English
Therefore, the merits of Samadhi increase more and more, and one can obtain hundreds of thousands of merits. The Sutra says that there are illusion-like Samadhi and so on. The way to obtain the combination of Samadhi is: Vipassana thoroughly understands its meaning, and the supreme Shamatha holds it with one mind. Samadhi and Dharani are naturally accomplished. With the Vipassana of individual observation, one can understand the words and meanings of the Dharma very well. Therefore, Shamatha can hold it in the continuum with one mind. Vipassana is Dharani, and Shamatha is Samadhi. As it is said in "Great Wisdom": Vipassana is the Dharani of the Dharma gate, and Shamatha is Samadhi. Dharani, in the "Well-Accomplished Tantra", says: What is Dharani? There are three kinds of Dharani: words, meanings, and both. From good to evil, it is called Dharani because of holding. The above describes the general order. The third common meaning is how to practice the path of the stages, explaining that the five paths of accumulation, application, seeing, meditation, and no-learning are needed, ending with six conclusions. The path of accumulation has three types, the smallest is: Now we should understand the differences in the stages of the branch path, just like this, the order of the five paths is liberation through practice. In the smallest of the path of accumulation, practice the four mindfulnesses of body, feeling, mind, and Dharma. As it is said, all Buddhas also attain Buddhahood through the five paths, so here we describe its order. The first of the five is the path of accumulation, which is to generate the Bodhicitta of the Great Vehicle, starting from the practice of the first path, until the warmth has not arisen in the continuum, the realizations such as hearing, thinking, and meditation, and the accumulation of good, whose nature is the path to the island of liberation. The cause of this path is the support for the new birth of the Great Vehicle Bodhicitta, which is the awakened lineage. The result is the latter four paths. The definition is that the accumulation of hearing, thinking, and merit becomes the main thing, so it is the path of accumulation. If classified, there are three types, in the smallest, practice the four mindfulnesses with both simultaneous and subsequent attainment, that is, one's own and others' bodies, practice like the sky in the mindfulness, like illusion in the subsequent attainment, and as an antidote to attachment, practice the impurity contemplation.
Chinese
这是修习（的方法）。感受也在入定中不观察，后得时像水和树一样修习。将痛苦本身作为意念。心也修习为不生和无常本身。法也修习为仅仅是名言和幻化，在入定和后得中都是如此。在《菩提资粮品经》中说：文殊，谁将身体视为空性，这就是以身体随观身体的念住。感受既不在内，也不在外，也不观察两者都不存在，这就是以感受随观感受的念住。心仅仅是名言，看到其自性不生，这就是心念住。看到一切法都是无二的，这就是法念住。中品是：在中品中，开示了修习从先前习惯中超胜出来的四种正断，即资粮道。在中品中，以意愿、努力、勤奋四者，正确断除善与非善的四种执着。也就是，为了不生起未生起的非善，生起意愿，努力，精进。为了断除已生起的，进行努力等四种。为了生起未生起的善，和增长已生起的，进行努力等四种。在《母经》中说：善现，什么是四种正断呢？即是，为了不生起未生起的非善，生起意愿。努力。勤奋。精进，像这样说了四种。大品是：资粮道。在大品中，以意愿、心、观察和忆念四者，修习成就神变的四种足。修习意愿、观察、心和忆念的等持，即神变的四种足。在《母经》中说：意愿的等持，即神变的足，像这样说了四种。这样，在这个资粮道的时期，以缘菩提的戒律，守护根门，了解食物的量，夜晚的上半夜和下半夜不睡觉而精进瑜伽，以正知安住于应取应舍的事业，而感到欢喜，对善不后悔，欢喜，具有信心和信解等等。
English
This is the practice (method). Feelings are also not observed in meditative equipoise, and in post-meditation, they are practiced like water and trees. One should regard suffering itself as a thought. The mind is also practiced as unborn and impermanent itself. Dharma is also practiced as merely a name and an illusion, both in meditative equipoise and post-meditation. In the Sutra on the Exposition of the Aspects of Enlightenment, it says: Manjushri, whoever sees the body as equal to space, that is the mindfulness of observing the body with the body. Feelings are neither inside nor outside, and one does not observe that both do not exist, this is the mindfulness of observing feelings. The mind is merely a name, seeing that its nature is unborn, this is the mindfulness of the mind. Seeing all dharmas as non-dual, this is the mindfulness of dharma. The middling one is: In the middling one, it is taught to cultivate the four correct abandonments that excel from previous habits, which is the path of accumulation. In the middling one, with four things: aspiration, effort, diligence, and exertion, one correctly abandons the four attachments to virtue and non-virtue. That is, in order not to generate non-virtue that has not arisen, one generates aspiration, effort, and diligence. In order to abandon what has arisen, one makes four efforts and so on. In order to generate virtue that has not arisen, and to increase what has arisen, one makes four efforts and so on. In the Middle Mother Sutra, it says: Subhuti, what are the four correct abandonments? They are: in order not to generate non-virtue that has not arisen, one generates aspiration. One makes effort. One exerts. One is thoroughly diligent, like this, four are spoken of. The great one is: the path of accumulation. In the great one, with four things: aspiration, mind, examination, and mindfulness, one cultivates the four legs that accomplish magical power. One cultivates the samadhi of aspiration, examination, mind, and mindfulness, which are the four legs of magical power. In the Mother Sutra, it says: the samadhi of aspiration, which is the leg of magical power, like this, four are spoken of. Thus, at this time of the path of accumulation, with the discipline aimed at enlightenment, guarding the doors of the senses, knowing the measure of food, not sleeping in the upper and lower parts of the night, one strives in yoga, abiding with mindfulness in the activities of what should be taken and what should be abandoned, one is delighted, one does not regret virtue, one is joyful, one has faith and devotion, and so on.
Chinese
其他成为解脱之因的善行，以及精进于闻思修三者，是与加行道相结合。其中，从资粮道小开始，就启动了积累三大阿僧祇劫等资粮的开端。如《摄大乘论》所说：“具善与愿力者，心坚稳且殊胜者，菩萨于三无数劫，恒常精进如是说。”因此，修习四念住之时，加行道生起的时间是不确定的。修习四正断之时，加行道在来世生起的时间是确定的。修习四神足之时，加行道在当世生起是确定的。此道的对治特点是，视诸有为法为过患，从而进行破斥的对治。断除是指，见到有漏法有过失，为了成为现行显现的份儿而断除。证悟是指，通过闻思，对二无我主要以总义的方式进行证悟，也有通过修所生的证悟。如《摄集论》所说：“从修习中产生的智慧也可以。”功德是指，天眼和神通等各种功德都有。如《经庄严论》所说：“彼时于法之流中，从诸佛处得寂止，以及广大智慧之故，将获得广大教授。”又说：“于法之门中听闻种种，如来现前教诫，如从焦热中引出，从罪恶的丛林中取出，安置于菩提。”获得大资粮道时，会有神通、天眼和各种神变。所修习的教言也有，以身语的进退为所缘的戒律，以及以经论的词义为所缘的闻思修三者的智慧，忆念三宝，以及一切有为法无常，有漏皆苦，诸法皆空且无我，涅槃寂静，即四法印，以及信心、精进、正念、禅定和殊胜智慧，作为根的自性未生的解脱分五者，以及戒律、布施、暇满人身和死亡。
English
Other virtuous deeds that become the cause of liberation, and diligence in listening, contemplation, and meditation, are what connect with the path of application. Among these, from the small accumulation path onwards, the beginning of accumulating the three countless eons and other accumulations is initiated. As stated in the *Compendium of the Great Vehicle*: "Those with goodness and the power of aspiration, whose minds are steadfast and particularly advanced, bodhisattvas are said to constantly exert themselves for three countless eons." Therefore, when meditating on the four mindfulnesses, the time when the path of application arises is uncertain. When meditating on the four correct abandonments, the time when the path of application arises in the next life is certain. When meditating on the four legs of miraculous power, it is certain that the path of application will arise in that very life. The special characteristic of the antidote of this path is that it is the antidote that refutes by viewing all conditioned phenomena as faults. Abandonment means abandoning because one sees faults in contaminated dharmas, in order to become the share of manifest phenomena. Realization means that through listening and thinking, the two selflessnesses are mainly realized in the manner of general meaning, and there is also realization arising from meditation. As stated in the *Compendium of Topics*: "Even the wisdom arising from meditation is acceptable." Qualities refer to the various qualities such as the divine eye and clairvoyance. As stated in the *Ornament of the Sutras*: "At that time, from the stream of dharma, from the Buddhas, for the sake of obtaining peace and vast wisdom, one will obtain vast instructions." It also says: "In the gate of dharma, hearing various things, the Thus-Gone One directly instructs, leading out as from scorching heat, taking out from the thicket of faults, and establishing in enlightenment." When the great accumulation path is attained, there will be clairvoyance, the divine eye, and various miraculous powers. The instructions to be meditated upon also include ethics that focus on the actions of body and speech, and the wisdom of listening, thinking, and meditating that focuses on the words and meanings of the scriptures, remembering the Three Jewels, and all conditioned phenomena are impermanent, all contaminated phenomena are suffering, all dharmas are empty and without self, nirvana is peace, which are the four seals of dharma, and faith, diligence, mindfulness, samadhi, and special wisdom, the five shares of liberation that are the unarisen nature of the faculties, and ethics, generosity, the leisure and endowment of the body, and death.
Chinese
观修生起和呼吸出入的随念。在行为举止时，观修不净观和八种大丈夫的思惟。也就是，以皈依和发心为先导而观修，以回向为结尾的方式，观修九种不净观。对自己和他人的身体，观修肿胀、虫蛀、红色、青色、黑色、被吃、散乱、腐烂和腐败的观想。也就是，对贪欲观修不净，对嗔恨观修慈爱，对愚痴观修缘起。如《善臂请问经》中所说：“贪欲重者观不净，皮肉骨骼观想能遮止。嗔恨以慈悲水浇灌，愚痴则以缘起道。”如是说。八种大丈夫的思惟是，如《二万颂》的论释中所说：“我何时能消除众生的痛苦？何时能将受贫困威胁的众生安置于巨大的财富中？何时能以血肉之躯利益众生？何时即使长久住在地狱也能利益众生？何时能以世间和出世间的巨大财富圆满众生的愿望？何时成佛后必定能解除众生的痛苦？何时对于不利于众生的转生，以及对真实意义的品味，以及不顾及所有众生的言辞，以及不利于他人的生活，以及拥有身体、智慧、财富和权力，以及喜欢损害他人，生生世世都不要变成那样？何时众生的罪业之果成熟于我，而我的善业之果成熟于他们，愿他们获得安乐？”如此思惟。这些也应以具备皈依和发心来观修。此外，还应按照先前所示的方式，观修所行之处完全清净。加行道是，接下来讲解加行道，如下：
English
Meditate on the arising and the recollection of the in-and-out breathing. When engaging in activities, meditate on the perception of impurity and the eight thoughts of a great person. That is, meditate with refuge and bodhicitta as a preliminary, and in the manner of concluding with dedication, also meditate on the nine perceptions of impurity. On one's own and others' bodies, meditate on the perceptions of being swollen, worm-eaten, red, blue, black, eaten, scattered, decayed, and putrid. That is, meditate on impurity for desire, love for hatred, and dependent origination for delusion. As stated in the Sutra Requested by Good Arms: "For those with strong desire, contemplate impurity, contemplating skin, flesh, bones can avert it. Hatred is sprinkled with the water of love and compassion, for delusion, it is the path of dependent origination." Thus it is said. The eight thoughts of a great person are, as stated in the commentary on the Twenty Thousand Verses: "When will I be able to eliminate the suffering of sentient beings? When will I be able to place sentient beings threatened by poverty in great wealth? When will I be able to benefit sentient beings with a body of flesh and blood? When will I be able to benefit sentient beings even by staying in hell for a long time? When will I be able to fulfill the wishes of sentient beings with great worldly and transworldly wealth? When will I become a Buddha and be able to certainly liberate the suffering of sentient beings? When will I never be reborn in a way that is not beneficial to sentient beings, nor delight in the taste of ultimate meaning, nor speak words that do not consider all beings, nor live a life that is not beneficial to others, nor possess a body, wisdom, wealth, and power, and delight in harming others, in all lifetimes? When will the results of the sins of sentient beings ripen on me, and the results of my virtues ripen on them, may they be happy?" Thus think. These should also be meditated upon with refuge and bodhicitta. Furthermore, one should also meditate on the place of activity being completely pure in the manner previously shown. The path of joining is, next, explaining the path of joining, as follows: