Chinese
四种加行道，即暖位和顶位中，以信、精进、念、定、慧五根，以及忍位和胜法位中，信等五力精进修习。其中，加行道的所依是生起于大资粮道究竟位的众生，可以是六道中的任何一道。经中说，可以生于天、龙、非天等无数处。意乐的所依是欲界或六禅定地中的任何一处。因是大资粮道究竟位。释文中说：与解脱分相应的生起喜悦者，必定会生起与决择分相应者。自性是修所生世间智。分类有暖位、顶位、忍位、胜法位四种。其中，在暖位和顶位中，修习信、精进、念、定、慧五根。因为能真实地主宰生起清净，所以称为根。中观母经中说，信根等五种。这四种加行道有四种智慧。第一，获得大乘暖相的智慧，是见到一切法唯是心的显现，稍微获得世间修所生的显现，是对执著事物为真实的对治。经庄严论中说：此后，成为如是之，菩萨之等持者，除了心所言说外，一切事物皆不现见。此处所说的显现，是指对法 निश्चित 决定的忍。如盐水河经中说：显现是指对法 निश्चित 决定的忍的 विशेष 名称。这是因为引用了经庄严论的释文。顶位，是显现增长的智慧，为了增长法的显现，精勤修习无我，获得中等的世间修所生显现。如前所说：为了增长法的显现，稳固的精进恒常努力。忍位，是进入真如一方面的智慧，安住于唯心，获得极强的执著修所生显现，是对执著外境为真实的对治。如彼论中说：法的显
English
The four preparatory paths are: in the heat and peak stages, one cultivates the five faculties of faith, diligence, mindfulness, concentration, and wisdom; and in the forbearance and supreme dharma stages, one cultivates the five powers of faith, etc., with great diligence. The basis for the preparatory path is any being in the six realms who has reached the ultimate stage of the great accumulation path. The sutras state that they can be born in countless places, such as among gods, nagas, and asuras. The basis for thought is any of the desire realm or the six dhyana grounds. The cause is the ultimate stage of the great accumulation path. The commentary states: "For those who have joy in arising in accordance with the factors of liberation, factors in accordance with discernment will necessarily arise." Its essence is worldly wisdom born of meditation. The divisions are the four: heat, peak, forbearance, and supreme dharma. In the heat and peak stages, one cultivates the five faculties of faith, diligence, mindfulness, concentration, and wisdom. They are called faculties because they directly control the generation of purity. The intermediate mother sutra speaks of the five faculties of faith, etc. These four preparatory paths have four wisdoms. First, the wisdom of obtaining the sign of heat in the Great Vehicle is seeing all phenomena as merely appearances of the mind. Having slightly obtained the worldly appearance born of meditation, it is the antidote to grasping things as truly existent. As the Ornament of the Sutras states: "Thereafter, the bodhisattva who has become such, in equipoise, does not see any objects other than those expressed by the mind." The appearance here refers to the forbearance that is certain about the Dharma. As the Sutra of the Salty River states: "Appearance is a special term for the forbearance that is certain about the Dharma." This is because it quotes the commentary on the Ornament of the Sutras. The peak stage is the wisdom of increasing appearance. In order to increase the appearance of the Dharma, one diligently cultivates selflessness, obtaining a moderate worldly appearance born of meditation. As the former states: "To increase the appearance of the Dharma, one constantly exerts steadfast diligence." Forbearance is the wisdom of entering one aspect of suchness. Abiding in mind-only, one obtains a very strong appearance born of meditation on grasping, which is the antidote to clinging to external objects as real. As that same text states: "The appearance of the Dharma
Chinese
从那里开始，就安住在唯识上。从那以后，所有显现为实有的事物，都将完全显现为心。那时，对境的散乱将会消除。然后，只剩下对它的执着的散乱。就这样。紧随其后的胜法智慧，是由于没有对实有执着的散乱的世间禅定所生的圆满显现，它被认为是获得大乘见道的一种间接方法。正如它本身所说：那时，将迅速达到无间三摩地。就这样。因此，每个决择分四部分都可以分为小、中、大三种，因此共有十二种。如《现观庄严论》所说：因此，决择分是小、中、大。就这样。这些的对治的特点是用压制来消除是对治。一般来说，对治有四种：驳斥的对治、断除的对治、所依的对治和延长的对治。在断除的对治中，有两种：压制是通过显现的衰损来断除，而从根本上断除，如无间道，是从根源上拔除毒药。断除的特点是从遮蔽的种子和显现的衰损中解脱，以及从各个个体的贫困和衰退中解脱。证悟的特点是通过世间禅定所生的智慧，以普遍的方式证悟二无我之义。功德在《宝云经》中讲述了许多，如三摩地、陀罗尼和神通等。资粮道和胜道的区别是，虽然大资粮道和禅定所生没有区别，但由于不分别的智慧稍微清晰，因此在接近或远离见道方面存在差异。正如《八千颂释》所说：如果无间，那么见道将会非常接近，这应该被理解为与解脱分一致的这种区别。见道是：从那以后，在第一个胜者的智慧中，见道是极喜地，在那里，信、勤、念、慧、定、喜，以及极度的轻安，都是正等菩提的七个分支，都被很好地修习。因此，在胜法大圆满的最后，产生见道的智慧是十六个刹那的
English
From there, one will abide in mind-only. From then on, all appearances as real will completely appear as mind. At that time, the distraction of the object will be eliminated. Then, only the distraction of grasping at it will remain. Thus it is. The wisdom immediately following the Supreme Dharma is considered an indirect means of attaining the Mahāyāna Path of Seeing, due to the complete appearance of worldly meditative absorption without the distraction of grasping at reality. As it says itself: At that time, one will quickly reach uninterrupted samādhi. Thus it is. Therefore, each of the four parts of the preparatory application is divided into three: small, medium, and large, thus making twelve. As the Ornament for Clear Realization says: Thus, the preparatory applications are small, medium, and large. Thus it is. The characteristic of the antidote to these is that eliminating by suppression is the antidote. In general, there are four antidotes: the antidote of refutation, the antidote of abandonment, the antidote of reliance, and the antidote of prolongation. Of the antidotes of abandonment, there are two: suppression is eliminating by the degradation of manifestation, and eliminating from the root, like the uninterrupted path, is uprooting poison from its source. The distinction of abandonment is liberation from the seeds of obscuration and the degradation of manifestation, and liberation from the poverty and decline of individual beings. The distinction of realization is realizing the meaning of the two selflessnesses in a general way through the wisdom born of worldly meditative absorption. The qualities are spoken of in the Cloud of Jewels Sūtra as many, such as samādhi, dhāraṇī, and clairvoyance. The distinction between the accumulation path and the path of the noble ones is that although there is no difference between the great accumulation path and that born of meditation, there is a difference in nearness or distance to the path of seeing because the wisdom of non-discrimination is slightly clearer. As the Great Commentary on the Eight Thousand Verses says: If there is no interruption, then the path of seeing will occur very near, which should be understood as the distinction of this from that which is in accordance with the part of liberation. The Path of Seeing is: From then on, in the first wisdom of the noble ones, the path of seeing is the Joyful Ground, where faith, diligence, mindfulness, wisdom, samādhi, joy, and extreme pliancy, the seven branches of perfect enlightenment, are well cultivated. Therefore, at the end of the great perfection of the Supreme Dharma, the arising of the wisdom of the Path of Seeing is sixteen instants of
Chinese
其自性是：苦谛、集谛、灭谛、道谛各自具有法智忍、法智、类智忍、类智，这四种自性。《现观庄严论》中说：“于苦等谛中，法智及类智，忍智刹那此，见道一切智。”其释文中说：于各个谛中，具有法智忍、法智、类智忍、类智，这样十六个刹那的自性，在一切智的场合是见道。而且，此智慧生起的身体所依与大殊胜法相同，是六道众生中的任何一道，不像声闻乘那样。心之所依是四禅。因是殊胜法究竟，是直接因，集合其他因缘是间接因。果是生起后两种道。本体上，以四谛的差别，依赖于舍弃界中的垢染，有十六个刹那。其中，垢染和对治两种中，第一种是坏聚见、边执见、邪见、见取见、戒禁取见这五种见，以及贪欲、嗔恚、我慢、无明、怀疑这五种非见，这十种在欲界中，四谛各自都以颠倒的方式进入十种烦恼，所以是四十种。在上面的两个界中，四谛各自除了嗔恚之外的九种以颠倒的方式进入，所以是七十二种，总共由见所断的烦恼一百一十二种。《摄类学》中说：一百一十二种烦恼是见所断的烦恼之类。四禅和四无色中没有嗔恚进入，是因为相续被寂止所滋润，因此没有普遍的无间心，没有嗔恚的九种基础。九种是：心想过去曾经伤害我，现在正在伤害我，未来也会伤害我这三种。同样对亲友也有三种。心想对我的敌人有利益等等三种，总共九种。这些都是烦恼。
English
Its nature is: each of the truths of suffering, origin, cessation, and path possesses the forbearance of knowing the Dharma, knowing the Dharma, the forbearance of subsequent knowing, and subsequent knowing. These four natures are described in the Ornament for Clear Realization: "In the truths such as suffering, the knowledge of Dharma and subsequent knowledge, the forbearance and knowledge of moments, this is the seeing path in the mode of all-knowing." Its commentary states: In each of the truths, there are the forbearance of knowing the Dharma, knowing the Dharma, the forbearance of subsequent knowing, and subsequent knowing. Thus, the nature of sixteen moments is the seeing path in the context of all-knowing. Moreover, the physical basis for the arising of this wisdom is the same as the great supreme Dharma, being any of the six realms of beings, unlike the Hearers. The mental basis is the four dhyanas. The cause is the ultimate supreme Dharma, which is the direct cause, and the collection of other conditions is the indirect cause. The result is the generation of the latter two paths. In terms of essence, with the distinction of the four truths, depending on abandoning the defilements in the realm, there are sixteen moments. Among these, there are two: defilements and antidotes. The first is the five views: view of the aggregates as real, extreme view, wrong view, view of holding views as supreme, and view of holding ethics and vows as supreme, and the five non-views: desire, anger, pride, ignorance, and doubt. These ten enter each of the four truths in the desire realm in a reversed manner with ten afflictions, so there are forty. In the two upper realms, each of the four truths enters in a reversed manner with nine excluding anger, so there are seventy-two, totaling one hundred and twelve afflictions included in what is abandoned by seeing. The Compendium of Topics states: "The one hundred and twelve afflictions are the category of afflictions to be abandoned by seeing." Anger does not enter the four dhyanas and the four formless realms because the continuum is moistened by tranquility, so there is no universal uninterrupted mind, and there are no nine bases for anger. The nine are: thinking that in the past I was harmed, now I am being harmed, and in the future I will be harmed, these three. Similarly, there are three for relatives. Thinking that there is benefit for my enemy, etc., these three, totaling nine. These are all afflictions.
Chinese
那些以错误方式进入的方式，就痛苦的真理而言，是由于坏聚见执着于痛苦的真理，认为是“我”和“我的”。边执见执着于痛苦的真理，认为是“有”或“无”、“常”或“断”。邪见执着于痛苦的真理，认为它不存在。无明在不了解痛苦真理的特征的情况下进入。怀疑在怀疑这五个蕴是否是痛苦的真理的情况下进入。对于这五种进入方式，贪欲会执着和贪恋。我慢会自负和骄傲。见取见执着于认为是殊胜的。戒禁取见执着于认为是清净解脱之道。嗔恨会对与这五种进入方式不一致的事物产生愤怒之心。对于痛苦，应该理解其余的真理也以同样的方式进入。也就是说，它是专注于灭谛的名称而进入，而不是专注于它的意义。对治的区分是：通过见到三界的所有烦恼而总括地断除。也就是对苦、集、灭、道四谛的法智忍，四者本体相同，但从反体来看，是观待四谛各自的四部分，因此在一刹那生起时，是能从根本上断除见断种子的对治无间道。因此，一百一十二种见断在一刹那间被断除。也就是四谛各自的法智忍的近取因和与其同类的应断有能二者相遇。在第二个时刻，实有因和与其同类的应断无能二者相遇。在第三个时刻，四法忍生起，并且与其同类的应断的微细种子全部灭尽，以同时发生的方式断除。如《宝性论》云：“如芽等渐生，断除种子皮，如是见彼性，见断即遮止。”从那以后，四谛各自的四法是同一智慧的本体，因此从三界的四谛的行相的烦恼中解脱出来，是对治解脱道。同样，后忍四者和后智四者是延长线的对治。