroughly established, thus two different ways of recognizing phenomena arise. In the treatises of the Yogacara school, it is said that the basis of emptiness is other-powered, the thoroughly established is empty of the completely imputed that is to be refuted. In the treatises such as the Uttaratantra, it is said that the thoroughly established nature is empty of the completely imputed that is to be refuted. Therefore, the thoroughly established nature of mind, the realm of ultimate truth, its essence has no defilements to be discarded, nor new qualities to be newly attained, because it is primordially pure by nature and qualities are spontaneously accomplished. Because it transcends the establishment and refutation of faults and qualities, therefore the realm of ultimate truth is not empty of its own essence. Since the phenomena of sudden, deluded appearances, the aspects of grasping and clinging, are not established in their nature, therefore the conventional is empty of its own essence. Since it is different from the ultimate nature of phenomena, it is said to be empty of the other essence of the ultimate truth.