Chinese
的确定将（它们）与三十七道品相结合，因此，所有佛陀的教法也都包含在这三十七道品中。虽然佛陀的教法是无限的，但由于智慧的本质是唯一的，所以它们也可以包含在任何一个（道品）中。然而，之所以说（道品）不是少于三十七，也不是多于三十七，是因为这是考虑到需要与三十七尊神相结合的必要性而确定的数量。其中，身念住是：水界的自性清净，镜智，由于清除了轮回习气的垢染，具有双重清净，因此是清净的圣洁。由于胜义的形象显现为与轮回相符的处所、身体和受用，所以是身念住。由于舍弃了习气，所以是清净的彼岸。由于是水界的智慧，所以是空行母。受念住是：风界的清净，成所作智，是伟大的慈悲的自性。从其行为成就的角度来看，它利益着众生。而慈悲在此乘中是伟大的安乐。当业风及其支分停止时，风界的清净，最终的伟大安乐就会显现。因此，无明习气的地基，以及由意身产生的微细痛苦也会停止。其他的感受就更不用说了。由于感受的清净，所以是受念住。由于是伟大安乐的自性，所以是安乐圣洁的彼岸。由于是风界的清净，所以是喇嘛。法念住是：火界的清净，妙观察智。虽然了知所有如是和如是的法都不相混淆，但由于看到一切自性平等，所以平等是恒常的。如果有什么是不恒常的，那就是不同的处所和时间，因此不会变成平等。因此，不要说每一刹那和微细变化的时刻，轮回和涅槃都只是心的显现，从一开始就没有成立。因此，这种状态既没有被轮回所扰乱，也没有在涅槃中被净化。由于不恒常和变化的阶段没有成立，所以是恒常的自性。因此，它是了知一切法之如是和如是的，所以是法念住。证悟不变
English
The certainty of combining them with the thirty-seven wings of enlightenment, therefore, all the Buddha's teachings are also contained in these thirty-seven wings. Although the Buddha's teachings are infinite, since the essence of wisdom is unique, they can also be contained in any one (wing). However, the reason why it is said that (the wings) are neither less than thirty-seven nor more than thirty-seven is because this is the number determined by considering the necessity of combining with the thirty-seven deities. Among them, the mindfulness of the body is: the pure nature of the water element, the mirror-like wisdom, because it has dual purity of purifying the defilements of karmic imprints of samsara, therefore it is pure and sacred. Since the form of ultimate truth appears as the place, body, and enjoyment that are in accordance with samsara, it is mindfulness of the body. Because it has abandoned karmic imprints, it is the perfection of pure purity. Because it is the wisdom of the water element, it is the Dakini. The mindfulness of feeling is: the purity of the wind element, the wisdom of accomplishing activities, which is the nature of great compassion. From the perspective of its activity of accomplishing, it benefits sentient beings. And compassion is great bliss in this vehicle. When the karma wind and its branches cease, the purity of the wind element, the ultimate great bliss, will manifest. Therefore, the basis of ignorance and karmic imprints, as well as the subtle suffering arising from the mind-body, will also cease. What need is there to mention other feelings? Because of the purity of feeling, it is mindfulness of feeling. Because it is the nature of great bliss, it is the perfection of sacred bliss. Because it is the purity of the wind element, it is the Lama. The mindfulness of Dharma is: the purity of the fire element, the discriminating wisdom. Although it knows that all suchness and suchness Dharmas are not mixed, because it sees all natures as equal, equality is constant. If there is anything that is impermanent, it is the different places and times, therefore it will not become equality. Therefore, not to mention every moment and subtle changes, samsara and nirvana are only appearances of the mind, and have not been established from the beginning. Therefore, this state is neither disturbed by samsara nor purified in nirvana. Since the state of impermanence and change has not been established, it is the nature of permanence. Therefore, it is the mindfulness of Dharma because it realizes the suchness and suchness of all Dharmas. Realizing the unchanging
Chinese
对于显现与不显现的一切所知，总是心无旁骛，以审察而了知的对境，以此心无旁骛地安住。同样，信心是指，自己卑劣而他人殊胜，或者对于自性平等者的境界生起欲求等，这些在佛陀那里是没有的。但是，对于自己的智慧与平等性的智慧所行境的无量功德，以无有执著的欢喜而信服，并且也有舍弃怀疑犹豫的信赖，欲求也如上所说，因此是这样的信心。精进如前。忆念是指，对于那个智慧，一切所知的对境总是显现，因此任何时候也不会忘失，就像忆念氆氇时不会忘失瓶子一样，任何时候也不会有。等持类似于心的神变足。智慧是指，如所有和尽所有完全如实地确定，并且了知分类和归纳，由于那个智慧就是无缘大悲的缘故，就像不是声义混淆执著的分别念一样，确定和、审察和、辨别和、归纳这些不是分别念，分别念是安立为转依的智慧的名称，总的来说，将一切定解安立为有分别念，这是没有获得瑜伽的普通众生的共同意乐所致，是分别念的法相。从这些当中，佛陀自利的智慧等五者，由于对于一切善法具有自在力，因此是根，同样，从能够生起利他事业无量无边的角度来说，称为五力。欲求是信心，审察是智慧，心是等持，因此神变足四者，虽然与四根本体相同，但是，从不费力任运成就，以及为了他者不混淆地无碍生起任何所需之处的角度来说，安立为四足，神变是兴盛，也就是功德，足是指在自他二利之上迅速成办之义，没有比任运成就更迅速的，并且为了他者在任何所需之处生起，这也是最迅速的。菩提道的七支中，等持和、精进和、妙观察智智慧和、忆
English
The mind is always single-pointed towards all knowable things, whether manifest or unmanifest. It abides single-pointedly on the object of knowledge through investigation. Similarly, faith refers to the desire for a state where oneself is inferior and others are superior, or for the state of those who are equal in nature. Although these are not present in the Buddha, there is faith in the limitless virtues that are the objects of his own wisdom and the wisdom of equality, with joy that is free from attachment. There is also trust that has abandoned doubt and hesitation, and desire is as mentioned above, so this is such faith. Diligence is as before. Mindfulness refers to the fact that all knowable objects always appear to that wisdom, so it is never forgotten. Just as when one remembers felt, one does not forget a vase, so it never happens. Samadhi is similar to the miraculous foot of the mind. Wisdom refers to the complete and accurate determination of all that exists and all that does not exist, and the knowledge of classification and collection. Because that wisdom is itself unconditioned compassion, just as it is not a conceptual thought that confuses sound and meaning, these determinations, investigations, discriminations, and collections are not conceptual thoughts. Conceptual thought is a term for wisdom that has undergone transformation. In general, the establishment of all certainties as conceptual is due to the common intention of ordinary beings who have not attained yoga, and is the characteristic of conceptual thought. Among these, the Buddha's own benefit wisdom and the five others are called powers because they have power over all virtuous dharmas. Similarly, from the perspective of being able to generate limitless activities for the benefit of others, they are called the five strengths. Desire is faith, investigation is wisdom, and mind is samadhi. Therefore, although the four miraculous feet are the same in essence as the four roots, they are established as four feet from the perspective of spontaneous accomplishment without effort for one's own benefit, and from the perspective of arising unhindered and without confusion for the benefit of others wherever it is needed. Miraculous power is prosperity, that is, qualities, and foot means to quickly accomplish on top of both oneself and others. There is nothing faster than spontaneous accomplishment, and arising for the benefit of others wherever it is needed is also the fastest. Among the seven branches of the path to enlightenment, samadhi, diligence, discriminating wisdom, and mindfulness
Chinese
那些（菩提支）从体性上来说，与前面所说的一样。然而，它们从原始以来就安住于自性清净的法性中，这就是菩提。当获得脱离了突发性污垢的状态时，这就是菩提自身的身体，因为它是随顺于体性的。身体或肢体。这样，从二种清净的反面来说，菩提被安立为肢体。而且，从法界自身的体性来说，唯有二种清净。自性唯一的清净和二种清净各自的差别是，依赖于谁修习并显现了果位的补特伽罗而安立的。究竟真实的法界智慧普皆遍布，虽然从自己的体性上来说，恒常是二种清净，但相对于天授来说，唯有自性清净。不仅从那个智慧的自身来说，而且相对于薄伽梵释迦狮子来说，也是二种清净。因此，此时必须将以二种清净为主的三十七法与三十七尊神相连。喜乐菩提的支分是自性俱生喜乐，也应与前面的信心一致。极其调柔是明点不变的体性。舍是边中、苦乐、高低、长短、难易等一切戏论寂灭，无勤作的智慧。在八正道中，正见与前面所说的智慧相同，但具有一切相的体性。正思是伟大的慈悲。正语是法性意义的声音，不可摧毁的娜达音声，一切形式的声音。正业边际是为利他而生起无边事业的基础，是佛陀在自显中示现的无边化身。正命是自显中生起刹土和供云聚的智慧。正勤就是前面所说的精进，在无边的利他中不逾越时节地行持。正念就是前面所说的，然而，从成为一切正法之法性或命脉的角度来说，以及，圣道是成为一切殊胜功德之基础的方
English
Those (bodhi limbs) are the same as mentioned above in terms of their essence. However, they abide in the nature of self-nature completely pure from the beginning, which is bodhi. When the state of being free from adventitious defilements is attained, it is the body of bodhi itself, because it follows the characteristics. Body or limb. Thus, from the opposite side of the two purities, bodhi is established as a limb. Moreover, from the essence of the dharmadhatu itself, there is only the two purities. The difference between the purity of self-nature alone and the two purities is that it is established depending on who cultivates and manifests the fruit. The ultimate true dharmadhatu wisdom is all-pervasive, although it is always the two purities from its own nature, but in relation to Devadatta, there is only the purity of self-nature. Not only from the wisdom itself, but also in relation to the Bhagavan Shakya Simha, it is the two purities. Therefore, at this time, the thirty-seven dharmas, which are mainly the two purities, must be connected with the thirty-seven deities. The limb of joy bodhi is the joy born together with self-nature, and it should also be consistent with the previous faith. Extreme pliancy is the nature of the unchanging bindu. Equanimity is the wisdom of all elaborations such as edge center, happiness and suffering, high and low, long and short, difficulty and ease, etc., being pacified, without effort. In the eightfold noble path, right view is the same as the wisdom mentioned above, but it has the characteristics of all aspects. Right thought is great compassion. Right speech is the sound of the meaning of dharma nature, the indestructible nada sound, all forms of sound. The boundary of right action is the basis for the arising of infinite activities for the benefit of others, and it is the infinite manifestation shown by the Buddha in self-manifestation. Right livelihood is the wisdom of the arising of the field and the cloud of offerings in self-manifestation. Right effort is the diligence mentioned above, practicing in the infinite benefit of others without exceeding the time. Right mindfulness is the same as mentioned before, however, from the perspective of becoming the dharma nature or lifeblood of all right dharmas, and, the noble path is the direction of becoming the basis of all special qualities.
English
RA. Observation, diligence, and mindfulness, from the perspective of those two antidotes, are established as not repeating the previous ones. All of those also converge into the single, true samadhi. The samadhis of bodhisattvas, such as illusion-like and heroic conduct, although as numerous as the dust particles of limitless, countless worlds in the ten directions, they also cannot create even a tiny fraction of the Tathagata's samadhi. Therefore, those limitless, boundless samadhis, whose true meaning abides in the nature of the single co-emergent great bliss, are the true samadhi itself, which is established in glorious Heruka. That itself is the completely pure space realm, the wisdom of the Dharmadhatu, and therefore also the purity of Vajravarahi. As it is said: 'Bliss is the realm of space itself, completely surrounded by the five.' As it is said, the purity of the space realm is the samadhi of great bliss. The Buddha himself does not need to generate unarisen virtuous dharmas, protect existing virtuous dharmas, prevent unarisen non-virtuous dharmas from arising, and abandon existing non-virtuous dharmas. But possessing the power to perform benefit for beings, there are four distinctions of the antidotes of the wisdom that accomplishes activities: in accordance with the capacity of the trainees, those who cause the virtuous dharmas of the three realms of the world and the three vehicles of transcendence to arise in the continuum, cause them to arise; for those virtuous dharmas that have already arisen, not allowing them to decline and increasing them, thereby truly protecting them; for all obstacles belonging to non-virtuous dharmas, causing those that have arisen to abandon their seeds; and for those that have not arisen, also causing them to abandon their habitual tendencies, placing them in the state of non-arising. These true abandonments are here established as the wisdom that becomes the cause of altruistic conduct. Thus, the thirty-seven branches of enlightenment of the fruition, possessing the two purities of suchness, each has a skillful means aspect and a profound wisdom aspect. From the dakini to the destroyer of Yama, the declaration of purity to the thirty-six yoginis must be understood as their respective means also being that purity. The means of the heart essence yoginis are the four families of Heruka or the four families of the Victors.