Chinese
必須要闡述，因為大乘的加行道比小乘的加行道更殊勝的聖法，在第一品中已經闡述過了。大乘的見道比小乘的見道更殊勝的聖法特點，在講解的品中已經闡述過了，因此這裡必須要闡述大乘的修道比小乘的修道更殊勝的聖法，因為時機已經成熟了。第三，再次深入探討其意義。第五品中，將中觀宗的見道斷除染污的方式，比實事宗的見道斷除染污的方式更為深刻地闡述，這也應當應用於修道斷除染污的方式上。在此，將中觀宗的修道本質的觀點，比實事宗的修道本質的觀點更為深刻地闡述，這也應當應用於見道本質的觀點上，原因就在於此。第二，廣泛地闡述。首先，要確定具有何種根據的基礎，即修道。其次，要排除爭論，確立遠離增益和損減的方式。第三，由此成就的遠離增益和損減的根據的分類。在第一點中，本質是：「決擇分和見者的。」等等，用一個偈頌來表示。分類是：「因為它是恆常的。」等等，用一個偈頌來表示。這裡所闡述的修道的本質是：在加行道、見道、修道三者等持的狀態中，對於已經見到的深奧意義，進行心量、思維、觀察三者的後得智。之所以要這樣闡述，原因在於此時闡述具有修道者不退轉的根據，即具有後得身語行為的修道，是此時的重點。對此，不僅要先具備大乘的加行道、見道等持，而且也要先具備大乘的修道等持，原因在於：修道者不退轉的根據，是指在等持中已經親眼見到深奧的意義，並且通過恆常的串習所引導的遠離增益和損減的特殊的後得身語行為。這樣的修道，如果進行分類，則有小之小等等九種，即大乘的修
English
It is necessary to explain, because the noble Dharma of the Mahayana path of joining, which is more excellent than the path of joining of the Hinayana, has already been explained in the first chapter. The noble Dharma characteristics of the Mahayana path of seeing, which is more excellent than the path of seeing of the Hinayana, have already been explained in the chapter on explaining the characteristics, so here it is necessary to explain the noble Dharma of the Mahayana path of meditation, which is more excellent than the path of meditation of the Hinayana, because the time is ripe. Third, delve into the meaning again. In the fifth chapter, the way in which the Madhyamaka school abandons the defilements of the path of seeing is explained more profoundly than the way in which the Realist school abandons the defilements of the path of seeing, and this should also be applied to the way in which the path of meditation abandons the defilements. Here, the view of the nature of the path of meditation of the Madhyamaka school is explained more profoundly than the view of the nature of the path of meditation of the Realist school, and this should also be applied to the view of the nature of the path of seeing, because of this. Second, explain in detail. First, identify the path of meditation that is the basis for possessing whatever reason. Second, establish the way to abandon disputes and be free from imputation and denial. Third, the distinctions of the reason that is accomplished by this and is free from imputation and denial. In the first point, the nature is: "Of discernment, limb, and seeing." etc., indicated by one verse. The distinction is: "Because it is continuous." etc., indicated by one verse. Here, the nature of the path of meditation taught here is: the wisdom of the subsequent attainment that performs the three mental activities of measuring, thinking, and contemplating on the profound meaning that has already been seen in the state of equipoise of the three paths of joining, seeing, and meditation. The reason why it is necessary to teach in this way is that the point of this occasion is to teach the path of meditation that possesses the reason of the non-returning meditator, which is the conduct of body and speech of subsequent attainment. For this, not only must the Mahayana path of joining, seeing, and equipoise precede, but also one Mahayana path of meditation equipoise must precede, because the reason of the non-returning meditator is explained as the special conduct of body and speech of subsequent attainment that is free from imputation and denial, which is led by the constant habituation of having already directly seen the profound meaning in equipoise. Such a path of meditation, if divided, has nine, such as the smallest of the small, because the Mahayana
Chinese
因为对于甚深之大污垢等九者之对治，有微小之路等九者之缘故。遍：因为大乘的修道等持之后，等持中现量证悟的甚深义上，生起衡量、分别、假立三种的后得之智慧一一相续不断的缘故。现相中：安住于修道之路的彼者如何是境呢？因为是相续不断的缘故。因为后者后者的境是前者前者的缘故，所以没有过失。此处所说的修道，也必须先行四种决择分和见修二者，总共六者，也宣说了六个词，即如是成办，如是决定证悟，如是近证，如是勤奋，如是结合，如是努力。第二，分为遣除增益之诤论和遣除诽谤之诤论两种。第一种又分为两种：遣除太过分，即福德无量等不生之诤论；遣除太过分，即不作断证损益之事。第一种又分为三：何为诤论之境，于彼增益之诤论，遣除彼后远离增益之理。第一是：甚深空性等。如是语之本然。第二是：无量等所说诸法。此二句偈颂是：大乘之修道法，应成不生果报福德无量等。因为胜义中彼不生之故，因为胜义中是甚深空性之自性之故。因此，修道彼生果报福德无量等成立，故胜义中彼生成立。彼成立故，修道胜义中存在成立。此乃增益之诤论。第三是：世俗中乃大悲。等等二句偈颂是：大乘之修道法，胜义中虽是甚深空性之自性，然世俗中生果报福德无量无边等不相违，因为世俗中汝生如来，福德数
English
Because for the antidote to the nine great defilements, such as the great defilement, there are nine small paths, such as the small path. It pervades: Because after the Samadhi of the Mahayana path of meditation, in the profound meaning that is directly realized in Samadhi, each of the post-meditation wisdoms that measure, distinguish, and postulate three things arises continuously. In appearance: How is the one who abides on the path of meditation an object? Because it is continuous. Because the object of the latter is the former, there is no fault. The path of meditation mentioned here must also precede the four kinds of decisive divisions and the two of seeing and meditation, a total of six, and six words are also proclaimed, namely, accomplishing in this way, definitely realizing in this way, closely realizing in this way, diligently in this way, combining in this way, and striving in this way. Secondly, it is divided into two types: refuting the dispute of addition and refuting the dispute of slander. The first type is further divided into two types: refuting the dispute of being too excessive, that is, not generating immeasurable merit, etc.; refuting the dispute of being too excessive, that is, not doing the work of cutting off evidence, loss, and gain. The first type is further divided into three: what is the object of dispute, the dispute of addition to it, and the reason for being free from addition after eliminating it. The first is: profound emptiness, etc. As the word itself. The second is: all the dharmas mentioned, such as immeasurable. These two lines of verse are: The Mahayana path of meditation, it should become not generating the fruit of immeasurable merit, etc. Because it does not generate in the ultimate sense, because it is the nature of profound emptiness in the ultimate sense. Therefore, it is established that the path of meditation generates the fruit of immeasurable merit, etc., so it is established that it generates in the ultimate sense. Because it is established, it is established that the path of meditation exists in the ultimate sense. This is the dispute of addition. The third is: In the conventional, it is great compassion. The two lines of verse, etc., are: The Mahayana path of meditation, although it is the nature of profound emptiness in the ultimate sense, it is not contradictory to generate the fruit of immeasurable merit, etc., in the conventional sense, because in the conventional sense, you generate the Tathagata, the number of merits