English
Because wisdom controls all dharmas, it is called the Lord of Wisdom. As stated in the Madhyāntavibhāga: 'From arising in accordance with the aspects of liberation, whatever guidance and union are made, will it not be expressed through the object of focus? Even without indulging in arrogance.' So it is said. From the peak of the heat of the ground. Fifth, the five powers: the antidote to the five faculties, transformed into possessing miraculous power, destroys opposing forces. Faith, diligence, mindfulness, distraction, and immoral wisdom are weakened, and this is called power. As stated in the Sutra Ornament: 'Because opposing forces are weakened, these themselves are called powers.' So it is said. From the forbearance of the ground and the supreme dharma. Sixth, the seven branches of enlightenment: directly realizing selflessness, becoming a companion to enlightenment, is called a branch of enlightenment. Namely, mindfulness, perfect enlightenment branch, discrimination of dharmas, diligence, joy, perfect pliancy, and samādhi, which are the branches of equanimity enlightenment. Furthermore, the discrimination of dharmas of knowable objects, the perfect enlightenment branch, is the branch of self-nature, being the nature of the path of seeing. Therefore, to destroy what is abandoned by the path of seeing, it is like an elephant. The perfect enlightenment branch that has not perfected the realization of the path of seeing is the branch of place, like a wheel that conquers the battle of knowable objects. The diligence perfect enlightenment branch is the branch of renunciation, like a fine horse that quickly travels the path. The joy enlightenment branch is the branch of benefit, benefiting body and mind with the joy of the qualities of the path of seeing, like a jewel. There are three types of perfect enlightenment branch without afflictions: body and mind perfect pliancy enlightenment branch, is the foundation branch without afflictions, to destroy the cause of afflictions, namely the bad rebirth, like a queen. The samādhi enlightenment branch is the place branch without afflictions, because the desired meaning is accomplished from samādhi, like a householder. The equanimity enlightenment branch is the self-nature branch without afflictions, abandoning afflictions is the nature of wisdom, like a minister. These are also
Chinese
《庄严经论》中说，自性支分，处所支分，第三是决定义支分，第四是利益支分，三种无烦恼支分，在此处，四和处所，是显示本体的。这样，初见道的菩萨，被说成如同转轮王。《庄严经论》中说，具有如此功德的菩萨，如同转轮王一般行事，恒常被如七宝般的菩提支分所围绕。第七是八正道支，是与出世间的道相应的助伴，即正见、正思、正语、正业、正命、正精进、正念、正定。这些若从自性意乐来看，可归纳为四支：自己体验证悟，使他人理解，使他人信服，以及对治支。第一是正见，即见道等持的证悟，后得如口内视，与心相遇，以及确定证悟。第二是，圣者表达的因，即正思和正语，因为想要表达证悟，所以用语言表达，从而使他人理解所表达的内容。第三是，正语，以及对微小的善恶也取舍，即正业，以及舍弃五邪命的正命，第三者依次是，清净的见解，清净的戒律，想要，是小的三者的果，因此使他人信服。第四是，以正精进不断地修道，断除道，断除根本烦恼，以正念，以住分胜观，以理由断除道，断除近分的烦恼，从而舍弃掉举和沉没，以正定，获得殊胜的现证，也是对治上等功德中作障碍的违品。对此，《辨中边论》中说，完全受用和使理解，以及三种使他人信服，以及违品的对治，就是这八支道。马和戒律的资具圆满。
English
In the Ornament of the Sutras, it says: "The limb of self-nature, the limb of place, the third is the limb of definite emergence, the fourth is the limb of benefit. The three are the limbs without afflictions. Here, the four and the place are shown as the essence." Thus, the first Bodhisattva on the path of seeing is said to be like a Chakravartin king. In the Ornament of the Sutras, it says: "A Bodhisattva with such qualities acts like a Chakravartin, constantly surrounded by the limbs of enlightenment, like the seven precious jewels." The seventh is the eightfold noble path, which is a companion associated with the path that transcends the world, namely, right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration. These, when viewed in terms of their inherent intention, can be summarized into four limbs: experiencing realization oneself, enabling others to understand, causing others to have faith, and the limb of antidote. The first is right view, which is the realization of the samadhi of the path of seeing, the subsequent attainment of looking inward, meeting with the mind, and definite realization. The second is the cause of expression by the noble ones, namely right thought and right speech, because one wants to express realization, so one expresses it with speech, thereby enabling others to understand what is being expressed. The third is right speech, and taking and abandoning even small virtues and vices, namely right action, and right livelihood by abandoning the five wrong livelihoods. The third, in order, is pure view, pure discipline, wanting, is the result of the three small ones, therefore it causes others to have faith. The fourth is that by right effort, one continuously cultivates the path, abandoning the path, abandoning the root afflictions, by right mindfulness, by the abiding insight, by reason abandoning the path, abandoning the afflictions of proximity, thereby abandoning excitement and sinking, by right concentration, one obtains special manifest knowledge, and it is also the antidote to the opposing factors that hinder the superior qualities. Regarding this, the Madhyantavibhaga says: "Completely enjoying and enabling understanding, and the three cause others to have faith, and the antidote to opposing factors, these are the eight limbs of the path. The horse and the equipment of discipline are complete."
Chinese
想要对他人进行辨识，是烦恼和近烦恼的力量，是不利因素的对治。这是（经文中的说法）。第二，为了总结类别，集合连接所见之三十七道品。十者归纳也如实宣说，如彼经中说：正念、择法智慧，正断、精进，神足、禅定，从名称的角度来说是十种事物。信心和精进、正念和智慧、禅定和舍、喜、觉悟和戒律，以及非常纯净的（身心）。正念是正念，智慧是智慧，精进称为正断，神足是禅定。这是（经文中的说法）。第三，大乘的殊胜之处在于，声闻和缘觉的法类相同，所缘是自己的身体等亲近之物，行相是无常等任何真实之物，果报是为了自己一人断除痛苦，正念等是道品。菩萨则是，以自己和他人的身体生命为所缘，范围广大，以无常等不执著的方式作意，为了获得智慧和慈悲不滞留于轮回和涅槃的涅槃，是道品。如《经庄严论》中说：菩萨们，所缘和作意，以及不住涅槃的获得，那是殊胜之处。这是（经文中的说法）。第四，词义是，各自了知灭尽和不生的智慧是菩提，因为是与之相应的法，所以称为菩提的顺品。如《俱舍论》中说：知灭和不生，是菩提，因此与之相应，三十七者是顺品。如是说。第三，不共的波罗蜜多有二，以共同修持的方式，以及般若波罗蜜多的分别解说。第一者有三，体性、词义、区分。第一是，轮回和寂灭到达彼岸的殊胜方便。如《亲友书》中说：布施和戒律、忍辱、精进、禅定，以及智慧，都是无量波罗蜜多。这些能使轮回大海到达彼岸，是胜利者的力量。这是（经文中的说法）。第二，词义是，舍弃贫穷是布
English
Wanting to make others aware is the power of afflictions and near afflictions, and is the antidote to unfavorable factors. This is (what the scripture says). Second, in order to summarize the categories, the thirty-seven factors of enlightenment are the collection and connection of what is seen. It is also truthfully said that they are condensed into ten. As it says in that very text: Mindfulness, discriminating wisdom, right exertion, diligence, miraculous feet, and samadhi. From the perspective of names, there are ten substances. Faith and diligence, mindfulness and wisdom, samadhi and equanimity, joy, realization and discipline, and very pure (body and mind). Mindfulness is mindfulness, wisdom is wisdom, diligence is called right exertion, and miraculous feet are samadhi. This is (what the scripture says). Third, the distinction of the Great Vehicle lies in the fact that the Dharma categories of Hearers and Solitary Realizers are the same. The object of focus is one's own body and other close things, the aspect is impermanence and whatever is true, and the result is for the sake of oneself alone to eliminate suffering. Mindfulness and so on are the factors of enlightenment. Bodhisattvas, on the other hand, take the bodies and lives of themselves and others as their object of focus, with a vast scope, and contemplate in a way that does not cling to impermanence and so on. In order to attain the Nirvana that does not dwell in Samsara and Nirvana, which is wisdom and compassion, it is the path. As it says in the Ornament of the Sutras: Bodhisattvas, the object of focus and contemplation, and the attainment of non-abiding Nirvana, that is the superior distinction. This is (what the scripture says). Fourth, the meaning of the words is that the wisdom of knowing the exhaustion and non-arising of each is Bodhi, and because it is a Dharma that is in accordance with it, it is called the factors in harmony with Bodhi. As it says in the Treasury: Knowing exhaustion and non-arising is Bodhi, therefore it is in accordance with it, the thirty-seven are the factors in harmony. Thus it is said. Third, the uncommon perfections are two: the way of accomplishing them in common, and the specific explanation of the Perfection of Wisdom. The first has three: definition, meaning, and distinction. The first is the special means of going beyond Samsara and Nirvana. As it says in the Letter to a Friend: Giving and discipline, patience, diligence, meditation, and wisdom are immeasurable perfections. These make the ocean of Samsara reach the other shore, and are the power of the victorious ones. This is (what the scripture says). Second, the meaning of the words is that abandoning poverty is giv
Chinese
是这样。以消除痛苦的戒律，以忍耐忿怒的忍耐，以行善的精进，以心中忆念的禅定，以了解真谛的智慧。 《经庄严论》中说：为了舍弃贫穷，获得清凉，忍耐忿怒，行持殊胜，心中忆念，了解真谛而宣说。 第三，不善的戒律，聚集善法的戒律，利益有情的戒律。 忍耐方面，将难行之事视为殊胜，对痛苦无所顾忌，对佛法确信无疑。 精进方面，如披甲一般，不认为可以停止的精进。 禅定方面，将佛法视为真实，显现殊胜的功德，以利益有情为目标的禅定。 智慧方面，听闻，思考，生起毗钵舍那（藏文：བྷཻ་པ་，梵文天城体：विपश्यना，梵文罗马拟音：vipaśyanā，汉语字面意思：观）的智慧。 《经庄严论》中说：不散乱的布施，不贪恋国土的戒律，对一切的忍耐，生起一切功德的精进，禅定是色界和无色界，智慧是具有方便的，依靠这六度，修行者们如理修持。 如是。 第二，般若波罗蜜多。 详细解释也分三种：闻所生慧，思所生慧，毗钵舍那（藏文：བྷཻ་པ་，梵文天城体：विपश्यना，梵文罗马拟音：vipaśyanā，汉语字面意思：观）所生慧。 第一种是：对于如理如实宣说经论之人，为了确定所知的事物的实相，应当善听经论，通达其义。 以思所生慧断除所知的增益，以毗钵舍那（藏文：བྷཻ་པ་，梵文天城体：विपश्यना，梵文罗马拟音：vipaśyanā，汉语字面意思：观）的智慧从根源上断除烦恼，连根拔起。对此，经中说：以戒律安住，听闻和禅定，能生起毗钵舍那（藏文：བྷཻ་པ་，梵文天城体：विपश्यना，梵文罗马拟音：vipaśyanā，汉语字面意思：观）。 《菩提道次第广论》中说：以听闻，思考，毗钵舍那（藏文：བྷཻ་པ་，梵文天城体：विपश्यना，梵文罗马拟音：vipaśyanā，汉语字面意思：观）达到见解的究竟。 《秘密灯论》中说：首先以听闻的智慧断除内外诸法的增益，中间以思考的智慧，使那意义在相续中生起毗钵舍那（藏文：བྷཻ་པ་，梵文天城体：विपश्यना，梵文罗马拟音：vipaśyanā，汉语字面意思：观），最后以毗钵舍那（藏文：བྷཻ་པ་，梵文天城体：विपश्यना，梵文罗马拟音：vipaśyanā，汉语字面意思：观）的智慧，平息我执的烦恼。 如是。 第四，不共的殊胜道和地道的界限分为两种：声闻和圣者共同的五道，以及不共的十地。 第一，资粮道，加行道，见道，毗钵舍那（藏文：བྷཻ་པ་，梵文天城体：विपश्यना，梵文罗马拟音：vipaśyanā，汉语字面意思：观）道，无学道这五道中，资粮道有三种，所依为何而生起，自