English
It is abiding in one, replacing it with the eighth ground. The sixth is the Samadhi Vipassanā (藏文，བྷཻ་པ་，梵文天城体，Vipaśyanā，梵文罗马拟音，Vipaśyanā，汉语字面意思，观) that abandons the three small ones, which is the replacement for the unobstructed path. As is the mindfulness of the first Dhyana, the mindfulness from the second Dhyana up to the peak of existence will accomplish six or seven. Second, the cause of completion is that, for those mindfulnesses, having reverence for remembering their qualities, and the yoga of constant practice, is continuous Vipassanā. It is also divided into three: large, medium, and small. Not possessing both is small. Possessing any two is medium. Possessing both is large Vipassanā. For the negation of the higher Dhyanas, the method of large, medium, and Vipassanā is the same. Second, the main part has three: the Dhyana of faults and merits, the way of producing results, and their functions. The first also has two: relying on Dhyana and formless Samadhi, Dhyana with increased attachment, views, pride, ignorance, and doubt. The order is to experience the bliss of Dhyana, and to arouse sixty-two kinds of remembering past lives, etc., and after obtaining special qualities, to become arrogant, and not understanding that it is liberation, desiring liberation, doubting whether obtaining Dhyana is liberation or not. Therefore, it is called the Dhyana of afflictions. Their nature, etc., will transform into the characteristics of arising in that ground. Second, those with qualities are divided into Dhyana and formless. First, the eighteen branches of Dhyana. The first Dhyana possesses branches, because it avoids the sins and unpleasantness of the desire realm, so the two, investigation and analysis, are branches of antidote. The two, joy and happiness, benefit the body and mind, so they are branches of benefit. In Dhyana, the two, investigation and analysis, enter as antidotes, and the benefit of joy and happiness arises, so it is the branch of abiding in one lifetime. The first Dhyana has two kinds: the actual coarse part and the special part. The first is with investigation and with analysis. The second is the Samadhi of only analysis without investigation. So it is said. The second possesses four branches: with extremely pure illness, the two, investigation and analysis, are the antidote to be avoided, the benefit of joy and happiness, and the branch of one-pointed abiding. The third possesses five branches: mindfulness, awareness, and equanimity, the three joys
Chinese
通过延长来对治。快乐是利益。专注是住的支分。第四是四具足，舍和念二者是作乐，延长是对治。非苦非乐是功德，舍是对治延长一物的分。从不损害的方面来说是利益。专注是住的支分，如前。第二是无色生处四者，以粗的所缘为基础而超越，因为不是真实的不同，所以不是超越。一切也都是因为支分专注和舍相同。所缘的差别是，在加行的时候，从色的所缘中超越，名为虚空无边。从所取的所缘中超越，以虚空为所缘，名为识无边。从世间的所缘中超越，以虚空为所缘的识，不是粗大也没有微细，也不是平等作意先发出，在正行的时候，善法专注安住。第二是果产生的道理，初禅有大中小三种，由梵众等三种产生。同样，二禅有三种，由小光等三种产生。四禅有三种，由无云光等三种产生。而且依靠四禅的心，是无漏真谛的相。名为二种等持之间，是有漏寂猛的相，名为后得，一种增长，因此有漏无漏增长为三种。不胜过，六和九，十二和十五增长，依次产生于无热，善现，善见，色究竟天。对于无色，也是因为厌离色，没有其他无量宫的处所，所以没有不同的地。然而，由大中小三种，由寿命短和力气大小而产生。烦恼也变成大中小三种。像那样的禅定，因为世间人小而低下，所以是有漏的。声闻缘觉的无漏，比世间人大，菩萨们安住于无烦恼的清净定，善巧方便，获得禅定波罗蜜多的自在。诸佛
English
Antidote by prolonging. Happiness is benefit. One-pointedness is a limb of abiding. The fourth is fourfold, equanimity and mindfulness are both happiness, prolonging is the antidote. Neither happiness nor suffering is a virtue, equanimity is the antidote to prolonging a part of one thing. From the aspect of non-harming, it is a benefit. One-pointedness is a limb of abiding, as before. The second is the four formless realms, transcending by focusing on the coarse object, because it is not truly different, it is not transcending. Everything is also the same in the limbs of one-pointedness and equanimity. The difference in the object is that, at the time of application, having transcended the object of form, it is called infinite space. Having transcended the object of what is grasped, with space as the object, it is called infinite consciousness. Having transcended the worldly object, consciousness with space as the object is neither coarse nor subtle, nor is it equal intention first emitted, and at the time of the main practice, virtue abides in one-pointedness. The second is the way in which the fruit arises, the first dhyana has three types: large, medium, and small, arising from the Brahma host and so on. Similarly, the second has three types, arising from small light and so on. The four have three types, arising from cloudless light and so on. Moreover, relying on the mind of the fourth dhyana, it is the aspect of the stainless truth. Called the aspect of the stainless and fierce between the two samadhis, called subsequent attainment, one increases, therefore the contaminated and uncontaminated increase to three types. Not surpassing, six and nine, twelve and fifteen increase, respectively arising in Avihā, Sudarśana, Sudṛśa, and Akanishtha. For the formless, also because of aversion to form, there is no other place of immeasurable palace, so there is no different ground. However, by large, medium, and small, they arise with short life and great or small strength. Afflictions also become large, medium, and small. Such dhyanas are contaminated because they are small and inferior to worldly people. The uncontaminated of Hearers and Solitary Realizers is greater than worldly people, and Bodhisattvas abide in the stainless pure concentration, skillful in means, and attain mastery over the perfection of dhyana. Buddhas
Chinese
因此，据说以不可思议的方式进入。第三是作用：禅定毗钵舍那压制应断除之物，以及四无量、神通等功德，是道的所依之业。第二是出世间的毗钵舍那，有三：于何者补特伽罗产生，依于何地，以及自性应确定。第一是：如大乘所说，于三洲之男子、女子，以及欲界、色界、无色界之天产生。不生于恶趣、食肉鬼、不男、音声不悦耳者、无想者，因为是业之大障碍的障碍之故。第二是：声闻乘的禅定正行，以及初禅的近分无障碍，以及殊胜者，以及三无色定，共九。不依于其他，是因为欲界的心不堪能，以及有顶的心不明显之故。大乘行者依于第四禅的极清净，然而以等持修习时，入于四禅、四无色定，以及灭尽定。第三，自性应确定，有三：体相、词义、差别。第一是：现量见到无自性后，串习，是开启圆满菩提之机会。第二是：以见道已证悟，成为毗钵舍那，称为毗钵舍那道。第三，差别有四：差别的所依是：仅仅是出世间的毗钵舍那道，差别的自性是：缘于四谛一切法的无漏平等住，以及缘于如幻之现相的后得有境之智慧，以大中小差别为九种。如《现观庄严论》云：彼是因殊胜，小及中及大，小之小等之，类别立九种。如此。思考一与异：九者是各别之事物，因为生于同类之故。第四，数量决定是：依于九地，应断除之物决定为大中小九种，因此，对治也决定为次第九种。如《现观庄严论》云：于九地中大，大等之垢染，对治小之小
English
Therefore, it is said to enter in an inconceivable manner. The third is the function: Samatha-vipassana suppresses what should be abandoned, and the four immeasurables, superknowledges, and other qualities, are the basis of the path. Second, there are three types of supramundane vipassana: in whom the arising of a person, what ground it relies on, and the nature to be determined. The first is: According to the Mahayana, it arises in the males and females of the three continents, and in the gods of the desire realm, form realm, and formless realm. It does not arise in the evil destinies, flesh-eaters, hermaphrodites, those with unpleasant sounds, and the unconscious, because it is an obstacle of great karmic obscuration. The second is: the actual practice of samatha of the Hearers, and the proximity to the first dhyana without obstruction, and the distinguished ones, and the three formless states, totaling nine. It does not rely on others, because the mind of the desire realm is not suitable, and the mind of the peak of existence is not clear. The Mahayana practitioner relies on the fourth dhyana, which is extremely pure, but when practicing with samadhi, they enter into the four dhyanas, the four formless states, and the cessation. Third, the nature to be determined has three aspects: characteristics, meaning, and distinctions. The first is: Having directly seen emptiness, to become accustomed to it is to open the opportunity for complete enlightenment. The second is: Having realized it through the path of seeing, it becomes vipassana, called the vipassana path. Third, there are four distinctions: The basis of distinction is: only the supramundane vipassana path, the nature of distinction is: the uncontaminated equipoise that focuses on the four truths and all phenomena, and the subsequent wisdom with appearances that focuses on illusion-like phenomena, distinguished by great, medium, and small into nine types. As it says in the Ornament for Clear Realization: "Because it is a superior cause, small, medium, and large, the divisions of small of the small, etc., are established as nine types." Thinking about one and different: the nine are distinct things, because they are born into the same kind. Fourth, the number is definite: based on the nine grounds, what should be abandoned is definitely the great, medium, and small nine types, therefore, the antidotes are also definitely nine in order. As it says in the Ornament for Clear Realization: "On the nine grounds, the great, the great, etc., are stains, the antidote is small of the small."
Chinese
等寂静之道。如是说故。如是，当如何断除怖畏与对治之法，如前所说。第五，于无学道亦说种种分别，狮子贤于大疏中云：初地之初刹那乃见道，彼之外，从第二刹那等，乃至说如金刚喻定，其间无间道之上，直至获得佛地一切光明之间，此等一切乃为证悟最胜义等诸法界之故，说是怖畏之道。如是，以金刚喻定断除所断习气微细者，乃为怖畏道之究竟，所断清净者，施设为解脱道，是故为佛。八千颂云：诸佛薄伽梵乃是道路断绝、趣入断绝、戏论与有引断绝者。如是。二者，十地乃是圣者以见怖畏道所摄之十地菩萨，此有三，获得之因，自性与果。初者有二，未获得获得之因，初地之因乃是胜解行地，十地之因乃是前前诸地。二者，获得圆满之因，乃是各自之地的清净方便智慧双运，特别是十地圆满之因，乃是下下诸地以方便智慧分圆满聚集之自性究竟。二者，自性有三，共同体性，功德与差别。初者有三，体相，词义与分类。初者，如虚空无自性现证，方便与双运圆满之菩提道所依乃是应理，道乃是无我智慧之分，地乃是双运之分是不可能的。自宗乃是现证无我之智慧与殊胜方便双运，乃是菩萨圣者之功德作者。若说广大的乘之分，则不定，乘乃是发心等方便之故，宝
English
etc., the path of peace and tranquility. It is said so. Thus, how to abandon fear and its antidote has been mentioned above. Fifth, although various distinctions are also explained regarding the path of no more learning, Simhabhadra says in the Great Commentary: "The first moment of the first ground is the path of seeing. Other than that, from the second moment onwards, up to the Vajra-like Samadhi, the uninterrupted path immediately above it, until the attainment of all the light in the Buddha-ground, all these are said to be the path of fear because of realizing the ultimate meaning and the Dharmadhatu separately." Thus, abandoning the subtle imprints of what is to be abandoned by the Vajra-like Samadhi is the ultimate path of fear. Those that are purified from what is to be abandoned are designated as the path of liberation, therefore, it is Buddhahood. In the Eight Thousand Stanza Prajnaparamita Sutra, it says: "The Buddhas, the Bhagavat, are those who have completely cut off the path, cut off the entrance, cut off the elaboration and the leading to existence." Thus. Secondly, the ten grounds are the ten Bodhisattvas who are included in the path of seeing fear by the noble beings. There are three aspects to this: the cause of attainment, the nature, and the result. The first has two aspects: the cause of attaining what has not been attained. The cause of the first ground is the ground of aspiring conduct, and the cause of the ten grounds is the preceding grounds. Secondly, the cause of perfecting attainment is the union of skillful means and wisdom that completely purifies each ground. In particular, the cause of perfecting the ten grounds is the ultimate perfection of the nature of the lower grounds, which are fully assembled with the aspects of skillful means and wisdom. Secondly, there are three aspects to the nature: the general essence, the qualities, and the distinctions. The first has three aspects: the definition, the meaning of the word, and the classification. The first is that it is reasonable for the path of perfect enlightenment, which is the union of skillful means and wisdom, to rely on the direct realization that space is without self-nature. The path is the aspect of wisdom that realizes selflessness, and it is impossible for the ground to be the aspect of union. Our own system is that the wisdom that directly realizes selflessness is the union of special skillful means, which is the agent of the qualities of the noble Bodhisattva. If it is said to be a part of the vast vehicle, it is uncertain because the vehicle is the means of generating the mind, etc., the precious