English
It is like a self-governing ruler, regarding the aggregates as slaves to be dominated by a person. To consider a person as an independently existing entity, and if it is established as it is perceived, it is considered to be established as an independently existing entity. That is, if the aggregates exist independently, without any dependence, then it is independent. Therefore, whether or not it is independent depends on the person themselves, not on the basis on which they depend. There is a view that those who consider consciousness to be a person also consider it to be an entity. Second, regarding the classification of the path. The five paths and ten grounds are mostly the same as before. Here, some things that have not been discussed before will be explained in detail. The uncommon characteristics of the Madhyamaka-Prasaṅgika have been discussed before and will be discussed again. Therefore, there are two aspects: what is to be abandoned on the path and the actual classification of the path. The first aspect is: grasping at things as truly existent, such as the grasping at truth, and the seeds of grasping at truth, are all afflictive obscurations. All Arhats of the Great and Small Vehicles believe that they should be abandoned. Therefore, like the Svātantrikas, they consider the grasping at truth to be cognitive obscurations. As it is said in the Ornament for Clear Realization, "The ninth ground is great." and so on, they do not accept the classification of gradually abandoning the nine great, medium, and small grasping at truth through the nine uninterrupted paths of the Great Vehicle's path of meditation. Furthermore, although those who have previously attained the realization of the Arhat of the Lesser Vehicle have abandoned all afflictive obscurations such as grasping at truth in the state of the Lesser Vehicle's path, for Bodhisattvas who are determined to be of the Great Vehicle lineage from the beginning, it is believed that they are abandoned simultaneously with attaining the eighth ground. As for cognitive obscurations, they are considered to be the habitual tendencies of those afflictions, or the habitual tendencies of dualistic appearance and delusion, and it is believed that abandoning these habitual tendencies and attaining Buddhahood are simultaneous. The proponents of the Svātantrika and other schools of their own tradition, who acknowledge cognitive obscurations, believe that just as there are both innate and imputed afflictive obscurations, there are also both of these in cognitive obscurations. However, according to this view, afflictive obscurations have two types, innate and imputed, or two types, those to be abandoned by seeing and those to be abandoned by meditation, but cognitive obscurations do not have imputed obscurations to be abandoned by seeing, but are pervasive with obscurations to be abandoned by meditation and innate obscurations. The difference between innate and imputed is also
Chinese
不依赖于俱生智的转变，而是由自身产生的，是俱生的；由俱生智转变的力量而产生的，是遍计所执。第二，关于道，有二：总的指示和分别解释。第一是：其中有五种
English
Without depending on the transformation of the co-emergent wisdom, but arising from oneself, is co-emergent; arising from the power of the transformation of the co-emergent wisdom is the imputed. Second, regarding the path, there are two: a general indication and a separate explanation. The first is: among these, there are five divisions: the path of accumulation of the Hearers, the path of joining, the path of seeing, the path of meditation, and the path of no more learning. Similarly, the Solitary Realizers and the Great Vehicle each have five, making a total of fifteen. The way these are manifested is: first the path of accumulation, then the path of joining and the path of seeing, then the path of meditation, then the path of no more learning, the order of manifestation is definite. The path of accumulation is further divided into: small, medium, and large paths of accumulation. The path of joining is further divided into the four: heat, peak, forbearance, and supreme dharma of the path of joining, the order of manifestation is definite. The path of seeing has sixteen moments of knowledge and forbearance, which are eight knowledges and eight forbearances. The eight knowledges are: knowledge of the dharma of suffering, subsequent knowledge of suffering, similarly, the three of origin, cessation, and path, are connected to each of the four noble truths. The eight forbearances are: forbearance of the dharma of suffering, subsequent forbearance of suffering, similarly, connected to origin, cessation, and path. Furthermore, the path of seeing has two: meditative wisdom and post-meditative wisdom. The former also has two: the path of no obstruction and the path of liberation. The eight forbearances and the path of no obstruction of the path of seeing have the same meaning, the eight knowledges and the path of liberation of the path of seeing have the same meaning. Furthermore, the Great Vehicle path has ten grounds: the first ground is the Joyful Ground, the second is the Stainless Ground, the third is the Illuminating Ground, the fourth is the Blazing Ground, the fifth is the Very Difficult to Train Ground, the sixth is the Manifest Ground, the seventh is the Gone Afar Ground, the eighth is the Immovable Ground, the ninth is the Good Intelligence Ground, the tenth is the Cloud of Dharma Ground. Among these, as the nature of the first ground, there are two paths of seeing and meditation. The path of seeing is as before, and there is not much disagreement that the path of meditation, which is its nature, has the path of no obstruction. However, there is disagreement as to whether the path of meditation, which is the nature of that ground, has the path of liberation and the post-meditative wisdom of the path of meditation. But according to the explanation of the Ornament of Clear Realization, it is clear that they exist. Each of the ten grounds has two: meditative and post-meditative, and from the second to the tenth ground, the wisdoms that are newly attained are both the path of liberation and the path of no obstruction.
Chinese
是佛陀的境界。那顯現了想或不想成為解脫道兩種情況。第二，分別解說各個部分。大小乘共通的道是：未生之不善令不生之正斷，同樣地，已生之（不善）斷除，未生之善令生起，已生之（善）令增長之正斷，是為四正斷。欲之神足、精進之神足、心之神足和思擇之神足，共四。信、精進、念、定、慧五根。又信、精進、念、定、慧五力。念正等覺支，擇法正等覺支，同樣地，精進、喜、輕安、定、捨正等覺支，是為七菩提分。正見、正思惟、正語、正業邊、正命、正精進、正念、正定，是為八正道支，此三十七道品，大乘也有，故與之共通。又慈、悲、喜、捨四無量心。空性、無相、無願三解脫門。無色第一等四無色解脫。有色觀色解脫。無色觀色解脫。勝解脫。滅解脫，是為八解脫。四禪定、四無色定、滅盡定，是為九次第定。天眼通、天耳通、他心通、宿命通、神足通、漏盡通，是為六神通。肉眼、天眼、慧眼、法眼、佛眼，是為五眼。此外，知四諦等十種知。隨念天等六隨念。布施等六波羅蜜。地界遍等十遍。八勝處。命自在等十自在。知處非處等十力。無畏。四無所畏。四無礙解。三不護。
English
It is the realm of the Buddha. That shows two situations of wanting or not wanting to become the path of liberation. Second, explaining each part separately. The path common to both the Great and Small Vehicles is: the right effort to prevent unwholesome things that have not arisen from arising, similarly, to abandon those that have already arisen, to generate wholesome things that have not arisen, and to increase those that have already arisen, these are the four right efforts. The foot of miraculous power of aspiration, the foot of miraculous power of diligence, the foot of miraculous power of mind, and the foot of miraculous power of investigation, these are four. Five faculties: faith, diligence, mindfulness, concentration, and wisdom. Again, five powers: faith, diligence, mindfulness, concentration, and wisdom. Mindfulness, the branch of perfect enlightenment. Discrimination of Dharma, the branch of perfect enlightenment. Similarly, diligence, joy, serenity, concentration, equanimity, the branch of perfect enlightenment, these are the seven branches of enlightenment. Right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right concentration, these are the eight branches of the noble path, these thirty-seven factors of enlightenment are also present in the Great Vehicle, so they are common to it. Also, loving-kindness, compassion, joy, and equanimity, these are the four immeasurables. The gate of liberation is emptiness, signlessness, and wishlessness, these are the three gates of liberation. The four formless liberations, starting with the first formless one. The liberation of viewing form with form. The liberation of viewing form with formlessness. The beautiful liberation. The cessation liberation, these are the eight liberations. The four concentrations, the four formless concentrations, the cessation attainment, these are the nine successive attainments. The clairvoyance of the divine eye. The same of the divine ear. The same of knowing the minds of others. The same of remembering previous lives. The same of miraculous power. The clairvoyance of the exhaustion of defilements, these are the six clairvoyances. The eye of flesh. The same of the divine. The same of wisdom. The same of Dharma. The eye of the Buddha, these are the five eyes. Furthermore, ten kinds of knowledge, such as knowing the four truths. Six recollections, such as recollection of the gods. Six perfections, such as generosity. Ten pervasions, such as the earth element pervasion. Eight victories. Ten powers, such as mastery over life. Ten strengths, such as knowing what is possible and impossible. Fearlessness. Four fearlessnesses. Four analytical understandings. Three non-protections.
Chinese
三种不护。十八不共法等。虽有与声闻、独觉、菩萨等共通与不共通的各种情况，但若一一分开则恐繁多。第三、果。于声闻，也分析入住八位的分类。于涅槃，有余依涅槃、无余依涅槃、不住涅槃三种。余依与无余依的意义，不按自续派那样安立，而是有无真显的余留。于二涅槃中，认为首先必须获得无余依涅槃。于大乘，三身及事业、利生等，不仅此派，自续派与唯识宗也承认。三身是：法身、报身、化身三种。法身有两种：断法身和证法身。前者是自性身，后者是智慧法身，与一切智同义。圆满报身具有五种决定，如安住处决定于唯有色究竟天等。其中身决定是指：具有手足有轮相等的三十二相，以及指甲红铜色等的八十随好。语是指：柔软等六十四支分。意是指：了知一切所知之相，对此有一百一十种或如前所说，若从反体区分则不可估量。化身有三种：化现为工匠和琵琶演奏者等的工巧化身，如天人等的一般化身，以及化现为鹿、树木、桥梁等的生类化身。然而，化身既有自身分的化现，也有对其他有情的利生事业，因此需要详细了解。以十二事业示现方式的最胜化身有三种。后者也需要具有相好，例如我等本师。事业利生是无需勤作任运成就的，如如意宝、贤瓶、如意树般，无需分别念和勤作即可自然生出所欲之物。关于三身及事业的详细内容，应从《现观庄严论》、《经庄严论》、《宝性论》、《宝鬘论》、《入中论》的注释中了解。显现果位之理是：于地道时，二谛的分别