Chinese
是八支。那是为了使没有平息的烦恼和痛苦得以平息，以及使已经平息的更加究竟圆满而修习的。这部论著里按照这样的顺序来讲述，是出于韵律的需要。否则，可以归纳为见、思、语、业、活、勤、念、定八者。经中也是按照这样的顺序宣说的。其中，正见是指如实通达实相的无漏智慧。正思是指自己通达实相后，希望他人也能通达的利他之心。正语是指自己通达实相后，用无垢的语言文字向他人宣说。正业是指身语意三门连微小的恶业也断除，安住于殊胜的善行之中。正命是指断除邪命，过着与法相应的如法生活。如果是出家人，则是指托钵乞食，穿粪扫衣等安住于十二种苦行功德之中。正勤就是精进。正念和正定这三者与菩提分法七支中所讲的相同。这里之所以称为“正”，是因为这是凡夫所没有的圣者之道。宣说圣道支分为八，是因为《中边分别论》中说：“能善观察及令解，三种令他生信解，对治违品即彼等，道之支分即为八。”意思是说，需要一种能够用智慧完全观察实相的见，以及需要通过思来成就使他人理解和通达实相，通过语、业、命三者使他人产生信任，通过勤、念、定三者来对治不顺品。神和戒律以及存在和斋戒，想要对他人进行教导，烦恼和近烦恼的自在，是不顺品的对治。也就是说，自证是通达实相，其他的语言
English
There are eight branches. These are practiced in order to pacify afflictions and suffering that have not been pacified, and to make those that have been pacified utterly complete. The reason for teaching the order in this treatise as it is, is due to the needs of meter. Otherwise, it can be summarized as view, thought, speech, action, livelihood, effort, mindfulness, and concentration, eight in total. The sutras also teach it in that order. Among them, right view is the uncontaminated wisdom that understands the meaning of reality without distortion. Right thought is the altruistic mind that, having understood the meaning of reality oneself, wishes that others may also understand it. Right speech is to teach others the meaning of reality as one has understood it oneself, with immaculate words and language. Right action is to abide in particularly virtuous conduct, abandoning even the slightest non-virtue with body, speech, and mind. Right livelihood is to abandon wrong livelihood and live in accordance with the Dharma, that is, if one is a renunciate, it is like abiding in the twelve qualities of purification, such as begging for food and wearing robes made of rags. Right effort is diligence. Mindfulness and concentration, these three branches of the noble path, are similar to what is taught in the context of the seven branches of enlightenment. Here, the reason for calling it "right" is because it is the path of the noble ones, which is not possessed by ordinary beings. The reason for definitively stating that the branches of the noble path are eight is because the *Madhyāntavibhāga* says: "Thorough investigation and enabling understanding, three cause others to have faith, the antidote to opposing factors, those eight are the branches of the path." This means that there needs to be a view that can thoroughly investigate the meaning of reality with intelligence, and the need to accomplish the understanding of the meaning of reality so that others may understand and realize it, and the three of speech, action, and livelihood cause others to have faith, and the three of effort, mindfulness, and concentration act as an antidote to opposing factors. Gods and discipline, existence and fasting, wanting to teach others, the power of afflictions and near afflictions, are the antidotes to opposing factors. That is to say, self-awareness is understanding the meaning of reality, other speech
Chinese
以无垢之语宣说，使人信服其具有正见；安住于安乐之行，使人信服其具有戒律；安住于正确的生计，使人信服其节制用度。因此，语、业、生计这三者是使他人信服的支分。精勤的努力能够摧毁嗔恨等根本烦恼。正念能够对治沉没、掉举等近分烦恼，成为对治之敌。禅定能够对治阻碍自在的等持之障。通过禅定，能够摧毁阻碍获得禅定和无色定的九次第定、神通等六种神通、十遍处和八胜处等障碍，从而获得禅定和无色定。获得这些禅定和无色定后，就能获得神通和神识的自在。这八支圣道是修习四谛的方法，也是真正的圣道。如经中所说：此生是苦，名为贪爱，此乃彼之大集起，此之止息即解脱，得彼圣道彼八支。三界轮回皆是痛苦，而其中最主要的是此生。一切业和烦恼都是集起，但与生相连的烦恼是名为“有”的喜悦贪执。因此，它是此痛苦之因，是一切集起中最主要、最广大的。如此，业、烦恼、痛苦这三者止息的力量，就是离戏的心性，是解脱的灭谛。而获得它的道路就是八支圣道。在这些支分中，最主要的是正见。其余的意义是：如此，为了见到这四圣谛，应当时常精进。即使是怀抱财富的居家者，也能凭借智慧超越烦恼之河。以无我之义为首要的四谛。
English
By teaching with immaculate words, one is convinced that they possess right view; by abiding in comfortable conduct, one is convinced that they possess morality; by abiding in correct livelihood, one is convinced that they are moderate in their use of resources. Therefore, speech, action, and livelihood are the three branches that make others believe. Diligent effort destroys fundamental afflictions such as hatred. Mindfulness is the antidote to near afflictions such as sinking and excitement in the state of meditative absorption. Samadhi is the antidote that destroys the obscurations of meditative absorption that obstructs mastery. Through samadhi, one can destroy the obscurations of meditative absorption that obstruct the attainment of the nine successive absorptions of dhyana and formless realms, the six supernormal powers such as magical abilities, the ten exhaustive cognitions, and the eight victories, thereby attaining dhyana and formless absorptions. Having attained these, one gains mastery over magical abilities and supernormal knowledge. These eightfold noble paths are the method for meditating on the Four Noble Truths and are the actual noble path. As it is said in the scriptures: This birth is suffering, called craving, This is its great origin, This cessation is liberation, To attain it, the noble path is these eight branches. Although all of the three realms of samsara are suffering, the most important of these is this birth. Although all actions and afflictions are the origin, the affliction that connects to birth is the attachment of joy called "existence." Therefore, it is the cause of this suffering and the most important and vast of all origins. Thus, the power of the cessation of these three—action, affliction, and suffering—is the mind itself, free from elaboration, which is the truth of cessation, liberation. And the path to attain it is the eightfold noble path. Among these branches, the most important is right view. The remaining meaning is: Thus, in order to see these Four Noble Truths, one should always strive diligently. Even householders who embrace wealth can cross the river of afflictions with wisdom. The Four Truths, with the meaning of selflessness as their priority.
Chinese
还应当修习无常等十六行相之义。也就是要认识到三界轮回皆是痛苦，断除痛苦之因——烦恼诸蕴的生起，为了获得灭尽一切痛苦的边际智慧之灭，就要生起集，学习获得灭的方法之道的修持。如此为了现见四圣谛之义，就要时常精进，在相续中尚未生起圣道之前，务必努力。获得圣道后，功德自然会更上一层楼。如此，通过修习四谛之义而现证，就是从在家出家，安住于戒律，少欲知足，安住于寂静且无有散乱者，通过一心专注的修习才能获得。如果认为，被王政之事分散精力等我们这些在家之人稍微修习一下就能证悟，那就错了。以前佛陀住世之时，国王具形心和，居士给孤独等，也是财富受用圆满，如同在自己怀中一样受用的在家之人，也在享用欲乐的同时，在相续中生起正确的见解智慧，从而超越烦恼之河，获得了圣道。还有，以前的那些人是积累了广大福德资粮，根器锐利之人，我们这些福薄之人是无法那样成办的。如果这样说，那么，那些现证了法性之人，也不是像谷物一样从天而降，也不是像从地里长出来一样。那些人以前也是依赖烦恼的众生。那些以在家之身，拥有受用而现证法性之义的人们，也不是从一开始就自然成就，拥有极大福报，根器锐利，无缘无故地从天而降，或者像从地下冒出新芽一样出现的，以前的那些人最初也是依赖于烦恼，被烦恼所支配的。
English
One should also meditate on the meaning of the sixteen aspects, such as impermanence. That is, one should recognize that these three realms of samsara are suffering, abandon the origin of suffering—the arising of the afflictions and aggregates, and in order to attain the cessation, the wisdom of the ultimate end of all suffering, one must generate the origin and learn the practice of the path to attain cessation. Thus, in order to directly see the meaning of the Four Noble Truths, one must always strive diligently, and before the noble path has arisen in the mindstream, one must make effort. Once the noble path is attained, qualities will naturally increase. Thus, by meditating on the meaning of the Four Truths, one will realize them directly, that is, by renouncing the household life and abiding in discipline, being content with little desire, abiding in solitude and without distraction, one can attain it through single-pointed meditation. If one thinks that we householders, who are distracted by the affairs of kingship, etc., can realize the meaning by meditating a little, that is not the case. In the past, when the Buddha himself was alive, King Bimbisara and the householder Anathapindika, etc., were also householders who enjoyed wealth and possessions as if they were in their own laps, and while enjoying sensual pleasures, they generated correct views and wisdom in their minds, thus crossing the river of afflictions and attaining the noble path. Furthermore, those people of the past had accumulated vast stores of merit and were of sharp faculties, and we, who have little merit, cannot accomplish it in that way. If one says that, then those who have directly realized the Dharma, they did not fall from the sky like grain, nor did they emerge from the earth. Those people were previously beings dependent on afflictions. Those who, while in the state of householders with enjoyments, directly realized the meaning of the Dharma, they were not naturally accomplished from the beginning, possessing great merit and sharp faculties, falling from the sky for no reason, or appearing like sprouts emerging from the ground. Those people of the past were initially dependent on afflictions, dominated by afflictions.
Chinese
即使是愚笨的普通人，如果逐渐习惯于行善，使自相续成熟，后来也会变得聪慧，从而证悟真谛，所以不要灰心丧气。现在将以上所说的一切的总义归纳如下：无需对无畏者多作祈请，这便是利益的窍诀精要。请您调伏自心，世尊曾说：心乃是佛法的根本。无畏即是无惧之义。国王您拥有大地的主权，因此今生无所畏惧；断恶行善，来世亦能远离痛苦的恐惧。因此，称国王为“无畏者”。之前从六随念到八正道等所开示的内容，已经足以说明道理，因此无需再对您多作祈请，实无必要。总而言之，凡是依于自相续，能成为利益和安乐之源的窍诀中，最重要的核心在于调伏自相续的烦恼。因此，国王您请调伏自心。世尊曾说，调伏自心是所有佛法的根本。“调伏自心即是善”，以及“调伏自心，此乃佛陀教法”。如果调伏自心需要修持以上所说的无量法门，如果觉得无法做到，那么是谁这样教导您的呢？即使是出家人，也难以完全做到。对于此等行持的体性，依其功德而行持，使人生变得有意义。以上所说的一切，并非要求在凡夫阶段全部圆满做到，因为那是圣道的行境。因此，应尽力学习任何与自己根器相符、想要修持的法类，从而增长功德，使人生变得有意义，就那样做吧。这里略微展示了大乘不共的道果。
English
Even an ordinary, foolish person, if they gradually become accustomed to virtuous paths, can mature their mindstream and later become sharp-witted, thereby seeing the truth. Therefore, one should not be discouraged. Now, a summary of the general meaning of all that has been said above: There is no need to offer many prayers to the one who is free from fear. This is the essential pith of beneficial advice: Please tame your mind, for the Bhagavan has said that the mind is the root of Dharma. 'Absence of fear' means 'fearlessness.' The king possesses dominion over the earth, and thus is free from fear in this life. By abandoning evil and engaging in virtue, he will also be free from the fear of suffering in future lives. Therefore, addressing the king as 'free from fear,' the teachings from the six recollections to the eightfold noble path are sufficient to convey the meaning. Therefore, there is no need to offer you many more prayers; there is no need. In short, the main essence of all the pith instructions that, when relied upon in one's mindstream, become the source of benefit and happiness, is to purify the afflictions of one's mindstream. Therefore, King, please tame your own mind. The Bhagavan has said that taming the mind is the root of all Dharmas: 'Taming the mind is good,' and 'Completely tame your own mind; this is the teaching of the Buddha.' If taming the mind requires accomplishing the infinite categories of Dharma mentioned above, and if you think you cannot do so, then who has advised you in that way? Even a bhikshu finds it difficult to do completely. By relying on the qualities of whatever aspect of practice is suitable, make your life meaningful. All that has been taught above is not to be completely and fully accomplished at the stage of an ordinary being, for it is the sphere of activity of the noble path. Therefore, cultivate whatever Dharma cycles you wish to practice according to your own capacity, so that the accumulation of qualities will increase and your life will become meaningful. Do it in that way. Here, a glimpse of the uncommon Mahayana path with its result is shown.