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It is like this. Discipline that eliminates suffering, patience that endures anger, diligence that applies to virtues, meditation that holds in mind, and wisdom that understands the ultimate truth. The Ornament of the Sutras says: It is taught for the sake of abandoning poverty, obtaining coolness, enduring anger, practicing the supreme, holding in mind, and understanding the ultimate truth. Thirdly, the discipline of non-virtue, the discipline of gathering virtues, and the discipline of benefiting sentient beings. In terms of patience, it is to regard difficult tasks as special, to not mind suffering, and to have definite understanding of the Dharma. In terms of diligence, it is like armor, diligence that does not consider it permissible to stop. In terms of meditation, it is to regard the Dharma as true, to manifest special qualities, and meditation that focuses on benefiting sentient beings. In terms of wisdom, it is the wisdom that arises from hearing, thinking, and vipaśyanā (Tibetan: བྷཻ་པ་, Sanskrit Devanagari: विपश्यना, Sanskrit Romanization: vipaśyanā, Chinese literal meaning: insight). The Ornament of the Sutras says: Unwavering generosity, discipline that does not desire land, patience towards all, diligence that gives rise to all virtues, meditation is form and formlessness, wisdom is with skillful means, those who rely on these six perfections practice correctly. Thus it is. Secondly, Prajñāpāramitā. Detailed explanations are also of three types: wisdom born of hearing, wisdom born of thinking, and wisdom born of vipaśyanā (Tibetan: བྷཻ་པ་, Sanskrit Devanagari: विपश्यना, Sanskrit Romanization: vipaśyanā, Chinese literal meaning: insight). The first is: For those who speak correctly and truthfully about the scriptures and reasoning, in order to establish the reality of knowable things, one should listen well to the scriptures and treatises and understand their meaning. With wisdom born of thinking, cut off the superimpositions of knowable things, and with the wisdom of vipaśyanā (Tibetan: བྷཻ་པ་, Sanskrit Devanagari: विपश्यना, Sanskrit Romanization: vipaśyanā, Chinese literal meaning: insight), cut off afflictions from the root and uproot them. Regarding this, the scripture says: By abiding in discipline, hearing, and meditation, one can fully engage in vipaśyanā (Tibetan: བྷཻ་པ་, Sanskrit Devanagari: विपश्यना, Sanskrit Romanization: vipaśyanā, Chinese literal meaning: insight). The Stages of the Path says: Through hearing, thinking, and vipaśyanā (Tibetan: བྷཻ་པ་, Sanskrit Devanagari: विपश्यना, Sanskrit Romanization: vipaśyanā, Chinese literal meaning: insight), one reaches the ultimate view. The Secret Lamp says: First, with the wisdom of hearing, cut off the superimpositions on inner and outer dharmas. In the middle, with the wisdom of thinking, make that meaning arise as vipaśyanā (Tibetan: བྷཻ་པ་, Sanskrit Devanagari: विपश्यना, Sanskrit Romanization: vipaśyanā, Chinese literal meaning: insight) in the continuum. Finally, with the wisdom of vipaśyanā (Tibetan: བྷཻ་པ་, Sanskrit Devanagari: विपश्यना, Sanskrit Romanization: vipaśyanā, Chinese literal meaning: insight), pacify the afflictions of self-grasping. Thus it is. Fourth, the uncommon special path and the boundaries of the grounds are divided into two: the five paths common to the Hearers and the Noble Ones, and the ten uncommon grounds. First, among the five paths of accumulation, application, seeing, vipaśyanā (Tibetan: བྷཻ་པ་, Sanskrit Devanagari: विपश्यना, Sanskrit Romanization: vipaśyanā, Chinese literal meaning: insight), and no-more-learning, the path of accumulation has three: what is relied upon for arising, self-
Chinese
的体性，是果。首先，所依是身心二者，如经部中说：“解脱分人之中。”又如《经庄严论》中说：“未得禅定而现前贪著。”等等。是依于福德分和解脱分的善根。其次，资粮道自性有三：相、词义、分类。第一，共同乘之道的出离心以戒律而获得。特殊的是，大乘资粮道是证悟自性的方便，且具有善巧方便。第二，词义是：再三积聚二资粮是“资粮”，是获得菩提的开端是“道”。第三，分类有三：小、中、大。第一是四念住，中等是四正断，大的是四神足，以上已述。第三，果是资粮道法流的等持，此有三：因、等持的体性、其作用。第一，有寻有伺，无寻唯伺，无寻无伺。见行双运，串习之因，止之因，舍之因，常作，恭敬作意，即欲界之心一境性，十一种作意，心安住，普安住，立信安住，调伏，寂静，近寂静，一趣，等持，是九住心。由身心极调柔所生之等持，远离欲界，生起禅定近分，获得禅定根本，生起五神通等。供养佛陀，成熟有情。以知识流充满二资粮，生起法流等持。如《经庄严论》中说：“禅定获得现前贪著，由知先行修之门，为供养和合之故，于无量佛，往诣一切世界刹，以此于无量诸佛，无数劫中作供事，彼令诸佛皆欢喜，从彼所生调柔心，堪能转为最殊胜。”第二，
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The nature of that is the result. First, the basis is the two, body and mind, as it is said in the Sutra, "Liberation is in accordance with humans." And in the Ornament of the Sutras, "Without obtaining meditation, one is manifestly attached." And so on. It is based on the merit of the accumulation of merit and the accumulation of liberation. Second, the nature of the path of accumulation itself has three aspects: definition, meaning, and classification. First, the path of the common vehicle is obtained through discipline by renunciation. In particular, the Great Vehicle's path of accumulation is a skillful means of realizing one's own nature, and it is accompanied by skillful means. Second, the meaning of the words is: accumulating the two accumulations again and again is "accumulation," and being the beginning of obtaining enlightenment is "path." Third, there are three divisions: small, medium, and large. The first is the four mindfulnesses, the middle is the four abandonments, and the great is the four legs of miraculous power, which have already been discussed above. Third, the fruit is the samadhi of the Dharma stream of the path of accumulation, which has three aspects: the cause, the nature of the samadhi, and its function. First, with investigation and analysis, with only analysis without investigation, without investigation and without analysis. The union of view and conduct, the cause of habituation, the cause of calm abiding, the cause of equanimity, constant action, respectful attention, that is, the one-pointedness of the mind of the desire realm, eleven kinds of attention, the mind abides, completely abides, abides in faith, tamed, pacified, nearly pacified, one taste, equanimity, are the nine mental abidings. From the samadhi arising from the extreme training of body and mind, far from the desire realm, generating the near attainment of meditation, obtaining the actual basis of meditation, generating the five superknowledges, and so on. Offering to the Buddhas and maturing sentient beings. By filling the stream of knowledge with the two accumulations, the samadhi of the Dharma stream arises. As it is said in the Ornament of the Sutras, "Having attained meditation, one is manifestly attached, through the door of knowing and practicing beforehand, for the sake of offering and harmony, to immeasurable Buddhas, going to all world realms, with this, to immeasurable Buddhas, making offerings for countless eons, pleasing those Buddhas, from that arises a tamed mind, capable of transforming into the most excellent." Second,
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在二殊胜中，以证悟诸法无生的智慧，能广大地掌握词义，且具有此能力。如《释论》中说：“以听闻而获得能掌握词和义的法流之三摩地。”又如《宝髻所问经》中说：“以神通安住于四足，也能见到十方诸佛。也能听闻彼等说法。天、龙、夜叉和非人等一切都会交谈。这是为什么呢？因为已经完全调伏了心。”又说，获得佛之化身时：“那时从法流中，为了获得诸佛的处所和更殊胜的智慧，将获得广大的教言。”如是说。第二、加行道有三种：因、体性、果。第一、因有一个。共同之因是：身体的所依与资粮道相同，心的所依如四禅。如《经庄严论》中说：“获得极清净之第四禅，完全摄持无分别之三摩地后，以如何安住于各种境之作意力，将获得成就之殊胜本尊。”如是说。第二、近取之因是：圆满了资粮道之大法流三摩地为bhૈ pa。如《经庄严论》中说：“于此无量诸佛前，恒时恭敬承侍。因此恭敬承侍，心将变得极堪能。”如是说。第二、体性有三种：相、词义、差别。第一是：世间bhૈ生起，成为无分别智慧见道的近取因。第二是：如实证悟法性之真谛，以将见道相连结故为加行道。因特别的胜解而生起胜解之位。因能辨别见断，成为见道之因，故称为决择分和决择分相似。特别是，见道无分别智慧是伟大的，因而是其前兆，故为暖位。因是善根动摇者之顶峰，故为顶位。因不畏惧甚深之法，故为忍位。因是世间法之顶峰，故为世间第一法。
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Among the two excellences, with the wisdom that realizes all phenomena as unborn, one is able to extensively grasp the meaning of words and possesses this ability. As stated in the Great Commentary: "By hearing, one obtains the samadhi called the stream of Dharma, which will grasp the words and meanings." Also, as stated in the Sutra Requested by Jewel Crest: "By abiding in the four legs of miraculous power, one will also see the Tathagatas residing in the ten directions. One will also listen to the Dharma from them. Gods, nagas, yakshas, and all non-humans will also converse. Why is that? Because the mind has been completely tamed." Furthermore, it is said that upon obtaining the Emanation Body of the Buddha: "At that time, from the stream of Dharma, in order to obtain the ground of the Buddhas and more excellent wisdom, one will obtain vast instructions." Thus it is said. Secondly, the Path of Application has three aspects: cause, essence, and result. First, there is one cause. The simultaneous condition is: the support of the body is similar to the Path of Accumulation, and the support of the mind is like the four dhyanas. As stated in the Ornament of the Sutras: "Having obtained the exceedingly pure fourth dhyana, and having fully grasped the non-conceptual samadhi, by the power of contemplating how things abide, one will obtain the supreme deity of accomplishment." Thus it is said. Secondly, the proximate cause is: the Dharma stream samadhi that has perfected the great Path of Accumulation is bhૈ pa. As stated in the Ornament of the Sutras: "Before immeasurable Buddhas, one constantly serves with reverence. Because of serving with reverence, the mind will become supremely workable." Thus it is said. Secondly, the essence has three aspects: characteristic, meaning of the term, and distinction. First: worldly bhૈ arises, becoming the proximate cause of the non-conceptual wisdom of the Path of Seeing. Second: truly realizing the truth of the nature of phenomena, because it connects to the Path of Seeing, it is the Path of Application. Because of special aspiration, it is the place where aspiration arises. Because it distinguishes what is to be abandoned by seeing, and becomes the cause of the Path of Seeing, it is called the Part of Determination and similar to the Part of Determination. In particular, the non-conceptual wisdom of the Path of Seeing is great, therefore it is a precursor, hence it is the Heat. Because it is the peak of those whose roots of virtue are shaken, it is the Peak. Because one is not afraid of the profound Dharma, it is the Patience. Because it is the supreme of worldly dharmas, it is Thatness.
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第三，关于区分有三点：区分的差别和证悟的差别。第一点是：通过四种决择分，生起最初的断证，是暖位；生起增长，是顶位；增长稳固，是忍位；稳固究竟，是世第一法。这些的所缘是如幻的四谛。本体是专注一境的等持，以及断除增益的智慧，即止观双运。其中，暖位和顶位具有五根，忍位和世第一法具有五力，如何具备的方式已经在前面说过了。四种顺决择分，每一个又分为大、中、小三种。如《经庄严论》所说：如此决择分，有小、中、大。第二，关于证悟的差别有二：平等和后得，以及智慧和理性的差别。第一，顺决择分之基的平等和后得有差别吗？平等位仅证悟一切法的相，后得位在所缘上没有差别。但由于证悟与法性本体相关的一切法有大小的差别，所以没有相违。第二，顺决择分之基的平等位属于智慧还是理性呢？有认为是与瑜伽直接相应，有认为是颠倒的决断识。这些不合理的道理，已经被智者们驳斥过了，所以这里不再赘述。如此，这两个资粮位和加行位，因为具有证悟，远离了世间道清净，所以称为异生位。因为具有一切烦恼法，所以称为凡夫位，是安立与道随顺和胜解行位。如《经庄严论》所说：凡夫异生没有道，也没有地，没有道之自性，又怎么能安立果位呢？第三，果就是将要宣说的见道。第三和第四，见道之自性道有二：所断的障碍自性和对治道的自性。第一，也有二：所断的自性和如何断除的方式。第一，也有见断和修断二者。见断中，所知障可以通过暗示来了解，这里见断的烦恼障有三种。