Chinese
即无色界的四种根本。灭尽定，即次第安住的九次第定。灭尽地、水、火、风、虚空，以及蓝、黄、红、白等灭尽的识处，即灭尽的十种相。形色降伏四二八。无有烦恼和祈愿知等，总之，其自性本体法界如虚空，证悟如智慧的太阳，暂时的障碍连同习气一并断除，证悟的功德全部圆满的法性，是决定性的，是思虑所不能及的。报身是，阿赖耶识连同习气融入法界，显现的功德圆满为虚空色的身，具有五种决定：处所决定在色究竟天。导师决定为五部佛。眷属决定为十地菩萨。法决定为唯有大乘。时间决定为恒常不断的法轮。根本：法是福德道和涅槃。是所说之义，其中也有果和作用的自性两种存在。称为二谛，即灭道二者。这是说，此处殊胜的法的自性是福德、道和涅槃三者所说之义。圣教是能诠说的词句。其中也有果，即灭谛之法和作用的自性，即道谛之法二者。对此，各自自己的智慧是智慧的行境。不是分别的行境。根本：所说依于能说，教证悟之法。教是圣教十二部，从对治的角度显现为三藏。以方便为殊胜的是持明藏。经卷文字所住是誓言所依。这是说，也是依于所说之义和能说，而安立为教证二法，其中教法圣教十二部是。《八千颂大释》中说：契经、应颂与授记，讽颂、自说与因缘，譬喻、本事与本生，方广、希有及论议，圣教十二部如是。这也是世俗谛的建立。
English
That is, the four foundations of the formless realm. Cessation attainment, that is, the nine successive attainments of gradual abiding. Exhaustion of earth, water, fire, wind, and space, as well as blue, yellow, red, white, etc., the exhaustion of the consciousness realm, that is, the ten aspects of exhaustion. Form and color subdue four, two, eight. Without afflictions and aspiration knowledge, etc., in short, its self-nature, essence, and dharmadhatu are like space, realization is like the sun of wisdom, temporary obscurations along with habitual tendencies are completely eliminated, and the qualities of realization are all perfected, the nature of reality is definitive, and is beyond the reach of thought. The Sambhogakaya is, the qualities of appearance, with the Alaya consciousness and habitual tendencies merged into the dharmadhatu, perfected as the body of empty form, possessing five certainties: the place is certainly in Akanishta Ghanavyuha. The teacher is certainly the five Buddha families. The retinue is certainly the ten-bhumi bodhisattvas. The Dharma is certainly only the Mahayana. The time is certainly the constant and continuous turning of the wheel of Dharma. Root: Dharma is merit, path, and nirvana. It is the meaning to be expressed, and within it, there are also two aspects: the fruit and the nature of action. Called the two truths, namely the two aspects of cessation and path. This means that here, the nature of the supreme Dharma is the meaning to be expressed by merit, path, and nirvana. The scriptures are the words that express it. Within it, there are also the fruit, which is the Dharma of cessation truth, and the nature of action, which is the Dharma of path truth. Regarding this, each individual's own wisdom is the realm of wisdom. It is not the realm of conceptualization. Root: What is expressed depends on what expresses, scriptural and realized Dharma. Scripture is the twelve branches of the teachings, appearing as the three pitakas from the perspective of antidotes. The most excellent through skillful means is the Vidyadhara Pitaka. The scriptures residing in letters are the support of vows. This means that it is also based on what is to be expressed and what expresses, and established as the two Dharmas of scripture and realization, among which the scriptural Dharma, the twelve branches of the teachings, are: As stated in the Great Commentary on the Eight Thousand Verses: Sutra, verse, and prophecy, Gatha, self-spoken, and Nidana, Avadana, Itivrttaka, and Jataka, Vaipulya, Adbhuta, and Upadesha, These are the twelve branches of the teachings. This is also the establishment of conventional truth.
Chinese
那巴指的是显现真实意义和胜义谛，而能诠指的是究竟意义。通过对治的方式，三藏得以显现，即十二部经中的前五部是声闻的经藏，中间三部是声闻的律藏，最后四部中的本生部是菩萨律藏的眷属，极其广大和稀有的两部则确定了菩萨的经藏，声闻和菩萨二者共同的法是阿毗达摩藏。对于独觉佛来说，没有单独的藏，而是以声闻的藏为目标。总而言之，经藏讲述了三学。律藏是增上戒学和增上心学的修习，因为具有戒律才能逐渐获得禅定。阿毗达摩藏是增上慧学的修习，因为它能如实地显示意义。这些也是从所化众生的角度来区分的，以方便而论，最殊胜的是明咒藏。像这样的四藏，也是由于主人的因缘和合而产生文字，文字集合成名称，名称集合成词句，词句集合成书本，安住于此是皈依之人的所依。根本颂：证悟之法从正念开始，次第具足五道之功德，圣者的断证具有智慧之精华，生起次第和圆满次第，陀罗尼和灭尽，有学道四种和无学道的本体，因地的十地和果地的十三地等，金刚乘的分类不可思议，依于何者的智慧相续。也就是说，它是作为证悟功德之所依，因此是地。其中，声闻和独觉佛与菩萨二者相比，前者出自《母经》中间部分：种姓地，第八地，见地，薄地，离欲地，已作证悟地，声闻地，独觉地，共有八地。对于菩萨来说，则宣说了十地。像这样的所依就是五道，其中首先以闻思和福德资粮为主修持的是资粮道，而且是资粮道小品
English
Napa refers to showing the true meaning and ultimate truth, while Nges Don refers to the definitive meaning. Through the means of antidotes, the three pitakas are manifested, namely, the first five of the twelve branches of scripture are the Sutra Pitaka of the Shravakas, the middle three are the Vinaya Pitaka of the Shravakas, and the Jataka section of the last four is the retinue of the Bodhisattva Vinaya Pitaka. The two, the Extensive and the Marvelous, establish the Bodhisattva Sutra Pitaka. The common Dharma of both Shravakas and Bodhisattvas is the Abhidhamma Pitaka. For the Pratyekabuddhas, there is no separate pitaka, but they aim at the Shravaka Pitaka. In short, the Sutra Pitaka explains all three trainings. The Vinaya Pitaka is the practice of higher discipline and higher mind, because having discipline gradually leads to obtaining samadhi. The Abhidhamma Pitaka is the practice of higher wisdom, because it accurately shows the meaning. These are also distinguished from the perspective of those to be tamed, and in terms of skillful means, the most supreme is the Vidyadhara Pitaka. These four pitakas are also due to the aggregation of the owner's conditions, from which letters arise, letters aggregate into names, names aggregate into words, and words aggregate into books, abiding in which is the support for those who take refuge. Root text: The Dharma of realization, from the establishment of mindfulness, gradually possesses all the qualities of the five paths, the abandonment and realization of the noble ones has the essence of wisdom, the generation stage and completion stage, dharanis and exhaustion, the four paths of learners and the reality of the path of non-learners, the ten grounds of cause and the thirteen grounds of result, etc., the classifications of the Vajrayana are immeasurable, relying on whose wisdom stream. That is to say, it is the ground because it serves as the basis for the qualities of realization. Among them, compared to the Shravakas and Pratyekabuddhas and Bodhisattvas, the former comes from the middle part of the Mother Sutra: the ground of lineage, the eighth ground, the ground of seeing, the ground of thinning, the ground of detachment from desire, the ground of having realized what has been done, the ground of Shravakas, the ground of Pratyekabuddhas, there are eight grounds in total. For Bodhisattvas, the ten grounds are taught. Such a basis is the five paths, among which the first, mainly practicing hearing, thinking, and accumulating merit, is the path of accumulation, and it is the small path of accumulation.
Chinese
并且，四念住中的身念住是：在入定的时候，观想如同虚空一般；在出定的时候，观想不净和如幻。受念住是：入定的时候，观想不受生；出定的时候，无论感受什么，都观想为痛苦且没有实义。心念住是：观想自性为空性；出定的时候，观想不灭也不住留。法念住是：入定的时候，观想平等性；出定的时候，观想如幻的八种比喻。中等资粮道是不生未生的不善法，断绝已生的不善法，生起未生的善法，增长已生的善法。在大的资粮道中，四神足是：通过修习止观双运的等持一心，成就眼、现量和神变等意义。也就是欲、勤、心、观的四种等持。将无分别的智慧与见道结合是加行道的特征。道的体性安住于暖位、顶位、忍位和胜法位这四者。在暖位和顶位这二者中，修习五根，即信根、精进根、念根、定根、慧根。在忍位和胜法位这二者中，修习五力，即信力等，如上转变。这样，加行道四部分的智慧，通过小、中、大三种差别，称为十二顺抉择分。也就是暖位和顶位是小的，忍位是中等的，胜法位是大的，即在这一生中产生见道的加行道。此道有五种胜于下位的殊胜法，即破斥的对治、断除的对治、所依的对治和延长的对治等五种。当直接见到法性时，就是见道。见道的所依是七觉支，即：忆念和择法精进，喜和轻安及禅定，舍此七觉菩提分。如《亲友书》中所说。此时从二障中解脱，以及布施等五度之障，悭吝
English
Furthermore, the mindfulness of the body among the four mindfulnesses is: in meditative equipoise, contemplate it as being like space; in the post-meditation period, contemplate it as being impure and illusory. The mindfulness of feeling is: in meditative equipoise, contemplate it as unborn; in the post-meditation period, whatever is felt, contemplate it as suffering and without essence. The mindfulness of mind is: contemplate its nature as emptiness; in the post-meditation period, contemplate it as neither ceasing nor abiding. The mindfulness of phenomena is: in meditative equipoise, contemplate equality; in the post-meditation period, contemplate the eight similes of illusion. The middling accumulation path is to not generate unwholesome dharmas that have not arisen, to cut off those that have arisen, to generate wholesome dharmas that have not arisen, and to increase those that have arisen. On the great accumulation path, the four legs of miraculous power are: by meditating on the single-pointed concentration of the union of calm abiding and special insight, the meaning of the eye, direct knowledge, and miraculous powers, etc., are accomplished. These are the four concentrations of aspiration, effort, mind, and investigation. Joining the non-conceptual wisdom to the path of seeing is the characteristic of the path of joining. The essence of the path abides in the four: heat, peak, forbearance, and supreme dharma. In the two, heat and peak, meditate on the five faculties: the faculty of faith, the faculty of effort, the faculty of mindfulness, the faculty of concentration, and the faculty of wisdom. In the two, forbearance and supreme dharma, meditate on the five powers: the power of faith, etc., transforming them as above. Thus, the wisdom of the four parts of the path of joining, through the three distinctions of small, medium, and large, is called the twelve aspects conforming to discernment. That is, heat and peak are small, forbearance is medium, and supreme dharma is large, so the path of joining is the path where the path of seeing arises in that very life. On that path, there are five superior qualities that are superior to the lower ones, namely, the antidote of refutation, the antidote of abandonment, the antidote of reliance, and the antidote of prolongation, etc. When the nature of reality is directly seen, it is the path of seeing. The basis of the path of seeing is the seven branches of enlightenment, namely: mindfulness, discrimination of phenomena, effort, joy, pliancy, concentration, and equanimity, these seven are the branches of enlightenment, as it says in the Letter to a Friend. At this time, one is liberated from the two obscurations, and the obscuration of the five perfections such as generosity, stinginess.
Chinese
等等是烦恼障。对于智慧，以三轮执着和非遮蔽无记的自性成为能取所取的是所知障，因此从这二者中解脱。并且，在最初获得过去之智慧时，所应断除的连同种子一起灭尽是同时的。以个别自证的智慧现量证悟二无我，因此获得前所未有之广大喜悦，是极喜。在此之时，于一刹那间，得知面见百位佛陀并受到加持，并且自己也示现化身百俱胝于百俱胝劫中。于前后百世获得智慧之观照，进入并起于百种等持，成熟百位有情，震动百俱胝佛土并以光明照亮，开启百种法门并示现百俱胝身，于每一个身旁皆有眷属围绕。于后有能获得统治赡部洲之转轮王的转生，并且宣说能随心所欲地获得其他转生。此时具有八支圣道，即：正见、正命、正精进，正念、正定、正语、正业、正觉悟，是道的八支。如《亲友书》中所说。又，虽然观待于去除十度之十种垢染而安立十地，然而是各自主要行持十度，同时也成办其余诸度。并且，以修道小、中、大三种来区分，共有九地。小之小是二地离垢地，即持戒波罗蜜多等，对于下方一切以其类推，应知结合十地与十度。小之中是三地发光地，小之大是四地焰慧地。这三者的异熟果是：第一者成为金轮转轮王，第二者成为天界之帝释天，第三者获得兜率天之天王的转生。中之小是五地极难胜地，中之中是六地现前地，中之大是七地远行地。这三者也分别是：第一者转生兜率天，第二者转生乐变化天，第三者转生他化自在天的天王。大之小是八地不动地，大之中