English
During the intermediate period, one cultivates the four right abandonments and the four legs of miraculous power. Then, gradually, worldly meditation becomes primary, and by combining non-conceptual wisdom with the path of seeing, it is called the path of joining. That path has four aspects. If considered from the perspective of the Mahayana, knowing that all phenomena are merely appearances of the mind, and acting as an antidote to clinging to reality, this is the time of obtaining the warmth sign. The appearance of wisdom greatly increases, this is the peak sign, the time when appearances increase. In these two, there are the five faculties. Then, abandoning clinging to reality, the wisdom of realizing all phenomena as mind-only arises, forbearance is the only stage of entering one aspect of suchness. If there is no object of grasping, there will be no grasper, so one meditates thinking that it is merely non-dual self-awareness. As an antidote to grasping, and continuously combining with the path of seeing, this is the supreme mundane dharma, the immediately preceding concentration. In these two, there are the five powers. That non-dual self-awareness is also dependent on dependent origination, so the nature of reality, free from elaboration, becomes manifest, this is the path of seeing. There, there are the seven branches of enlightenment. Like that, the wisdom of manifestly seeing the nature of reality, through the power of habitual familiarity, the appearance of wisdom increases more and more, this is the path of cultivation. On that path, the eightfold noble path is cultivated. Then, when that wisdom of realization is free from all fabrications, all the qualities of the aspects of enlightenment are completely perfected and reach their culmination, this is the path of no more learning. In the two paths of the Hinayana, the manner of traversing the five paths with the thirty-seven aspects of enlightenment, from the initial cultivation to the final perfection of their respective types of realization, is similar to this. Thus, all the qualities of the stages of the five paths, that is, the thirty-seven aspects of enlightenment that arise in that path and that stage, are explained in detail in seven sections, having seven meanings. First, the four close placements of mindfulness, having three aspects: object, aspect, and meaning. The object is the four, such as the body. Among them, the body is the aggregate of form, and it has three aspects. The outer body is water, fire, and wind, the container world composed of the four elements. The inner body is one's own body. The intermediate body is
Chinese
是其他有情的身。感受是感受的蕴，乐受苦受等等。心是识蕴，八识或六识。法是以想和行所代表的一切法。相是小乘行者观身不净，观受是苦，观心是无常，观一切法是无我。大乘行者观此四者于等持中皆是离戏如虚空，于后得位观如幻如梦。此外，大小乘的四念住有三种差别：所缘的差别是小乘行者只缘自身等四者，大乘行者缘自他一切众生的身等四者。相的差别是小乘行者观为不净等，大乘行者观为空性。目的的差别是小乘行者为了脱离有漏之身等而修观，大乘行者不为脱离或不脱离而修观，而是为了获得不住涅槃而修观。词义是，以智慧区分身等总相和自相的特征，以正念守护其相续，因此说于智慧之境安住正念，或者以正念不忘所缘境，以智慧分析而确定无我，因此说于正念之境安住智慧。第二，四正断是：为了不生起尚未生起的罪恶不善之法而生起欲乐，精进，发起精进，摄持其心，安住其心。同样，为了断除已经生起的罪恶之法而生起欲乐等。又为了生起尚未生起的善法而生起欲乐等，为了增长已经生起的善法而生起欲乐等。其中，生起欲乐是首先以相信应取应舍之理的方式。精进是不让心从那里散乱的方式。发起精进是为了平息掉举等。摄持其心是如果变得昏沉，就缘于能令心欢喜的诸佛之身和功德等处而摄持其心。安住其心是如果变得掉举
English
It is the body of other sentient beings. Feeling is the aggregate of feeling, such as pleasure and pain. Mind is the aggregate of consciousness, the eight consciousnesses or the six consciousnesses. Dharma is all dharmas represented by perception and formation. Aspect: Hinayana practitioners contemplate the body as impure, feeling as suffering, mind as impermanent, and all dharmas as selfless. Mahayana practitioners contemplate all four as being free from elaboration like the sky in meditative equipoise, and as illusion and dreams in the post-meditation state. Furthermore, there are three differences in the four mindfulnesses of Mahayana and Hinayana: The difference in object is that Hinayana practitioners only focus on their own body and the like, while Mahayana practitioners focus on the body and the like of all sentient beings, self and others. The difference in aspect is that Hinayana practitioners contemplate them as impure and so on, while Mahayana practitioners contemplate them as emptiness. The difference in purpose is that Hinayana practitioners contemplate in order to be separated from the contaminated body and so on, while Mahayana practitioners do not contemplate for the sake of separation or non-separation, but for the purpose of attaining non-abiding nirvana. The meaning of the words is that by distinguishing the general and specific characteristics of the body and so on with wisdom, and by maintaining their continuity with mindfulness, it is said that mindfulness abides closely in the realm of wisdom, or that by not forgetting the object of focus with mindfulness, and by analyzing with wisdom to ascertain selflessness, it is said that wisdom abides closely in the realm of mindfulness. Second, the four right abandonments are: In order not to generate unwholesome and sinful dharmas that have not yet arisen, one generates aspiration, exerts effort, initiates diligence, holds the mind, and settles the mind. Similarly, in order to cut off sinful dharmas that have already arisen, one generates aspiration and so on. Also, in order to generate wholesome dharmas that have not yet arisen, one generates aspiration and so on, and in order to increase wholesome dharmas that have already arisen, one generates aspiration and so on. Among these, generating aspiration is initially in the manner of believing in what should be adopted and abandoned. Exertion is in the manner of not letting the mind stray from that. Initiating diligence is for the purpose of pacifying sinking and excitement and so on. Holding the mind is, if it becomes dull, holding the mind by focusing on the bodies and qualities of the Buddhas and so on, which make the mind happy. Settling the mind is if it becomes agitated.
Chinese
此外，将心专注于轮回的痛苦等令人厌恶的境地。这包括善业已生和未生两种情况。善业已生和未生两种情况以及四种情况是所缘，生起欲等是行相。词义是指通过舍弃已生和未生的两种非善业的方式来命名，就像给白色的牛命名为“乌鸦”一样。第三，关于四神足中的三种：首先，所缘是指从一变成多，从多变成一等等。行相是指神通的各种状态，神通的现证状态是指心中想着身体变得轻盈。对于天眼来说，所有方向都被光明所照亮。对于天耳来说，所有方向都被声音所充满。对于知他心来说，心中想着“我的身体是这样的，我的心是这样的，其他人的身体也是这样的，他们的心也是这样的”。对于宿命通来说，心中想着从意识刚刚停止的那一刻开始，到中有身连接的这段时间，以顺逆的方式存在。对于漏尽通来说，心中想着无我的意义。如果对此进行分类，则有具有欲定（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）和舍断的勤作的神足，同样还有精进定等等，心定等等，以及审虑等四种。首先，因为相信所修的意义而努力追求，这是欲。兴致勃勃地进入，这是精进。它变成了一心专注的禅定，这是心。审查其中是否出现昏沉和掉举等过失，这是审虑。所谓“具有舍断的勤作的神足”的意思是，舍弃五种过失，依止八种勤作。五种过失是：懈怠、忘失、昏沉掉举、不作意、作意。这些成为过失的方式是：懈怠在最初的修持阶段是过失，因为它不会通过精进来修持禅定。忘失在修持阶段是过失，因为它会导致忘失禅定的修持诀窍。昏沉和掉举在禅定在相续中生起时是过
English
Furthermore, focusing the mind intensely on objects that cause aversion, such as the suffering of samsara. This includes both virtuous actions that have arisen and those that have not. The two cases of virtuous actions that have arisen and not arisen, as well as the four cases, are the objects of focus, while generating desire, etc., are the aspects. The meaning of the term is that it is named by the aspect of abandoning the two non-virtuous actions that have arisen and not arisen, just as a white-faced cow is named "crow." Third, regarding the three aspects of the four legs of miraculous power: First, the object of focus is becoming one from many, and becoming many from one, and so on. The aspects are the various states of miraculous power; the state of direct knowledge of miraculous power is to contemplate the body as becoming light. For the divine eye, all directions are pervaded by light. For the divine ear, all directions are pervaded by sound. For knowing the minds of others, one contemplates, "My body is like this, my mind is like this, and others' bodies are like this, their minds are like this." For remembering past lives, one contemplates that from the moment consciousness has just ceased, up to the connection of the intermediate state, it exists in both forward and reverse order. For the exhaustion of defilements, one contemplates the meaning of selflessness. If we divide this, there are the legs of miraculous power that possess the samadhi of aspiration (chö.dön, pranidhi samadhi, 祈愿三摩地) and the effort of abandonment, similarly the samadhi of diligence, etc., the samadhi of mind, etc., and the four of investigation. First, because one believes in the meaning of what is to be cultivated, one strives to achieve it, this is aspiration. Entering with enthusiasm is diligence. It becomes a one-pointed samadhi of mind, this is mind. Investigating whether faults such as dullness and agitation have arisen or not is investigation. The meaning of "the legs of miraculous power that possess the effort of abandonment" is to abandon the five faults and rely on the eight efforts. The five faults are: laziness, forgetfulness, dullness and agitation, non-application, and application. The ways in which these become faults are: laziness is a fault in the initial stage of practice, because it does not apply diligence to samadhi. Forgetfulness is a fault in the stage of practice, because it causes one to forget the key instructions on how to cultivate samadhi. Dullness and agitation are faults when samadhi has arisen in the continuum.
Chinese
因为那样会使禅定变得有缺陷。不作意是昏沉和掉举生起时的缺陷，因为它不作意昏沉和掉举的对治。作意是昏沉和掉举平息时的缺陷，因为它在昏沉和掉举平息后，如果仍然寻求其对治，心会再次散乱。那些的对治是八种断除的作意，即：欲、信、精进、轻安、念、正知、作意和舍。前四者是懈怠的对治。真实的对治是精进，其他三个是它的支分。这又是因和果、所依和能依的关系。如果具有寻求意义的欲，就会产生精进，因此欲是因，精进是果。信是因——欲的所依，因为如果具有信赖的信，就会产生寻求意义的欲。轻安是果——精进的能依，因为通过精进的努力，身心会生起轻安。遗忘的对治是念，因为它不会忘记所缘。昏沉和掉举的对治是正知，因为它能了知昏沉和掉举是否生起。不作意的对治是作意，因为它作意昏沉和掉举的对治。作意的对治是舍，因为它也能安住于昏沉和掉举平息的寂静状态。神足的词义是：神变是五种神通等，因为它像是成就那些的根本，所以是神足。第四，五根的所缘是，因为这些是见道的加行，所以见道和所缘相同，即缘于四谛。行相是缘于四谛各自的体相，以信，以信赖的方式进入；以精进，以欢喜的方式进入；以念，以不忘失所缘的方式进入；以禅定，以心一境性的方式进入；以智慧，以分别诸义的方式进入。词义是，因为能自在生起解脱的功德，所以是五根。第五，力。