English
I aim for the benefit of others, accomplish the welfare of sentient beings through the four means of gathering, and abandon the thought of disregarding the welfare of others. The four means of gathering are: As stated in the 'Lotus Garland': 'Invite well with the beckoning hand of giving 1, protect with the words 2 that are pleasing to hear, subdue arrogance with agreement of purpose 3, and establish great plans with beneficial conduct 4.' And so on. As for practice: In general, disciples practice the thirty-seven factors of enlightenment. In particular, regarding how to practice from the beginning, from the perspective of the final turning of the wheel, the definitive meaning sutras, one should understand the nature of the Tathagatagarbha. That person of good lineage, having generated the supreme Bodhicitta, should practice the Samadhi of the union of Shamatha and Vipassana. In this regard, my Lama, the omniscient Jamyang Khyentse Wangpo of definitive meaning, holds this view: In the small accumulation path, there are the four mindfulnesses. Mindfulness is to know the characteristics of oneself and others, such as the body, as they truly are. Close abiding is to abide in that state with one-pointedness. This is also called the path of complete understanding of things. The way to practice is as follows: Body mindfulness: In meditative equipoise, the inner and outer body are not established by their own nature, like the sky. In the post-meditative state, it is impure like an old corpse in a charnel ground, and one meditates by establishing it as truly unreal, like the eight similes of illusion. Feeling mindfulness: In meditative equipoise, all inner and outer feelings, whether pleasant, painful, or neutral, are unborn from the beginning. In the post-meditative state, one knows that painful feelings are painful, seemingly pleasant feelings are changing, and neutral feelings do not go beyond pervasive suffering of conditioning, and one meditates by establishing it as without essence. Mind mindfulness: In meditative equipoise, the nature of mind, emptiness by its own nature, is free from all extremes of elaboration. In the post-meditative state, one meditates by establishing it as unimpeded in any way and not abiding anywhere. Dharma mindfulness: In meditative equipoise, all phenomena of Samsara and Nirvana are empty, selfless, and of equal nature. In the post-meditative state, one meditates by establishing that they arise from the gathering of their own causes, conditions, and dependent origination, like an illusion.
Chinese
是禅修。如此禅修的必要是为了进入四圣谛。也就是，从身念住进入知苦，因为了悟到身体是行苦的差别；从受念住进入断集，因为了悟到集的主要因素贪爱是三种感受的因；从心念住进入现证灭，因为由此了悟到无我的识刹那坏灭，所以在涅槃时没有对断灭我的恐惧；从法念住进入道谛的禅修，因为了悟到烦恼法是应断除的，清净法是应修习的。在资粮道中等有四正断，以精进生善，断除不善法，所以是正断，称为从努力生出的道。禅修的方式是：未生的不善法不令生起，已生的如实断除，未生的善法令生起，已生的从上向上如实增长。每一个都要以生起欲、努力、发起精进、心极执持和安住的方式禅修。其中，生起欲是首先以相信取舍的方式。努力是以心不散乱于其他的方式。发起精进是为了平息掉举等。心极执持是如果陷入昏沉，就缘于佛的身像和功德等令心喜悦的所缘境，从而心极执持。心极安住是如果变得掉举，就缘于轮回的痛苦等令人厌烦的对境，从而心极安住。在资粮道大中，有四神足，因为通过串习止观双运的禅定，使其堪能成为成就眼、神通、神变等的原因，所以是神足，称为完全调伏禅定的道。
English
It is meditation. The necessity of meditating in this way is to enter the Four Noble Truths. That is, from mindfulness of the body, one enters the knowledge of suffering, because one realizes that the body is a distinction of the suffering of conditioned existence; from mindfulness of feelings, one enters the abandonment of origin, because one realizes that the main factor of origin, craving, is the cause of the three feelings; from mindfulness of the mind, one enters the realization of cessation, because from this one realizes that the consciousness that is devoid of self is destroyed in an instant, so at the time of nirvana there is no fear of doubting the annihilation of self; from mindfulness of phenomena, one enters the meditation of the truth of the path, because one realizes that afflicted dharmas are to be abandoned and purified dharmas are to be cultivated. In the middle of the path of accumulation, there are four right exertions, because one generates virtue through diligence and abandons non-virtuous dharmas, so it is right exertion, called the path arising from effort. The way to meditate is: do not generate unwholesome dharmas that have not arisen, and truly abandon those that have arisen; generate wholesome dharmas that have not arisen, and truly increase those that have arisen from above upwards. For each one, meditate in the manner of generating desire, striving, initiating diligence, holding the mind firmly, and abiding firmly. Among these, generating desire is first of all in the manner of believing in what to take and what to leave. Striving is in the manner of not letting the mind wander to other things. Initiating diligence is for the purpose of pacifying sinking and excitement, etc. Holding the mind firmly is that if one becomes dull, one focuses on objects that make the mind happy, such as the body and qualities of the Victorious One, and thus holds the mind firmly. Abiding firmly in the mind is that if one becomes distracted, one focuses on objects that cause aversion, such as the suffering of samsara, and thus abides firmly in the mind. In the great path of accumulation, there are four legs of miraculous power, because by familiarizing oneself with the samadhi of union of calm and insight, which is the cause of accomplishing the eye, clairvoyance, miraculous powers, etc., it is the leg of miraculous power, called the path of completely subduing samadhi.
Chinese
应当这样做。修习的方法是：修习具有八种对治五种过患之作用的等持。五种过患是：如《中边分别论》所说：懈怠１和诸教诫，忘失２和沉掉３，不作行４和作行５，这些被认为是五种过患。如此说。八种对治是：懈怠的对治有四种，即：事物是勤奋１，安住希求２，因是信心３，果是轻安４。教诫忘失的对治是正念５。沉掉的对治是正知６。对治不作行的是作行７。沉掉止息后，对治不作行的是行舍。其中，对于禅定的果实，以显着的信心和恭敬的希求，将心投入等持，从而获得心堪能，这是希求１的神通足１。同样，持续投入的精进获得心堪能，这是精进的。先前具有对等持作意的习气，因此获得心堪能，从心的善知识那里听闻的所缘境，以思所成慧进行辨别，通过学习，获得心堪能，这是听闻、思择的神通足，共有四种。在加行道的暖位和顶位修习五根，这五种能对证悟真理起主导作用，因此称为根。修习的方法是：以四谛的无常等，或者以通晓一切法为二谛之义作为所缘境。以信心１的根，对真理的相状产生信赖；以精进，为了证悟真理而生起欢喜２；以正念３，不忘失所缘境；以等持４，一心专注于所缘境；以智慧，以了解真理自性的方式进行修习。在忍位和世第一法位修习五力，由于信根等的相续串习，各自的不相顺品，不信、懈怠、忘失、散乱、邪慧等，丝毫也不能中断，因此有信力等五力。修习的方法与之前相同。在见道有七菩提分，见道
English
This should be done. The method of practice is to cultivate the samadhi that possesses eight actions to counteract the five faults. The five faults are: As stated in the "Madhyāntavibhāga": Laziness 1 and the instructions, Forgetfulness 2 and sinking and excitement 3, Non-application 4 and application 5, These are considered the five faults. Thus it is said. The eight antidotes are: The antidotes to laziness are four, namely: Things are diligence 1, abiding desire 2, the cause is faith 3, and the result is pliancy 4. The antidote to forgetting the instructions is mindfulness 5. The antidote to sinking and excitement is vigilance 6. The antidote to non-application is application 7. After sinking and excitement have subsided, the antidote to non-application is equanimity of action. Among these, with manifest faith and respectful desire for the fruit of dhyana, applying the mind to samadhi, thereby attaining mental pliancy, this is the supernatural foot of desire 1. Similarly, the continuous application of diligence obtains mental pliancy, this is of diligence. Previously having the habit of attending to samadhi, therefore obtaining mental pliancy, the objects heard from the virtuous friend of the mind are distinguished by wisdom arising from thought, through learning, obtaining mental pliancy, this is the supernatural foot of hearing and contemplation, there are four in total. In the heat and peak positions of the path of joining, cultivate the five powers, these five can dominate the realization of truth, therefore they are called powers. The method of practice is: with the impermanence of the four truths, etc., or with understanding all phenomena as the meaning of the two truths as the object of focus. With the power of faith 1, having confidence in the aspects of truth; with diligence, generating joy 2 in order to realize the truth; with mindfulness 3, not forgetting the object of focus; with samadhi 4, focusing single-mindedly on the object of focus; with wisdom, cultivating in the manner of understanding the nature of the truths. In the positions of forbearance and supreme dharma, cultivate the five strengths, because the continuous habituation of the power of faith, etc., their respective opposing qualities, disbelief, laziness, forgetfulness, distraction, and wrong wisdom, etc., cannot interrupt even slightly, therefore there are the five strengths of faith, etc. The method of practice is the same as before. In the path of seeing, there are seven branches of enlightenment, the path of seeing.
Chinese
由于成为无漏菩提之支分，所以称为菩提支。 辨别法是主要的，也是支分，其他六者是它的助伴，所以是支分，即七者。 其中，忆念1是不忘失所缘，因为是智慧的处所，所以是处所之支分。 辨别法2是，以大乘的四谛为所缘的法忍、法智、后忍、后智及其眷属，分别辨别各自体性的智慧，是自性之支分。 精进是，依凭对它的自性欢喜而进入，从异生位中决定生起并超越它，所以是决定生起之支分。 喜4是，见到初地的喜，对身心有利益并使之满足，所以是利益之支分。 极5调柔是，身心堪能，能随意使用，是无烦恼之基础。 等持6是，心专注于所缘而不改变，所以是无烦恼之处所。 舍是，心和心所的粗重，沉掉之过失及其俱息灭于自处，是无烦恼之自性。 如此，这三者称为无烦恼之支分。 在修道九地中修习八支圣道，成为圣者们所行之路的入口，称为圣道之支分。 其中，正见1是二地以上之无漏智慧，它在初地等中以不分别法界之智慧，像这样见到而断定，所以是完全断定之支分。 正思维是，如实地辨别诸法自相和共相，是使他人理解之支分。 正语3以自己的方式向他人讲述如何理解，所以如实地回答所问，因此是见解完全清净。 正业边际4是，不作杀生等任何不善业，因为行为圆满，所以是戒律完全清净。 正
English
Because it becomes a limb of stainless enlightenment, it is called a limb of enlightenment. Discriminating Dharma is the main thing, and it is also a limb, and the other six are its companions, so it is a limb, that is, seven. Among them, mindfulness 1 is not forgetting the object, because it is the place of wisdom, so it is the limb of the place. Discriminating Dharma 2 is the wisdom that individually distinguishes the characteristics of Dharma-patience, Dharma-wisdom, subsequent patience, subsequent wisdom, and their retinues, which focus on the four truths of the Great Vehicle, and is the limb of self-nature. Diligence is the limb of definite emergence, because it relies on joyfully entering into its own nature, and definitely arises from the state of ordinary beings and transcends it. Joy 4 is the joy of seeing the first ground, which benefits and satisfies the body and mind, so it is the limb of benefit. Extreme 5 pliancy is the ability of body and mind to be used as desired, and is the basis of no affliction. Samadhi 6 is the state of no affliction, because the mind is focused on the object and does not change. Equanimity is the nature of no affliction, because the roughness of mind and mental factors, the faults of sinking and agitation, and their co-cessation are in their own place. Thus, these three are called limbs of no affliction. In the nine grounds of the path of meditation, the eightfold noble path is practiced, becoming the entrance to the path to be traveled by the noble ones, and is called the limb of the noble path. Among them, right view 1 is the stainless wisdom of the second ground and above, which in the first ground and so on, with the wisdom of non-discrimination of the Dharma realm, sees and determines in this way, so it is the limb of complete determination. Right thought is the limb that makes others understand, because it accurately distinguishes the self-characteristics and general characteristics of all dharmas. Right speech 3 explains to others how to understand in one's own way, so it answers the question as it is, so the view is completely pure. Right livelihood 4 is that no unwholesome actions such as killing are done, because the behavior is perfect, so the discipline is completely pure. Right