English
Therefore, without a doubt, one will swiftly attain the unsurpassed state of Buddhahood. Sixth, explaining the order of how to practice the Great Vehicle path, there are five points: explaining the path of accumulation, the path of preparation, the path of seeing, the path of meditation, and the path of no more learning. The first point is further divided into four parts: definition, nature, classification, and benefits. First, the definition: Those who wish to study the Great Vehicle should generate a general faith and understanding that the Tathagatagarbha—the nature that possesses all qualities—exists in oneself and all other beings. In particular, by seeing the qualities of the Three Jewels, generate joy and pure faith in them, as well as the faith of aspiration to obtain these qualities, and the faith of conviction that the Three Jewels possess qualities. Having been motivated by these three types of faith, take refuge in the Three Jewels. If possible, take the vows of any of the seven classes of individual liberation. Although these vows are not absolutely necessary as a cause for the arising of the Great Vehicle path, one cannot practice the Bodhisattva vows without being able to practice these vows. Furthermore, there is a need to hold the individual liberation vows in order to not be mixed with outsiders and to have the power to accomplish the benefit of sentient beings. Therefore, one must generate the supreme Bodhicitta and, when the time is right, also take the Bodhisattva vows. The actual object of meditation can be focused on a single category of the Great Vehicle teachings, or it can be focused on the entire scriptures. By stimulating the mind with the thought of renunciation, etc., meditate on the meaning of emptiness and great compassion, and ultimately direct the practice towards Nirvana that does not abide in either Samsara or Nirvana. The actual method of meditation is to combine Shamatha (calm abiding) and Vipassana (insight) by focusing on emptiness through the stages of the nine mental abidings, so that one will gain certainty about emptiness. If one does not practice in short sessions, it is very important to strive to practice Dharma during the breaks between sessions. That is to say, the practice during the breaks can generally be all ways of practicing Dharma, but in particular, it refers to the ten practices mentioned in the Madhyantavibhaga, of which meditation is done during the session, and the rest, such as writing the Great Vehicle scriptures,
Chinese
对母亲等供养，读诵大乘经典，并将其付诸实践，为他人讲解其义，听闻大乘经典，反复思维其义，布施乞丐财物，对于这些佛法行为心生欢喜的精进等九事，应尽力修学。总的来说，通过善巧方便积累资粮，特别是修习随喜自己和他人所积累的善根，对佛、善知识和殊胜的佛法生起信心的敬仰，将自己积累的善根回向于无上圆满菩提，此外，还要修习和增长以顶礼等七支供为代表的身语意三门广大善行。特别是，作为一切功德之基础，应恒常守护戒律，其中最主要的是受持别解脱戒或头陀行。因此，戒律包括别解脱戒、禅定戒和菩萨戒等。非戒律的戒律是中间的善戒律。应断绝与那些依止会增长恶业、增长不善的罪恶之友、不善知识的交往，并如理依止具足功德的殊胜善知识，即从思想和行为上依止。从善知识处接受教诲，修习安住于内等九种安住心的方法，消除遗忘等五种过患，即断除，并修习忆念等八种断除这些过患的行为。依止的方法等应与普遍的经论相符。也就是，首先将心从向外散乱中收摄回来，专注于所缘境，这是安住于内；不从所缘境散乱，持续不断地安住，这是持续安住；心散乱后，再次收摄回来安住，这是返回安住；从一开始就不让心散乱，以正念摄持而安住，这是近安住；忆念禅定的功德，生起欢喜而修习，这是调伏；认识到散乱和分别念的过患，不让心散乱，这是寂静；
English
Make offerings to mothers and others, read the Mahayana sutras, put them into practice, explain their meaning to others, listen to the Mahayana sutras, repeatedly contemplate their meaning, give alms to beggars, and cultivate diligence with joy in these Dharma practices. These nine things should be practiced as much as possible. In general, accumulate merit through skillful means. In particular, cultivate rejoicing in the virtues accumulated by oneself and others. Generate faith and reverence for the Buddha, virtuous friends, and the sacred Dharma. Dedicate the roots of virtue accumulated by oneself to the unsurpassed perfect enlightenment. Furthermore, practice and increase the vast virtuous deeds of body, speech, and mind, represented by the seven-branch prayer, including prostration. In particular, as the foundation of all qualities, always maintain moral discipline. The most important of these is to uphold the vows of individual liberation or ascetic practices. Therefore, vows include the vows of individual liberation, the vows of meditative concentration, and the moral discipline of the Bodhisattva vows, and so on. Non-vow discipline is the intermediate virtuous discipline. Abandon association with sinful friends and unwholesome spiritual friends who, when relied upon, increase evil deeds and increase negativity. Rely properly on the virtuous and qualified spiritual friend, in thought and action. Receive instructions from the virtuous spiritual friend, and practice the nine methods of abiding in the mind, such as placing the mind within. Eliminate the five faults, such as forgetfulness, which is abandonment. Practice the eight activities of abandoning these faults, such as mindfulness. The methods of reliance should be in accordance with the general scriptures. That is, first, gather the mind from outward distractions and focus on the object of meditation, which is placing the mind within. Continuously abide without distraction from the object of meditation, which is continuous abiding. When the mind is distracted, gather it back and abide again, which is returning and abiding. From the very beginning, do not let the mind wander, but hold it with mindfulness and abide, which is near abiding. Remembering the qualities of meditative concentration, generate joy and practice, which is taming. Recognizing the faults of distraction and conceptual thought, do not let the mind wander, which is pacifying.
Chinese
如果生起贪嗔和不悦等，不喜不忧而断除，令其寂灭，以及没有昏沉掉举等阻碍，能持续安住于禅定，做到专注一境，并且不需要努力，任运自然地安住于心。这些时候应断除的五种过失是：懈怠、忘失教言、昏沉掉举、不作意、过于作意。也就是说，修习禅定时，懈怠是过失；努力修禅时，忘失教言是过失；入定之时，昏沉掉举是过失；生起昏沉掉举时，不采取对治是过失；昏沉掉举平息时，过于作意是过失。断除这些过失的八种作意是：对治懈怠的是，如经中所说：“处所和安住于处所，以及因和果。”即希求处所，努力安住于处所，希求之因是信解的信心，努力之果是轻安。对治忘失的是正念，对治昏沉掉举的是正知，生起昏沉掉举时，对治不作意的是作意，对治过于作意的是心放松的舍。此外，为了维持身体而享用食物时，如果太少，则会因饥渴而身体消瘦，难以行持善法；如果太多，则会呼吸不畅，引发消化不良等疾病，因此适量食用有助于消化和维持身体，这就是饮食知量。夜晚的上半夜和下半夜不睡觉是不可取的，应当精勤修习慈悲等清净障碍的瑜伽，不忘取舍之处的正念，以及详细观察自己的身语意行为，行持适宜的，断除不适宜的，安住于正知，此时以谨慎的态度忆念善的利益而欣然接受，忆念不善的过患而加以断除等等，只行持善法。修习这些，最初的业行者就能获得信心的资粮道。第二是体性：菩萨最初业行者相续中的解脱分，
English
If greed, hatred, and displeasure arise, one should cut them off without liking or disliking, pacifying them. And without the interruption of dullness and excitement, one should be able to continuously abide in samadhi, making it one-pointed. And without effort, one should naturally and effortlessly abide in the mind. The five faults to be abandoned at these times are: laziness, forgetting the instructions, dullness and excitement, non-application, and excessive application. That is to say, when practicing samadhi, laziness is a fault; when striving in samadhi, forgetting the instructions is a fault; during equipoise, dullness and excitement are faults; when dullness and excitement arise, not applying the antidote is a fault; when dullness and excitement subside, excessive application is a fault. The eight applications to abandon these faults are: the antidote to laziness is, as it is said, "The place and abiding in it, and the cause and the result." That is, desiring the place, striving to abide in it, the cause of desire is faith of conviction, and the result of striving is pliancy. The antidote to forgetfulness is mindfulness, the antidote to dullness and excitement is awareness, when dullness and excitement arise, the antidote to non-application is application, and the antidote to excessive application is equanimity of relaxing the mind. Furthermore, when enjoying food in order to sustain the body, if it is too little, the body will become emaciated from hunger and thirst, making it difficult to engage in virtuous deeds; if it is too much, it will cause discomfort in breathing and generate indigestion and other illnesses. Therefore, eating in moderation, just enough to aid digestion and sustain the body, is knowing the measure of food. Not sleeping during the early and late parts of the night is undesirable. One should diligently practice yoga that purifies obscurations such as loving-kindness and compassion, mindfulness that does not forget what to accept and reject, and carefully examine one's own actions of body, speech, and mind, practicing what is appropriate and abandoning what is inappropriate, abiding in awareness. At that time, with diligence, one should remember the benefits of virtue and gladly accept them, remember the faults of non-virtue and abandon them, and so forth, engaging only in virtuous deeds. By practicing these, the initial practitioner will attain the path of accumulation of faith. The second is the characteristic: the liberation aspect in the continuum of a bodhisattva who is an initial practitioner,
Chinese
与解脱之门相符的善，是资粮道的定义。初业地、信仰地、顺解脱分、资粮道，这些都是名称的不同说法。第三，
English
The virtue that accords with the gateway to liberation is the definition of the path of accumulation. The stage of the beginner, the stage of faith, the qualities conducive to liberation, and the path of accumulation are all different names for the same thing. Thirdly, the divisions are: the Mahāyāna path of accumulation is divided into small, medium, and large. The small one refers to entering the beginning of the cause for attaining Buddhahood, the beginning of the three countless eons, the time of meditating on the four mindfulnesses, and the time when the path of joining arises is uncertain. The medium one refers to the time of meditating on the four right exertions, and the path of joining is certain to arise in the next life or later. The large one refers to the time of meditating on the four legs of magical power, and the path of joining is certain to arise in this very life. Furthermore, the objects of the four mindfulnesses are the internal and external body, contaminated feelings, the mind of consciousness, and the phenomena of samsara and nirvana. The aspects are, in order, to view the body as impure, feelings as suffering, the mind as impermanent, and all phenomena as selfless in their equality. The essence is the wisdom that knows the reality of the body and so forth as they are, because it is said that "mindfulness" refers to the memory that abides without forgetting the meaning realized by wisdom. The objects of the four right exertions are virtue and non-virtue. The aspects are to generate virtuous qualities that have not arisen, to maintain those that have arisen, to prevent non-virtuous qualities that have not arisen from arising, and to abandon those that have arisen, and to meditate for that purpose. The essence is the diligence to know what to abandon and what to adopt, and then to take and discard accordingly. The objects of the four legs of magical power are the activities accomplished by the habituation of samadhi, such as transformation and so forth. The essence is the samadhi in which the mind remains one-pointed due to diligent effort, because it is the place or cause for accomplishing clairvoyance and so forth, it is the very leg of magical power. There are four of these: the samadhi of aspiration is the state of mind remaining one-pointed based on relying on applying oneself respectfully with strong aspiration; the samadhi of effort is the state of mind remaining one-pointed based on relying on applying oneself constantly and continuously; the samadhi of mind is based on the seeds of meditating on samadhi in previous lives having been strengthened.