English
Ma. Meditate with the power of samadhi, with a single-pointed mind towards the truth. Meditate with the power of wisdom, in a way that thoroughly distinguishes. The result is that the truth is quickly realized manifestly. In the middle stage of the path of joining, the stages of forbearance and supreme dharma, the two are not disturbed by opposing factors, and opposing factors are definitely made weak, the object of the five powers is similar to the five faculties. When the nature of the sixteen wisdoms of the path of seeing arises, there are also seven branches of enlightenment, among which there are four: the object is, how the dharma nature of the four noble truths exists. The essence is, the seven branches of right mindfulness and enlightenment. This also transforms into branches in five ways: the branch of nature is dharma discrimination, the branch of location is mindfulness, the branch of renunciation is effort, the branch of benefit is joy, among the three branches of non-affliction, pliancy is the basis of non-affliction, samadhi is the location of non-affliction, and equanimity is the essence of non-affliction. The way to meditate is, the branch of right mindfulness and enlightenment dwells in solitude, dwells in non-attachment, dwells in cessation, meditate on completely mastering the antidote to abandonment, and apply it to others as well. The result is abandoning what is to be abandoned on the path of seeing. Among these, there are two: determining what is to be abandoned on the path of seeing, and showing how to abandon it. Firstly, in general, what obstructs liberation is the afflictive obscuration, and what obstructs omniscience is the cognitive obscuration, among these two, the afflictive obscuration is the conceptually imputed to be abandoned on the path of seeing, the innate is to be abandoned on the path of meditation, the coarse cognitive obscuration is to be abandoned on the path of seeing, and the subtle is to be abandoned on the path of meditation. The afflictions to be abandoned on the path of seeing, the ten subtle increases of existence, are the five views such as the view of the aggregates, and the five non-views such as desire, totaling ten. The way these cling to the four truths in a wrong way is, for the meaning of the two truths of suffering and origin, do not focus on their own characteristics, focus on the names of the two truths of cessation and path, and because they think it is a cliff, they are afraid and abandon it, thereby clinging wrongly, this is also among the five views, focusing on the four truths, the view of the aggregates clings to self and what belongs to self, the extreme view clings to permanence and annihilation, the wrong view clings to non-existence, focusing on these views, the view of holding views as supreme.
Chinese
观。以持戒苦行执着为清净解脱之因。于五非见中，专注于各种见。贪恋执着于那些恶见，以我慢自夸自大，以嗔恨对与自己观点不合者发怒。专注于真理，因无明而不明其特征，因怀疑而不信任对治法。这些在欲界中，每一真谛都包含十种，共四十种。在上方二界中，除了嗔恨之外，每种真谛包含九种，两种共三十六种。总计，见道所断有一百一十二种。第二，如何断除？依赖于见道的加行和包含结尾的十六种根本智慧，它们安住于四种对治法中，因此具备四种断道之特征而断除。这四种对治法是：破斥对治、断除对治、所依对治和延缓对治。破斥对治包括压制对治和根除对治两种。四种断道是：加行道、无间道、解脱道和胜道。以十六种根本智慧断除的方式也有两种观点：一种认为上下界的对治法各自产生；另一种认为应断之法全部包含，一次性断除。在九种修道中，八支圣道的所缘是：在见道之下，四圣谛的法性如何安住。其自性是：正见等八支。它们通过四种方式转变为支分：完全决断之支是正见，使他人理解之支是正解，使他人信服之支是正语。业边、生活三种使人信服于清净的见、戒和生活。三种不相顺之对治支是：烦恼之对治是正精进，近烦恼之对治是正念，遮蔽殊胜功德之对治是正定。修习之方式如菩提支分。果是完全断除修道所断。即，确定修道所断和如何断除两种。首先，俱生六种烦恼障是：身见、边见、贪
English
Views. To regard pure liberation as arising from holding vows and asceticism. Of the five non-views, focus on the various views. Attachment clings to those bad views, pride boasts and swells with arrogance, anger is directed at those who disagree with one's own views. Focusing on the truth, ignorance obscures the understanding of its characteristics, doubt distrusts the antidotes. These, in the desire realm, each of the four truths contains ten, totaling forty. In the two upper realms, each of the four truths contains nine, excluding anger, totaling thirty-six for the two. In total, there are one hundred and twelve to be abandoned by the path of seeing. Second, how to abandon them? Relying on the application of the path of seeing and the sixteen fundamental wisdoms including the conclusion, which abide in the four antidotes, thus abandoning with the characteristics of the four paths of abandonment. These four antidotes are: the refuting antidote, the abandoning antidote, the support antidote, and the delaying antidote. The refuting antidote includes the suppressing antidote and the eradicating antidote, two in total. The four paths of abandonment are: the path of application, the path of immediate consequence, the path of liberation, and the path of distinction. Regarding the way to abandon with the sixteen fundamental wisdoms, there are two views: one holds that the antidotes of the upper and lower realms arise separately; the other holds that all that should be abandoned is included and abandoned all at once. In the nine paths of meditation, the object of the eightfold noble path is: how the nature of the four noble truths abides below the path of seeing. Its essence is: right view and the other eight. They transform into limbs through four ways: the limb of complete discernment is right view, the limb that makes others understand is right understanding, the limb that makes others believe is right speech. The three of action, end, and livelihood make one believe in pure view, discipline, and livelihood. The three antidotal limbs of the opposing side are: the antidote to afflictions is right effort, the antidote to near afflictions is right mindfulness, the antidote that obscures special qualities is right concentration. The method of cultivation is like the limbs of enlightenment. The result is the complete abandonment of what is to be abandoned by meditation. That is, identifying what is to be abandoned by meditation and how to abandon it are two aspects. First, the six co-emergent afflictive obscurations are: the view of the self, the view of extremes, greed.
Chinese
贪，嗔，慢，无明这些在欲界有大中小三种，每种九个，共五十四个。在上界八地，除了嗔之外，其余五个各有小中大三种，每种九个，共四十五个，有八个。总共加起来，修所断有四百一十四个。第二，如何断除的方法是：用小中大三种对治力，分别断除大中小三种所断，每一种都用四种道来断除。无学道是：无学的十种法，也由无漏的五蕴所摄。法宝的自性是光明般若波罗蜜多。僧宝的详细解释有五种：僧宝的体性是：没有达到断证究竟的圣者。词义是，桑伽(藏文，梵文天城体，梵文罗马拟音，汉语字面意思)这个词的意思是聚集且不可分割。如《皈依七十颂》中所说：佛陀、法和僧伽，即使百千魔众，也不能使之分离，因此称为僧伽。定义是：引导者无上，安住于智解脱和慧解脱二者之中的王子圣者，是僧宝的定义。如《宝性论》中所说：如所有尽所有，智慧观照清净故，具慧不退转之众，具无上功德自性。
English
Greed, anger, pride, and ignorance: in the desire realm, there are three types—large, medium, and small—each with nine variations, totaling fifty-four. In the eight grounds of the upper realms, except for anger, the other five each have small, medium, and large types, each divided into nine, totaling forty-five, and there are eight of these. Altogether, the afflictions to be abandoned through meditation amount to four hundred and fourteen. Secondly, the method of abandoning them is as follows: using the three types of antidotes—small, medium, and large—one abandons each of the three types of objects to be abandoned—large, medium, and small—each using four paths of abandonment. The path of no more learning is: the ten dharmas of no more learning, which are also encompassed by the five aggregates of non-outflow. The nature of the Dharma Jewel is the clear light Prajnaparamita. The detailed explanation of the Sangha Jewel has five aspects: The essence of the Sangha Jewel is: noble beings who have not reached the ultimate end of abandonment and realization. The etymology of the word Sangha (藏文，梵文天城体，梵文罗马拟音，汉语字面意思) is that it means gathering and indivisibility. As stated in the "Seventy Verses on Refuge": The Buddha, Dharma, and Sangha, even hundreds of thousands of demons, cannot separate them, therefore it is called Sangha. The definition is: the unsurpassed guide, the noble prince who abides in both wisdom liberation and knowledge liberation, is the definition of the Sangha Jewel. As stated in the "Uttaratantra Shastra": Because of the purity of the wisdom that sees the suchness and the extent, the assembly of the wise who do not turn back, possess unsurpassed qualities. The classification: there are the Sangha of the Hearers and Solitary Realizers of the Lesser Vehicle, and the Sangha of the Bodhisattvas of the Great Vehicle. The first has four pairs and eight types of individuals. Those who are in the fifteen moments of the path of seeing are stream-enterers on the path. Those who are in the sixteenth moment are the fruit of stream-entry. Those who abandon the medium and lesser afflictions of the desire realm are once-returners on the path. Those who abandon the small afflictions of the medium level are the fruit of once-returning. Those who abandon the three small afflictions of the desire realm are non-returners on the path. Those who abandon even the smallest of the small afflictions are non-returners. Those who abandon most of the nine afflictions of the two upper realms are Arhats on the path. Those who abandon the afflictions of the peak of existence are the fruit of Arhatship. The second type is all beings who abide on the ten bhumis. The nature is: abiding in the unconditioned nature of reality. Secondly, the ultimate refuge is in one.
Chinese
又如《宝性论》中说：为了舍弃，为了欺骗的法性，为了不存在，为了有坏灭，诸法二谛与圣者众，不是究竟的皈依处。为了趋向殊胜的意义，皈依唯有佛陀，因为能仁具有法身，僧众也是以它为究竟。如是。境的自性，所知是无生。时间方面也有五种，时间的体性是：有为法的相续。词义是：因为积聚和累积。定义是：因果已经使用过，或者将要使用，或者正在使用，是时间的定义。分类有过去、未来、现在三种时间。在此皈依的场合，包括现在和未来两种时间。小乘认为从现在起直到获得声闻、缘觉的菩提之间才承诺。与此不同的是，大乘承诺直到获得佛果。自性是：无有变异的法性，是无为法。利益方面也有五种，利益的体性是：令人满意的果实。词义是：因为成为利益的功德。定义是：从善产生的利益安乐的显现，是利益的定义。分类有五种，即成为等流果的利益，成为异熟果的利益，成为士用果的利益，成为离系果的利益，成为增上果的利益。在此皈依的场合，这五种依次是：从外道行中返回。如是说：不生于三恶道，以及成为所依，没有障碍，少病长寿。以及增长等等的利益。如是宣说。自性是：从甚深法性的力量中，一切利益安乐善妙聚集毫不费力地产生。学处方面有五种：学处的体性是谨慎行事的基础。词义是：因为成为学习和专注的基础。定义是：以律仪的仪轨所应受持的，是学处的定义。分类有遮止的学处和成办的学处两种。在此皈依的场合，这两种包括了三宝各自的学处。