English
By manifesting the nature of the great king, in any way not abandoning the benefit of sentient beings, practicing is the peak of patience, the nature of attaining manifest realization, the characteristic of being definitely stable. From definite stability, the mind will become completely abiding, therefore the nature of the supreme of Dharma, complete abiding of mind, is proclaimed. As it is said in the scripture: "The four continents and a thousand, two thousand, three thousand are used as examples, by the power of many merits, the perfection of Samadhi is proclaimed." This means that the Mount Meru and the oceans, etc., of the four continents and the thousand, two thousand, three thousand world systems can be measured by scales, can be measured by drops of hair tips, etc., each as an example, from that especially surpassing and exceeding the limit, the nature of Samadhi is proclaimed by the power of many merits, this is the nature of the supreme of Dharma, the nature of attaining the peak of manifest realization, the characteristic of complete abiding of mind. Because the peak corresponding to the decisive part is obtained, the peak of the path of seeing arises, in order to truly show the aspects that are incompatible with this, the four ways including the antidote are explained. First, in order to grasp the incompatible aspects, the two kinds of conceptualization are briefly proclaimed. As it is said in the scripture: "When entering and returning, the apprehended conceptualizations, each has nine kinds of nature, it should be known as the nature of non-object." This means that Bodhisattvas who rely on entering and whose nature is non-object, uphold the Dharma, and those who rely on returning and whose nature is object, such as Shravakas, abandon the Dharma to grasp, so the nature of conceptualization and inferiority, etc., each has nine kinds of nature according to the difference of objects. Because it is not related to things as they are, but only entering appears as inverted, it should be known as the incompatible aspect - conceptualization. After that, the two kinds of grasping conceptualization are briefly proclaimed. As it is said in the scripture: "After distinguishing individual beings, in sentient beings, real and imputed, it is considered that there are grasping conceptualizations, each of them has nine kinds of nature. If the meaning of what is grasped is not like that, then what do they grasp with?"
Chinese
因此，这些执持的，是自性空性的体性。这是它的意思。就凡夫而言，执持人我实有，就圣者而言，执持士夫假有，以有依之门而执持，如是分别执持和舍弃，以及并非殊胜出离等等，以所缘的差别而各有九种体性。这些也因为并非如实而入，所以在何时，这些所缘的事物并非如是显现为可执持的体性，那时这些心识想要执持。因此，应当了知不相顺品是分别。因此，这些是执持的自性空性的体性，这在之前的场合也应当结合。之后，以中间的九个偈颂，从广义上显示能取和所取的分别，首先，什么是能取分别最初进入之方的九种有依？本体自性与种姓，道即是真实成就，了知的对境不错乱，对治的不相顺品等，自己证悟与作为，以及彼之作业之果上，进入之方的有依之，分别彼即立为九种。这是它的意思。以远离道和果而不错乱地认为远离，因此是本体自性。对于殊胜和低劣的果，以远离和亲近之因，即是大乘种姓。依靠它而如幻般证悟，因此是见道等道真实成就。仅仅是显现影像，因此是了知的对境不错乱。以见到功德和过患为先导，因此是应取和应舍的对治和不相顺品。以远离一切垢染，因此是自己证悟。以圆满一切愿望，因此是色身等。做他利之事，以任运成就事业，因此是对三神变自在的作业。以善巧真实方便的力量，将安置于三乘菩提之果，以无过失，因此是进入应取之境。
English
Therefore, these that are apprehended are the characteristic of emptiness of essence. This is its meaning. In the case of ordinary beings, they apprehend the person as substantially existent, and in the case of noble ones, they apprehend the person as nominally existent, apprehending through the door of having a basis. Thus, discriminating between grasping and abandoning, and not being supreme liberation, etc., each has nine aspects due to the differences in objects. These also do not enter as they are in reality, so when the objects of these are not present as the nature of being apprehended in that way, then those minds want to apprehend. Therefore, it should be known that the unfavorable aspects are discrimination. Therefore, these are the characteristics of being devoid of the nature of apprehension, and this should also be applied in the previous case. After that, with nine intermediate verses, those discriminations of the apprehended and the apprehender are shown in detail. For now, what are the nine supports of the aspect of entering, which is the first discrimination of the apprehended? The essence itself, and the lineage, and the path is truly accomplished, and the object of knowledge is not confused, and the opposing unfavorable aspects, and self-realization and action, and on the fruit of its action, the dependent of the aspect of entering, that discrimination is considered to be ninefold. This is its meaning. Because of being separated from the path and the fruit, not wrongly thinking of being separated, therefore it is the essence itself. For the superior and inferior fruit, the cause of being far and near is the lineage of the Great Vehicle. Relying on that, realizing it as like an illusion, therefore the path of seeing, etc., is truly accomplished. Merely being an appearance, therefore the object of knowledge is not confused. With seeing qualities and faults as the precursor, therefore it is the antidote and the unfavorable aspects that should be taken and abandoned. Because of being separated from all defilements, therefore it is self-realization. Because of fulfilling all aspirations, therefore it is the form bodies, etc. Doing the benefit of others, because of spontaneously accomplishing activities, therefore it is the action of being the master of the three miracles. With the power of being skilled in true means, placing them on the fruit of the enlightenment of the three vehicles, because of being without fault, therefore it is entering into the state of being apprehended.
Chinese
哦，如此这般，对于分别念生起之方的所依 认为有九种。这些是见道之加行位所应断除的。第二种所取的分别念，退转之方的所依九种是什么呢？因为堕入有寂之故，以及证悟低下之故，以及没有摄受之故，以及道之相不圆满之故，以及随他缘而行之故，以及所作颠倒之故，以及短暂之故和杂多之故，以及于住与行之愚昧之故，以及名为随行之后。此乃九种分别念之自性，是退转之方的所依，于声闻等心中生起。如是说。由于远离智慧与慈悲，无论堕入轮回或涅槃，以证悟低下之故；由于远离善知识等，以没有摄受之故；由于不是一切所知障之对治，以道之相不圆满之故；由于依赖佛陀等的教诲，以随他缘而行之故；由于不入于如是所说之大心等，以所作颠倒之故；由于仅是对治烦恼障，以短暂之故；由于未证悟一切法一味，以证悟四果等种种差别之故；由于不于三轮作意，以愚昧或未舍弃一切无明习气之故，以不知住与行；由于摄集一切大乘之故，一切种智是所有涅槃之终结，随行者皆有过失之故，对于所应退转者，如是所取的分别念，退转之方的所依，于声闻和独觉之相续中生起九种，这些是见道之心 和心所生起之位所应断除的。第一种执着的分别念，有情补特伽罗实有的所依九种是什么呢？执着和舍弃，以及作意和诸界，以及此三者和近取，以及住和现行耽著，以及法之
English
Oh, in this way, it is considered that there are nine supports for the arising of conceptual thoughts. These are to be abandoned by the stage of application of the path of seeing. What are the nine supports of the second apprehended conceptual thought, the side of decline? Because of falling into existence and peace, and because of inferior realization, and because of not being embraced, and because the aspects of the path are incomplete, and because of going by other conditions, and because of wrong actions, and because of being short-lived and diverse, and because of being ignorant of dwelling and proceeding, and because of what is called following after. This is the nature of the nine conceptual thoughts, it is the support of the side of decline, arising in the minds of Hearers and so on. It is said. Because of being separated from wisdom and compassion, falling into either samsara or nirvana, because of inferior realization; because of being separated from virtuous friends and so on, because of not being embraced; because of not being the antidote to all obscurations of knowledge, because the aspects of the path are incomplete; because of relying on the teachings of the Buddhas and so on, because of going by other conditions; because of not entering into the great mind and so on as mentioned, because of wrong actions; because of only being the antidote to the obscurations of afflictions, because of being short-lived; because of not realizing all dharmas as one taste, because of realizing various differences such as the four fruits; because of not conceptually thinking about the three spheres, because of being ignorant or not abandoning all habitual tendencies of ignorance, because of not knowing dwelling and proceeding; because of gathering all the Great Vehicle, all-knowingness is the end of all nirvanas, those who follow after all have faults, for those who should decline, thus the apprehended conceptual thought, the support of the side of decline, arises in the continuum of Hearers and Solitary Buddhas in nine ways, these are the mind of the path of seeing and what arises from the mind is to be abandoned by the stage of arising. What are the nine supports of the first grasping conceptual thought, the real existence of a person? Grasping and abandoning, and attention and the elements, and these three and close association, and dwelling and manifest attachment, and the Dharma of
Chinese
事物的施设，贪著和对治，以及随欲而行的过患，首先要了解执着。这是要说的。对于诸法，以取舍的自性作为作者而缘取，即是执取和舍弃；对于事物，以执为实有而作意；与作为因的现行贪着相联的果，与三界相联；以不缘色等的方式作意，即是安住于彼等；以完全执持外境的事物相状，即是现行贪着；以将名称施加于其意义，即是施设法的实物；以将不顺品的对境作为相状，即是完全贪著；以将无常和痛苦等视为道，即是执着对治；由于没有正确了解般若波罗蜜多，对于那些不能如愿证得无上菩提者，以执着于胜义谛的事物，即是执着所缘的九种人我实执之分别念。这些是见道之加行，应以暂时的状态来断除。第二种执着之分别念，即是九种以补特伽罗施设而存在的有依。何为九种呢？不特意决定发生，于道执非道，与灭俱生的生，有事和无事，安住和种姓的坏灭，追求意义和无因，以及反驳者所缘，是其他的执着分别念。这是要说的。声闻等的果位决定生起，因此不特意决定如是而生起；由于没有想要证得自利的道，因此确定执着其他的道为非道；由于真实遮止一切事物，因此执着为与生俱生；由于无间和显现为异体，因此执着一切事物为有和无；如同安住于虚空的鸟等，因此安住于色等；由于正确修持菩萨行，因此声闻等的种姓坏灭；没有胜于如是的
English
The imputation of things, attachment and antidote, and the fault of going as desired, first one must understand clinging. This is what is to be said. Regarding phenomena, taking and discarding are identified as agents, thus clinging and discarding; regarding things, minding them by clinging to them as true; the result associated with manifest attachment as a cause is related to the three realms; abiding in them by minding them in a way that does not focus on form, etc.; manifestly clinging by completely grasping the appearance of things externally; imputing the reality of dharma by closely associating names with their meanings; completely attaching by making objects of opposing sides into characteristics; clinging to the antidote by viewing impermanence and suffering, etc., as paths; because of not correctly understanding the Perfection of Wisdom, clinging to things as ultimately real for those who are unable to attain supreme enlightenment as desired, these are the nine kinds of conceptualization that cling to the object of clinging, the self of a person as real. These are the application of the path of seeing, which should be abandoned by a temporary state. The second kind of clinging conceptualization is the nine dependent arisings that exist as imputations of a person. What are the nine? Not intentionally determining to arise, definitely clinging to the path as not the path, birth together with cessation, having and not having things, abiding and the destruction of lineage, striving for meaning and without cause, and the object of refuters, is another clinging conceptualization. This is what is to be said. The fruit of the Hearers, etc., definitely arises, therefore not intentionally determining to arise as such; because there is no path to want to attain one's own benefit, therefore definitely clinging to another path as not the path; because truly preventing all things, therefore clinging to being together with birth; because of being without interruption and appearing as different entities, therefore clinging to all things as having and not having; like birds, etc., abiding in the sky, therefore abiding in form, etc.; because of correctly practicing the conduct of a Bodhisattva, therefore the lineage of Hearers, etc., is destroyed; there is nothing superior to suchness,