Chinese
以各自的方式念诵，必定会颠倒。为了断除和利益，观修事业的本体。将它以分类来区分，应当结合于根本道。如是说。只要一切没有遗漏，如果是瑜伽智慧道，那么就会在轮回中流转，被忧伤痛苦所扰乱。以一切事物来成办者，之后应当供养手印。如是所说之义，是想要依靠续部来讲解。如同《心要总集》中所说：为了非常彻底地区分，区分就是四念住。对于颠倒执着为我，说是必定要结合。断除非善之法，任何努力利益者，对于善法也要如实舍弃，这被称作四种。其他任何菩提之分，从那些之中进行区分，三十七道的根本，应当结合于殊胜道。从兰若处出发，直到到达梵天处，充满菩提心，这即是手印的供养。无上瑜伽智慧，不执着而漂泊于轮回。如是所说。正文是：身念住是空行母。受念住是拉玛。法念住是童女。心念住是具色母。欲神足是极暴怒母。精进神足是暴眼母。行神足是具光母。心神足是大鼻母。信根是勇士慧母。精进根是侏儒母。念根是楞伽自在母。定根是树荫母。慧根是护地母。信力是怖畏母。精进力是具风力母。念力是饮酒母。定力是绿度母。慧力是极善母。定正等觉支是马耳母。精进正等觉支是空行面母。
English
By reciting in their own way, it will surely be inverted. In order to cut off and benefit, contemplate the essence of the activity. Having divided it by categories, it should be combined with the root path. So it is said. As long as everything is not left out, if it is the path of yoga wisdom, then it will revolve in samsara and be disturbed by sorrow and suffering. The one who accomplishes with all things, thereafter should offer the mudra. The meaning of what is said is that one wants to rely on the tantra to explain. As it is said in the Essence Collection: In order to distinguish very thoroughly, the distinction is the four mindfulnesses. For the inverted clinging to self, it is said that it must be combined. Cutting off non-virtuous dharmas, whoever strives to benefit, one must also truly abandon virtuous dharmas, this is called the four types. Any other divisions of enlightenment, distinguish from those, the roots of the thirty-seven paths, should be combined with the supreme path. Starting from the Randaka place, until reaching the Brahma place, filled with bodhicitta, this is the offering of the mudra. Supreme yoga wisdom, not clinging and wandering in samsara. As it is said. The main text is: Mindfulness of body is the dakini. Mindfulness of feeling is the Lama. Mindfulness of dharma is the virgin. Mindfulness of mind is the form-possessing mother. The power of aspiration is the extremely wrathful mother. The power of effort is the wrathful-eyed mother. The power of conduct is the radiant mother. The power of mind is the large-nosed mother. The faculty of faith is the wise mother of heroes. The faculty of effort is the dwarf mother. The faculty of mindfulness is the Lanka sovereign mother. The faculty of samadhi is the tree-shade mother. The faculty of wisdom is the earth-protecting mother. The power of faith is the terrifying mother. The power of effort is the wind-powered mother. The power of mindfulness is the wine-drinking mother. The power of samadhi is the green Tara. The power of wisdom is the extremely good mother. The samadhi perfect enlightenment factor is the horse-ear mother. The effort perfect enlightenment factor is the dakini-faced mother.
Chinese
一方是，仅仅从密咒中所说的，是不共的菩提分。第一种也有基、道、果三种差别，但因体性种类没有不同，可归为一种。第二种有世间道的三十七菩提分，真实道出世间的三十七菩提分，以及与五道合为一体的三十七菩提分。其中，共同的三十七菩提分，详细内容应从其他地方了解。简单说其体性：身是指蕴含于地、水、火、风、空五大中的五根；受是指乐受、苦受、舍受；法是指正确的边际；心是指八识聚。对于这些，要认识到它们是无常的、痛苦的、没有作者的，仅仅是因缘所生，并且是无我的，仅仅是蕴的集合和由分别念假立的对境。还要认识到无常等也仅仅是心的各自显现，就其本性而言，没有实有，如同幻象。并且要以正念安住于此。四正断为：不善法是指身语的不善业，以及引发这些不善业的贪嗔等烦恼，还有与善法相违的懈怠和不信等。善法是指信心、谨慎和慈悲等，以及由这些引发的身语善业。已生者断除是指：即使已在相续中生起，也要在第二刹那间制止，断绝意念的相续，关闭身语之门。未生者不生起是指：在尚未显现的阶段，依靠其对治品，从一开始就不让它生起。对治品也是指欲等，依靠这些来制止，不接受，断除先前已生起的，通过不串习和不显现的方式，从此以后进行防护。未生者令生起是指：以欲和精进力，通过修习而获得。已生者守护是指：以正念和正知，依止善法的顺缘，断除违缘，以谨慎守护，使先前获得的善法不退失并增长。
English
One aspect is the uncommon Bodhi-paksha as taught solely in the Mantras. The first also has the distinctions of ground, path, and result, but since there is no difference in the nature of the categories, it can be considered as one. The second has the thirty-seven Bodhi-paksha of the worldly path, the thirty-seven Bodhi-paksha of the actual path that transcends the world, and the thirty-seven Bodhi-paksha combined as one with the five paths. Among these, the common thirty-seven Bodhi-paksha should be understood in detail elsewhere. To briefly explain their essence: Body refers to those contained within the five aggregates of elements and arising, which are the five sense organs; feeling refers to pleasure, pain, and equanimity; Dharma refers to the correct limit; mind refers to the eight consciousness aggregates. Regarding these, one should recognize that they are impermanent, suffering, without an agent, arising merely from causes and conditions, and without a self, merely a collection of aggregates and an object imputed by thought. One should also recognize that impermanence and so forth are merely individual appearances of the mind, without inherent existence in reality, like an illusion. And one should abide in this with mindfulness. The four right abandonments are: Non-virtuous dharmas refer to non-virtuous actions of body and speech, and the non-virtuous afflictions such as attachment and hatred that cause them, as well as laziness and lack of faith that are contrary to virtuous dharmas. Virtuous dharmas refer to faith, conscientiousness, compassion, and so forth, and the virtuous actions of body and speech caused by these. Abandoning what has arisen means: even if it has arisen in the continuum, restrain it in the second moment, cut off the continuity of that thought, and close the doors of body and speech. Not generating what has not arisen means: in the state of what has not yet manifested, rely on its antidote, and do not allow it to arise from the beginning. The antidote also refers to desire and so forth, and by relying on these, restrain it, do not accept it, abandon what has previously arisen, and protect from now on by not practicing and not manifesting. Generating what has not arisen means: obtain it through meditation with desire and diligence. Protecting what has arisen means: with mindfulness and awareness, rely on the favorable conditions for that virtuous dharma, abandon the unfavorable conditions, and guard with conscientiousness, so that what was previously obtained does not decline and increases.
Chinese
是守护。总之，类似于使目标念念不忘，从烦恼中守护心，以努力来成办善法之精进。所谓神足，神变不应仅理解为神变的现量，从名为「ริทธิ」（藏文：རིདྡྷི་，梵文天城体：रिद्धि，梵文罗马拟音：riddhi，汉语字面意思：神通）之语而引申，也包含兴盛和圆满，因此是指从等持之力所成就的一切奇妙之法。支分是幻化的意思，因为它是获得它的方法和信使，所以称为足，就像有足者能行走往返和压制对方一样。目标与之前一样，想要获得等持的意愿，不区分散乱的精进，观察自己并具有正知之行为，以及安住于目标之寂止调伏心者即是心，意愿等三者也并非与散乱相关联，而是与专注于目标的等持相结合而修，前两个部分也包含在此中而修。五根的意愿之境是四谛，三宝和业果生起信心。以信，对信心的善法欢喜而精进是精进，不忘由此所生之义是忆念，不退失由此之法是等持，以等持而一心一意所知之法的自性是智慧，因为能自在生起超脱世间的法，所以是根。信等五者虽然原本就存在，但对于目标获得自在，变得稳固者称为根，它们本身不被不信等不顺品所摧毁，并且将舍弃对方的能力比以前更加突出，即是五力。菩提分七支中，菩提是无二之智慧如实证悟实相，因为是其因，所以是支分。与真实菩提，利益他者之义，发愿和听闻，以及对于证悟没有忘失是忆念，二种无我，以及诸法之自共相
English
It is protection. In short, it is similar to keeping the object of focus in mind, protecting the mind from afflictions, and the diligence of accomplishing virtuous Dharma through effort. As for the term "miraculous foot," miracle should not be understood solely as the direct perception of miracle. Derived from the term "riddhi," it also encompasses prosperity and perfection. Therefore, it refers to all the wondrous phenomena accomplished through the power of meditative stabilization. A limb means illusion, because it is the method and messenger for obtaining it, hence it is called a foot, just as one with feet can walk back and forth and suppress the opponent. The object of focus remains the same as before, the desire to attain meditative stabilization, the diligence that does not distinguish between distractions, the conduct of observing oneself and possessing mindfulness, and the mind that subdues the peaceful abiding that abides in the object of focus is the mind. The three, namely desire, etc., are also not associated with distractions, but are cultivated in conjunction with meditative stabilization that focuses on the object. The first two sections are also included in this and cultivated. The object of desire of the five faculties is the Four Noble Truths, the Three Jewels, and generating faith in karma and its results. With faith, rejoicing in the virtuous Dharmas of faith and diligence is diligence, not forgetting the meaning generated by it is mindfulness, not losing the Dharma from it is meditative stabilization, and knowing the nature of the Dharma single-mindedly through meditative stabilization is wisdom. Because it has the power to freely generate Dharma that transcends the world, it is a faculty. Although the five, namely faith, etc., have existed from the beginning, those who have attained freedom over the object and become stable are called faculties. They themselves are not destroyed by unfavorable factors such as disbelief, and the ability to abandon the other side is more prominent than before, which is the five powers. Among the seven branches of enlightenment, enlightenment is the non-dual wisdom that truly realizes the nature of reality. Because it is its cause, it is a branch. With true enlightenment, the meaning of benefiting others, aspiration and listening, and not forgetting about realization is mindfulness, the two kinds of selflessness, and the self and common characteristics of all phenomena.
Chinese
并且，不错误地了知而进行辨别，以及不费力气地与法性成为一体的极度串习，以及对于利益和安乐之因具有无量的欢喜，以及对于如是性具有专注一境的等持，以及从异生地的基础上必定生起的精进，以及不依赖身语意的造作的舍。辨别、精进、欢喜这三者是胜观的方面，极度串习、等持、舍这三者是止观的方面，正念是二者的方面。八支圣道成为二障的对治品，因为是修习并且努力的处所，所以是道。具有无我的体性，以及在世俗中观想有他世等等是见，以及对于应取舍之处善加观察后，断除应舍弃的并且现前应修习的，心安乐，希望其他有情能够证悟等等是证悟，以及希望宣说真实的意义，以及身语意的业极度清净的业边，以及如法地以理智获得的活命，以及将自他的三门与善法结合的精进，以及对于如何证悟的法不忘失的正念，以及使所缘境现前的等持等等。其中，见、观察、精进三者是胜观，正念、等持是止观，语、业、活命三者是后得的行境，是二者的支分。如是，这七个组别最初在何处获得的界限是：在资粮道小者中具有四种近念住，中者中具有四种正断，大者中具有四种神足。在加行道暖位和顶位二者中具有五根，忍位和胜法位二者中具有五力，见道中具有七觉支，修道中具有八支圣道。在更高的道位中，下下道位的功德全部以上上增上的方式存在。如果假设在一个补特伽罗的相续中具有三十七道品，则可以归纳为十种自性，如是说：以名称的角度归纳为十种事物，信和精进与正念，以及智慧等持与舍，欢喜，观察和戒律，以及极度串习。如是。第二，从密咒的不共之处来说，世间道的顺缘是，四根本等