English
It is explained from "e na" onwards. The difference between completing the six dharmas on the sixth ground and abandoning the six is also a statement from the sutras. Among them, what are the six dharmas that a Bodhisattva Mahasattva should completely fulfill on the sixth ground? It is explained from "what are the six dharmas" onwards. The difference between not doing twenty dharmas on the seventh ground and completely fulfilling twenty dharmas is also a statement from the sutras. Among them, how should a Bodhisattva Mahasattva not grasp at self in any way? It is explained from "how should a Bodhisattva Mahasattva not grasp at self" onwards. The difference between the two sets of four purifications on the eighth ground is also a statement from the sutras. Among them, what is it that a Bodhisattva Mahasattva enters into the minds of all sentient beings? It is explained from "what is it that a Bodhisattva Mahasattva enters into the minds of all sentient beings" onwards. The difference between completely fulfilling the twelve purifications on the ninth ground is also a statement from the sutras. Among them, what kind of aspiration does a Bodhisattva Mahasattva make, and how does it come to be fulfilled? It is explained from "what kind of aspiration does a Bodhisattva Mahasattva make" onwards. The difference between showing the state of being a Tathagata on the tenth ground is also a statement from the sutras. Among them, how is it that a Bodhisattva Mahasattva who abides on the ten grounds is called the state of being a Tathagata? It is explained from "how is it that a Bodhisattva Mahasattva who abides on the ten grounds" onwards. Among the accumulations of practice, the last of the seventeen divisions, the accumulation of antidotes, is explained in the eighteenth chapter as the eight antidotes that eliminate the four conceptualizations through the path of seeing and the path of meditation. Also, the things that are intentionally done and the things that are definitely liberated equally are also used from this chapter. Among them, the first of the grasped-at conceptualizations, the antidote to the conceptualization of mere things, is also a statement from the sutras. Subhuti, where does this vehicle that you speak of come from? It is explained from "where does this vehicle that you speak of come from" onwards. The second of the grasped-at conceptualizations, the antidote to the conceptualization of antidotes, is also a statement from the sutras. Subhuti, where does this vehicle that you speak of abide? It is explained from "where does this vehicle that you speak of abide" onwards. The first of the grasping conceptualizations, the antidote to the conceptualization of grasping at a person, is also a statement from the sutras. Subhuti, who will definitely be liberated by this vehicle that you speak of? It is explained from "who will definitely be liberated by this vehicle that you speak of" onwards. The second of the grasping conceptualizations, the antidote to the conceptualization of grasping at mere dharmas, is also a statement from the sutras. Because of being extremely pure, suchness is not seen.
Chinese
以“……理”等来指示。见和修二者没有各自的章节。 决定生起： 对于一切种智，以十义所指示的最后，决定生起的道也有八种，即：为了某种目的的决定生起，平等性中决定生起，为了他人的利益决定生起，任运成就中决定生起，远离二边而决定生起，获得的决定生起，于一切种智本身决定生起，以及以它的特殊之道决定生起。其中，为了某种目的的决定生起，也从第十八品的开头，经文：“那时，具寿善现对薄伽梵如是禀白”等来指示。平等性中决定生起，也从经文：“善现，你所说的这个法，将住于何处？”等来指示。为了他人的利益决定生起，也从第十九品的开头，经文：“那时，具寿善现对薄伽梵如是禀白”等来指示。任运成就中决定生起，也从经文：“善现，如你所说，薄伽梵，那个大乘，其中既不观察来，也不观察去”等来指示。远离二边而决定生起，也从经文：“善现，如你所说，薄伽梵，那个法，既不观察先前的边，也不观察后来的边”等来指示。获得的决定生起，也从经文：“那时，具寿慈氏子弥勒对薄伽梵如是禀白”等来指示。于一切种智本身决定生起，也从经文：“具寿舍利子，你为何如此说，具寿善现，为何色被称为菩萨，它不存在，也不可观察？”等来指示。道的决定生起，也从第二十一品的开头，具寿舍利子对具寿善现如是说等来指示。 道智。 道智之支分。 八种总义。
English
It is indicated by "...reason" etc. There are no separate sections for seeing and meditating. Definite emergence: For the omniscient, the last of the ten meanings indicated is the path of definite emergence, which is also eightfold: definite emergence for a specific purpose, definite emergence in equality, definite emergence for the benefit of others, definite emergence in spontaneous accomplishment, definite emergence by being free from the two extremes, definite emergence of attainment, definite emergence in omniscience itself, and definite emergence through its distinctive path. Among these, the definite emergence for a specific purpose is also indicated from the beginning of chapter eighteen, the sutra text: "Then, the venerable Subhuti said to the Blessed One." The definite emergence in equality is also indicated from the sutra text: "Subhuti, where will this Dharma that you speak of abide?" The definite emergence for the benefit of others is also indicated from the beginning of chapter nineteen, the sutra text: "Then, the venerable Subhuti said to the Blessed One." The definite emergence in spontaneous accomplishment is also indicated from the sutra text: "Subhuti, as you say, Blessed One, in that Great Vehicle, neither coming nor going is observed." The definite emergence by being free from the two extremes is also indicated from the sutra text: "Subhuti, as you say, Blessed One, in that Dharma, neither the prior extreme nor the later extreme is observed." The definite emergence of attainment is also indicated from the sutra text: "Then, the venerable Maitreya, son of the Loving One, said to the Blessed One." The definite emergence in omniscience itself is also indicated from the sutra text: "Venerable Shariputra, why do you say, Venerable Subhuti, why is form called a Bodhisattva, it does not exist, nor is it observed?" The definite emergence of the path is also indicated from the beginning of chapter twenty-one, when the venerable Shariputra said to the venerable Subhuti. Path Knowledge. Branch of Path Knowledge. Eight general meanings.
Chinese
關於他所教導的第二點，了解道路的各個方面也有四個方面：了解道路的各個方面可以產生的基礎、對象、遍及、自性、作用、了解聲聞的道路、了解獨覺的道路以及了解佛陀的道路。其中，基礎在第二十二品的開頭，如「從此三千大千世界」等所教導。對象的確定也是經文的詞句。 然後，天帝釋因陀羅對具壽善現說了這樣的話：「尊者善現，從此三千大千世界」等，直到「發起菩提心」。遍及，也就是說，大乘本身也被教導為聲聞的道路。這也是經文的詞句。如「那些進入正確無誤之境的人」等，直到「我不阻礙善的一面」等所教導。自性和作用是通過暗示來教導的。進入無誤之境沒有發起菩提心的力量，因為輪迴已被切斷，因此發起菩提心和盡可能地利益輪迴是其自性。如果停留在輪迴中，利益有情眾生就是其作用。 了解聲聞的道路。 以四聖諦的方式了解聲聞的道路也是經文的詞句。如「喬屍迦，菩薩摩訶薩的般若波羅蜜多是什麼」等以下所教導的。苦和集是「應當思維色是無常」等所教導的。滅是經文的詞句。如「以具備一切相智的思維，無明滅盡，行也滅盡」等以下所教導的。道也是經文的詞句。如「喬屍迦，此外，菩薩摩訶薩以具備一切相智的發心，修習四念住」等以下所教導的。了解四聖諦的原因，決定性的解脫分中的暖位也是經文的詞句。如「喬屍迦，色以色性空」等以下所教導的。頂位也是經文的詞句。如「喬屍迦，於此，菩薩摩訶薩以緣色的方式安住
English
Regarding the second point he taught, understanding the aspects of the path also has four aspects: the basis upon which understanding the aspects of the path can arise, the object, the pervasiveness, the nature, the function, understanding the path of the Hearers, understanding the path of the Solitary Buddhas, and understanding the path of the Buddhas. Among these, the basis is taught from the beginning of the twenty-second chapter, such as "From this trichiliocosm, the great trichiliocosm world system," and so forth. The determination of the object is also the words of the sutra. Then, the Lord of the Gods, Indra, said this to the venerable Subhuti: "Venerable Subhuti, from this trichiliocosm, the great trichiliocosm world system," and so on, up to "Generate the mind of enlightenment." The pervasiveness, that is, the Great Vehicle itself is also taught as the path of the Hearers. This is also the words of the sutra. As in "Those who have entered the correct and faultless state," and so on, up to "I do not obstruct the side of virtue," and so forth. The nature and function are taught by implication. Entering the faultless state does not have the power to generate the mind of enlightenment, because samsara has been cut off, therefore generating the mind of enlightenment and benefiting samsara as long as it exists is its nature. If one remains in samsara, benefiting sentient beings is its function. Understanding the Path of the Hearers. Understanding the path of the Hearers in the manner of the Four Noble Truths is also the words of the sutra. As in "Kaushika, what is the Prajnaparamita of the Bodhisattva Mahasattva?" and so on, as taught below. Suffering and its origin are taught as "One should contemplate that form is impermanent," and so forth. Cessation is the words of the sutra. As in "With the contemplation that possesses all aspects of knowledge, ignorance ceases, and therefore actions cease," and so on, as taught below. The path is also the words of the sutra. As in "Kaushika, furthermore, the Bodhisattva Mahasattva, with the mind of possessing all aspects of knowledge, cultivates the four mindfulnesses," and so on, as taught below. The cause for understanding the Four Noble Truths, the heat of the decisive liberation, is also the words of the sutra. As in "Kaushika, form is empty of form," and so on, as taught below. The peak is also the words of the sutra. As in "Kaushika, here, the Bodhisattva Mahasattva abides in the manner of focusing on form.