English
The diligence of striving, with the characteristic of the object in mind. When dullness and excitement arise, one initiates the diligence of dispelling dullness and excitement. The antidote for dispelling is that when there is dullness, one should focus on the superior seeing of intensely grasping, and when there is excitement, one should focus on the calming abiding of intensely settling. Similarly, in order to cut off the continuum of arisen non-virtuous dharmas, one generates aspiration. One strives. One initiates diligence. One intensely grasps the mind. One intensely settles the mind, thus meditating on the five. For the sake of generating unarisen virtuous dharmas, there are five, and for the sake of increasing those that have arisen, there arise five meditations on diligence. The results are: all unfavorable factors are completely diminished, antidotes are obtained, and there is increase, these three arise respectively from abandoning the non-virtuous, the former two, and from generating antidotes and increasing them. The great accumulation path has five aspects of the four legs of magical power, the essence of which is samadhi. The companions are: the leg of magical power that has the samadhi of aspiration and the activity of abandoning, and similarly, the samadhi of diligence, the samadhi of mind, and the samadhi of investigation, which have the activity of abandoning, these are the four. Also, the mental and mental factors that are concordant with these are also included. These four are, in order: obtaining single-pointedness of mind through respectful application, obtaining single-pointedness of mind through constant application, obtaining single-pointedness of mind through the habitual force of having meditated on samadhi in one's previous life, and obtaining single-pointedness of mind through wisdom after being taught by others. The object is: whatever is desired from the various magical powers to be accomplished by samadhi. The method of meditation is: meditating on the eight activities of abandoning that abandon the five faults. The five are: the obstacle to initially entering samadhi is laziness; the obstacle shortly after entering is forgetting the instructions, these two are combined obstacles. The obstacle during the main practice is dullness and excitement. When dullness and excitement arise, the obstacle is not applying the antidote. When dullness and excitement subside, the obstacle is applying effort. The eight are: the basis of diligence is aspiration. Abiding in that is diligence, the antidote to laziness. The cause of aspiration is faith, that is, if there is trusting faith, then aspiration for seeking benefit arises.
Chinese
精进的果实是堪能，因为身心可以胜任。遗忘诀窍的对治是正念。沉没和掉举的对治是了知这二者生起的正知。不作意的对治是作意。作意的对治是舍。这些的教证要从《辨中边论》中了解。资粮道的名称的异名也称为法现观，是因为对于以真谛为主的法获得了极大的信心和欢喜。同样地，也安立为最初业者的地、信心地、解脱分等。加行道也分为三种，即不决定生起见道、决定生起见道、以及此生决定生起见道，依次安立为小、中、大三种。其中，小的两种是焚烧烦恼薪柴的圣道之火生起的前兆，即暖位；善根到达动摇的顶峰，即顶位；每一个又各有小、中、大三种。中品忍位也有三种，大品世第一法也有三种。安住于加行道四部分的体性是智慧，因为具有法念住的相状。助伴是其余三种念住以及相应的俱生心和心所。所缘是四谛。关于修习方式，声闻乘行者如是认为：作意法念住的相状，即无常等十六种行相，其余的念住则在暖位和顶位修习。忍位以上则唯以法念住来增上。特别是，在暖位修习四正断，然后依次在世第一法中修习五力。大乘的宗义认为，在暖位是获得光明之智慧，顶位是光明增长之智慧，在这二者中修习五根。五根的自性是信等五者。助伴是这些以及相应的俱生心和心所之法。所缘是四谛。关于行相的修习方式，以信根对真谛生起极大的信解而修习。为了现证信解的真谛，以欢喜的方式修习精进。对于精进所作的真谛，以不忘失的方式修习正念。对于安住于正念的真谛，用心。
English
The fruit of diligence is pliancy, because body and mind are capable. The antidote to forgetting instructions is mindfulness. The antidote to sinking and agitation is the awareness of the arising of these two, which is vigilance. The antidote to non-attention is attention. The antidote to attention is equanimity. The scriptural authority for these should be understood from the Distinguishing the Middle from the Extremes. The synonyms for the path of accumulation are also called Dharma Manifestation, because one obtains great faith and joy in the dharmas that are based on the truth. Similarly, it is also designated as the ground of the first practitioner, the ground of faith, and the shares conducive to liberation. The path of joining is also divided into three: those who are uncertain to generate the path of seeing, those who are certain, and those who are certain to generate it in this life, which are respectively designated as small, medium, and large. Among these, the two small ones are the precursors to the arising of the fire of the noble path that burns the firewood of afflictions, which is warmth; and the root of virtue that has reached the peak of movement, which is the peak; each of which also has small, medium, and large. The medium forbearance also has three, and the great supreme dharma also has three. The essence of this abiding in the four parts of the path of joining is wisdom, because it has the aspect of the Dharma mindfulness. The companions are the remaining three mindfulnesses and the co-emergent minds and mental factors. The object is the four truths. Regarding the manner of meditation, the Hearers think that they contemplate the aspect of the Dharma mindfulness, such as the sixteen aspects of impermanence, etc., and the remaining mindfulnesses are meditated on in the warmth and peak. Above forbearance, it is only increased by the Dharma mindfulness. In particular, in the warmth, it is taught that from meditating on the four perfect abandonments, one gradually meditates on the five powers in the supreme Dharma. The Great Vehicle tradition believes that in the warmth, there is the wisdom of obtaining appearance, and in the peak, there is the wisdom of the increase of appearance, in which one meditates on the five faculties. The nature of the five is the five of faith, etc. The companions are these and the corresponding co-emergent minds and mental factors. The object is the four truths. Regarding the manner of meditation, one meditates with the manner of great conviction in the truths with the faculty of faith. In order to realize the truths of conviction, one meditates on diligence with the manner of joy. One meditates on mindfulness with the manner of not forgetting the truths that are undertaken by diligence. With the mind on the truths that abide in mindfulness.
Chinese
将以专注的方式修习禅定。通过禅定，将以如实安住于真谛的彻底辨别的方式修习智慧。果：迅速证悟真谛，并成就暖相等四者。忍即是那唯一的同一方面的智慧，以及法胜即是紧随其后的智慧，由此修习五力。本体等同于根，差别在于，由于摧毁了信心等不顺品的不信等，故称为力。果：如声闻乘所说，于同一座上生起圣道，获得顶位后，即使堕入恶趣，善根也不会断绝。获得忍位后，也不会堕入恶趣。即使没有无漏近取的因，也能以法胜刹那之力的作用，立即生起无漏道。如大乘所说，舍弃能取所取的分别，对此，唯识宗认为，在忍位以下舍弃能取分别，在法胜位舍弃所取分别。中观宗则说，在暖位和顶位舍弃能取分别，在忍位和法胜位舍弃所取分别。无漏的近取，以种类作为俱生助缘，从而现证圣道。加行道的异名还有：由于对四谛之法必定作意，并获得能够辨别的忍位，因此称为现观，同样也称为胜解行地和决择分。见道也一样。本体是十六智，即四法忍、四法智、四类忍、四类智。这十六者在大乘宗中是见道，而在声闻宗中，道类智是，即使先前的道已灭，但它本身是连续不断的，因此说是修道。助伴是与之相应的法、心和心所。所缘是圣者四谛的自相。修习的方式是，七菩提分，因为各自修习为四谛的体性，所以，正念菩提分安住于痛苦寂灭的寂静处，安住于断除集谛的贪欲等烦恼，安住于决定出离的灭谛，彻底舍弃见所断。
English
One will cultivate concentration in a focused manner. Through concentration, one will cultivate wisdom by thoroughly discriminating in a manner that truly abides in the truth. The result: swiftly realizing the truth and accomplishing the four, such as warmth. Forbearance is that very same one-sided wisdom, and supreme dharma is the immediately following wisdom; thus, cultivating the five powers. The essence is similar to the faculties, but the difference is that it is called power because it destroys the unfavorable aspects of faith, such as disbelief. The result: According to the Hearers, generating the noble path in one sitting, and even if one is born into the lower realms after attaining the peak, the roots of virtue will not be severed. After attaining forbearance, one will not be born into the lower realms, and even without the cause of uncontaminated appropriation, one can immediately generate the uncontaminated path through the power of the moment of supreme dharma. According to the Great Vehicle, abandoning the conceptualizations of grasping and being grasped, the Mind-Only school believes that grasping conceptualizations are abandoned below forbearance, and grasping conceptualizations are abandoned in supreme dharma. The Middle Way school explains that grasping conceptualizations are abandoned at warmth and the peak, and grasping conceptualizations are abandoned in forbearance and supreme dharma. The uncontaminated appropriation, with the lineage as a co-emergent condition, manifests the noble path. The synonyms for the path of joining are also: Because one definitely contemplates the four truths and attains the forbearance that can discriminate, it is called realization, and similarly, it is known as the ground of aspiration and conduct, and the part of ascertainment. Also for the path of seeing: The essence is the sixteen wisdoms, namely the four dharmakayas, the four dharma-knowledges, the four subsequent forbearances, and the four subsequent knowledges. These sixteen are the path of seeing according to the Great Vehicle, but according to the Hearers, the subsequent knowledge of the path is said to be the path of meditation because even though the previous paths have ceased, it itself is continuous. The companions are the dharmas, minds, and mental factors that are concordant with it. The object is the self-character of the four noble truths. The way to cultivate the aspects is the seven branches of enlightenment, because each is cultivated as the nature of the four truths, therefore, the mindfulness of the correct branch of enlightenment abides in the solitude of the cessation of suffering, abides in the absence of afflictions such as attachment to the origin, abides in the cessation of definite emergence, and completely abandons what is to be abandoned by seeing.
Chinese
是修习以能成熟道谛所遍摄的。同样，对于择法正等菩提分安住于寂静，安住于离贪，安住于止息，以断除而遍摄修习，以及其余的每一个都结合四谛的词句，精进，喜，轻安，禅定，舍正等菩提分安住于寂静等等。这些各自的决定是见道的智慧，唯有无为的无相之状态修习，因此结合于此，如《菩提分品经》等中所说的那样需要了解。如结合有为的名称、因果等，如慈氏怙主所说，则变为五支：自性支是择法，处所支是忆念，决择支第三是精进，利益支第四是喜，无烦恼支的三种是：无烦恼之基是轻安，无烦恼之处是禅定，无烦恼之自性是舍。果是断除见断等，因此对于此，确定所断和能断对治两种。第一种从体性的角度来分，则是有身的微细增长十种，即：坏聚见，边执见，邪见，见取见，戒禁取见，这些是五见；贪，嗔，慢，无明，疑，这些是非见五种。从错误进入的方式来分，一般来说，贪，嗔，慢三种是进入事物的一个方面，因为以某些事物作为理由而产生贪等。其余的一切都是首先进入一切，因为不依赖于从所知中特别指定某一方面，而是进入普遍的执着方式。具体来说，错误进入的方式是，相对于见断来说，对于所知四谛，坏聚见认为是“我”和“我的”，边执见认为是常断，邪见认为是无有，因此这三种是因为对所知错误认识而进入的。见取见和戒禁取见两种，以及贪嗔慢三种，这五种是因为对三种见解错误认识而进入的。