English
Resting evenly in a state free from distraction, and in the post-meditation period, contemplating all feelings as being without essence like trees by the water, and as being of the nature of suffering. Mindfulness of the mind is: analyzing the three types of consciousness, vast, small, and intermediate, with wisdom, and resting in the state of emptiness of self-nature, and in the post-meditation period, one should understand that the nature of the mind is unimpeded and does not abide. Mindfulness of the Dharma is: analyzing all Dharmas included by formations with wisdom that individually understands, and resting in the equality of self-nature, and in the post-meditation period, one should view all Dharmas as the eight examples of illusion, such as dreams, illusions, mirages, eye ailments, water moons, echoes in valleys, cities of gandharvas, and emanations. Among these, since the object observed by wisdom is the body, it is called the body, and by individually understanding the body and analyzing it, the true establishment of the body's self-nature is destroyed. After that, the emptiness like the sky is called mindfulness, and the other three are similar to it. Here, the objects of the four mindfulnesses are different, and the nature of the practice, that is, the samadhi is like the sky, and the post-meditation is like illusion, and there is nothing that is not included in the two. In the middle stage of the path of accumulation, the four right abandonments are mainly practiced, that is, first, not generating unwholesome Dharmas that have not arisen; second, if unwholesome Dharmas that have already arisen arise in the continuum, then quickly cutting them off; third, generating wholesome Dharmas that have not arisen; fourth, increasing those that have already arisen, which is diligence, these are the four. Among these, abandoning all the nature of unwholesome Dharmas, and abandoning the part that obstructs wholesome Dharmas, is called the four right abandonments. Mainly, the actions of the three doors of body, speech, and mind are strong. The great path of accumulation is: practicing the four legs of miraculous power, among which, the first is the leg of miraculous power of desire, that is, without the mind being disturbed by disbelief and wrong views, etc., entering and practicing with faith and joy in samadhi. The second is the leg of miraculous power of diligence, that is, by diligently abiding in the door of samadhi, thereby eliminating the faults and obstacles of those, and increas
Chinese
努力精进而不受因缘支配。第三是心的神足，使心专注于一境，不二元对立于分别念和受他支配等，从而显现禅定三摩地。第四是观的神足，在一切行为中保持该三摩地的连续性。也就是说，神通等是神通，是使自己在相续中获得神通的方法。在此，三摩地的力量变化为多种形态， 变化即是三摩地。因此，称为足。像这样，当大资粮道显现出诸多神通，并以神通加持于真实安住的佛土中，从而有能力听闻成百上千乃至无数的法门，并且获得能以智慧的力量掌握这些法门的如流水般的等持。这里如前所述，主要展示了积累资粮，因此资粮道是五道中的第一个。第二是加行道：由于与现见见道无分别之智慧相结合，故为加行道，而该见道，见道生起的时间不确定，即是暖位和顶位。在此生必定生起见道，即是忍位和胜法位。根本（论典）中说：从暖位和顶位等进入。此句的含义是：见道无分别之智慧如焚烧烦恼障的火焰，在其于自相续中生起之前兆，譬如钻木取火时，在火生起之前木头会发热一样，自相续中会生起与以往不同的暖相。由于粗大烦恼被压制，故为加行道暖位。由于是世间善根之顶峰，故为顶位。由于获得不畏惧实相空性的忍耐力，故为忍位。由于是世间所有修所生法的顶峰，故为胜法位。此为加行道的四决择分。之后，在暖位和顶位二者上修习五根，首先以信根特别信乐见道之智慧，以精进根毫不散乱地在自相续中修习见道之智慧。
English
Striving diligently and not being controlled by conditions. The third is the psychic power of the mind, which keeps the mind focused on one point, not dualistically opposed to thoughts and being controlled by others, thereby manifesting meditative samadhi. The fourth is the power of observation, maintaining the continuity of that samadhi in all actions. That is to say, supernormal powers and the like are supernormal powers, and are the means of obtaining supernormal powers in one's own continuum. Here, the power of samadhi changes into many forms, Transformation is samadhi. Therefore, it is called a foot. In this way, when the great accumulation path manifests many supernormal powers, and blesses the Buddha lands where they truly dwell with supernormal powers, thereby having the ability to hear hundreds of thousands or even countless Dharma doors, and obtaining the samadhi of a flowing stream that can grasp these Dharma doors with the power of wisdom. Here, as mentioned above, the main focus is on accumulating merit, so the accumulation path is the first of the five paths. The second is the path of preparation: because it is combined with the wisdom of seeing the path of seeing without distinction, it is the path of preparation, and the time when that path of seeing, the path of seeing arises is uncertain, that is, the warm position and the peak position. In this life, the path of seeing will definitely arise, which is the position of forbearance and the position of supreme Dharma. The root (treatise) says: Enter from the warm position and the peak position, etc. The meaning of this sentence is: the wisdom of seeing the path of seeing without distinction is like a flame that burns the afflictive obscurations, and as a sign before it arises in one's own continuum, just as when drilling wood to make fire, the wood will heat up before the fire arises, a warm sign different from the past will arise in one's own continuum. Because gross afflictions are suppressed, it is the warm position of the path of preparation. Because it is the peak of worldly virtues, it is the peak position. Because one obtains the endurance to not fear the emptiness of reality, it is the position of endurance. Because it is the peak of all worldly meditative dharmas, it is the position of supreme Dharma. These are the four decisive parts of the path of preparation. After that, practice the five faculties on both the warm position and the peak position. First, with the faculty of faith, particularly admire the wisdom of the path of seeing, and with the faculty of diligence, practice the wisdom of the path of seeing in one's own continuum without distraction.
Chinese
致力于生起的方法。以正念的力量，守护不退失增上戒律的学处；以等持的力量，安住于增上等持的学处；以智慧的力量，通过增上智慧的学处，在自相续中生起实相的见解并修持。在忍辱和胜法二者的场合，修持上述五种力量，使其远离各自的障碍。也就是说，通过不被不信、懈怠、忘失、散乱和非正知等障碍所动摇的信、勤、念、定、慧这五种力量，使其转化为力量。第三，见道是指最初见到超世间的圣者智慧，因此称为见道。根本文中说：愿获得正念和妙法等地位。中间的意义是妙法择决正等菩提的支分，一般来说，通达一切法各自的体性是智慧。这里是指对于四谛等各自的法智和法忍，以及类智和类忍，即对于一切法各自的体性，不畏惧地显示法性实相的本性，远离一切戏论，并且安忍于安忍智的十六刹那。同样，还有正念正等菩提的支分、精进、喜、身心轻安、等持、舍正等菩提支等七支。这里所说的舍，是指菩萨对于从右边涂抹旃檀香膏和从左边切割肢体这两种情况，没有贪恋和嗔恨，而是平等对待。像这样，正确认识和圆满见道的智慧见解，从而超越了各自的凡夫。在此期间，悭吝的障碍和习气得以清净，布施波罗蜜圆满，在一刹那间能够入定和出定于一百种等持，见到一百尊佛的容颜，了知受到一百尊佛的加持，能够前往一百个佛土，摇动一百个刹土，以光明充满一百个刹土，成熟一百个有情，在...
English
One strives for the means of generating it. With the power of mindfulness, one guards the training of higher discipline without decline; with the power of samadhi, one abides in the training of higher samadhi; with the power of wisdom, through the training of higher wisdom, one generates the view of reality in one's own mind and practices it. In the case of patience and supreme Dharma, one practices the above five powers, making them free from their respective obscurations. That is, through the five powers of faith, diligence, mindfulness, samadhi, and wisdom, which cannot be disturbed by obstacles such as lack of faith, laziness, forgetfulness, distraction, and non-awareness, these five become strengths. Third, the path of seeing is called the path of seeing because it is the first time one sees the wisdom of the transcendent noble ones. From the root text: May one attain the stages of mindfulness and excellent Dharma, etc.! The intermediate meaning is that the branch of excellent Dharma discrimination is the limb of perfect enlightenment. In general, wisdom is the complete discernment of all dharmas in their respective forms. Here, it refers to the knowledge of Dharma and acceptance of Dharma for each of the four truths, as well as subsequent knowledge and subsequent acceptance, that is, for all the characteristics of each Dharma, one is not afraid to show the nature of Dharma, the nature of reality, free from all elaborations, and one endures the sixteen moments of endurance-wisdom. Similarly, there are also the seven branches of mindfulness, perfect enlightenment, diligence, joy, perfect pliancy of body and mind, samadhi, and equanimity, the limb of perfect enlightenment. Here, equanimity means that a Bodhisattva has no attachment or aversion, but treats equally, the anointing of sandalwood paste from the right and the cutting of flesh from the left. In this way, one correctly recognizes and perfects the wisdom view of the path of seeing, thereby surpassing ordinary individuals. During this time, the obscuration and habitual tendencies of stinginess are purified, the perfection of generosity is completed, and in a single moment, one can enter and arise from a hundred samadhis, see the faces of a hundred Buddhas, know that one is blessed by a hundred Buddhas, be able to go to a hundred Buddha-fields, shake a hundred realms, fill a hundred realms with light, ripen a hundred sentient beings, in...