English
When explaining the object and aspect of the small heat, the object is impermanence, etc., and the aspect of that which has a true support is to prevent manifest clinging, etc. This is called this. The so-called object is all the dharmas of the object, because it is the object and the object. Here, suffering and so on are the dharmas of the Four Noble Truths, and its aspect, the sixteen dharmas such as impermanence, is the object. The object, that is, preventing manifest clinging, etc., to these objects themselves, and the word "etc." indicates the dharmas like augmentation. The so-called prevention is just the removal of the dharmas and dharmas without manifest clinging. In addition, the difference of reality is expressed by the word of non-reality. The difference of the object is expressed by the word of non-object, and it should be combined by those who seek reason. Among them, like illusion or not like illusion, is the difference of the place of contention, which will be explained and clarified later. It is not to be admitted that it does not exist completely from all aspects. The so-called cause of obtaining all three vehicles is the heat of the Bodhisattvas, etc., and it is also the cause of obtaining the fruit of all three vehicles. The heat of the Hearers, etc., is the cause of obtaining the fruit of their respective vehicles. Speaking of the object and aspect of the middle heat: form, etc., arising and ceasing, this is the object. Leaving and staying, etc., this is the aspect. The arising and destruction of the aggregates, places, and realms of form, etc., is arising and ceasing, stopping and preventing, this is the object. The word of prevention is based on the root of the previous pursuit. The continuity of the words that can be expressed, the dissimilar stages are leaving. The similar continuous stages are staying, leaving and staying, and the clinging to the prevention of staying, etc., is staying. The object and aspect of turning into a great heat are declared, imputation and unspeakable, of which imputation is the object, and unspeakable is the aspect. Its meaning is: the aggregates, places, and realms of form, etc., and all dharmas such as Buddhas and Bodhisattvas, are all unborn by nature, and arise from the taken and the taker.
Chinese
各自的智慧种类，都是光明的自性。因此，色等自性的所有法都成立为假立存在，认为显现于自知的心中，并加以安立名言，这是所缘。它们成立为假立的功德和非功德等一切，自性不可言说，这是行相。由于在不分别的智慧之火前出现，所以称为暖，有三种行相。宣说了小顶点的所缘和行相。 色等不住彼等。 彼之自性无自性。 彼等一之自性一。 彼无常等间不住。 其中，第一偈的一半指示了所缘，后一半指示了它的行相。因为彼等是色等，于彼之体性，即色等之体性。无自性即非实有。因此，色等即色蕴等。不住即不取受界，指示了所缘。彼等即色等。 其中，于空性中一者，即互相自性一之故。因此，色等无常者不住于常等，这是承诺，即行相。现在要讲述中等顶点的所缘和行相。彼等彼之体性空，彼等一之自性一，这是所缘。诸法不执持为何，这是行相。了知彼等，即成为色等蕴者，无常等，空性等，各自色空，彼之体性空，即无常等自性于彼之体性为空性。因此，无常等，空性等，空性等一者，即互相自性一之故了知，是所缘。诸法即色等蕴以彼真实性各自自性光明。不随人执持，那是行相。现在，色等自性光明顶
English
The various kinds of individual wisdom are all of the nature of mere luminosity. Therefore, all phenomena of the nature of form, etc., are established as nominally existent, and it is the object to assume and designate as appearing in the self-cognizant mind. All virtues and non-virtues, etc., that are established as nominal are inexpressible by nature, which is the aspect. Because it appears before the fire of non-conceptual wisdom, it is called warmth, and there are three aspects. The object and aspect of the small apex are spoken. Form, etc., do not abide in them. Their essence is without essence. The nature of one of them is one. They do not abide between impermanence, etc. Among them, half of the first verse indicates the object, and the latter half indicates its aspect. Because they are form, etc., in their essence, that is, the essence of form, etc. Without essence means not established as real. Therefore, form, etc., means the aggregates of form, etc. Non-abiding means not accepting the realm, indicating the object. They are form, etc. Among them, one in emptiness is because of the mutual nature being one. Therefore, form, etc., impermanent ones do not abide in permanence, etc., this is a promise, that is, the aspect. Now, the object and aspect of the middle apex are to be spoken. They are empty of that essence, the nature of one of them is one, this is the object. Whatever does not hold phenomena, this is the aspect. Knowing them, that is, those who have become aggregates of form, etc., impermanence, etc., emptiness, etc., each form emptiness, empty of that essence, that is, the nature of impermanence, etc., is emptiness in that essence. Therefore, impermanence, etc., emptiness, etc., emptiness, etc., one, that is, knowing because of the mutual nature being one, is the object. Phenomena, that is, aggregates of form, etc., are self-luminous by their own nature with that reality. Not holding on to a person, that is the aspect. Now, the self-luminous apex of form, etc.
Chinese
对于成为大乐的对境和行相进行阐述，因为在那里不见到相。这是对境。一切都无对境，以智慧来完全观察。这是行相。那些是色等自性光明的本性。相是成为安乐之因的处所，如实见到就是不增益，这是对境。一切是被观察的一切法。无对境就是以无二对境的自性。完全通达就是随行于自性观察。九种行相是善根动摇顶点的顶点，是三种行相。 对于小忍的对境和行相进行阐述：色等等无自性，那无有就是自性。其中，色等无自性，这是对境。那些是色等无实物。以自性空就是以观察空性的自性，色等空性不是没有，这是行相。 对于中忍的对境和行相进行阐述：那些无生无出离。这是对境。清净和，这是行相。这里也是色等趋向于知，无生就是色等无生。无出离就是色等无灭。清净和就是色等清净。 对于大忍的对境和行相进行阐述：那些无相，这是对境。那些就是色等。无相性就是那些无相。不依赖于它的相，没有贪著没有分别。这是行相。它的就是色等。相是分别名言的因。不依赖于它就是那些没有相。不依赖于色等的相。因为没有事物所以没有贪著就是不承认。没有分别就是没有完全执著相的事物。因为大种姓有忍所以是忍，是三种行相。 对于小胜法的对境和行相进行阐述：三摩地，
English
The object and aspect of becoming great bliss are explained, because the mark is not seen there. This is the object. Everything is without an object, and is completely examined by wisdom. This is the aspect. Those are the very nature of luminosity by nature, such as form. The mark is the place that becomes the cause of happiness, and seeing it as it is is not adding, this is the object. Everything is all the phenomena that are observed. Without an object is the nature of aiming at non-duality. Complete understanding is following the nature of observation. The nine aspects are the pinnacle of the movement of the root of virtue, and are three aspects. The object and aspect of small patience are explained: Form, etc., is without self-nature, and that absence is self-nature. Among them, form, etc., is without self-nature, this is the object. Those are form, etc., without substance. Emptiness by nature is the nature of emptiness by observation, emptiness of form, etc., is not non-existence, this is the aspect. The object and aspect of intermediate patience are explained: Those are unborn and without departure. This is the object. Pure and, this is the aspect. Here also, form, etc., tends towards knowledge, unborn means form, etc., is unborn. Without departure means form, etc., is without destruction. Pure and means form, etc., is pure. The object and aspect of great patience are explained: Those are without marks, this is the object. Those are form, etc. The nature of being without marks is that those are without marks. Not relying on its marks, there is no attachment and no discrimination. This is the aspect. Its is form, etc. The mark is the cause of the distinction of names. Not relying on it means that those have no marks. Not relying on the characteristics of form, etc. Because there is no thing, there is no attachment, which means not acknowledging. No discrimination means that there is no thing that completely grasps the mark. Because the great lineage has patience, it is patience, and it is three aspects. The object and aspect of the small supreme Dharma are explained: Samadhi,
Chinese
之所缘。其作用是指相。如经中所说：勇健行、虚空藏、无垢、狮子奋迅等三摩地是所缘。该三摩地的作用是迅速现证菩提，无有艰难而行，其作用是指相。当说中等殊胜之所缘和相。所谓预言是所缘。断除骄慢是指相。如是三身自性 之如来成佛之初，预言是所缘。菩萨我已超越一切分别之我慢断除是指相。当说大殊胜之所缘和相。三者一体性，是指所缘。三摩地无分别是指相。菩萨和三摩地及般若波罗蜜多等，互相自性一体是指所缘。菩萨彼亦不分别三摩地等，是指相。世间一切法中，最为殊胜之法，即是三种相。如是与决定解分相符之四者，各自以小、中、大之差别，当知为十二种相。为说舍弃当说之见道和修道之不顺品，而舍弃四种分别之真实瑜伽，故说：所取分别有二种，以基及其对治故，愚痴蕴等差别故，彼等各自有九种。其中，所取之分别有两种，即依于一切烦恼和依于对治品之事物。一切烦恼之事物亦有九种，因此彼之分别亦有九种。对治品之事物亦有九种，因此彼之分别亦有九种，即所取之分别各自有九种。其中，无明所引发之境
English
is the object of focus. Its function refers to the aspect. As stated in the sutra: The samadhis such as Heroic Gait, Treasury of Space, Immaculate, and Lion's Play are the objects of focus. The function of that samadhi is to swiftly manifest complete enlightenment and to proceed without difficulty, which refers to the aspect. The object of focus and aspect of the intermediate supreme should be stated. So-called prophecy is the object of focus. Exhaustion of arrogance refers to the aspect. Thus, the three-body nature of the Tathagata, the very first prophecy of becoming a Buddha, is the object of focus. The bodhisattva, I have transcended all discriminations, the exhaustion of pride refers to the aspect. The object of focus and aspect of the great supreme should be stated. The three are one in essence, which refers to the object of focus. Samadhi without discrimination refers to the aspect. Bodhisattvas, samadhi, and prajnaparamita, etc., are mutually of one nature, which refers to the object of focus. That bodhisattva also does not discriminate samadhi, etc., which refers to the aspect. Among all worldly dharmas, the most supreme dharma is the three aspects. Thus, the four that are in accordance with the aspect of definitive understanding should be known as twelve aspects, each with the distinction of small, medium, and large. In order to explain the correct yoga of abandoning the four discriminations that are to be abandoned by being the unfavorable aspects of the path of seeing and the path of meditation that will be explained, it is said: The apprehended discriminations are of two kinds, by basis and its antidote, by distinctions such as ignorance and aggregates, those are each of nine kinds. Among them, the apprehended discriminations are of two kinds, namely, those that rely on all afflictions and those that rely on the objects of the antidote side. The objects of all afflictions are also of nine kinds, and therefore their discriminations are also of nine kinds. The objects of the antidote side are also of nine kinds, and therefore their discriminations are also of nine kinds, that is, the apprehended discriminations are each of nine kinds. Among them, the objects that are completely aroused by ignorance