Chinese
要知道，那也具有与心中喜悦圆满无上相同的状态。信解的信心是：相信如来具有这个和那个功德；对于经教中所说，相信是意义真实且确定的言辞；对于证悟之法和僧伽，也相信具有这个和那个的功德；对于胜义谛的灭谛，也相信是远离一切过失的。凡是远离一切过失的，那就是具有一切功德的，因为凡是不具备利益的，那就是过失。希求的信心是：希求和希望获得佛和僧伽的果位；希望通达经教之法；希望现证胜义法界之法；希望在自相续中生起证悟之法，这些是希求的信心本身。仅仅是名相上，希望供养三宝，希望宣扬功德，希望弘扬经教之法等等，也是希求的信心。这些也是因为先前有了欢喜和信解的信心，所以才是这样。如果是为了利益、希望名声和竞争而供养等等，那些希望仅仅是对于那个和那个的希望，但不是信心。所谓“信奉”，就是对于确定的事物确定地执著。这里是指，对于具有功德的和不欺骗的，知道是具有功德的，并且知道是不欺骗的，主要是信解的信心。又，在《俱舍论》中说：“喜和敬以及知惭。”虽然也有这样说的，但这里恭敬是了知对境本身是殊胜的，所以大多归属于欢喜的信心。还有像“恭敬于学处”那样，也有属于信解的信心的种类。除此之外，所谓“恭敬地修习”，是指精进猛利，但这里不采用。凡是对三宝具有圆满信心的，那就会受持皈依，也会受持别解脱戒，也会发起菩提心，也会趣入三学和波罗蜜多，因此，一切道的根本就是信心。
English
And know that it also has the same state as the supreme, complete joy in the mind. The faith of conviction is: to believe that the Tathagata has this and that quality; to believe that what is said in the scriptures is true and certain; to believe that the Dharma of realization and the Sangha also have this and that quality; and to believe that the truth of cessation, which is the ultimate truth, is also free from all faults. Whatever is free from all faults is endowed with all virtues, because whatever does not have benefits is a fault. The faith of aspiration is: to aspire and desire to attain the state of Buddha and Sangha; to desire to understand the Dharma of the scriptures; to desire to realize the Dharma of the ultimate realm; and to desire to generate the Dharma of realization in one's own mindstream. These are the actual faith of aspiration. Merely in name, to desire to make offerings to the Three Jewels, to desire to proclaim virtues, to desire to propagate the Dharma of the scriptures, and so on, are also the faith of aspiration. These are also so because of the preceding faith of joy and conviction. If it is for the sake of gain, desire for fame, and competition that offerings are made, those desires are merely desires for this and that, but not faith. What is called "devotion" is to hold firmly to what is certain. Here it means that for what is virtuous and not deceptive, to know that it is virtuous and to know that it is not deceptive, which is mainly the faith of conviction. Also, in the Abhidharma it says, "Joy, respect, and knowing shame." Although it is said so, here respect is to know that the object itself is supreme, so it mostly belongs to the faith of joy. Also, like "respect for the precepts," there are also kinds of faith that belong to the faith of conviction. Other than that, the so-called "practicing with respect" refers to intense diligence, but it is not used here. Whoever has complete faith in the Three Jewels will take refuge, will take the Pratimoksha vows, will generate Bodhicitta, and will enter the three trainings and the Paramitas. Therefore, the root of all paths is faith.
Chinese
意的显现以各种方式增长。断除与智慧这二者也被称为修行圆满。具备这二者与说法圆满这三者，是因为能够毫无错谬地、无过失地行持利益众生的事业。所以，导师是圆满的。而且，这只有导师佛陀才具备，在自在天和遍入天等任何处都不具备，因此，这是不共的功德。其中，如仙人增长等，因为宣说前后矛盾，以及对恶语的争斗进行授记没有应验，所以对一切法并非智慧增长。而如欢喜作者等，被贪欲所控制，被痛苦所奴役并造作罪恶的那些，因为自己被烦恼所控制，哪里有救护他人的能力？有些如独觉等，即使如实证悟，但不说法，因此不能够摄受他人。因此，才说了说法圆满。获得如此导师圆满之因，明是正确的见解，足是思、语、业边、活命、精进、忆念、等持圣道等。或者，增上慧是明，戒律与心学是足。另外，明是三种智慧，足是四种圆满，即戒律、行、止、现法乐住的增上心。那三种说法的类别，也归于一个意义要点，因为正确的见解与增上慧的学，以及漏尽智等都归于一个事物。以及，正确的语等三者与戒律的学，以及行止遮三者体性相同。以及，正确的等持与心学，以及现法乐住的增上心等，也是意义的主体相同。其中，三种明是，宿世边际智、后世边际智、漏尽智。行圆满是，在一切行为中安住于正知。止圆满是，根
English
The appearance of intention increases in all ways. These two, abandonment and wisdom, are also called perfect practice. Having these two and the perfect explanation, these three, is because one is able to carry out the benefit of beings without error and without fault. Therefore, the teacher is perfect. Moreover, this is only possessed by the teacher Buddha, and is not possessed in any place such as Ishvara and Vishnu. Therefore, this is an uncommon quality. Among them, such as the increase of sages, because they speak of contradictions between the beginning and the end, and because the prophecies for the strife of evil words have not been fulfilled, they are not wise in all dharmas. And those who, like the Joy-makers, are controlled by desire, enslaved by suffering, and commit sins, because they themselves are controlled by afflictions, where is the ability to save others? Some, like Pratyekabuddhas, even if they realize the truth, do not speak, and therefore cannot take care of others. Therefore, the perfection of speech is mentioned. The cause of obtaining such a perfect teacher is that knowledge is the correct view, and the feet are thoughts, speech, the edge of karma, livelihood, diligence, mindfulness, samadhi, and the noble path. Alternatively, higher wisdom is knowledge, and discipline and mental training are the feet. In addition, knowledge is the three kinds of knowledge, and the feet are the four perfections, namely discipline, conduct, cessation, and the higher mind of dwelling in happiness in the present life. Those three categories of explanation also converge on one essential point, because the correct view and the learning of higher wisdom, as well as the knowledge of the exhaustion of outflows, all converge on one thing. And the three, such as correct speech, and the learning of discipline, and the three of conduct, cessation, and restraint, are of the same nature. And the correct samadhi and mental training, as well as the higher mind of dwelling in happiness in the present life, are also the same in the main point of meaning. Among them, the three kinds of knowledge are the knowledge of past lives, the knowledge of future lives, and the knowledge of the exhaustion of outflows. The perfection of conduct is to abide in mindfulness in all activities. The perfection of cessation is the root
Chinese
的门的总和。那两个是使戒律清净，以及禅定的伴侣。现法乐住的增上心是，四禅清净者，以及无漏者，其中第四禅也是主要的，为了由此成就现识，三种明也由此生起。如此理是所应知，以及断除和应取的处所不错乱地现量见，所以像眼睛一样。与其随顺地修持和行持，就像行走在眼睛所见的道路上一样，所以叫做足。或者，理是六种现识，与上面所说意义相同，足是四神足。如是出自其他论述。如何逝去呢？就是善逝，从梵语（梵文天城体：सुगत，梵文罗马拟音：sugata，汉语字面意思：善逝）的语音引申出来，变成善逝、妙逝、极逝。因为从道善到果善逝，道的时侯舍弃非为，不生起非他赞叹，没有自卑和畏惧，以众多意乐之业成办，果的时侯舍弃一切痛苦之类，获得无漏圆满的安乐的缘故。由此，不论是否进入宗派，都与轮回者不同，因为他们是从因痛苦中成就果痛苦。如果认为欲界中的行持是如此痛苦，但住在禅定和无色界中不是这样，那么，它的果也是痛苦，但在不理解它的面前叫做妙逝，妙是与舍弃后不再返回相连，就像瘟疫痊愈一样。自己所舍弃的烦恼等一切障碍不再返回地逝去和离去。这与外道入定者不同。如果认为声闻和独觉是那样，那么，就是极逝，即所应证的一切法全部、无余地证悟而逝去，就像瓶子无余充满叫做瓶子极满一样，那
English
is the sum of the doors. Those two are what purify discipline, and are the companions of samadhi. The higher mind of dwelling in bliss in this life is the four pure dhyanas, and the uncontaminated ones, among which the fourth is also the main one, because in order to accomplish the abhijna from this, the three vidyas also arise. Thus, reason is what should be known, and the places to be abandoned and adopted are seen directly without error, so it is like an eye. To practice and act in accordance with it is like walking on the path seen by the eye, so it is called a foot. Alternatively, reason is the six abhijna, which has the same meaning as mentioned above, and the feet are the four legs of miraculous power. So it is said from other discourses. How does one go? It is called Sugata, derived from the sound of the Sanskrit word sugata, which becomes Sugata, Well-gone, Utterly-gone. Because from the path of bliss to the fruit of bliss, at the time of the path, one abandons what should not be done, does not give rise to non-other's praise, has no self-deprecation or fear, and accomplishes it with many deeds of joy, and at the time of the fruit, one abandons all kinds of suffering, and attains the perfect bliss of the uncontaminated. Therefore, whether one enters a school or not, one is different from samsarins, because they accomplish the fruit of suffering from the cause of suffering. If one thinks that the practices in the desire realm are so painful, but it is not so for those who dwell in dhyana and the formless realm, then its fruit is also suffering, but in the face of not understanding it, it is called Well-gone, well is connected with abandoning and not returning, just like a plague is cured. All the obscurations such as afflictions that one has abandoned go away and depart without returning. This is different from the tirthika meditators. If one thinks that the shravakas and pratyekabuddhas are like that, then it is Utterly-gone, that is, all the dharmas to be realized are completely and without remainder realized and gone, just like a vase is completely filled is called a vase completely full, that
Chinese
唯有如来才具有，因为对于一切所知，无有滞碍的智慧恒常运行。如此，这两个要点是断定断证的边际。从这里开始，三个方面是就事业而言的。其中，观视世间，称为世间知，即以大悲心恒常观视有情，知晓有情是具有安乐还是痛苦，具有兴盛还是衰败，具有善根还是不具有善根，调伏的时机成熟还是未成熟，以及一切调伏的方法。另一种解释中，也有说完全知晓痛苦和集起也称为世间知。令具缘者得以调伏，即调伏人中之尊或士夫，称为无上调御丈夫。人中之尊或士夫，即具有善根者，他们以调伏心相续而安置于三种菩提。对于实际上没有以解脱道调伏之机缘者，则是从恶趣中救拔出来，将大痛苦转为小痛苦，并安置于天道。无论是天道还是解脱，将具有大根器者与小根器者相连结，这是绝不可能的。调御丈夫，即善于如何调伏之理的方法。如同调御马、大象和车辆者，精通于使它们进入相应的道路，从而使道路平坦安乐。无上，是显示调御的差别，即对于极难调伏者，如贪欲极重的难陀，嗔恨炽盛的指鬘，愚痴极深的婢女和侍者等，以及我慢特别高盛的僧伽吒和具寿等，也安置于声闻菩提，就像这样宣讲。如来的事业虽然也遍及一切具器与不具器者，但具有解脱之机缘者，唯有具器者，并且世间中佛陀出现之处的主要地方是人世间，因此才从内部的差别上说了“调伏具缘者”和“调伏人中之尊”。
English
Only the Tathagata possesses this, because unobstructed wisdom constantly operates with regard to all objects of knowledge. Thus, these two points are the determination of the limits of abandonment and realization. Starting from here, the three aspects are in terms of activity. Among them, looking at the world is called knowing the world, which means that with great compassion, constantly looking at sentient beings, knowing whether sentient beings have happiness or suffering, have prosperity or decline, have good fortune or do not have good fortune, whether the time for taming has come or not, and knowing all the methods of taming. In another explanation, it is also said that completely knowing suffering and its origin is also called knowing the world. Causing those with fortune to be tamed means taming the best of men or individuals, called the unsurpassed tamer of beings. The best of men or individuals are those who have good fortune, and they are placed in the three bodhi by taming their mind streams. For those who actually do not have the opportunity to be tamed by the path of liberation, they are rescued from the lower realms, great suffering is transformed into small suffering, and they are placed on the path of heaven. Whether it is heaven or liberation, it is never possible to connect those with great potential with those with small potential. Tamer of beings means being skilled in the methods of how to tame. Just like those who tame horses, elephants, and vehicles, they are skilled in making them enter the corresponding paths, thus making the road smooth and comfortable. Unsurpassed means showing the difference in taming, that is, even those who are extremely difficult to tame, such as Nanda who is extremely greedy, Angulimala who is fiercely angry, the maidservant and attendants who are extremely ignorant, and Sangharakshita and Ayushman, who are particularly arrogant, are also placed in the Shravaka Bodhi, as it is taught. Although the activity of the Tathagata also pervades all those who are vessels and those who are not, those who have the opportunity for liberation are only those who are vessels, and because the main place where Buddhas appear in the world is the human world, therefore, from the internal differences, it is said "taming those with fortune" and "taming the best of men."