Chinese
不为世间所夺其心，由此如实见一切法的舍心，成为具有舍心而获得喜悦，这是舍心正等觉支。 慧生，应对七菩提支如此观待。 慧生请问：世尊，菩萨的八支道应如何观待？ 世尊开示：慧生，于此一切法平等，是为正见。于此不作我见，不作补特伽罗见，不作有情见，不作命见，不作空性见，不作正见。于此，从观见之小至涅槃之间，以及所有上中下之观见，皆远离，是为正见。 慧生，于此，以何种分别能断除分别，即善于寂止所摄之胜观。于此，断除分别法之好坏，断除一切遍计、分别，即不作任何分别，不作种种分别，不作普遍分别，是为正分别。 慧生，于此，言语不损害一切自他，于此，自己不烦恼，他人亦不烦恼。以何种言语能确定显示一切法之平等性，是为正语。 慧生，于此，业已止息且未成就，是为业边。由此烦恼寂灭，而非烦恼炽燃之因；业能远离烦恼，而非生起烦恼之因；远离一切白色、黑色、混合之业边，且未成就，是为正业边。 慧生，于此，不为烦恼所染污，是为正命。于此，何种命不损害自己，亦不损害他人，且能圆满佛法之义，是为正命。 慧生，于此，修习甚深且远离戏论之无为法，是为正精进。因此，心极执持，希求，精进，不退缩，以及
English
Not being robbed of one's mind by the world, and thereby becoming equanimous, truly seeing all dharmas, and gaining joy, this is the equanimity that is a true limb of enlightenment. Source of Wisdom, the seven limbs of enlightenment should be regarded in this way. Source of Wisdom asked: Blessed One, how should the eight limbs of the bodhisattva's path be regarded? The Blessed One said: Source of Wisdom, in this, the equality of all dharmas is true view. In this, one does not view as self, nor as person, nor as sentient being, nor as life, nor as emptiness, nor does one make a true view. In this, all views, from the smallest object of view to nirvana, and whatever is superior, middling, or inferior, are abandoned; this is true view. Source of Wisdom, in this, whatever thought abandons thought, is skilled in higher seeing gathered by calm abiding. In this, abandoning all thoughts of good and bad dharmas, completely thinking, and discriminating, that is, not thinking at all, not discriminating, not completely thinking, this is true thought. Source of Wisdom, in this, words do not harm all self and others. In this, one does not become afflicted, nor does one afflict others. Whatever words certainly show the equality of all dharmas, this is true speech. Source of Wisdom, in this, whatever action is ceased and not accomplished is the end of action. From this, afflictions are pacified, and not because afflictions blaze. Whatever action is separated from afflictions, and not because it generates afflictions, abandoning and not accomplishing all ends of action that are white, black, and mixed, this is true end of action. Source of Wisdom, in this, not being stained by afflictions is true livelihood. In this, whatever livelihood does not harm oneself, nor harm others, and the meaning of the Dharma is perfected, this is true livelihood. Source of Wisdom, in this, practicing the profound and non-elaborate unconditioned Dharma is true effort. Therefore, holding the mind firmly, desire, diligence, non-retreating, and true
Chinese
使意义显现的就是正精进。 智慧之源。 其中，以何种正念使一切烦恼都找不到机会呢？ 其中，菩提的支分、心和无量，以及六度波罗蜜多的正念。以何种正念使魔找不到机会呢？以何种正念使道路不偏离邪道呢？以门卫般的正念，使心和心所的意乐，一切不善都找不到机会，这就是正念。 智慧之源，由于我与平等性，一切法皆平等性；由于我完全清净，一切法皆完全清净；由于我空性，一切法皆入于空性。 以何种正定，使心与刹那相应的智慧，能知一切，并以一切智智现证圆满正等觉，这就是正定。 智慧之源。菩萨的道有八支，应当如是观之，如是说。 如此，一切道的法，显现而无自性，如幻如化。 八千颂中说：天子们，正念近住是如梦如幻的。 同样，正断、神足、根、力、菩提支和八正道也是如梦如幻的。 同样，四无畏、四无碍解、大慈、大悲和佛陀的十八不共法也是如梦如幻的。 如此，道的体性是止观双运的方便和殊胜的证悟，因为是对治遮障的殊胜对治品。 入行论中说： 具有寂止胜观力，能断烦恼当知之。 摄功德品中说： 无有禅定亦无慧，无有智慧亦无禅， 谁具二者彼能断，生死大海如鸟迹。 如是。 此外，在资粮道和加行道上，以信解来结合的那个地，是胜义谛的…
English
Making the meaning manifest is right effort. Source of wisdom. Among them, by what mindfulness do all afflictions not find an opportunity? Among them, the limbs of enlightenment, mind and immeasurable qualities, and the mindfulness of the six perfections. By what mindfulness does the demon not find an opportunity? By what mindfulness does the path not deviate into wrong paths? With doorkeeper-like mindfulness, all non-virtuous intentions of mind and mental factors do not find an opportunity, this is right mindfulness. Source of wisdom, because of the equality of self, all dharmas are equality; because of the complete purity of self, all dharmas are completely pure; because of the emptiness of self, all dharmas enter into emptiness. By what right concentration, does the mind, with its momentary wisdom, know all, and with all-knowing wisdom, manifest complete perfect enlightenment, this is right concentration. Source of wisdom. The bodhisattva's path has eight limbs, it should be viewed as such, it is said. Thus, all the dharmas of the path appear but have no self-nature, like illusions. In the Eight Thousand Stanza Prajnaparamita Sutra, it says: Sons of the gods, mindfulness is like a dream, like an illusion. Similarly, right abandonment, the bases of miraculous power, the faculties, the powers, the limbs of enlightenment, and the eightfold noble path are also like dreams, like illusions. Similarly, the four fearlessnesses, the four analytical understandings, great love, great compassion, and the eighteen unshared qualities of the Buddha are also like dreams, like illusions. Thus, the nature of the path is the means of uniting calm and insight and special realization, because it is the supreme antidote to obscurations. In Engaging in Bodhisattva Behavior, it says: 'With the power of calm abiding and superior seeing, it should be known that afflictions are completely destroyed.' In Garland of Advice, it says: 'Without meditation, there is no wisdom; without wisdom, there is no meditation. Whoever has both can cross the ocean of existence like the trace of a bird.' Thus it is. Furthermore, on the paths of accumulation and preparation, that ground which is joined by faith and understanding, is the ultimate truth…
Chinese
以具足一切殊胜之方便，衡量空性，关闭根门，重视福德与智慧之积聚，昼夜不卧而精进，修持止观之义，学习殊胜方便智慧双运。首先，在圆满三资粮道之后，作为生起无分别智慧的先兆，相符之等持于相续中生起，称为暖位，以及顶位、忍位、胜法位等圆满，粗重烦恼得以抑制，并实际趋向于生起初次圣者智慧。此后，于见道位，无分别智慧现量照见四谛之法性，此时，于一界中，断除所应断之遍计所执的客尘。于此，苦、集、道、灭之四谛，一一各别有法智，于法智有法忍，于类智有类忍，四四总计为十六。法智是照见四谛各自之法相。法智忍是对照见自相不生恐惧。类智是照见四谛各自之法性空性。类智忍是对照见虚空不生恐惧。彼等以一智慧体性，四谛自性显现为空明如幻，于成办之刹那，显现四四之见相，因此，四谛之义有法智四，法忍四，类智四，类忍四之次第显现。对此，《现观庄严论》中云：‘苦等诸谛中，法智及类智，忍智刹那性，此乃’。此时，断除见道所断一百一十二之方式是：于遍计之六烦恼中，有无明、贪欲、嗔恚、我慢、怀疑、见。见有五种，即有身见、边执见、邪见、戒禁取见、见取见。如是，无明等非见之五者与见合之，则为十。如是，此十根本烦恼于欲界中，于四谛一一各有十十。
English
By fully possessing all excellent means, one measures the understanding of emptiness, closes the doors of the senses, emphasizes the accumulation of merit and wisdom, and strives without sleeping during the day and night. Meditating on the meaning of calm abiding and insight, and studying the special union of skillful means and wisdom, first, after perfecting the three paths of accumulation, as a precursor to the arising of non-conceptual wisdom, a corresponding samadhi arises in the continuum, which is called the heat stage, and the peak stage, forbearance stage, and supreme dharma stage are perfected. Coarse afflictions are suppressed, and one actually moves towards the arising of the first noble wisdom. Thereafter, in the path of seeing, non-conceptual wisdom directly sees the nature of the four noble truths, and at this time, in one realm, the adventitious defilements of what is to be abandoned, which are imputed by thought, are purified. Here, for each of the truths of suffering, origin, path, and cessation, there is knowledge of the dharma, and for knowledge of the dharma, there is forbearance; for subsequent knowledge, there is subsequent forbearance, totaling sixteen, four times four. Knowledge of the dharma is seeing the individual characteristics of the entities of each of the four noble truths. Forbearance of knowledge of the dharma is not being afraid of seeing the individual characteristics. Subsequent knowledge is seeing the individual characteristics of the nature of each of the four noble truths as emptiness. Forbearance of subsequent knowledge is not being afraid of seeing the sky. These, with one mind-substance, the nature of the four noble truths appears as empty and illusory, and in the moment of accomplishment, the four ways of seeing appear, so the meaning of the four noble truths has four knowledges of dharma, four forbearances of dharma, four subsequent knowledges, and four subsequent forbearances appearing in sequence. Regarding this, the Ornament for Clear Realization says: 'In the truths such as suffering, knowledge of dharma and subsequent knowledge, forbearance and knowledge are momentary in nature.' At this time, the way to abandon the one hundred and twelve that are to be abandoned on the path of seeing is: among the six afflictions of imputation, there are ignorance, desire, anger, pride, doubt, and views. There are five views: the view of the aggregates of existence, the extreme view, the wrong view, the view of holding moral discipline and asceticism as supreme, and the view of holding views as supreme. Thus, the five non-views, such as ignorance, combined with views, make ten. Thus, each of these ten root afflictions in the desire realm has ten for each of the four noble truths.
Chinese
因此有四十个。在色界和无色界中，除了嗔恚之外，每个谛都没有九个，所以有三十六个，总共有一百一十二个见道所断。断除的方法是：通过见道产生智慧，通过道来逐渐断除粗大的部分；在生起时，直接断除细微的部分；从生起时，以断灭所有见道所断的种子的方式来断除。之后，修道九地的四百一十四种垢染，也通过各自地的加行道、真实道和后得道来断除。如果将修道所断的俱生烦恼分为六种，那就是：无明、贪欲、嗔恚、我慢、有身见、边执见。在欲界中，这六种烦恼中的每一种又分为大、中、小三种。每一种又分为大的大的、大的中的、大的小的、中的大的、中的中等的、中的小的、小的大的、小的中的、小的。分为九个，六类分为九个，总共五十四个。在色界中，初禅、二禅、三禅、四禅中舍弃了嗔恚，其余五种烦恼分为大、中、小九种。贪欲等四十五个，总共一百八十个。在无色界中，空无边处、识无边处、无所有处、非想非非想处四处有一百八十个。上二界的两个一百八十个，总共三百六十个。再加上欲界的五十四个，总共是四百一十四个修道所断。断除的方法是：通过加行道和无间道两种道的近取因首先断除，特别是通过道直接断除，通过解脱道来延长和断灭细微的部分。也就是说，在极喜地等十地中，布施等十度是主要的，其余九度是眷属。如《中边分别论》所说：有差别和无差别，应当在十地中了解。关于十地的功德，在《童子胜幢经》中说：种姓之子，菩萨安住于初地的相是：如果想，可以在一刹那、一瞬间、一弹指间获得一百个三摩地，并且可以入定；见到一百个佛，也知道他们加持；摧毁