Chinese
因为显现，并且不执着于如是性。如此说。简略地显示见地有二：列举，认为谛实各异；引导，以之前所说的那些见地等词语，总摄了所有中观的见地。将二谛分为不同类别，意思是：有些人认为二谛本体相同而反体相异；有些人认为世俗谛本身不是胜义谛，但除此之外也无法言说；有些人认为不可分而无别，说成是不可分为一，不可分为二。这些的意义之前已经说过了。如幻的见地，或者以方便摄持的见地。引导，他们都仅仅将世俗视为幻相的特征而布施。等等词语包括守护戒律、修忍辱、精进、禅定、生起智慧等六波罗蜜多的行持，被说是菩萨以方便摄持的见地。禅定和，引导，菩萨乘的行者在禅定中入定时，心安住在法性如虚空般离戏论的状态中，后得位时，显现仅仅是幻相的特征。以不执着于自利之事物的方式，清晰地说出说法之词义，并且行持行为。此外，对于想要脱离痛苦的慈爱和悲悯等，善加修习，被说是菩萨的禅定。如果详细解释这些的意义，需要从五道十地的角度来阐述，以及从三十七道品来阐述，需要在其他地方了解。这里暂时简略地说一下方便世俗的引导和智慧胜义的引导。修习慈悲心，将自己的安乐善根给予他人，将他人的痛苦和罪恶自己承受等，修习自他交换，最终达到珍爱他人胜过自己的境界。智慧的引导有止和观两种。止又分为杂质和清净两种。其中，止的因，生起的缘。
English
Because it appears, and because it does not fixate on suchness. Thus it is said. Briefly showing the view, there are two: Enumerating, believing that truths are different; Guiding, with the words such as those views mentioned before, all the views of Madhyamaka are summarized. Dividing the two truths into different categories means: Some people believe that the two truths have the same essence but different aspects; some people believe that the conventional truth itself is not the ultimate truth, but apart from that, it cannot be expressed; some people believe that they are inseparable and indistinguishable, saying that they cannot be divided into one, and cannot be divided into two. The meaning of these has been said before. The view like illusion, or the view held by skillful means. Guiding, they all merely regard the conventional as the characteristic of illusion and give alms. The words 'etc.' include keeping the precepts, practicing patience, diligence, meditation, generating wisdom, and so on, the practice of the six perfections, which is said to be the view held by Bodhisattvas with skillful means. Samadhi and, guiding, when practitioners of the Bodhisattva vehicle enter into samadhi in meditation, the mind abides in the state of dharmata, like the sky, free from elaboration, and in the post-meditation state, the appearance is merely the characteristic of illusion. In the manner of not clinging to things for one's own benefit, they clearly speak the meaning of the Dharma, and perform actions. Furthermore, cultivating love and compassion, which desire to be free from suffering, is said to be the Bodhisattva's meditation. If the meaning of these is explained in detail, it needs to be explained from the perspective of the five paths and ten bhumis, and from the thirty-seven factors of enlightenment, which should be understood elsewhere. Here, for the time being, briefly explain the guidance of skillful means and conventional truth, and the guidance of wisdom and ultimate truth. Cultivate loving-kindness and compassion, give one's own happiness and virtue to others, and take on the suffering and sins of others, etc., cultivate exchanging oneself with others, and ultimately reach the state of cherishing others more than oneself. The guidance of wisdom has two aspects: shamatha and vipassana. Shamatha is divided into two types: impure and pure. Among them, the cause of shamatha, the condition for arising.
Chinese
等等这些应当在别处了解。这里因为字多的缘故没有写。关于胜观，胜观的所缘，体验证悟和三者。这些和五道结合起来，寂止是资粮道的等持，胜观的体验是加行道暖位以上，是加行道者的等持。资粮道和加行道这两者没有等持和后得的体性，没有如实证悟无我的意义，是依靠信解而修行的地。从第一地见道以上，具有等持和后得的体性，如上所说的等持的自性，如虚空般远离戏论的真如实相显现。后得中，所有事物相的法，产生如幻如梦般的定解，并非由分别念造作。而且从第一地到第七地之间，有后得被等持摄持和未被摄持两种情况。清净的三地中，没有被等持摄持的后得现前，这样说了。那些等持和后得，最初业者是以盔甲和精进修习，从第一地到第五地之间，等持和后得是交替地依于相续，第五地通过串习等持和后得无别而称为难串习。第六地现证无别之后，第七地远离作意的等持，第八地修习如虚空般远离戏论的等持，从那样的状态中，后得如八种幻化的比喻般成办利益。
English
These and so on should be understood elsewhere. Here, it is not written due to the fear of many letters. Regarding Vipassanā (Higher Seeing), there are three: the object of Vipassanā, experience and realization. When these are combined with the five paths, Śamatha (Calm Abiding) is the Samadhi (meditative absorption) of the Path of Accumulation. The experience of Vipassanā is up to the stage of heat in the Path of Application, which is the Samadhi of those on the Path of Application. These two, the Path of Accumulation and the Path of Application, do not have the characteristic of Samadhi and post-Samadhi. It is called the ground of practice through aspiration without realizing the meaning of selflessness as it is. From the first ground, the Path of Seeing, and beyond, it has the characteristic of Samadhi and post-Samadhi. The essence of Samadhi, as explained above, manifests the true reality as it is, devoid of elaboration like the sky. In post-attainment, all phenomena of characteristics arise as definite knowledge like illusions and dreams, not fabricated by conceptual thought. Furthermore, from the first to the seventh ground, there are two types of post-attainment: those that are seized by Samadhi and those that are not. In the three pure grounds, it is said that post-attainment that is not seized by Samadhi does not manifest. Those Samadhi and post-attainment are cultivated by beginners with armor and diligence. From the first to the fifth ground, Samadhi and post-attainment rely on the continuum alternately. The fifth ground is called difficult to habituate because of training in the inseparability of Samadhi and post-attainment. After the sixth ground realizes inseparability, the seventh ground is far from the Samadhi of intentional effort, and in the eighth ground, one cultivates Samadhi that is like the sky, devoid of elaboration. From that state, in post-attainment, one performs the benefit of beings in the manner of the eight examples of illusion.", "additional_context": "Conduct and guidance: The conduct of a Bodhisattva taking to heart is giving, and the six pāramitās (perfections) implied by 'etc.', the four objects of attraction, the ten types of Dharma practice, and so on. Performing virtuous actions without attachment to self-interest is said to be the conduct of a Bodhisattva. Furthermore, after explaining the meaning of the six perfections in detail, there are three aspects: definition, literal meaning, and classification. First, the definition is to transcend samsara and nirvana. The literal meaning is to abandon poverty through generosity, and then in sequence: to obtain coolness, to have patience towards anger, to apply to the supreme, to hold in the mind, and to know the ultimate meaning. As it says in the Ornament of the Sutras: 'Abandoning poverty itself, obtaining coolness, and anger'
Chinese
忍辱等，为了殊胜的结合、意念和证悟胜义而宣说。如此。分类有：分类、归纳、数量决定和顺序决定。分类有身体的分类和支分的分类。第一种是本体六度。支分的分类有：分为三三和分为六六。第一种是：布施又分为财物、法和无畏三种。戒律有：断恶行戒、摄善法戒和饶益有情戒三种。忍辱又分为不把痛苦当回事的忍辱、不畏惧损害的忍辱和不害怕佛法的忍辱。精进有盔甲精进、加行精进、对佛法坚定信心的精进。禅定有安住于现法乐住、断除不善和成办功德差别。智慧有闻思修三种。分为六六是说每一度中都包含六度。数量决定是：从三学方面来确定为六度，从成办二利方面来确定为六度，从增上生和决定胜方面来确定为六度。第一种是：布施是因，戒律是本体，忍辱是不反击并且是苦行者修持的四法之助伴，这三者是增上戒学，禅定是增上心学，智慧是增上慧学。经庄严论中说： 掌握三学后， 胜者宣说六度， 前三是， 后二有两种， 一者也属于三者。如此。从成办二利方面来确定为六度是：布施使所依欢喜，持戒使……，忍辱不反击成办他利，禅定修习止观，智慧生起胜观成办自利，精进是如果心下沉则以策励觉性作为对治，如果心掉举则以内摄其心作为对治，从而成办自利。经庄严论中说： 尽力成办有情利， 以忍辱对治损害与非损害， 安
English
Patience, etc., are taught for the sake of supreme union, mindfulness, and realization of ultimate meaning. Thus it is. The divisions are: division, collection, definite number, and definite order. The divisions are the division of the body and the division of the limbs. The first is the essence of the six perfections. The divisions of the limbs are: dividing into threes and dividing into sixes. The first is: generosity is also divided into material things, Dharma, and fearlessness. Morality includes: the morality of abstaining from misdeeds, the morality of accumulating good dharmas, and the morality of benefiting sentient beings. Patience also includes: patience that does not regard suffering as anything, patience that is not afraid of harm, and patience that is not afraid of the Dharma. Diligence includes armor-like diligence, applying diligence, and diligence of firm faith in the Dharma. Meditation includes abiding in the Dharma of present happiness, abandoning non-virtue, and accomplishing the distinction of qualities. Wisdom includes hearing, thinking, and meditating. Dividing into sixes means that each perfection is said to contain all six. The definite number is: determined as six in relation to the three trainings, determined as six in relation to accomplishing the two benefits, and determined as six in relation to higher realms and definite goodness. The first is: generosity is the cause, morality is the essence, patience does not retaliate and is an auxiliary to the four dharmas practiced by ascetics, these three are the training of higher morality, meditation is the training of higher mind, and wisdom is the training of higher wisdom. As stated in the Ornament of Sutras: Having mastered the three trainings, The Victorious Ones taught the six perfections, The first three are, The latter two are of two kinds, One also belongs to all three. Thus it is. Determining the number as six in relation to accomplishing the two benefits is: generosity makes the object happy, morality makes..., patience does not retaliate and accomplishes the benefit of others, meditation cultivates calm abiding, wisdom arises insight and accomplishes self-benefit, diligence is if the mind sinks, then encouraging awareness is the antidote, if the mind is agitated, then internalizing the mind is the antidote, thereby accomplishing self-benefit. As stated in the Ornament of Sutras: Diligently striving for the benefit of sentient beings, With patience, one deals with harm and non-harm, Abiding
Chinese
以及解脱为根本。一切时处行利他。如是。依仗增上生和决定胜而成为六度无量，即布施能使受用圆满，持戒能见天界的安乐，忍辱能转生为相貌端严者，精进能生威势，因此能成就增上生。禅定能压伏烦恼的头，智慧能从根本上解脱烦恼，因此能成就决定胜。如《经庄严论》中说：布施得受用，持戒得安乐，忍辱得妙色，精进得威严，禅定得寂静，智慧得解脱。如是。次第决定的情况是：有先后、粗细、胜劣三种。第一种是：布施在前，持戒在后。同样，依仗前者而生起后者。粗细的次第是：布施的体性容易理解，行持容易修习，因此是粗大的。持戒的体性难以理解，行持难以修习，因此是细微的。同样，越是前者越是粗大，越是后者越是细微。因为前五个波罗蜜多的体性容易理解，行持容易修习，因此是粗大的。智慧的体性难以理解，行持难以修习，因此是细微的。胜劣的次第是：布施即使在家者也有，因此是低劣的。持戒是出家者的分内事，因此是殊胜的。持戒虽然是出家者的分内事，但仅仅是遮止外在的罪行，因此是低劣的。忍辱能调伏内在的嗔恨，因此是殊胜的。忍辱虽然仅仅是调伏内在的嗔恨，但精进是积聚善法的殊胜之法。精进虽然仅仅是积聚善法，但欲界也有，因此是低劣的。禅定是安住于一境，是上界众生的行境，因此是殊胜的。禅定虽然是上界众生的行境，但没有超出世间，因此是低劣的。智慧能证悟一切法的边际，并且能超出轮回，因此是殊胜的。对此，《经庄严论》中说：依仗前者生起后者，因为安住于低劣和殊胜，以及粗大和细微的缘故，因此是依次宣说的。如是。四摄的体性是：以善巧方便来摄受眷属，各自差别的体性。