Chinese
无别故。若谓以胜义谛之理，则体性不可分异耶？虽于胜义谛是如是，然以世俗谛之理，依于悟入各别之修法，即悟入之所依，对治之所依，断除之所依等方式，说示彼法性之差别，则无相违。譬如虚空虽无差别，然如东方之虚空等。二、修行者所应知之境，分总说与别说二者。初者，所缘为一切法，即善等。二者别说者，乃世间之证悟，法即蕴、界、处、十善、禅定、无量、无色，及五神通。若谓何者是欲为超世间之法，即从念住乃至十八不共法之间。有漏之法即蕴、界、处与禅定、无量、无色等。无漏之法即从念住乃至不共法之间。何者为有为法，即三界及属于有为之不共法之间。无为法即三时灭尽及如是性等之圆成实。学道声闻缘觉与共通之法即四禅、四无量、四无色、五神通等。何者是佛陀之不共法，即三十七道品，及力等乃至十八不共法之间。三、修行者菩萨被称为大心雄之理由，乃为利益一切有情等。其中一半为何，所作为何耶？三大即一半。大心雄乃所作。以何义故，称菩萨为大心雄耶？其理由乃是，为了一切有情之最胜，具足大心、大舍、大悟，此三者，乃具足三菩萨之自生，为自性之义，故说为大心雄，应知此理。四、修行之体性，即铠甲与入
English
Because there is no difference. If it is said that by the reason of the ultimate truth, the nature cannot be distinguished as different? Although it is so in the ultimate truth itself, by the reason of the conventional truth, the distinction of practicing different dharmas, that is, the basis for entering, the basis for applying antidotes, the basis for entering abandonment, etc., the distinction of the taught dharma itself is completely expressed without contradiction. For example, although there is no difference in the sky, it is like the sky in the east, etc. Second, the object to be known by the practitioner is divided into general and specific explanations. The first is: the object is all dharmas, that is, goodness, etc. The second specific explanation is: worldly realization, the dharma is the aggregates, realms, sources, ten virtues, samadhi, immeasurable, formless, and five superknowledges. Those who desire the dharma that transcends the world are from the mindfulness to the eighteen unshared qualities. The defiled dharmas are the aggregates, realms, sources, samadhi, immeasurable, and formless. The undefiled dharmas are from the mindfulness to the unshared qualities. Those that are conditioned are the three realms and the unshared qualities that belong to the conditioned. The unconditioned are the complete establishment of the exhaustion of the three times and suchness, etc. The common dharmas of the learner, the Hearer, the Solitary Realizer, are the four dhyanas, the four immeasurables, the four formless, and the five superknowledges. Those that are unshared by the Buddha are the thirty-seven factors of enlightenment, and from the powers, etc., to the eighteen unshared qualities. Third, the reason why the practitioner Bodhisattva is called a great hero is to benefit all sentient beings, etc. What is half of that, what is to be done? The three great ones are half. The great hero is what is to be done. For what reason is the Bodhisattva called a great hero? The reason is that, for the sake of the supreme of all sentient beings, possessing great mind, great renunciation, and great realization, these three are the self-arising of the three Bodhisattvas, for the meaning of self-nature, therefore it is said to be a great hero, this should be known. Fourth, the nature of practice, that is, armor and entry.
Chinese
何者，即是积聚与决择之修持。初者，以广大禅定周遍摄持之广大修持，亦即于一波罗蜜多之中，圆满修持一切波罗蜜多，谓布施等六波罗蜜多，布施之布施等，一一亦有六六之分，彼等各自个别摄集之。何为盔甲之修持，即如经中所说，六组六度，应如是宣说。二者入行之修持，有自性、彼入行之境三者。初者，菩萨修持布施等六度之四禅定、四无量、四无色定，于彼等入定与出定之时，将彼等善根与一切有情共同，回向无上菩提，是为禅定无色之入行修持。彼等入定之状态中，圆满六度，是为布施等之入行修持。从念住至十八不共法之间修习，是为道入行之修持。心系于救护一切有情之慈爱等持，心系于慈悯一切有情之悲悯等持，心系于度脱一切有情之喜乐等持，心系于令一切有情之烦恼灭尽之舍平等持，是为慈爱等之入行修持。以无入行之智慧，缘于内空性等一切法，而了知一切法，以及三轮清净之六度，和八欲之六度，经中说为摧灭障碍之因。此时，为修习四平等之故，以无所缘之方式，从内空性至十八不共法之间修习。修习之修习，是为如一切所缘之修习之义故。为圆满诸神通之故，从最初发心乃至菩提树之间，成熟有情，以及供养诸佛，是为以六神通入行之
English
What are the practices of accumulation and ascertainment? The first is the vast practice of completely taking up with great meditation, which is also the complete practice of all perfections within one perfection. That is, the six perfections, such as generosity, and the generosity of generosity, etc., each having six divisions, are gathered together separately. What is the practice of armor? It is the six sets of six perfections, as stated in the sutras, which should be explained as they are. The second is the practice of entering, which has three aspects: the essence, and the object of entry. The first is that when a Bodhisattva enters and arises from the four meditations, four immeasurables, and four formless absorptions that practice the six perfections such as generosity, they dedicate those virtues to unsurpassed enlightenment in common with all sentient beings. This is the practice of entering the formless meditation. The completion of the six perfections in the state of entering those absorptions is the practice of entering through generosity, etc. Meditating from the mindfulness to the eighteen unmixed qualities is the practice of entering the path. The concentration of love focused on protecting all sentient beings, the concentration of compassion focused on cherishing all sentient beings, the concentration of joy focused on liberating all sentient beings, and the concentration of equanimity focused on exhausting the defilements of all sentient beings are the practices of entering through love, etc. Knowing all phenomena with the wisdom of non-entry, which focuses on all phenomena such as inner emptiness, and the six perfections of the three circles being completely pure, and the six perfections of the eight desires are said to destroy the cause of harm. At this time, for the sake of meditating on the four equanimities, one meditates from inner emptiness to the eighteen unmixed qualities in a non-objective manner. The meditation of meditation is for the sake of the meaning of all objective meditations. In order to perfect the superknowledges, from the initial generation of the mind until the Bodhi tree, maturing sentient beings and making offerings to the Buddhas is the entry with the six superknowledges.
Chinese
是为修习，共有八种。第二是，以何而入称为修习呢？即是遍知一切之理，因为是修习学习并进入一切法事物自性之故。第三是，应知作何事业呢？应知是进入大乘。第三，关于积聚修习，有积聚修习之体性，安住于积聚修习，积聚修习之作用。第一是，于披甲者之中，从异熟所生之，以幻化般息灭十方恶趣是慈爱，以幻化之法性而近摄持，于六度自安住，他者亦安置于彼等是幻化般之布施等六度，以具足遍知之心一缘而住，摄持幻化之法性，于十方有情安置布施等是幻化般之止观，幻化之法性修习圆满成就之色等，遍计之体性事物之色等之空性智慧是胜观，与其俱者，圆成实之色等不见系缚不见解脱之智慧是止观之方便智慧双运之道为何即是彼。以彼为所缘之方式于六度自安住他者亦安置是善巧方便为何，智慧与是者，即是内空性等空性诸法，甚深空性诸法非自空而是他空等如是宣说。福德与是者，即是勇猛炽燃行等之等持诸法。道与是者，有十五，即是三十七菩提分法与三解脱门等。执持与是者，以能执持故名为执持。彼有获得安忍之因之执持，秘密咒之执持，法之执持与义之执持。第二，显示安住于积聚修习之自性是，以完全清净之十种法，能获得初地，以具足遍知之心作意修习一切善法是殊胜福德，以不缘故利益之事物完全
English
It is practice, and there are eight types. The second is, what is called practice by entering into what? It is the way of knowing everything, because it is the practice of learning and entering into the self-nature of all things. The third is, what kind of work should be known to do? It should be known that it is entering the Mahayana. Third, regarding the accumulation practice, there is the nature of accumulation practice, residing in accumulation practice, and the function of accumulation practice. The first is, among those who wear armor, from the ripening, pacifying the evil destinies of the ten directions with illusion is love, closely holding the Dharma nature of illusion, abiding in the six perfections, and placing others in them is like illusion, the six perfections such as generosity, abiding with the single-pointed mind of omniscience, holding the Dharma nature of illusion, placing beings in the ten directions in generosity, etc., is like illusion, calm abiding, the form of the Dharma nature of illusion is completely accomplished, the wisdom of emptiness of the form of things, etc., of the imputed nature is insight, together with it, the wisdom of seeing the form of the perfectly established, etc., without being bound or liberated is the path of the union of skillful means and wisdom of calm abiding, what is it? It is that. Abiding in the six perfections by aiming at it and placing others is what is skillful means, and wisdom is the emptinesses such as inner emptiness, etc., the profound emptinesses are not self-empty but other-empty, etc., as stated. Merit and is, namely the samadhis such as the brave blazing goer, etc. Path and is, there are fifteen, namely the thirty-seven factors of enlightenment and the three doors of liberation, etc. Holding and is, because it can hold, it is called holding. There are holdings that become the cause of obtaining forbearance, holdings of secret mantras, holdings of Dharma, and holdings of meaning. Second, showing the nature of residing in accumulation practice is, with ten completely purifying Dharmas, one can obtain the first ground, cultivating all virtuous Dharmas with the mind of omniscience is superior merit, because of not focusing on beneficial things completely
Chinese
並且修習。以具備遍知的作意，成辦四無量，因為有情不可得的緣故。對於有情眾生，修習平等心，以及對於有情眾生，無分別地圓滿佈施，並且親近勸請和安住於遍知之上的善知識，以及以具備遍知的心尋求佛法，不墮入聲聞、獨覺之地，因為一切法不可得的緣故。修習尋求真實佛法，如果見到佛陀的色身，在未獲得遍知之前，憶念佛陀並且不分離，因為相好不可得的緣故。修習對於佛陀的色身生起歡喜，以及為有情眾生如實宣說十二部經，因為法的差別不可得的緣故。修習說法，以及如是說如是做，因為語言不可得的緣故。修習真實語，這被認為是第十種。要知道，這些也都是以自性不可得的方式來修習，這種方式是普遍相融的。第二地的圓滿修習是：不作意聲聞、獨覺之心，以及戒律，以及障礙菩提之法，這是戒律的圓滿清淨。菩薩行持菩薩行時，即使做的事情很小也不會徒勞無功，更何況是大的呢，這就是造作善業。對於一切有情眾生沒有損害之心，這是忍辱。以三乘使有情成熟，這是歡喜並且極為歡喜。完全救護一切有情眾生，這是不捨棄有情。為了每一個有情眾生，即使要經歷多劫的痛苦也要承受，因此為了所有有情眾生而歡喜不疲厭，這是大慈悲。對於上師們生起佛陀的想念，這是恭敬上師如同佛陀一般。為了使一切有情眾生成熟，不做其他的事情，圓滿修習波羅蜜多，這是第八種，精勤於佈施等等。第三地是：以五種方式修習，心想：應當領受十方諸佛所說的一切。
English
And practice. With the mind possessing omniscience, accomplish the four immeasurables, because sentient beings are unobtainable. For sentient beings, cultivate equanimity, and for sentient beings, fulfill generosity without discrimination, and rely on spiritual friends who encourage and abide in omniscience, and seek the Dharma with a mind possessing omniscience, without falling into the grounds of Hearers and Solitary Realizers, because all dharmas are unobtainable. Practice seeking the true Dharma, and if you see the body of the Buddha, until you attain omniscience, remember the Buddha and do not separate, because the marks and signs are unobtainable. Practice generating joy for the body of the Buddha, and truly explain the twelve divisions of scripture to sentient beings, because the distinctions of Dharma are unobtainable. Practice teaching the Dharma, and do as you say, because language is unobtainable. Practice truthful speech, this is considered the tenth. Know that these are also practiced in the way that self-nature is unobtainable, this way is universally integrated. The complete practice of the second ground is: not to think of the mind of Hearers and Solitary Realizers, and ethics, and the dharmas that obstruct Bodhi, this is the complete purity of ethics. When Bodhisattvas practice the conduct of Bodhisattvas, even if the actions are small, they will not be in vain, let alone great ones, this is creating merit. Having no intention to harm all sentient beings, this is patience. Maturing sentient beings with the three vehicles, this is joy and great joy. Completely protecting all sentient beings, this is not abandoning sentient beings. For the sake of each sentient being, even if one has to endure suffering for many kalpas, one should endure it, therefore, being joyful and not weary for all sentient beings, this is great compassion. Generating the perception of the Buddha for the Lamas, this is respecting the Lamas as equal to the Buddha. In order to mature all sentient beings, without doing other things, completely practicing the Paramitas, this is the eighth, diligence in generosity and so on. The third ground is: practicing in five ways, thinking: one should receive all that the Buddhas of the ten directions have spoken.