Chinese
并且成为殊胜，最终以专注于真如的禅定，了知以能取所取所摄的一切法为空性，并且了悟到空性也自性本来寂静，从而成就无勤的自性。这是宣说所有禅定的总基，止观的修习次第的第一品释文。第二品，分别宣说因明之道的修习次第，分为二：宣说修习的前行，宣说修习的实际方法。第一，修习的前行：住戒生慧，身心具足二有，舍弃八法，安住于十二功德，断除五邪命。这是说，由于是所有修习的基础或根本，所以首先是前行，并且在修习的时候也是不可或缺的五个支分，即：作为基础安住于戒律，生起三种智慧，具备转生的因缘身心和二有，舍弃违缘世间八法，安住于顺缘十二种功德，断除清净生活的障碍五种邪命，然后才开始修习。其中第一，安住于别解脱七众的戒律，从身语意三门的一切罪行中返回，之后，通过听闻与现证真理相符的经典，进行听闻。通过以理智分析听闻的内容，如理作意，以生起思所成慧的方式，将思考的内容一心专注于修习。那么，听闻、思考、修习这三种智慧是什么呢？分别说者认为：听闻的智慧是以名相为对境，思考的智慧是以名相和意义二者为对境，修习的智慧是以意义为对境。如果是这样，那么一种智慧不可能缘名相和意义二者，缘名相的部分成为闻所成，缘意义的部分成为修所成，因此缘名相和意义二者的思所成就不可能存在了。世亲论师如是说。因此，从听闻可信的教证而生
English
And become supreme, and ultimately, with meditation focused on Suchness, understand that all phenomena gathered by grasping and being grasped are emptiness, and also realize that emptiness is naturally peaceful from the beginning, thereby accomplishing effortless nature. This is the commentary on the first chapter, which explains the general basis of all samadhi, the stages of practice of shamatha and vipassana. The second chapter, which specifically explains the stages of practice of the causal vehicle, is divided into two: explaining the preliminaries of practice, and explaining the actual method of practice. First, the preliminaries of practice: abide in discipline, generate wisdom, possess body and mind and the two existences, abandon the eight worldly dharmas, abide in the twelve qualities of purification, and abandon the five wrong livelihoods. This means that because it is the basis or root of all practice, it is first a preliminary, and it is also indispensable in the practice, the five limbs, namely: as a basis, abide in discipline, generate the three wisdoms, possess the causes of rebirth, body and mind and the two existences, abandon the adverse conditions, the eight worldly dharmas, abide in the favorable conditions, the twelve qualities of purification, abandon the obstacles to pure living, the five wrong livelihoods, and then begin to practice. Among them, the first is to abide in the discipline of the seven classes of individual liberation, to turn away from all misdeeds of the three doors of body, speech, and mind, and then, through listening to the scriptures that are in accordance with the realization of truth, to listen. By analyzing the meaning of what is heard with reason, to properly contemplate, to apply the content of thought to practice with one-pointed mind in the way of generating the wisdom of thought. So, what are these three wisdoms of hearing, thinking, and meditation? The Vaibhashikas believe that the wisdom of hearing has only names as its object, the wisdom of thinking has both names and meanings as its object, and the wisdom of meditation has only meaning as its object. If this is the case, then it is impossible for one wisdom to focus on both name and meaning, the part that focuses on name becomes hearing-born, and the part that focuses on meaning becomes meditation-born, so it is impossible for the thought-born that focuses on both name and meaning to exist. Master Vasubandhu said so. Therefore, from listening to reliable teachings, it arises
Chinese
闻所生慧，从以理智确定所闻之义而生者，是思所生慧；从一心专注所思之义而生者，是修所生慧。这些也依次是仅依赖声音而于义获得定解，以及依赖理证，和不依赖声音概念而以修习之力于义获得定解的智慧。第二，要问这些闻思修之慧依于何处而生起？身体方面，远离居家者和出家者等，以及行作祈愿等之喧嚣，并远离不如理作意等之散乱者，这些瑜伽才会生起。仅仅满足于粗劣的法衣和乞食，以及贪求这些美好和众多的大贪欲者，闻思修三道的瑜伽不会生起。第三，安住于世间八法者，不会生起圣道，为了与圣道生起相顺应，应当舍弃世间八法。如《亲友书》中所说：“世间智者得与未得，乐与不乐，悦意与不悦意，赞与毁，是为世间八法，愿您平等对待，勿令扰我心。”第四，作为对治贪著食物的对治，除了仅够一日一夜的食物外，不占有更多，是为乞食者；在开始用餐的座位上，未起身前，随欲而食，起身之后不再进食，是为一座食；最初随欲给予和接受的食物，就吃那些，之后即使有更多给予和接受，也不再食用，是不再接受之后的食物，此为三者。作为对治贪著衣物的对治，除了上衣、下衣、僧裙这三件法衣之外，不以拥有多余的衣服为满足，是为拥有三法衣者；所有法衣都仅用粗糙的羊毛制成并穿着，是为穿毡衣者；不穿未经使用过的新衣，只穿用过的旧衣，以及用他人丢弃的破烂制成法衣穿着，是为穿百衲衣者，此为三者。作为对治贪著住所的对治，在距离村庄一由旬的地方建造茅屋
English
The wisdom born of hearing arises from ascertaining the meaning of what is heard through reasoning; that which arises from single-mindedly contemplating the meaning of what is contemplated is the wisdom born of contemplation; and that which arises from single-mindedly meditating on the meaning of what is contemplated is the wisdom born of meditation. These are, in order, the wisdom that gains certainty about the meaning by relying solely on sound, as well as that which relies on reasoning, and the wisdom that gains certainty about the meaning through the power of meditation without relying on sound concepts. Secondly, one may ask, upon what basis should these wisdoms of hearing, thinking, and meditation be generated? In terms of the body, these yogas will arise for those who distance themselves from the busyness of householders and renunciates, and who distance themselves from distractions such as improper attention. The yogas of the path of hearing, thinking, and meditation will not arise for those who are not content with meager robes and alms, and who have great desires for these things to be good and plentiful. Thirdly, the path of the noble ones does not arise for those who abide in the eight worldly concerns; in order to be in harmony with the arising of the noble path, one should abandon the eight worldly concerns. As it is said in the "Letter to a Friend": "Gain and loss, pleasure and pain, praise and blame, these are the eight worldly concerns known to the world. May you treat them equally and not let them disturb my mind." Fourthly, as an antidote to attachment to food, not possessing more than enough food for one day and night is to be an alms-gatherer; eating as much as one desires without rising from the seat where one began eating, and not eating after rising from the seat, is to be a single-session eater; eating only what was initially given and accepted, and not eating even if more is given and accepted later, is not accepting food afterward; these are the three. As an antidote to attachment to clothing, not being content with possessing more than the three robes of upper garment, lower garment, and monastic skirt is to be one who possesses three robes; wearing all robes made only of coarse wool is to be a wearer of felt; not wearing new clothes that have not been used, but only wearing used old clothes, and making robes from rags discarded by others, is to be a wearer of patched robes; these are the three. As an antidote to attachment to dwelling, building a hut one league away from the village