English
Ah, thus, subtle discriminations arise, and the gathering and dispersing with an object is joylessness. Increasing with emptiness is co-emergence. Secondly, just as it is well-known to rely on the four wheels, etc.: The characteristic of external bliss is joy, the characteristic of internal bliss is supreme joy, the characteristic of mind being seized by bliss is joylessness, and the characteristic of increasing with emptiness is co-emergence, so it is considered, and it is a great explanation. Therefore, during the mindfulness of the small accumulation path, the actual bliss to be meditated upon is those eight, and the remaining eight are made the object of desire. If the meaning of the establishment of these is expressed in an easy-to-understand way, then the four, such as the body, appear as the four impure things in conventional truth, and in ultimate truth, nothing is established. Meditating in this way is the four mindfulnesses of the Sutra system, which are included in meditating on the two selflessnesses. Increasing the body, which is meditated as the deity's body, with bliss and emptiness, and also increasing all feelings, consciousness, mental factors, and object appearances with bliss and emptiness, are the four mindfulnesses of the unsurpassed secret mantra path. It is said that abiding closely means meditation, and meditating with mindfulness shows the way to meditate. The essence is the wisdom that knows that and that. Therefore, although all five, faith, diligence, mindfulness, concentration, and wisdom, are complete, without making the names of those five, the main wisdom is divided into four by the difference of objects. If it is done in the small accumulation path, the first of the latter is mainly the generation stage, and the latter three are mainly the completion stage. Secondly, the four right abandonments are: generating the unarisen virtue, increasing the arisen virtue, abandoning the arisen non-virtue, and not generating the unarisen non-virtue, which are, in order, practicing without interruption in order to generate the previously unattained qualities and the virtuous side, and striving to prevent the decline and increase of the virtue that has already arisen in one's own mind-stream and becomes the cause of attaining Buddhahood, and exerting effort to abandon all kinds of non-virtue that have arisen in one's own mind-stream, and holding the mind without forgetting the object of virtue, and generating strong desire so that the non-virtue that has not arisen but will arise now does not arise in the mind-stream, and exerting great effort with the three doors, and initiating diligence without remaining in procrastination.
Chinese
第三是神足，有四种。欲神足是：境和相与四念住相同，加上断除四正断，仅以强烈的欲求使心专注于一境。这是依靠专注于特殊功德的敬意和强烈欲求，就像不感到饥渴一样。精进神足是：依靠持续不断的、乐于修习功德的精进来禅修。心神足是：将先前修习禅定的习气在心中显现出来并禅修。观神足是：像“我是否总是行持微小的恶行？”这样，以智慧不迷惑地观察禅定的因和取舍。精进修习这四者，获得四种作意差别，就能远离昏沉、睡眠、掉举、后悔、嫉妒、吝啬、无惭、无愧、愤怒和覆藏这十种随烦恼的现行。之后，为了断除这十种微细的烦恼，依靠这四种神足，精进修习止观。如下文所说，依靠断除五种过失的八种行相作意，来圆满止观。这些神足的体性不是安立在欲等四者上，而是安立在它们使心专注于一境的禅定分上。在密咒中，这八者的所修与上面所说的一样，虽然不同，但造作的方式没有不同，所以这八者大多被认为是显宗和密宗相同的。第四是五根，其中信根是对圆满菩提生起信心的信，以及努力修习其因的行为的精进，不忘失所获得法的意义和所缘的忆念，在寂静的无散乱状态中，心专注于一境的禅定，以及观察和修习实相的胜观，也就是智慧。因为各自对自己的境有自在力，所以称为根的意思是，神变的
English
Third is the miraculous foot, which has four types. The miraculous foot of aspiration is: the object and aspect are the same as the four mindfulnesses, plus the four correct abandonments, focusing the mind on one point solely through strong aspiration. This relies on reverence and strong aspiration focused on special qualities, like not feeling hunger or thirst. The miraculous foot of diligence is: meditating by relying on continuous diligence that is joyful in accomplishing qualities. The miraculous foot of mind is: clarifying and meditating on the imprint of previously meditating on samadhi that is present in the mind. The miraculous foot of investigation is: like "Am I always engaging in subtle non-virtuous actions?", investigating the cause of samadhi and what to adopt and abandon without being confused by wisdom. By intensely meditating on these four, when the four distinctions of attention are obtained, one becomes distant from the manifestation of the ten afflictions of dullness, sleep, excitement, regret, jealousy, stinginess, shamelessness, lack of embarrassment, anger, and concealment. Then, in order to abandon these ten subtle elaborations, one strives to cultivate shamatha and vipassana based on these four miraculous feet. As will be explained below, shamatha is perfected by relying on the eight applications that abandon the five faults. The nature of these miraculous feet is not placed on the four, such as aspiration, but rather on the aspect of samadhi that makes the mind one-pointed through them. In mantra, the object of meditation of these eight is as shown above, so although they are different, there is no difference in the way of composing, so these eight are mostly acknowledged to be the same in both sutra and mantra. Fourth is the five faculties, of which the faculty of faith is the faith of believing in perfect enlightenment, and the diligence of striving in the practice of taking its cause into experience, the mindfulness of not forgetting the meaning of the dharma that has been obtained and the object of focus, the samadhi of the mind abiding in one point in a state of peaceful non-distraction, and the vipassana of examining and meditating on the nature of reality, which is wisdom. The meaning of being called faculties because they have power over their respective objects is that the miraculous
Chinese
获得神足之后，那个人修习这五者，目标非常纯熟且习惯，对于那个目标，无论想观什么，都能随意获得清晰的显现。也就是，通过信仰，对境发起精进；通过精进，以正念安住；由此，以禅定一心安住；一心安住的法，以智慧了知和辨别，因此如此安排次第。获得神足时，如所说，因为见到许多可信的征兆，所以对真谛、三宝和业果等，特别是对导师及其眷属的证悟，生起特殊的信仰。在尚未获得对目标的自在之前，不称为根。那个信仰发起更大的精进，信进产生正念，正念产生一心，由此，殊胜的胜观，比以前更加增上，为了获得自在，仍然要精进。第五，像这样获得五根之后，再次强烈地修习它们，那些根会变得非常强大，各自的不共品，依次是不信、懈怠、忘失、散乱和愚痴等，无法阻挡它们，反而能摧毁它们，因此被称为五力。在这个无上乘中，禅定的根和力是大乐的智慧，智慧是缘于那个安乐的空性智慧，这两者的目标是显空不二的本尊身。正念是直到此为止，必定是无伪的自性。此处的安乐是道时的四喜，对外境的执着粗大相消失的安乐是喜，对内境的执着粗大相消失的安乐是胜喜，心和心所的执着粗大相消失的安乐是殊胜喜，这是五根时的安乐禅定，这三种喜的证悟也是次第产生的。能取所取的粗大分别念全部同时消失，自性八十种分别念现行消失的大乐是俱生，五力是内在的禅定。第六个是
English
Having attained the power of miraculous legs, that person cultivates these five, the object becomes very pure and accustomed, and for that object, whatever they want to visualize, they can freely obtain a clear appearance. That is, through faith, they initiate diligence towards the object; through diligence, they abide in mindfulness; from this, they abide single-mindedly in samadhi; the dharma of single-minded abiding is known and distinguished by wisdom, therefore the order is arranged in this way. When the power of miraculous legs is attained, as explained, because many credible signs are seen, a special faith arises in the truth, the Three Jewels, and the results of karma, especially in the realization of the teacher and their retinue. Until freedom over the object is not obtained, it is not called a root. That faith initiates greater diligence, faith and diligence produce mindfulness, mindfulness produces single-mindedness, from this, the extraordinary insight becomes even more enhanced than before, and in order to obtain freedom, one must still be diligent. Fifth, like this, having obtained the five roots, again strongly cultivating them, those roots will become very powerful, and their respective non-concordant qualities, in order, are disbelief, laziness, forgetfulness, distraction, and ignorance, etc., cannot resist them, but can destroy them, therefore they are called the five powers. In this unsurpassed vehicle, the root and power of samadhi are the wisdom of great bliss, and wisdom is the wisdom of emptiness that focuses on that bliss, the object of both of these is the deity's body that is inseparable from appearance and emptiness. Mindfulness is definitely the only genuine nature up to this point. The bliss here is the four joys of the path time, the bliss of the disappearance of the gross attachment to external objects is joy, the bliss of the disappearance of the gross attachment to internal objects is supreme joy, the bliss of the disappearance of the gross attachment of mind and mental factors is special joy, this is the bliss samadhi of the time of the five roots, and the realization of these three joys also arises in sequence. The great bliss of the simultaneous disappearance of all gross conceptualizations of grasper and grasped, and the disappearance of the manifestation of the eighty innate conceptualizations, is co-emergent, the five powers are the inner samadhi. The sixth is
Chinese
菩提分法有二，首先是共同的。正念菩提分是，现量证悟法性之义后，不忘失地执持，一切都依靠它而行，因此是安住之分。妙观察择法是，摧毁分别念的相执，证悟无我的智慧，是七支中的主要部分，因为菩提是智慧的自性，因此是自性之分。精进是，对修习以上功德生起欢喜，为了到达究竟的所证，因此是出离之分。喜是，以无漏的喜乐利益身心，使身心安乐，因此是利益之分。轻安是，身心堪能而生起无漏的安乐，是无有所有烦恼之因，因此是基础之分。等持是，一心专注，是无有烦恼的安住之分。舍菩提分是，无漏的心，不费力气，无有贪嗔地舍弃，是无有烦恼的自性之分。如此，后面的三种是无有烦恼之分。妙观察、精进、喜三种是胜观方面。轻安、等持、舍三种是止观方面。念是两者的体性。第二是不共的，七者都是乐空的体性。特别是轻安，所有的脉、气、明点的力量都融入中脉，安住的聚集脉界清净，是安住转变的安乐。等持是果时的四喜，是摧毁八十自性的分别念种子的安乐等持。智慧是空性的智慧，远离一切戏论，与大乐成为一体，显现为有相或无相。第七是圣道，也有两种，首先是共同的。正见圣道支是，对于现量见到真谛法性二无我的意义，断除增益和损减，引生决定的见解。正思维是，想要将自己证悟的意义告诉他人。正语是，与证悟相符的真实语。
English
The limbs of enlightenment are twofold. First, the common ones. Right mindfulness, a limb of enlightenment, is to realize the meaning of the nature of reality directly and to hold it without forgetting. Since all practices rely on it, it is the limb of abiding. Perfect discrimination of dharma is the wisdom that destroys the grasping of characteristics of conceptual thoughts and realizes selflessness. It is the main one among the seven limbs, because enlightenment is the nature of wisdom, so it is the limb of nature. Diligence is the joy of accomplishing the higher qualities, and it leads to the ultimate goal to be attained, so it is the limb of renunciation. Joy is the benefit to body and mind through uncontaminated joy, making body and mind happy, so it is the limb of benefit. Tranquility is the arising of uncontaminated bliss through the fitness of body and mind. It is the cause of the absence of all afflictions, so it is the limb of the base. Samadhi is one-pointedness, the limb of abiding without afflictions. Equanimity, a limb of right enlightenment, is the uncontaminated mind, being equanimous without effort, attachment, or aversion, so it is the limb of the nature of being without afflictions. Thus, the latter three are limbs without afflictions. Discrimination, diligence, and joy are on the side of insight. Tranquility, samadhi, and equanimity are on the side of calm abiding. Mindfulness is the nature of both. Second, the uncommon ones, all seven are of the nature of bliss and emptiness. In particular, tranquility is when all the powers of the channels, winds, and bindus dissolve into the central channel, and the pure essence of the aggregated channels and elements of the place is the bliss of the transformed place. Samadhi is the four joys of the fruition period, the samadhi of bliss that destroys the seeds of the eighty natural conceptual thoughts. Wisdom is the primordial wisdom of emptiness, free from all elaborations, becoming one in essence with that great bliss, appearing in any way, with or without appearances. Seventh, the noble path also has two aspects. First, the common one. Right view, a limb of the noble path, is the view that cuts off exaggerations and deprecations regarding the meaning of directly seeing the two selflessnesses of the nature of truth, and generates certainty. Right thought is the desire to show others the meaning that one has realized. Right speech is truthful speech that accords with realization.