Chinese
仅仅是没有自性的意义，用“仅仅”这个词表示，所假立的“我”是不存在的，只是他缘起、遍计所执的一种，在世俗中存在而已。所谓“涅槃寂静”，是指分别念寂灭的法性圆成实性之义。总而言之，在这四种加行道的阶段中，生起空性的显现方式是次第进行的：一般来说，对所有遍计所执，特别是对外境的执著，从一开始就没有成立，生起微小的显现，这是加行道的暖位；生起中等的显现，这是加行道的顶位；然后，这种显现达到极致，对执著的无实有生起少许显现，这是加行道的忍位；之后，在等持中，能取所取的分别念现行止息，对执著的无自性，显现达到究竟；在后得位，显现如幻，获得法流的大禅定，这是加行道的世第一法。在获得加行道顶位时，那也是新形成的禅定之身，在此之前，通过禅定、四种陀罗尼门、法流的禅定和力量，即神变的力量，能够迅速地前往十方诸佛的众多刹土，等等，在此信行地获得了无量功德。其中，陀罗尼的体性是忆念和智慧，能够迅速毫不费力地忆持无量词句，这是词句陀罗尼；能够迅速毫不费力地忆持无量意义，这是意义陀罗尼；以及息灭疾病等的密咒语加持的禅定陀罗尼；在此信行地，由于通达一切法为空性而生起大欢喜，与第一地生起智慧相顺应，对胜义谛法生起忍耐，这是获得忍耐的因，即获得忍陀罗尼，共有四种。而且，在此信行地获得的陀罗尼是微小的。此外，胜义法身所具有的功德，如十力、四无畏、十八不共法，以及等等所包括的世俗色身的功德，都将显现。
English
It is only the meaning of non-self-existence, and the word "only" indicates that the self that is imputed is non-existent, but only a dependent arising, a mere imputation, which exists conventionally. The so-called "Nirvana is peace" refers to the meaning of the perfectly established nature of the Dharma, in which the conceptualizations are pacified. In short, in the stages of these four paths of application, the arising of the appearance of emptiness occurs in a gradual manner: In general, all imputations, and especially the objects of grasping, the external objects, have not been established from the beginning, and a small appearance arises, which is the heat of the path of application; the appearance of the middle arises, which is the peak of the path of application; then, that appearance reaches its culmination, and a slight appearance arises to the non-truth of grasping, which is the forbearance of the path of application; then, in meditative equipoise, the conceptualizations of the grasper and the grasped cease to manifest, and the appearance of the non-self-nature of grasping reaches its culmination; in the subsequent attainment, appearances arise like illusions, and the great samadhi of the stream of Dharma is attained, which is the supreme Dharma of the path of application. When the peak of the path of application is attained, that is also the newly formed body of samadhi, and before that, through samadhi, the four doors of dharani, the samadhi of the stream of Dharma, and the power, that is, the power of miraculous abilities, one is able to quickly travel to many Buddha-fields in the ten directions, and so on, and one obtains infinite qualities in this ground of faith-practice. Among them, the nature of dharani is memory and wisdom, and the ability to quickly and effortlessly retain countless words is the dharani of words; the ability to quickly and effortlessly retain countless meanings is the dharani of meanings; and the samadhi dharani of the blessing of secret mantras that pacify diseases and so on; in this ground of faith-practice, great joy arises from realizing that all dharmas are empty, and in accordance with the arising of wisdom in the first ground, patience arises towards the ultimate Dharma, which is the cause of obtaining forbearance, that is, obtaining the dharani of forbearance, there are four kinds. Moreover, the dharani obtained in this ground of faith-practice is small. In addition, the qualities possessed by the ultimate Dharmakaya, such as the ten powers, the four fearlessnesses, the eighteen unshared dharmas, and the qualities of the conventional form body included by "etc.", will all manifest.
Chinese
成为或者成就，做为因的善行等，是后得位时的菩萨的功德。如果想了解那些作为因的善行，就在《宝性论》的注释里有。声闻等各自的以及共同的见道的所断烦恼遍计所执，以及修道的所断烦恼俱生，显现的因，即显现大多在进入大乘的加行道时遮止。第三，宣说见道，有体性、分类、见道自性的差别、功德宣说等。第一，法性现量新见，成为解脱的入门的善，是见道的体性。真谛现观和见道意义相同。第二，分类有见道法忍四种，法智四种，类忍四种，类智四种，共十六种。第三，见道自性的差别是，《经庄严论》中说，大乘加行道的圆满之后，譬如获得超世间的无上智慧，具有五种差别。五种是什么呢？断除的差别是，以不分别能取所取的智慧断除见道所断的烦恼，因此是无垢的。智慧的差别是，获得远离所取境和能取有境二者执着的智慧。上面的远离能取所取是从断除的角度安立的，这里是从远离二者的智慧的角度安立的。转变处的差别是，从世间道完全转变为这个超世间道，因为新获得了超世间的智慧。地的差别是，见道本身的地被认为是初地极喜地。因的差别是，这个初地在资粮道和加行道的那些时候，以无数劫，即一个无数劫积累资粮，从而圆满获得初地，变得非常清净。此外，在这个见道的时候，应当修菩提的七支，也就是那些所缘是四谛的法性，相是善的。
English
Becoming or accomplishing, doing virtuous deeds as a cause, etc., are the qualities of a Bodhisattva in the post-attainment state. If you want to know those virtuous deeds as a cause, they are in the commentary on the Uttaratantra. The afflictions to be abandoned by the path of seeing, both individual and common to Hearers, etc., are the imputed afflictions, and the afflictions to be abandoned by the path of meditation are the co-emergent obscurations of afflictions, the cause of manifestation, that is, most manifestations are prevented when entering the Mahāyāna path of joining. Third, explaining the path of seeing, there are characteristics, divisions, differences in the nature of the path of seeing, and explanations of qualities. First, the characteristic of the path of seeing is that the nature of reality is directly and newly seen, and the virtue of becoming an entrance to liberation. Direct realization of truth and the path of seeing have the same meaning. Second, the divisions are sixteen: four forbearance of dharma of the path of seeing, four knowledges of dharma, four subsequent forbearance, and four subsequent knowledges. Third, the difference in the nature of the path of seeing is that, according to the *Ornament of the Sutras*, after the completion of the Mahāyāna path of joining, one obtains unsurpassed transcendent wisdom with five distinctions, like an example. What are the five? The distinction of abandonment is that, by the non-conceptual wisdom of grasping and being grasped, the afflictions to be abandoned by the path of seeing are abandoned, therefore it is without stain. The distinction of wisdom is that one obtains wisdom that is free from grasping at the object to be grasped and the subject that possesses the object. The above separation from grasping and being grasped is established from the point of view of abandonment, while here it is established from the point of view of wisdom that is free from both. The distinction of the change of abode is that it is a complete transformation of abode from the worldly path to this transcendent path, because transcendent wisdom is newly obtained. The distinction of the ground is that the ground of the path of seeing itself is considered to be the first ground, the Joyful Ground. The distinction of the cause is that this first ground, at those times of the accumulation and joining paths, is obtained by accumulating merit for countless eons, that is, for one countless eon, and thus the first ground is completely perfected and becomes extremely pure. Furthermore, at this time of the path of seeing, the seven branches of enlightenment should be cultivated, that is, their objects are the nature of the four noble truths, and the aspect is virtuous.
Chinese
忆念是不忘失一切所缘境，是生起后续支分之处的支分；妙观察是无分别智慧的自性，是自性之支分；精进是行至所行究竟之处，是决定生起之支分；喜是令心相续极度满足，是利益之支分；轻安是无论以何种能令一切恶趣之因进入之基，亦不转为烦恼，是无烦恼之基处的支分；等持是获得转变之位，无论处于何处亦不转为烦恼，是无烦恼之基的支分；舍是远离贪嗔等，自之体性是无有任何烦恼之支分，此为七支。如忆念以不忘失所缘之方式修习，智慧亦以分别之方式，精进以欢喜之方式，喜以满足之方式，轻安以堪能之方式，等持以专注一境之方式，舍以寂静安住之方式修习。第四功德是：获得平等性之差别，即于彼地证悟一切法无我，故证悟法界乃平等性，彼时恒常获得以五种相同而相同之心，于有情与自身相同。何为五者？自身与他有情之相续无有差别，于无我相同；自他平等而相同，故自他之痛苦，于自身所断相同；于彼，断除自他痛苦之事，于自身必须为之相同；是故如不期望于己回报，为他众之事，亦不期望于他众回报相同，故此四者，此菩萨乃心平等，乃现量证悟法性之王子见道者，与他者及自身证悟法性相同。如是，以五种相同而相同。其他断除之差别是：见道菩萨以不寂灭心相续之烦恼，特别是从嗔恨所生之烦恼，见道菩萨以无间道特意对治。
English
Mindfulness is the branch that is the source from which the subsequent branches arise, as it does not forget all objects. Discriminating awareness is the nature of non-conceptual wisdom, and is the branch of essence. Diligence is the branch of definite emergence, as it goes to the ultimate destination to be traveled. Joy is the branch of benefit, as it thoroughly satisfies the mind stream. Pliancy is the branch of the basis of non-affliction, as it is not transformed into affliction by any basis that allows all bad rebirths to enter. Samadhi is the branch of the basis of non-affliction, as it does not transform into affliction in any place, having obtained the state of transformation. Equanimity is the branch of non-affliction, as its own nature is free from attachment, hatred, and so on. These are the seven branches. Just as mindfulness meditates in the way of not forgetting objects, so does wisdom in the way of discriminating, diligence in the way of delight, joy in the way of satisfaction, pliancy in the way of serviceability, samadhi in the way of one-pointedness, and equanimity in the way of pacification. The fourth is qualities: The distinction of obtaining equality is that in that stage, one realizes that all phenomena are without self, so the realm of phenomena is the realization of equality. At that time, one always obtains a mind that is the same with five similarities to sentient beings and oneself. What are the five? There is no difference between the mindstreams of oneself and other sentient beings, and they are the same in being without self. Self and others are equally the same, so the suffering of self and others is the same in being abandoned by oneself. Therefore, the matter of abandoning the suffering of self and others must be done by oneself in the same way. Therefore, just as one does not expect a return for oneself, doing things for others is the same as not expecting a return from others, so for these four, this bodhisattva is of equal mind, and is a prince of the path of seeing who directly realizes the nature of reality, being the same as others and oneself in realizing the nature of reality. Thus, it is the same with five similarities. The distinction of abandoning others is that the afflictions that do not pacify the mindstream of the bodhisattva on the path of seeing, and especially the afflictions that arise from hatred, are specifically counteracted by the bodhisattva on the path of seeing with the uninterrupted path.
Chinese
从而断除。一般而言，作为产生轮回之因的烦恼，以及特别是作为成办他利之因的贪欲所生的烦恼，不是特意去断除的。因为为了他利，必须成为在轮回中受生的因。那么，它是如何成为在轮回中受生的因呢？原因在于，动机是慈悲，由此所引发的愿望，与牵引后世的业相同。而时间的动机，是对后世蕴的贪恋所引发的业，与完成之业相同。然而，束缚轮回的业不会改变，因为“见真谛则无牵引，离贪欲则无后有”，如《缘起经释》中所说。因此，菩萨不会特意断除，而是将那些为了他利而受生的因，转化为成就菩提的道。除了这些之外，对于欲界、色界、无色界，即三界中所认识到的所有烦恼都要断除。特别是，对于见道所断之品类的，所有遍计所执的所知障，以及障碍进入禅定和无色界正行的沉掉等障碍，以及业障等众多障碍的种子和现行，在见道之时都要遮止，即断除。此外，一旦获得初地，就远离了五种怖畏。五种怖畏是：无活命之怖畏、无功德之怖畏、死亡之怖畏、恶趣之怖畏、大众中怯畏。这些他都没有。在此地上，舍弃了不清净的轮回的身语意三，眼等五根转依，因此获得了具有随顺相好的第一义身。在见道中，见到法性的自性，并且清楚地了知远离戏论的决断分的一切相，而周遍断除分，常恒不变。一切相的体性，虽然不是依靠自力完全证悟，但是依靠教证可以证悟。如此这般的见道之体性，等持智慧。