English
Because that makes the samadhi defective. Non-application is a defect when dullness and agitation arise, because it does not apply the antidote to dullness and agitation. Application is a defect when dullness and agitation subside, because even after dullness and agitation have subsided, if one still seeks their antidote, the mind will become distracted again. The antidote to those is the eight applications of abandonment, namely: aspiration, faith, diligence, pliancy, mindfulness, awareness, attention, and equanimity. The first four are the antidote to laziness. The actual antidote is diligence, and the other three are its limbs. This is also the relationship of cause and effect, support and supported. If there is aspiration for meaning, diligence will arise, so aspiration is the cause and diligence is the effect. Faith is the support of the cause—aspiration, because if there is trusting faith, aspiration for meaning will arise. Pliancy is the effect—supported by diligence, because through diligent effort, pliancy will arise in body and mind. The antidote to forgetfulness is mindfulness, because it does not forget the objects. The antidote to dullness and agitation is awareness, because it knows whether dullness and agitation have arisen or not. The antidote to non-application is attention, because it attends to the antidote to dullness and agitation. The antidote to application is equanimity, because it can also abide in the peaceful state where dullness and agitation have subsided. The meaning of the term "feet of miraculous power" is: miraculous power is the five superknowledges, etc., and because it is like the root of accomplishing those, it is the feet of miraculous power. Fourth, the object of the five faculties is that since these are the application of the path of seeing, the path of seeing and the object are the same, namely, focusing on the four truths. The aspects are focusing on the individual characteristics of the four truths, entering with faith in the manner of trust; entering with diligence in the manner of joy; entering with mindfulness in the manner of not forgetting the objects; entering with samadhi in the manner of one-pointedness of mind; entering with wisdom in the manner of discriminating the meanings. The meaning of the term is that because it has power to generate the qualities of liberation, it is the five faculties. Fifth, power.
Chinese
五力与所缘、行相、根相同。词义是，不为信心等各自的相违品所左右，转为力量，所以是力。第六，菩提分七支，所缘是四谛。行相是，以正念不忘失四谛的所缘行相。以择法如实决定四谛的法相与法性。以精进对之欢喜而行。以喜对新见四谛法性生起欢喜。以轻安使身心堪能。以等持使心不散乱于他处。以舍使心无沉掉而安住。词义是，无分别智善加辨别法是菩提，其余成为它的支分，所以是菩提分七支。第七，八正道支，所缘是已见而串习，所以与见道相同，即四谛。行相是，以正见在先前见道时，如此证悟四谛法性，以决断的方式确定。以正思通过理证和因明的方式思择那样的证悟，并且如何向他人展示的方式来确定和理解。以正语仅以名言的词语来表示法性离戏的证悟的自性，并通过讲说、辩论、写作三种方式向他人展示，并使人确信清净的见解。以正业以业的究竟，一切行为没有不一致，且与法相应，从而确信清净的戒律。以正命不杂染邪命罪恶的食物，以正确的活命方式确信清净的活命。以正勤对已见法性的意义反复串习，从而成为对治修断烦恼的对治品。以正念不忘失止观的所缘行相，从而成为对治近分的忘失。以正定成办无沉掉等过失的等持，并且道的功德越来越增上，从而成为相违品的对治。词义是，证悟法性的意义是圣
English
The five powers are similar to the objects, aspects, and faculties. The meaning of the term is that they are not influenced by their respective opposing factors such as faith, but become strength, hence they are called powers. Sixth, the seven branches of enlightenment: the object is the four truths. The aspects are: with mindfulness, one does not forget the object and aspects of the four truths. With discrimination of dharma, one accurately determines the characteristics of the entities and nature of the four truths. With diligence, one engages in them with joy. With joy, one experiences joy upon newly seeing the nature of the four truths. With pliancy, one makes body and mind serviceable. With concentration, one keeps the mind from being distracted elsewhere. With equanimity, one keeps the mind calm without sinking or excitement. The meaning of the term is that non-conceptual wisdom that thoroughly discriminates dharma is enlightenment, and the others become its branches, hence they are the seven branches of enlightenment. Seventh, the eightfold noble path: the object is what has been seen and familiarized, so it is the same as the path of seeing, namely the four truths. The aspects are: with right view, one ascertains in the past, at the time of the path of seeing, that the nature of the four truths was realized in this way, through the means of complete determination. With right thought, one thinks about that kind of realization through the means of signs and reasoning, and determines and understands how to demonstrate it to others. With right speech, one expresses the nature of the realization of the nature of reality, which is free from elaboration, with mere words, and demonstrates it to others through the three means of speaking, debating, and writing, and makes them believe in the pure view. With right action, all actions are consistent and in accordance with the Dharma, so one believes in pure morality through the perfection of action. With right livelihood, one does not mix with wrong livelihood and sinful food, and one believes in pure livelihood through right livelihood. With right effort, one repeatedly familiarizes oneself with the meaning of the nature of reality that has been seen, thereby becoming an antidote to the afflictions to be abandoned by meditation. With right mindfulness, one does not forget the object and aspects of calm and insight, thereby becoming an antidote to the near afflictions of forgetfulness. With right concentration, one accomplishes concentration free from faults such as sinking and excitement, and the qualities of the path increase more and more, thereby becoming an antidote to opposing factors. The meaning of the term is that realizing the meaning of the nature of reality is noble.
Chinese
圣道，即通过断除见等，成为其支分，故称圣道八支。如《中边分别论》所说：断除与能知，以及其他令生信，余者为对治支。如是三十七菩提分，若归纳为实体，则为十或十一：信、勤、念、定、慧五者，喜、轻安、舍、分别、戒十者。其中，四念住归于慧，四正断归于精进，四神足归于禅定。法界差别与正见为慧，语、业边际、生活三者为戒。或者，若分别计数语，则为十二。如是，圣者相续所摄之断证智慧，乃由心性之界显现，而非生起所生之因果关系，乃因界之垢染渐离之力，使界或自性或基或法性上所具之功德显现，而非其他。因此，甚深窍诀能除界之垢染，直接击中本有三门之要害，以观想三座为本尊之生起次第之法成熟之，并以有相与无相之圆满次第真实生起智慧，以及不忘失忆念智慧之路之词义之陀罗尼，以及尽除诸蕴之垢染或以化身周遍一切之十遍处，以及最终安住之九次第定等一切功德之体性，乃证悟之法，彼等亦为有学道之资粮道、加行道、见道、修道四道，以及无学道之真实所依之补特伽罗相续中所具之功德差别。彼等道中，成为大乘见修之证悟功德之所依，于因乘中所说之地有十种，初地极喜地有七种，体性为大乘见道时之特殊智慧，何者为功德之所依
English
The noble path, which severs views and so forth and becomes a branch of it, is called the eightfold noble path. As it says in the Madhyāntavibhāga: Severing and knowing, and the other three cause belief; the remainder are branches of the antidote. Thus, if the thirty-seven factors of enlightenment are condensed into substances, they are ten or eleven: faith, diligence, mindfulness, samādhi, and wisdom are five; joy, pliancy, equanimity, discrimination, and ethics are ten. Among these, the four mindfulnesses are included in wisdom, the four right exertions are included in diligence, and the four legs of miraculous power are included in samādhi. Discrimination of phenomena and right view are wisdom; speech, action, and livelihood are ethics. Alternatively, if speech is counted separately, there are twelve. Thus, the wisdom of abandonment and realization, which is contained in the minds of noble beings, arises from the manifestation of the essence of the element, and is not a cause and effect of what is produced and what produces. Rather, by the power of gradually removing the obscurations of the element, the qualities that exist in the element, or nature, or basis, or dharmatā, are manifested, and it is not other than that. Therefore, the profound instruction that removes the impurities of the element directly strikes the essential points of the three primordial gates, and by maturing through the method of the generation stage of meditating on the three seats as deities, the innate wisdom arises, and the wisdom is actually generated by the completion stage with signs and without signs, and the dhāraṇī that does not forget the words and meanings of the path of mindfulness and awareness, and the ten exhaustions of the exhaustion of the impurities of the elements or the pervasion of all by emanations, and the nature of all the qualities such as the nine successive abidings of the ultimate abiding, are the dharmas of realization, and these are also the distinctions of the qualities possessed in the minds of the individuals who abide in the actual basis of the four paths of the path of learning, the path of accumulation, the path of preparation, the path of seeing, and the path of no more learning. Among these paths, the ground that becomes the basis of the qualities of realization of the great vehicle's path of seeing and meditation, which is explained in the context of the causal vehicle, has ten aspects. The first, the ground of great joy, has seven aspects: its essence is the special wisdom at the time of the path of seeing of the great vehicle, which is the basis of qualities.
Chinese
再者，定义出自《经庄严论》：对于菩提亲近，以及见众生义利成办，极喜生起，因此称为极喜地。如是。断除的差别是断除了一百一十二种见断。证悟的差别是证悟法性周遍之义。世俗的功德是在一刹那间，入定于一百种三摩地，并从中起身。得见百位佛陀的容颜。知晓被百位佛陀加持。前往百个佛土。震动百个佛土。照亮百个佛土。开启百个法门。成熟百个有情。示现安住百个劫。于前后百际，入于智慧之观照。示现一百个身体。获得示现每个身体都被圆满的眷属百倍围绕。殊胜的差别是布施波罗蜜多殊胜。受生的差别是能够受生为赡部洲的国王。同样，第二地离垢地，其体性是，作为大乘修道小小的阶段中，某种具有殊胜智慧，作为功德之所依。定义：因离弃放逸、懈怠、勤奋之垢，故名离垢地。如是。断除的差别是断除三界修断大大的四十六种。证悟的差别是证悟法性胜义之义。世俗的功德是获得一万二千种功德。殊胜的差别是持戒波罗蜜多殊胜。受生的差别是能够受生为统治四大洲的转轮圣王的国王。第三地发光地，其体性是，作为大乘修道小小的中等阶段的某种殊胜智慧，作为功德之所依。定义：因能成办广大的法之光明，故名发光地。如是。断除的差别是断除三界修断大大的中等四十六种。证悟的差别是证悟法性同分之义的殊胜。其义是先前所听闻的，成为证悟法性的同分之义，即使三千世界充满火坑，也能背负而寻求佛法。世俗