English
The so-called "showing miracles" refers to explaining the fruit of samadhi with the name of miracles, but it does not refer to samadhi itself. For example, changing from one to many, changing from many to one, appearing and disappearing, and so on. Like this, this can only be said to be the function of the fruit of samadhi, but not samadhi itself. Therefore, the statement that miracles are only samadhi, and that desire and so on are its basis, is not valid. Because starting from the action of things, the fruit of miracles can also be explained with the name of miracles, but not based on the action of "this person is a miracle worker." The so-called "difference between small and large" means that the senses are small and the powers are large. The so-called "because of guarding and not guarding" means that the senses guard because they arise in all aspects that are inconsistent with them, while the powers are called powers because they are not guarded by aspects that are inconsistent with them. The order of the senses is like digging for treasure. "Well done" means completely destroying. The so-called "in the initial stage" means to arise extensively, because it is necessary to carefully examine the nature of body, feelings, mind, and dharma. For those things that are obtained through diligence, to truly and skillfully place them, to distinguish and arrange them, that is its meaning. For example, in things that become warm, a specialness will be obtained, because first the dharma that is consistent with the part of certainty is obtained. The so-called "in order to enter the roots of virtue that will not completely decline, for the peaks, they are the feet of miracles," means that the peaks enter the roots of virtue that will not completely decline, which are contained by patience, because the entry of these peaks is like this. The samadhi of that stage is the basis of miracles, therefore it is established as the foot of miracles. The so-called "in order to obtain the senses, for patience, they are the senses," for example, because that
Chinese
因此，为了说明“从根本上不会退转”，因为从那一阶段的信仰等中根本不会退转，因此，对于安忍等获得了自在，由引导超越世间的道来自在掌握。为了说明“不会被烦恼所胜伏”，那一阶段的信仰等不会被烦恼所胜伏，因此称为“力”。如何不被胜伏呢？因为在那之后会生起对苦谛具有法智忍。为了说明“不会被其他的世间法所胜伏”，或者为了说明不会被其他的世间法所胜伏，在殊胜法的阶段，信仰等被称为“力”。为了说明“接近菩提”，这是接近证得灭尽和不生之智的同义词。为了说明“那是快速行进的”，因为在十五个刹那间现证三界之苦等谛，所以那是快速行进的。如果修道是菩提分，为什么在道支之前宣说呢？因此，为了说明按照数字的顺序来做，所以这样说，之前说了七个，之后说了八个。按照数字的顺序，是为了无论如何都要按照数字的顺序来宣说。其他的人认为仅仅是没有颠倒顺序，上面先说了菩提分和修道，后来又说了道支和见道，所以顺序颠倒了。所谓“散乱于众多对境”，是指色等对境众多且差别很大，对其散乱就是各种散乱。这些心识具有散乱于众多对境的性质，所以是散乱于众多对境，指的就是它们。所谓“依赖于贪执”，意思是依赖于欲望。关于“忆念的遍计”，与忆念相应的遍计就是忆念的遍计，体验对境就是忆念的遍计。
English
Therefore, in order to explain "not degenerating in any way," because one does not degenerate from faith and so on in that stage, therefore, one obtains mastery over forbearance and is controlled by the path that leads beyond the world. To explain "not being overcome by afflictions," faith and so on in that stage are not overcome by afflictions, therefore they are called "powers." How are they not overcome? Because in its wake, the forbearance of knowing the Dharma of suffering arises. To explain "not being overcome by other worldly dharmas," or to explain not being overcome by other worldly dharmas, in the stage of the supreme Dharma, faith and so on are called "powers." To explain "near to enlightenment," this is a synonym for being near to the knowledge of cessation and non-arising. To explain "that is quick to go," because in fifteen moments one directly realizes the truth of suffering and so on in the three realms, therefore it is quick to go. If the path of cultivation is the limbs of enlightenment, why is it taught before the limbs of the path? Therefore, in order to explain that it should be done according to the order of numbers, it is said that seven were taught before and eight were taught later. According to the order of numbers, it is in order to ensure that it will be taught according to the order of numbers in any case. Others think that it is only without disrupting the order, above, the limbs of enlightenment and the path of cultivation were taught first, and later the limbs of the path and the path of seeing were taught, so the order is disrupted. "Scattering to many objects" means that objects such as form are many and have many distinctions, and scattering to them is various scattering. These minds have the nature of scattering to many objects, so they are scattering to many objects, which refers to them. "Relying on attachment" means relying on desire. Regarding "recollections of conceptualization," the conceptualization that corresponds to recollection is the recollection of conceptualization, and experiencing the object is the recollection of conceptualization.
Chinese
嗡！因此，通过它的力量，精进得以正确增长，这意味着四念住的力量是什么。为了实现四个目的，就像所说的那样，“舍弃已经产生的罪恶和不善之法”，就像之前所说的那样。在那之后，为了完全结合禅定，因为正确地安住之后，延长与品尝味道相似的禅定，从而修习禅定。因此，在那之后，为了修习禅定，完全打开神足，在所有情况下都要结合语境。成为超越世间之法的拥有者，因为引导它们，所以要知道是成为了拥有者。在“它们本身”中，当那些根，那些本身，完全战胜不相容的一方时，并且显现出来时，被称为力量。它们的不相容的一方是不信等等。在两者中，道路的支分是见道和修道。像这样，这意味着它本身被充分地阐述。因为在见道中，修道不会完全圆满，所以在那里，七觉支被修道所包含，修道才会完全圆满，因此，从见道开始，就存在道路的支分。正如所说，四念住等等也将在修道中完全圆满，但在见道中则不然。在见道中，道路的修习是不可能完全圆满的，因此，要知道从见道开始，就存在道路的支分。如果是这样，那么见道和修道两者都将有道路的支分。还有，“比丘”等等是什么意思呢？两者都有道路的支分。圣谛四句是真实的，这表明了见道。如何通过证悟的道路进入，这是修道。如何通过证悟的道路……
English
Om! Therefore, by its power, diligence is properly increased, which means what is the power of the four mindfulnesses. To accomplish the four purposes, as it is said, "Abandoning the sins and non-virtuous dharmas that have arisen," just like what was said before. After that, in order to completely combine samadhi, because after properly abiding, prolonging the samadhi that is similar to tasting the taste, thereby practicing samadhi. Therefore, after that, in order to practice samadhi, completely open the feet of miracles, and in all cases, combine with the context. Becoming the owner of the dharmas that transcend the world, because it guides them, one should know that it has become the owner. In "they themselves," when those roots, those themselves, completely conquer the incompatible side, and when it manifests, it is called power. The incompatible side of them is disbelief and so on. In both, the limbs of the path are the path of seeing and the path of meditation. Like this, it means that it itself is fully elaborated. Because in the path of seeing, the path of meditation will not be completely perfected, so there, the seven branches of enlightenment are contained by the path of meditation, and the path of meditation will be completely perfected, therefore, from the path of seeing onwards, there are limbs of the path. As it is said, the four mindfulnesses and so on will also be completely perfected in the path of meditation, but not in the path of seeing. In the path of seeing, it is impossible for the practice of the path to be completely perfected, therefore, one should know that from the path of seeing onwards, there are limbs of the path. If that is the case, then both the path of seeing and the path of meditation will have limbs of the path. Also, what does "bhikshu" and so on mean? Both have limbs of the path. The four noble truths are true, which indicates the path of seeing. How to enter through the path of realization, this is the path of meditation. How through the path of realization...
Chinese
所谓的“知”是指“以何种方式获得”的同义词。所谓的“入”是指涅槃。因此，对于两者都必须希求八支圣道。菩提支即道支。所谓的“无漏”是指，仅仅是无漏，但它们本身并非无漏，因为还有其他两种。之所以这样说，是因为它们被分别安立于修道和见道之上。由于它们是对治有顶的，因此在修道上安立菩提支，所以是无漏的。正因为如此，虽然一切都与菩提分法相合，但唯有它们被称为菩提支，因为它们是对治有顶的，并且接近菩提。道支被安立于见道之上，因为见道唯一是无漏的，所以它们也是无漏的。那么，世间的正见等也是存在的吗？难道只有无漏者才被称为道支吗？虽然存在是真实的，但它们无法获得“圣道”之名，因为它们会增长烦恼，因此它们不应被视为道支。其他与菩提分法相合的事物，既有有漏的，也有无漏的。所谓的“这些”是指四念住等直至力，被见道、修道和无学道所摄持的，是无漏的。被暖位等所摄持的，是有漏的。在初禅中，所谓的“一切”是指，在那里也有喜，并且由于有寻伺，也有正思惟。所谓的“近分定必须以力引导”是指，依靠它，能够从下地解脱贪欲，因此，近分定 以大精进现前，并且轻易获得的心是会喜悦的。因此，在它们那里没有喜。此外，所谓的“因为有下地的疑虑”是指，有完全退失的疑虑的同义词，因此在它们那里也没有喜。思
English
The so-called "knowing" is a synonym for "how to obtain." The so-called "entering" refers to nirvana. Therefore, for both, one must desire the eightfold noble path. Bodhi branches are path branches. The so-called "non-outflow" means that it is only non-outflow, but they themselves are not non-outflow, because there are two others. The reason for saying this is that they are separately established on the path of cultivation and the path of seeing. Because they are the antidote to the peak of existence, the bodhi branches are established on the path of cultivation, so they are non-outflow. For the same reason, although everything is in accordance with the bodhi-affirming dharmas, only they are called bodhi branches, because they are the antidote to the peak of existence and are close to bodhi. The path branches are established on the path of seeing, because the path of seeing is uniquely non-outflow, so they are also non-outflow. Then, are worldly right views, etc., also existent? Is it that only the non-outflow ones are called path branches? Although existence is true, they cannot obtain the name "noble path," because they increase afflictions, so they should not be regarded as path branches. Other things that are in accordance with the bodhi-affirming dharmas are both with outflow and without outflow. The so-called "these" refers to the four mindfulnesses, etc., up to the powers, which are encompassed by the path of seeing, the path of cultivation, and the path of no more learning, are non-outflow. Those encompassed by the heat stage, etc., are with outflow. In the first dhyana, the so-called "everything" means that there is also joy there, and because there is investigation and analysis, there is also right thought. The so-called "proximity concentration must be guided by power" means that relying on it, one can be liberated from desire from the lower ground, therefore, proximity concentration manifests with great diligence, and the mind that is easily obtained will be joyful. Therefore, there is no joy in them. Furthermore, the so-called "because there is doubt of the lower ground" is a synonym for having doubt of completely falling away, so there is also no joy in them. Thought