Chinese
，并且对执着于无实有获得清晰显现的，按次第安立为四加行道的体性。第三是，了知等持的智慧具有利益后，因喜爱它而生起信心，以及以希求等持的六种心来精勤修习，并以正念专注于所缘，以及等持的心安住于所缘，以及以智慧清晰地辨别和证悟所缘的对境，这些是信等五法的自性。第四，根与信力的差别是，根的词义是对自己的所缘境拥有自在或获得自在，也就是对信等五法的所缘境获得清晰显现，并且能够以智慧自在地运用所获得的清晰显现，这是信等的根。获得清晰显现后自在运用的意义是，从修习信心后一切心都融入其体性，到修习智慧无我义时，一切心都融入证悟无我的智慧的体性之间。所谓力，是指具有力量，不仅对自己的所缘境获得自在，而且能够压倒和摧毁不顺品。不顺品是，信心的不顺品是不信，精进的不顺品是懈怠，正念的不顺品是忘失，等持的不顺品是散乱，智慧的不顺品是邪慧和邪见，但主要是具有愚痴自性的无明，也就是不了解所缘境的愚痴。像这样的不顺品的分别念，以努力遮止而阻断，以及不需勤作而自然止息，称为摧毁的力量。第五，四加行道和修习的方式是，菩萨在资粮道时，以专注的等持修习信等五法而生起清晰显现时，获得了清晰显现，但尚未能自在地掌握因缘和时机，此时在加行道中获得暖位，并且获得五根微小或普通和平凡的状态。再次，长期修习后，信等五法的所缘境的清晰显现不断增长，从而对乐与苦以及财富
English
, and those who have gained clear appearance on grasping at the unreal are established as the nature of the four paths of joining in order. Third, knowing that the wisdom of meditative equipoise has benefits, faith arises from delight in it, and diligent practice is accomplished with the six minds that desire meditative equipoise, and the mind is focused on the object with mindfulness, and the mind of meditative equipoise abides on the object, and wisdom clearly distinguishes and realizes the object of focus, these are the nature of the five dharmas such as faith. Fourth, the difference between the faculty and the power of faith is that the meaning of the word faculty is to have power or attain power over one's own object of focus. That is, one obtains clear appearance on the object of focus of the five dharmas such as faith, and one is able to freely use the clear appearance that one has obtained with one's mind. This is the faculty of faith and so on. The meaning of obtaining clear appearance and then using it freely is from meditating on faith and all minds becoming of that nature, to meditating on the meaning of wisdom of selflessness, all minds becoming of the nature of only the wisdom that realizes selflessness. What is called power is having power, that is, not only having power over one's own object of focus, but also being able to overwhelm and destroy opposing factors. The opposing factors are: the opposing factor of faith is lack of faith, the opposing factor of diligence is laziness, the opposing factor of mindfulness is forgetfulness, the opposing factor of meditative equipoise is distraction, the opposing factor of wisdom is perverse wisdom and wrong views, but mainly it is ignorance, which is of the nature of delusion, that is, ignorance of not knowing the object of focus. Such opposing factors of conceptual thought are blocked and stopped by effort, and the power to destroy by stopping without effort is called power. Fifth, the four paths of joining and the way of practicing are: when a Bodhisattva on the path of accumulation cultivates the five dharmas such as faith with single-pointed meditative equipoise and clear appearance arises, clear appearance is obtained, but at that time he has not been able to freely control the causes and conditions, then he obtains the heat stage among the paths of joining, and the five faculties are obtained in a small, ordinary, or common state. Again, after practicing for a long time, the clear appearance of the object of focus of the five dharmas such as faith increases, and thus happiness and suffering and wealth
Chinese
完全不依赖于获得等等的因素，而是取决于自己心念专注的程度，能够将心专注于目标之上，这就是加行道的顶峰，被称为五根殊胜且卓越。虽然这两种加行道在入定状态中会如此显现，但在后得的间隙中，却并非是将不随意的、与对立面相关的分别念，以及与心相混杂的力量视为理所当然。而是再次持续专注目标进行禅修，凭借光明景象日益增长的力量，在后得状态中，除非特意引发，否则不会产生与对立面相关的分别念，这被称为加行道的忍位，获得了五力中较小或普通的层次。如果持续不断地禅修这些，光明景象达到圆满，即使在后得状态中特意引发，也不会产生与对立面相关的分别念，这就是加行道的世第一法，获得了五力中强大且卓越的层次。正文的要点是：对于信、精进、正念、禅定和智慧这五种殊胜的法，要精进不懈，以巨大的精进力认真地进行禅修。如此禅修，当获得摧毁对立面的力量时，就称为力。而且，当获得加行道的顶峰时，就会变得圆满。即使没有摧毁对立面的力量，如果获得对目标的清晰显现，就称为根。而且，当获得加行道的顶峰时，就会变得圆满。这些加行道还有其他的名称，如获得显现、增长，以及与真如之义相一致的无间禅定。关于附带的内容，有两个要点，首先是关于如何生起对轮回的厌离心的教导：生病、衰老、死亡、痛苦和分离，以及诸如此类的业，我所拥有，无法逃脱。像这样反复地思考，就不会因其对治而变得骄慢。生病、衰老、死亡这三者，以及痛苦，即与喜爱之物分离等等，同样，在六道轮回中会产生各种各样的痛苦。
English
Not relying entirely on factors such as attainment, but depending on the extent to which one's mind is focused, being able to steadily place the mind on the object of focus, this is the peak of the path of joining, and is called the five supreme and excellent faculties. Although these two paths of joining appear in this way during the state of meditative equipoise, in the intervals of post-attainment, it is not a matter of taking for granted the involuntary, opposing conceptualizations and the power of mixing with the mind. Rather, by continuously focusing on the object and meditating, the power of the increasing clarity of appearance prevents the arising of opposing conceptualizations in the post-attainment state unless they are intentionally evoked, which is called the path of joining's forbearance, and one obtains the lesser or ordinary level of the five powers. If one continues to meditate on these for a long time, the clarity of appearance becomes complete, and even if one intentionally tries to evoke opposing conceptualizations in the post-attainment state, they do not arise, which is the supreme mundane dharma of the path of joining, and one obtains the great and excellent level of the five powers. The actual point of the text is: one should diligently strive for these five supreme dharmas of faith, diligence, mindfulness, samadhi, and wisdom, and meditate earnestly with great diligence. When one meditates in this way and obtains the power to destroy the opposing forces, it is called power. Moreover, when one obtains the peak of the path of joining, it becomes complete. Even if one does not have the power to destroy the opposing forces, if one obtains a clear appearance of the object, it is called faculty. Moreover, when one obtains the peak of the path of joining, it becomes complete. These paths of joining also have other names, such as obtaining appearance, increasing, and uninterrupted samadhi, which is in accordance with the meaning of suchness. Regarding the additional content, there are two points, the first is the instruction on how to generate a definite renunciation of samsara: Sickness, old age, death, suffering, and separation, and likewise, this karma is owned by me and cannot be escaped. Thinking in this way again and again, one will not become arrogant through its antidote. Sickness, old age, and death, and suffering, that is, separation from what is loved, and so on, likewise, various kinds of suffering arise in the six realms.
Chinese
众生各自将自己往昔业的果报据为己有，不得不去体验，没有其他方法。因此，三界轮回的众生，不情愿地遭受各种痛苦。像这样反复思索，是因为思索这种道理时，是那些在轮回中漂泊的，对轮回产生贪恋和渴求，以及对轮回的安乐感到傲慢自大的人。而对轮回生起厌离心是它的对治，所以要修习。它不会变成傲慢和贪恋等，并且能够消除它们。第二，关于生起对业果的信心的方便之教诲是：如果希求天界和解脱，就应熟习正确的见解。如果有人持邪见，即使行善，一切果报都将是不可忍受的。对于追求殊胜解脱之乐的士夫，何须多言见解的重要性？即使是根器低下者，如果想要获得天界的安乐，也应当努力理解世间的正见。在此稍作总结：仅仅追求天界的安乐，而不敬重超越此之上的解脱，这是根器低下的表现。然而，恶趣之身无法成就解脱和一切智智，因此，为了成就解脱和一切智智而追求天界，这并不算是根器低下。正见有世间的正见和出世间的正见两种。第一种是：毫不颠倒地了解业果之理的智慧。依靠它，能够生起对业果的信心，因此被称为智慧生起信心。因为对业果生起信心，并在此基础上取舍，就不会堕入恶趣。《经》中说：谁拥有世间的正见，此人千百劫，也不会堕入恶趣。所谓世间的正见，其含义是，如果这种对业果生起信心的见解，没有与无我的见解相结合，就不会获得出世间的智慧，因此称为世间。权
English
Beings must experience the fruits of their past actions, there is no other way. Therefore, all beings in the three realms of samsara are subjected to various sufferings against their will. Thinking about this repeatedly is because when contemplating this principle, it is those who wander in samsara, who are attached to and crave samsara, and who are arrogant and proud of the pleasures of samsara. But renouncing samsara is the antidote to it, so practice it. It will not turn into arrogance and attachment, etc., and can eliminate them. Second, the instruction on how to cultivate faith in karma and its results is: If you desire higher realms and liberation, then cultivate the correct view. Even if someone with wrong views practices virtue, all their results will be unbearable. For a superior person who seeks the bliss of liberation, what need is there to speak of the importance of view? Even someone of lesser faculties, if they desire the bliss of higher realms, should diligently understand the worldly correct view. Here, to state a brief conclusion: Merely seeking the bliss of higher realms and not respecting liberation beyond that is a sign of lesser faculties. However, since liberation and omniscience cannot be attained in the state of lower realms, seeking higher realms for the sake of attaining liberation and omniscience does not make one of lesser faculties. Correct view has two types: worldly correct view and transcendent correct view. The first is the wisdom that understands the meaning of karma and its results without distortion. Based on this, faith in karma and its results arises, so it is known as wisdom giving rise to faith. Because one has faith in karma and its results, and based on that, adopts and abandons actions, one will not fall into the lower realms. The Sutra says: Whoever has the great worldly correct view, that person will not fall into the lower realms for thousands of kalpas. The meaning of worldly correct view is that if this view of having faith in karma and its results is not connected with the view of selflessness, one will not attain transcendent wisdom, therefore it is called worldly. Conventional
Chinese
因为是不颠倒之法，所以也是正确的。虽然仅凭此不能获得解脱，但这是所有解脱道的基础。如果为了成就天界的安乐，实践身语的业果取舍就能成就，那么是否可以认为即使没有相信业果的见解也可以呢？并非如此，如果不具备相信业果的信心，就会混杂错误的见解，或者混杂错误见解的习气。因为被错误见解所驱使，即使行持了精进修习的善业，由于被邪见所驱使，所做的一切善业都会衰损，变得没有力量。而且，由于错误见解的异熟以巨大的力量压制，那个微小的善业的果报也会变得不明显，从而导致产生不悦意，即不吉祥的异熟。稍微分析一下它的结果：即使是被错误见解所驱使，但因为是善业，所以其自身的异熟果报不会是不吉祥的痛苦，因为从善的因中只会产生安乐的果报。即使如此，也要考虑到错误见解的异熟具有强大的力量，以至于那个微小的善业的果报无法显现。现在是第二部分，宣说具有果报的圣道。分为广说和略摄两部分。第一部分又分为：广说具有后续意义的见道，以及宣说具有因——修道之道的果——涅槃。第一部分又分为：宣说真实的见道，以及广说后续意义。第一部分有四个要点，第一是劝诫断除四种颠倒：人非真实亦非安乐，无常无我亦不净，当知。未近念者，四颠倒见如朽木。这里稍微概括地说一下：将不净执为净，将痛苦执为乐，将无常执为常，将无我执为我，这些就是四种颠倒见。其对治法四念住是，如《法句经》所说：身受心及法，以二相而遍观察。即了知身体是不净的自性，是身念住。