English
Furthermore, each of the stable heats, etc., is divided into small, medium, and large, twelve in all, and these are from elsewhere. The special dharmas, the object and aspect, as well as the cause and the all-embracing, are these four. Second, from the perspective of identifying the essence, the six are distinguished separately, and there are six detailed explanations: the object and aspect, as well as the cause, and the distinction between large, medium, and small, as well as the four kinds of conceptualization, and the detailed explanation of the all-embracing. First, what is the essence of the object? The object of the four, heat, etc., is form, etc., impermanent, and summarized by the word "etc.", suffering, selflessness, impurity, peace, emptiness, signlessness, wishlessness, which are the dharmas explained by the Four Noble Truths. Second, what is the essence of the aspect? With the true dharma, ignorance, etc., it is the manifest clinging to aspects such as ignorance, etc., and abiding and pervasive knowledge summarized by the word "etc.", in order, the inverted view and the inverted thought, these three, therefore, the aspect that can prevent and eliminate these three is it. Third, the so-called cause of attaining the three vehicles, this shows that all four aspects of definitive discernment are the cause of attaining all three vehicles. Fourth, explaining the distinction between small, medium, and large, there is the explanation of small, medium, and large heat, the explanation of small, medium, and large peak, the explanation of small, medium, and large forbearance, and the explanation of small, medium, and large supreme dharma. First, small heat, for things that truly exist such as form, etc., merely applying the imputation of a name is desire, that is, there is no decrease or increase, merely applying the addition of a name is placement, that is, increase. Truly, the wisdom of small heat does not see all the investigated dharmas, and the name does not exist either, therefore, the wisdom of form, etc., free from harm, and free from non-abiding is small heat. Therefore, small heat means the wisdom that does not apply addition to form, etc., and all names do not exist. Second, medium heat, abiding in a non-abiding manner on the irreversible ground, from the aggregates, elements to non-mixture, it is merely established as dharma, and the establishment in this way
Chinese
名字是善非善等任何法都无法言说的智慧。这是指，第三，大暖位时的菩萨，以遍计所执和依他起，不住于以色等为色的分别念，因为以遍计所执和依他起，色等那些法，与成为法性之色等之自性的圆成实性并非一体。如果那样，法和法性会变成体性各异吗？不是的，有法色等那些法，以一，法性和自性空性就是一体。第二，小顶位时，菩萨以空性行瑜伽，不住于色等，因为无明以及“等”字所包括的痛苦、无我、寂静、空性、无相、无愿、远离和所取分别念。因为以空性，色无常等，那些所遍计的色无常等，以那些所遍计的色无常等之自性空，并且色无明等那些法，以一，法性和自性空性就是一体。第二，中顶位是，不以所取分别念执著诸法，因为是那不以相状见诸法的智慧，并且圆成实的色等，因为是无所取且非相状。第三，大顶位是，以四种观察完全了知胜慧度，是见一切法无所缘的智慧。四种观察是：此胜慧度是什么？此是何者的？此是为何？此是什么？例如，般若波罗蜜多。第三，大中小三种忍中，第一，法性的色等事物，任何无自性，那是，以遍计所执的无相之自性而成为自性的智慧。第二是，因为无知，所以遍计的那些法无生，并且于彼无有决定性的变化，并且因为自性清净，所以，法性的色等那些法，在有垢染的阶段不生。
English
The name is the wisdom that cannot be expressed by any dharma such as good or non-good. This refers to the fact that, thirdly, the Bodhisattva in the great heat stage does not abide in the conceptualization of form, etc., as form, etc., due to the imputed and dependent nature, because, due to the imputed and dependent nature, those forms, etc., are not one with the perfectly established nature that has become the self-nature of the form, etc., of the Dharma-nature. If that is the case, will dharma and Dharma-nature become different entities? No, those dharmas such as form, etc., are one, and Dharma-nature and self-nature emptiness are one. Secondly, in the small peak stage, the Bodhisattva practices yoga with emptiness, and does not abide in form, etc., because of ignorance and the suffering included in the word "etc.", selflessness, peace, emptiness, signlessness, wishlessness, remoteness, and the conceptualization of the apprehended. Because by emptiness, form is impermanent, etc., those conceptualized form is impermanent, etc., are empty of the nature of those conceptualized form is impermanent, etc., and those dharmas such as form ignorance, etc., are one, and Dharma-nature and self-nature emptiness are one. Secondly, the middle peak is that which does not grasp dharmas with the conceptualization of the apprehended, because it is the wisdom that does not see dharmas as signs, and the perfectly established form, etc., because it is unapprehended and not a sign. Thirdly, the great peak is that which completely understands the Prajnaparamita through four kinds of observation, which is the wisdom that sees all dharmas as without object. The four kinds of observation are: What is this Prajnaparamita? Whose is this? Why is this? What is this? For example, the Perfection of Wisdom. Thirdly, among the three kinds of forbearance, great, medium, and small, first, the Dharma-nature's form, etc., things, whatever is without self-nature, that is, the wisdom that has become self-nature by the self-nature of the imputed signlessness. The second is that, because of ignorance, those imputed dharmas are unborn, and there is no definite change in them, and because of self-nature purity, those dharmas such as the Dharma-nature's form, etc., do not arise in the stage of defilement.
Chinese
并且，在无垢的状态中，由于没有突发的定然产生，因此是无所缘而行持的菩萨，身语意相完全清净，不会因业力而堕入恶趣。第三是法性的色等，那些色等没有以禅定分别的行持之相，而是以心颠倒。应当普遍了知的是以想颠倒。名为信解的是以见颠倒。第四是殊胜法大中小三者中，第一是无分别的禅定，以及禅定本身的作用。如果区分那个禅定，则有一切法无生，以及勇猛行等一百二十一种。禅定的作用是，以它而安住的菩提萨埵迅速成佛。第二是菩萨禅定那些所说，如来对谁授记为无上菩提，以及我于三时平等入，入，将入，像这样以禅定而产生的慢心灭尽。第三是，在此状态中，由于二取灭尽，因此境与有境是平等性，因此般若波罗蜜多和禅定以及菩萨三者，以互相基础相同的方式，本体是一。那是因为什么呢？因为禅定是无分别的缘故。归纳小中大三者的意义是，如上所说那样，所有一切的结尾归纳，决择分顺抉择分暖位顶位忍位胜法位这四者，每一个也分为小、中、大三种，共有十二种相。第五，如果区分分别念，则有所取分别念和能取分别念两种。次第是，什么是执著于所取的，以及什么是畏惧于能取的，是其自性。第一，所取分别念是，执著于基一切烦恼为过患，以及执著于那个烦恼的对治完全清净为功德的差别，依次显示了逆转的所取分别念和进入的所取分别念两种。那些每一个也包括愚痴无明和有等，以及蕴界处等的
English
And, in the state of stainlessness, since there is no sudden occurrence of certainty, it is a Bodhisattva who practices without any object of focus, whose body, speech, and mind aspects are completely pure, and who will not be reborn in the lower realms due to the power of karma. The third is the form of suchness, etc., those forms, etc., do not have the characteristics of practicing with meditative conceptualization, but rather with inverted mind. What should be universally known is with inverted perception. What is called faith is with inverted view. Fourth, among the three great, medium, and small supreme dharmas, the first is non-conceptual samadhi, and the very activity of that samadhi. If that samadhi is divided, there are one hundred and twenty-one, such as all dharmas being unborn and going bravely. The activity of samadhi is that the Bodhisattva who abides in it quickly attains enlightenment. The second is that the Tathagata prophesies to whomever the Bodhisattva samadhi speaks of as unsurpassed enlightenment, and I enter equally into the three times, enter, will enter, and like this, the pride that arises from samadhi is exhausted. The third is that in this state, since dualistic grasping is extinguished, the object and the subject are of equal nature, therefore the Prajnaparamita, samadhi, and the three Bodhisattvas are of one essence in the way that they share a common basis. Why is that? Because samadhi is non-conceptual. Summarizing the meaning of the three small, medium, and large is that, as mentioned above, the conclusion of all is that the four, namely, the decisive part, the heat, the peak, the forbearance, and the supreme dharma, are each divided into three small, medium, and large, making twelve aspects. Fifth, if conceptual thought is divided, there are the apprehended conceptual thought and the apprehender conceptual thought. In order, the characteristic is what is grasped as the apprehended, and what is feared as the apprehender. First, the apprehended conceptual thought is the difference between grasping the basis of all afflictions as faulty, and grasping the antidote to that affliction as completely purified as virtuous, and in order, the two types of reversed apprehended conceptual thought and entering apprehended conceptual thought are shown. Each of those also includes ignorance and existence, etc., and aggregates, realms, sources, etc.
Chinese
耶扎（音）认为，所取分别和能取分别这二者各自区分开来有九九八十一种。其中，认为所取的对境是有过患的，并对此执着而心生厌离，是所取分别；认为所取的对境是有功德的，并对此执着而心生趋入，是所取分别。第二，能取分别中，认为心是实有的，对此执着的分别就是实有执取分别；认为心是常有的，对此执着的分别就是常有执取分别。有情是实有的所依，即有境；有情是常有的所依。有境的执取也认为是两种，以“何者”之词就像前面两种一样区分开来。这些能取分别，以“我”等词语作为自主的，有情和士夫等本体所依的九种差别；以蕴等词语，界和处等所依的九种差别。所依的能取分别这二者也分为九九八十一种，就像所取分别的区分一样。第六，宣说守护圆满，因为如此的缘故，具有善巧方便的自性守护圆满是，心不怯懦，恐惧本身以及等等词语表示惊慌，惊慌变为依次是小、中、大恐惧，在《损减》中宣说。其他的因也是有的，并非没有。《经庄严论》中说：“对于去处非处所生怖，能成苦恼之因缘。”等等。听闻以自性空性宣说般若波罗蜜多时，心不怯懦等等的因，善巧方便是，对于一切法没有自性而各自进行分别，以及等等词语表示圆满六度，以及依靠不颠倒宣说大乘的善知识，以及舍弃善知识的相违品恶友的善巧方便。在一切时和一切形相中，成为守护圆满的自性是，第四，不颠倒选择的意义的修持，有四种，即进入修持的所依种姓自性，修持者所了知的对境，修持者菩萨被称为大士的原因，修持和本体。第一，如果法的法界。
English
Yé Drak considers that each of the apprehended and apprehending cognitions are separately divided into ninety-nine types. Among them, seeing the object to be apprehended as having faults and being attached to it, causing the mind to turn away, is the apprehended cognition; seeing the object to be apprehended as having virtues and being attached to it, causing the mind to enter, is the apprehended cognition. Secondly, in the apprehending cognition, the cognition that believes the mind to be substantial is the substantial apprehending cognition; the cognition that believes the mind to be permanent is regarded as the permanent apprehending cognition. Sentient beings are the basis of what is substantial, i.e., the object-possessor; sentient beings are the basis of what is permanent. The apprehension of the object-possessor is also considered to be of two types, just as the previous two were divided by the word "what." These apprehending cognitions, with the word "self" and so on as autonomous, have nine distinctions of the nature of sentient beings and persons, etc., as the basis; with the word "aggregates" and so on, there are nine distinctions of elements and sense bases, etc., as the basis. These two apprehending cognitions of the basis are also divided into ninety-nine types, just like the division of the apprehended cognition. Sixth, the explanation of complete protection is that, because it is so, the nature of complete protection, which is skillful in means, is that the mind does not falter, fear itself, and words such as panic, and becoming panicked are in order small, medium, and large fears, as stated in the 'Destruction of Harm.' There are also other causes, not that there are none. The Ornament of the Sutras says, 'Fear arises from going to a non-place, which becomes a cause of suffering.' And so on. When hearing the Perfection of Wisdom teaching emptiness of inherent existence, the cause of the mind not faltering, etc., skillful means is to individually discriminate that all phenomena have no inherent nature, and words such as completing the six perfections, and relying on a virtuous friend who teaches the Great Vehicle without distortion, and abandoning the evil friend who is the opposite of the virtuous friend. At all times and in all aspects, becoming the nature of complete protection is the fourth, the practice of the meaning of non-distorted choice, there are four: the nature of the lineage as the basis for entering practice, the object to be known by the practitioner, the reason why the practitioner Bodhisattva is called a great being, practice and the essence. First, if the realm of dharma.