Chinese
這裡“以其標誌”的意思是，以其標誌的方法。 “善現”等等，凡是像那樣回答少的，這裡“極少”的意思是，無限的方法。從第九品的一半開始，到第二十品的一半為止的十一品，是完全現證。 第五，頂點現證之際。 從此以上是頂點現證，應當講述殊勝的道。那樣，十地之階段的差別中，從第十五等開始的六種發心，是以殊勝道。其中，最初的五種，各自有加行、正行和後行。其正行中，又有小、中、大之分。又，小等之中，有小之小等的差別，以三種方式，十四種是色界和無色界的七處，各自九九，第八為七，意思是變成七十種。其中，最初的發心等和發心的差別兩種是頂點現證，即使是自然成就之道，但在那段時間裡，想要不間斷地成辦有情之義，並且說遮止頓時生起，因此，通達解脫分和通達決擇分無有不具備，由此暗示，具備解脫分自性者有三，以及標誌和 增長和依止的等持等的決擇分相應的四者，是以宣說一切相智的道理而確定。各自以小、中、大的差別，如是共有十二。見道的加行階段有二，正行階段有二。修道的加行階段也有二，正行階段有九，因此共有三十種差別。此處，從見道的加行差別中，捨棄所取的分別二者，而在正行階段的差別中，則是能取的分別。
English
Here, "by its sign" means the method of its sign. "Subhuti" and so on, whoever answers little like that, here "very little" means the infinite method. From the half of the ninth chapter to the half of the twentieth chapter, the eleven chapters are complete Abhisamaya. Fifth, the occasion of the peak Abhisamaya. From here above is the peak Abhisamaya, the distinguished path should be discussed. Likewise, in the differences of the ten Bhumi stages, the six Bodhicittas starting from the fifteenth, etc., are by the distinguished path. Among them, the first five each have application, main practice, and subsequent practice. In its main practice, there are also divisions of small, medium, and large. Also, among the small, etc., there are differences of small of small, etc., in three ways, fourteen are the seven places of the form and formless realms, each nine nine, the eighth is seven, meaning it becomes seventy kinds. Among them, the first Bodhicitta, etc., and the two differences of Bodhicitta are the peak Abhisamaya, even if it is the spontaneously accomplished path, but during that time, wanting to accomplish the meaning of sentient beings without interruption, and saying to prevent sudden arising, therefore, understanding that there is no lack of conformity with the liberation aspect and conformity with the definitive aspect, thereby implying that those with the nature of the liberation aspect have three, and the signs and Increasing and relying on Samadhi, etc., the four that correspond to the definitive aspect are determined by the reason for explaining all-knowingness. Each with the difference of small, medium, and large, thus there are twelve in total. There are two stages of application on the path of seeing, and two stages of main practice. There are also two stages of application on the path of meditation, and nine stages of main practice, so there are thirty kinds of differences. Here, from the application differences of the path of seeing, the two conceptualizations of what is taken are abandoned, and in the differences of the main practice stage, there are the conceptualizations of what is grasped.
Chinese
修道之道的再次结合的差别，对于所取之相的分别念，能断除二者，而正行之差别，则能断除能取之相的二者。各自对治的差别，各自断除分别念的二者。也就是说，九种发心，每一种都有两种不相符的方面，即摧毁十八种，以部分来区分，这指的是形态，那是修道之道的正行，指的是八种对治，被称为八种对治。在这些之中，以分别念来修习，因此说分别念。因为从因到果是近取，所以对于事物本身的细微垢染的根除，要非常努力，这是对学者的意图。显现的因之分别念，对于不动等，是不存在的，应该了知。那么，在此处断除八种分别念，是色界的解释，以及圣者解脱部的断除三界所摄之物等，如何不相违呢？三界所摄之物，是与世间的决择分相符的，具有随顺因缘的某种分别念。这在色界中，如何合理地断除呢？意思是说，在意义上没有矛盾。那么，四种分别念的差别，三界所摄之物，在极喜地如前所说，包含在无明之中的，是由于断除无明而断除，而不是特别分开来断除无明。修道之道的欲界九种，是由无垢等对治的差别来断除的。而色界的无明习气的差别十五种，对于所化众生所作的如是性等分别念的习气差别七十二种，是由十五种对治的差别来断除的，除此之外，没有宣说的无明习气的差别，能取和所取的分别
English
The differences in the re-combination of the path of meditation, for the conceptualizations of the aspect of the apprehended, can eliminate the two, while the differences in the main practice will eliminate the two conceptualizations of the apprehender. Each difference of the antidote separately eliminates the two differences of conceptualization. That is to say, the nine bodhicittas, each of the nine has two opposing aspects, that is, destroying eighteen, distinguishing by parts, this refers to the form, that is the main practice of the path of meditation, referring to the eight antidotes, called the eight antidotes. Among these, the conceptualizations are practiced, therefore conceptualization is spoken of. Because from cause to effect is proximate, therefore, one must strive very hard to eradicate the subtle defilements of the thing itself, this is the intention for the learners. The manifest conceptualizations of the cause, for the immovable and so on, do not exist, it should be known. Then, here, the elimination of the eight conceptualizations is the explanation of the form realm, and the noble liberated group's elimination of the things included in the three realms, etc., how is it not contradictory? The things included in the three realms are those that are in accordance with the worldly determination, and have some conceptualization of those who have the condition of being connected. How can this be reasonably eliminated in the form realm? It means that there is no contradiction in meaning. Then, the differences of the four conceptualizations, the things included in the three realms, in the Extremely Joyful Ground, as previously stated, those included in ignorance are eliminated by eliminating ignorance, rather than specially separating and eliminating ignorance. The nine of the desire realm of the path of meditation are eliminated by the differences of the antidotes such as the stainless. And the fifteen differences of the ignorance habitual tendencies of the form realm, the seventy-two differences of the habitual tendencies of the conceptualizations such as suchness made for the sake of the trainees, are eliminated by the fifteen differences of the antidotes, and other than that, the differences of the ignorance habitual tendencies that have not been declared, the conceptualizations of the apprehended and the apprehender.
Chinese
念头的习气之差别，以其他对治之差别而遣除，故而安立第四禅与无色界，这与圣者的意趣不相违背。其中，顶峰之现观，经论中已作简要开示。其之相与次第增，教法心及一切住，见名为及修持名，所作之道各各别，四种分别之对治，以及四种之异相，无间三摩地，以及邪执持，是为顶峰之现观。对此广说，经论中云：梦中一切法，如梦之所见等，达于顶峰之加行，许为十二种相。如是，获得顶峰，乃是三遍智之加行达到极点。对此所说：又若如是等等，是为第一相。另若如是等等，是为第二相。另若如是等等，是为第三相。另若如是等等，是为第四相。另若如是等等，是为第五相。另若如是等等，是为第六相。另若如是等等，见名为自性。若得寂静等等，是为第七相。另若如是等等，执持是加持。降临是进入。加持是真实的加持。若以真实之加持而行等等，是为第八相。以善巧方便等所行持，是为遍知。其义之章节，即第二十品。新入大乘者，为生起邪慢之故，魔会临近，此处魔之事业之境况是：又于彼等等，于彼，真实是加持。欢喜是获得自己事业之机会，是为作事之义而欢喜。力量是欢喜之能力。威严是威力之能力。光彩是变得明亮而成为威严。精进是指对自己生起我慢。轻蔑是不恭敬。大笑是指内心嘲笑。深
English
The differences in the habitual tendencies of thoughts are eliminated by the differences in other antidotes, and thus the establishment of the fourth dhyana and the formless realms is not contradictory to the intention of the noble ones. Among them, the peak realization is briefly taught in the scriptures. Its signs and gradual increase, the teachings, the mind, and all that abides, what is called 'seeing' and what is called 'meditation,' the paths of action are separate, the antidotes to the four kinds of discrimination, as well as the four kinds of aspects, the uninterrupted samadhi, and the wrong grasping, are called the peak realization. This is explained in detail in the scriptures: 'Even in dreams, all phenomena, such as seeing like dreams, the signs of the practice that has reached the peak, are considered to be twelve aspects.' Thus, obtaining the peak is the culmination of the practice of the three omniscient ones. Regarding this, it is said: 'Again, if so and so forth,' is the first sign. 'Again, if so and so forth,' is the second sign. 'Again, if so and so forth,' is the third sign. 'Again, if so and so forth,' is the fourth sign. 'Again, if so and so forth,' is the fifth sign. 'Again, if so and so forth,' is the sixth sign. 'Again, if so and so forth,' seeing is the nature itself. 'If it becomes peaceful,' and so on, is the seventh sign. 'Again, if so and so forth,' holding is blessing. Descending is entering. Blessing is the true blessing. 'If one goes by the true blessing,' and so on, is the eighth sign. What is practiced by skillful means, and so on, is complete knowledge. The chapter on its meaning is the twentieth chapter. For those newly entering the Mahayana, in order to generate wrong pride, the demons will approach. Here, the situation of the demon's activities is: 'Again, to that,' and so on. To that, truth is blessing. Joy is obtaining the opportunity for one's own work, it is joy for the sake of doing. Power is the ability of joy. Majesty is the ability of power. Radiance is becoming bright and becoming majesty. Diligence refers to pride in oneself. Contempt is disrespect. Great laughter refers to laughing inwardly. Deep