Chinese
用语言来宣说佛法，对这三者深信不疑，即是正见。正确的业边是指，对于身语意三门所造的善恶业，取舍不误，细微之处也不放过，以此深信戒律清净。正确的生活是指，杜绝谄媚奉承、诱骗勒索、以所得衡量、虚伪装模作样、以获得来寻求获得等，远离邪命的清净生活，即深信资具简朴。在圣道之境中，常将降伏六种修断所断烦恼作为正精进，总的来说，正精进就是降伏贪欲、嗔恨、愚痴、傲慢、怀疑、邪见等的精进。正念是指忆念菩提之境，从而舍弃遗忘等近烦恼。正定是指，成就神通等功德，并能自主运用对治力，即心一境性。正见是主要的，其他七支是眷属。见、思、精进三者是智慧蕴。语、业边、生活是戒律蕴。念和定是定蕴。解脱道是学道，其智慧见是无学道的正见。在此乘中，证悟、语、业边、生活、念都是后得位，而见、精进、定则偏重于入定。入定之时，五者皆具力量，故立为八支。后三者是降伏不顺品之支，初者是完全观察之支，中间三者是使他人生信之支。第二种不共之处是，见是空性，定是其余诸境的根脉转为安乐和空性双运之身。精进、生活、业边主要是转变为三行之体性。念是将三现分融入法界的业念。思和语是相同的。此处需要考察的是：吉祥正行续中说，详细阐述这些菩提分，是因为除了如理如实地宣说波罗蜜多之外，没有宣说其他内容，那么如何理解显宗和密宗的差别呢？因为在那里是共同的缘故。
English
Teaching the Dharma with words, having firm faith in these three is right view. Right action means unerringly adopting or rejecting virtuous or non-virtuous actions of body, speech, and mind, without overlooking even subtle details, thereby having firm faith in pure discipline. Right livelihood means abandoning dishonest means of living such as flattery, extortion, measuring by gain, hypocrisy, seeking gain through gain, and having a pure livelihood free from wrong livelihood, thereby having firm faith in simple resources. In the context of the noble path, subduing the six afflictions to be abandoned through cultivation is often referred to as right effort. Generally, right effort is the effort to subdue attachment, hatred, ignorance, pride, doubt, and wrong views. Right mindfulness is remembering the objects of enlightenment, thereby abandoning forgetfulness and other secondary afflictions. Right concentration, the noble path, is single-pointedness of mind that accomplishes qualities such as clairvoyance and gains mastery over antidotes. Right view is the principal one, and the other seven are its retinue. View, thought, and effort are the aggregate of wisdom. Speech, action, and livelihood are the aggregate of discipline. Mindfulness and concentration are the aggregate of concentration. Liberation is the path of learning, and its wisdom-seeing is the right view of the path of no more learning. In this vehicle, realization, speech, action, livelihood, and mindfulness are solely post-meditation, while view, effort, and concentration are mostly meditative equipoise. During meditative equipoise, all five have power, so they are established as eight limbs. The latter three are limbs for subduing unfavorable factors, the first is a limb for complete investigation, and the middle three are limbs for inspiring faith in others. The second uncommon aspect is that view is emptiness, and concentration is the bliss of the elements of the remaining objects transformed into the body of the union of bliss and emptiness. Effort, livelihood, and action are mainly transformed into the nature of the three practices. Mindfulness is the karmic mindfulness of dissolving the three appearances into the expanse. Thought and speech are the same. What needs to be examined here is: In the Glorious Correct Conduct Tantra, it is said that these aspects of enlightenment are explained in detail because nothing other than explaining the perfections as they are has been taught. So how can the difference between Sutra and Tantra be understood? Because there it is a common cause.
Chinese
虽然这样说了，但本质上必须将这两者区分开来，因为这两者的修持本质是不同的。普遍来说，道路修持本身就是菩提道法。密诀《སྙཻ་མ་》中也说：“仅仅是那（菩提道法），也以果、因、方法来区分，具有三续的自性。”这仅仅是世尊所开示的。又说：“应该修持的仅仅是那（菩提道法），菩提道的诸法都包含在其中，不是分开来修持的。”因此，空乐无二的自性就是那（菩提道法）本身。因续是忆念近住的对境，果续是菩提道的果实，三十七道品被说为方法续。因此，这与经部所说的不同，而且在《入行论》中也说，密宗需要用大乐来庄严。这些关于不共菩提道的详细分类，是印度圣地智者和成就者们的思想。这个地区的胜乐金刚瑜伽士非常多。像洛琼玛尔觉等密诀学者的观点一样安排，意义深刻，文字简练。后来的学者们没有见到过这样的分类，只是设立了一些意义不大且难以理解的自宗观点，然后大肆吹嘘自己，让学生们感到困惑。第六，在摄事物中，有四摄的体性、数量确定、作用、以及摄受眷属的人必须依止的理由这四点。第一点，布施是使所化众生在物质上感到满足。爱语是如实宣说六度的意义。利行是引导所化众生进入对六度的修持。同事是自己也那样行持。第二点，首先使所化众生生起希求心的是布施，使生起希求心的所化众生了解应该修持的是爱语，使他们按照所了解的去行持的是利行，使进入修持后不再退转的是同事。因此，为了调伏所化众生，这四者是必须的。第三点是，因为喜欢说法者，所以堪能成为听法的法器，并且对佛法
English
Although it is said so, in essence, these two must be distinguished, because the essence of these two practices is different. Universally speaking, the practice of the path itself is the Dharma of the Bodhi path. The secret instruction "sNye ma" also says, "Only that (Bodhi path Dharma) is also distinguished by fruit, cause, and method, and has the nature of the three continuums." This is only what the Blessed One taught. It also says, "What should be practiced is only that (Bodhi path Dharma), all the Dharmas of the Bodhi path are included in it, and it is not practiced separately." Therefore, the nature of non-duality of bliss and emptiness is that (Bodhi path Dharma) itself. The cause continuum is the object of mindfulness and close abiding, the fruit continuum is the fruit of the Bodhi path, and the thirty-seven factors of enlightenment are said to be the method continuum. Therefore, this is different from what is said in the Sutras, and it is also said in the "Entering the Bodhisattva's Way of Life" that the Tantric tradition needs to be adorned with great bliss. These detailed classifications of the uncommon Bodhi path are the thoughts of the wise and accomplished ones of the holy land of India. There are many great Chakrasamvara yogis in this region. It is arranged like the views of secret instruction scholars such as Lo chung Mar gyo, with profound meaning and concise words. Later scholars have not seen such classifications, but have established some insignificant and difficult-to-understand self-views, and then boast about themselves, confusing the students. Sixth, in the collection of objects, there are four points: the nature of the four means of gathering, the certainty of number, the function, and the reasons why those who gather retinues must rely on them. First, giving is to satisfy the trainable beings materially. Loving speech is to truthfully explain the meaning of the six perfections. Beneficial conduct is to guide the trainable beings into the practice of the six perfections. Similarity in action is to practice in the same way oneself. Second, giving is what first makes the trainable beings generate desire, loving speech is what makes the trainable beings who have generated desire understand what should be practiced, beneficial conduct is what makes them act according to what they understand, and similarity in action is what makes them not retreat after entering practice. Therefore, these four are necessary for taming the trainable beings. The third point is that because they like the speaker, they are able to become vessels for listening to the Dharma, and they have faith in the Dharma.
Chinese
以智慧和理解力断除疑惑，如教奉行，修行亦渐趋精进清净，如是次第修持。第四，利他亦可归纳为世俗与佛法二者。初者为布施，次者为后三者。第七，关于修习止观的利益、修习的理由、体性、修习方法四者。初者，一切三摩地皆可归纳于此二者，止住是压制应断之首要对治，且为成就神通等功德所必需，而胜观则为断除种子、解脱心续所必需。二者，若无胜观，则无法现量证悟实相；若无止住，则心为分别念所动摇，胜观亦无法长久安住。三者，胜观乃依于所缘，分辨如是与如是之法，并作全面观察之智慧，因能如实照见对境之实况，故名胜观。止住乃心一境性，明晰无念，远离沉掉之过患，因分别念于对境摇动，止住则安住于所缘，故名止住。如《解深密经》云：“止住乃心一境性，胜观乃如实分辨。”四者分二，初者为修习止住之法。首先，依止止住之六顺缘：住于适宜之处、少欲、知足、断除诸多事务、戒律清净、断除贪欲等分别念。二者为实修之法，依于断除五过患之八种行相，此将于下文阐述。是故，止住之次第为九住心：初于所缘系心为安住；彼心相续不断为持续安住；若心为分别念所扰而外散，则断其势而复系于所缘为再安住；彼心相续修习为近住；若因禅修而心生厌倦，则应忆念三摩地之利益而复修
English
Cutting doubts with wisdom and understanding, practicing according to the teachings, and making practice increasingly refined and pure, these should be cultivated in sequence. Fourth, benefiting others can also be summarized into two aspects: mundane and Dharma. The first is generosity, and the second is the latter three. Seventh, regarding the benefits of cultivating Śamatha and Vipaśyanā, the reasons for cultivation, their nature, and the methods of cultivation, there are four aspects. First, all Samādhis can be summarized into these two. Śamatha is the primary antidote for suppressing what should be abandoned and is necessary for accomplishing qualities such as clairvoyance. Vipaśyanā is necessary for cutting off seeds and liberating the mindstream. Second, without Vipaśyanā, one cannot directly realize reality. Without Śamatha, the mind is moved by conceptual thoughts, and Vipaśyanā cannot abide for long. Third, Vipaśyanā relies on an object, distinguishing between suchness and suchness of phenomena, and is the wisdom that makes comprehensive observations. Because it can clearly see the actual situation of the object, it is called Vipaśyanā. Śamatha is one-pointedness of mind, clear and non-conceptual, free from the faults of sinking and excitement. Because conceptual thoughts move towards objects, and Śamatha abides on the object, it is called Śamatha. As the Saṃdhinirmocana Sūtra says, "Śamatha is one-pointedness of mind, and Vipaśyanā is accurate discernment." Fourth, there are two aspects. The first is the method of cultivating Śamatha. First, rely on the six conducive conditions for Śamatha: residing in a suitable place, having few desires, being content, abandoning many activities, having pure discipline, and abandoning conceptual thoughts such as desire. The second is the method of practice, relying on the eight aspects of abandoning the five faults, which will be explained below. Therefore, the stages of Śamatha are the nine mental abidings: first, directing the mind to the object is placement; the continuous flow of that mind is continuous placement; if the mind is disturbed by conceptual thoughts and wanders elsewhere, then cutting off its momentum and returning to the object is replacement; continuously cultivating that mind is close placement; if the mind becomes weary from meditation, then one should remember the benefits of Samādhi and cultivate again.
Chinese
是调伏。如果因为外境的因缘而散乱，就忆念散乱的这些过患，比如过去和现在也使我的心不堪能等等，从而对散乱生起厌离心，然后将心专注于所缘，这是寂静。如果生起贪恋、忧愁和后悔等等的分别念，就了知这些生起之处是没有实义的，从而使它们自然平息，这是近寂静。之后，在精进的时候，不让掉举和沉没进入，如果没有精进就进入的时候，用功精进地修习，这是使心相续成为一体。之后，即使没有勤作，在明空之中一缘安住的时候，放松勤作，置于舍，这叫做等住，是成就第九住心。串习它，这些内外运行的风就变成对身体有益，从而生起身极调柔的安乐，心也变得极堪能，因此也生起心极调柔的安乐，由此获得殊胜的真实止。虽然这些有很多需要观察的地方，但是自宗是成就第九住心时，就成就真实止。第二，关于胜观，有从波罗蜜多经论中如何生起，以及密咒的不共两种。其中，第一种也有二，以观察和修习为主，从《解深密经》等很多经典中出现，它的方式是依靠听闻而了知空性的意义，依靠思所成慧的观察而反复引生定解，当空性的认识变得非常强烈时，暂时修习止，无论是否获得轻安，都成就第九住心，之后从止的境界中，缘内外五蕴等对境，忆念之前用思所成慧所确定的结论，从而在这些无而显现上生起定解的相续，将它与止混合，无执地稍微放置，又反复这样，交替观的定解和止而修习，因此对境