English
E! How not to become the consciousness of duality, and how not to become the consciousness of non-duality, thus completely dedicate, the dedication that is spoken of is its form, the mind constantly abiding in the non-duality of Dharma-nature is the essence, this is the heart essence. In the Ornament of Light it says: By other means, the nature of the Samadhi of merit beyond measure is the mind constantly abiding. What is said is that because rejoicing and merit are two different things, it is explained from the perspective of merit, therefore rejoicing itself is suitable to become Samadhi. Entering the vehicle, entering the practice, non-returning, one-birth-bound four Bodhisattvas, refers to the antidote to the four discriminations, the four realizations of the path of seeing and the path of cultivation, as well as the four application paths, the seven impure lands of the faith-conduct land, the three pure lands, abiding in the tenth land, there are three views on these four, the first is the view of the noble ones, the latter is the view of one's own school, so it is considered that the latter is reasonable. The third is that the mind constantly abides in the meaning of non-duality. Where does it abide? It abides in the nature of the Samadhi spoken of in the Sutras. How is it said? It is said from the gate of showing the abundance of the merit of rejoicing. From where is it shown to be abundant? Although the land wheels of the four continents and other three thousand great thousand worlds are measured with scales, and water droplets are taken with the tip of a hair as examples, their quantities can be measured, but the four Bodhisattvas practice the six perfections, and all the roots of virtue of the essence of generating Bodhicitta, etc., the accumulation of merit and wisdom of rejoicing with Samadhi, that is, with one mind and one intention, cannot be measured, through these examples, it is explained from the perspective of showing the abundance of merit that the essence is particularly excellent and beyond quantity. How can the waters of the three thousand worlds be measured? From the scriptures it is said that measurable things with quantity can be measured with the scales of the direct perception wisdom of the yogis. Here, the phrase "from the scriptures" is missing in the scriptures, which is incorrect, because it appears from the Manifest White (རྟོགས་དཀར།). The meaning of taking each as an example is, or the things that are measured with scales such as the four continents, one by one...
Chinese
或者作为例子来做。第二是，标志等等，等等，是指将太阳显现出来。第二是详细解释顶峰结合之法的第二个，即见道顶峰结合。为了衔接此处的界限并解释意义，分章节阐述，首先解释应断除的所取分别念和能取分别念。第二部分分为两部分：衔接界限和解释意义。第一部分是，如果与生起次第相结合，则在决定之顶之下生起见道顶峰，因此要阐述它。经部联系是，如论典一样，结合顶峰已经阐述完毕，首先简要地阐述了分别念。第二部分分为两部分：应断除的和对治。第一部分分为两部分：衔接界限和解释意义。第一部分是，对于那个见道顶峰，有四种与它的不相容的方面，即暗示的对治，因此要阐述它。第二部分分为三部分：简要地阐述，详细地解释，以及对治的表示方式。第一部分分为两部分：简要地阐述所取分别念和能取分别念。第一部分分为三部分，其中第一部分是，在四种之中，暂时说了两种不相容的方面，即所取分别念。第二是，菩萨的进入之处，大乘的道果，以及由此相反的所缘境，小乘的道果，执著于应取舍，这是两种所取分别念。那两种各自都具有九种自性，那些都是执著于自己的所缘境不如实存在的自性，因此应当知道是分别念。对于不退转者和一生补处者，随喜他们的善根，并回向无上圆满菩提，像不变成二的观念和不变成无二的观念那样，完全地回向。如《般若经》所说：“母亲仅仅是不分别念吗？或者从禅定到布施的度，也是不分别念吗？” 善现说：“具寿舍利子，母亲是不分别念。”等等，这是从对治的角度来显示的。第三部分分为四部分：分别念的体性，显示为不相容的方面，分类，证明是错乱。第一部分分为两部分，其中：所缘是菩萨的进入之处，不执著于相，以及它的相反的所缘境，执著于相的体性本身。
English
Or to do as an example. The second is, signs and so on, etc., refers to making the sun appear. The second is the second of explaining the Dharma of the peak union in detail, which is the path of seeing peak union. In order to connect the boundaries here and explain the meaning, the chapter is elaborated, first explaining the grasping thought and the holding thought to be abandoned. The second part is divided into two parts: connecting the boundaries and explaining the meaning. The first part is, if combined with the generation stage, the peak of seeing arises below the peak of certainty, so it is explained. The Sutra connection is, like the treatise, the combination peak has been explained, and the first thought is briefly explained first. The second part is divided into two parts: what should be abandoned and the antidote. The first part is divided into two parts: connecting the boundaries and explaining the meaning. The first part is, for that peak of seeing, there are four aspects incompatible with it, namely the implied antidote, so it is explained. The second part is divided into three parts: briefly explaining, explaining in detail, and the way of representing the antidote. The first part is divided into two parts: briefly explaining the grasped thought and the holding thought. The first part is divided into three parts, of which the first part is, among the four, temporarily speaking of the two incompatible aspects, namely the grasped thought. The second is, the place of entry of the Bodhisattva, the fruit of the Great Vehicle path, and the object of the opposite of this, the fruit of the Lesser Vehicle path, clinging to what should be taken and abandoned, these are the two grasped thoughts. Each of those two has nine natures, and those are the natures of clinging to their own objects of perception as not truly existing, so it should be known as thought. For those who do not regress and those who are bound by one birth, rejoice in their roots of virtue and dedicate them to unsurpassed perfect enlightenment, dedicating them completely as if not becoming the concept of two and not becoming the concept of non-duality. As the Perfection of Wisdom Sutra says, "Is the mother merely non-conceptual? Or is the perfection of generosity from meditation also non-conceptual?" Subhuti said, "Venerable Shariputra, the mother is non-conceptual," etc., this is shown from the perspective of the antidote. The third part is divided into four parts: the nature of thought, showing incompatible aspects, classification, proving it to be delusion. The first part is divided into two parts, of which: the object is the place of entry of the Bodhisattva, not clinging to the sign, and its opposite object of perception, the nature of clinging to the sign itself.
Chinese
其次，本体等方面，以及堕入有寂等方面。相状是：菩萨等以想要接受佛法的方式，执着于应取之所取；声闻等以想要舍弃自宗之法的方式，执着于应舍之所取。次第是，对于进入和退出的所取，进行两种分别。第二，这二者是见道顶的相违品，因为是应断之故。例如，如同见道所断烦恼一样。第三，这两种分别各自都有九种，因为有九种境的差别。第四，九种共有十八种，要知道这不是如实地执着境，而是执着于自己的本体，因为自境颠倒显现之故。如同吃了曼陀罗花的人，在虚空中执着于金针一样，与所执之境的实物无关地执着，如同执着一样，境并不存在。第二有三：第一，如是等等。第二有二：真实的意义和遣除诤论。第一有三：分别的本体是：执着的分别之分类依据。如果分类，则认为是众生在意义上实有，以及众生以分别假立而有的实执和假立执的分别。以凡夫和圣者的差别，因为有这两种执着。分别的分类是：这两种分别各自都具有九种自性。成立为错乱是：为什么称这些为分别呢？因为这些分别以空性的自性，空于自己所执着的方式。因为这些分别想要执着于如同执着一样的境，但实际上并非执着。原因在于，或者因为分别所取的诸法并非如所取那样存在。这些理由与之前的两种分别以及“并非如实之境的自性”在这里也适用。这两种分别是：唉呀，具寿善现，大菩萨如果行于母，那就是行于心要。那
English
Secondly, the nature and so on, as well as falling into existence and peace and so on. The aspects are: Bodhisattvas and others cling to what should be taken as they wish to receive the Dharma of the Buddha; Hearers and others cling to what should be abandoned as they wish to abandon their own doctrine. The order is that there are two kinds of discrimination regarding what is taken in entering and leaving. Secondly, these two are the opposite of the peak of seeing, because they are to be abandoned. For example, like the afflictions to be abandoned by the path of seeing. Thirdly, each of these two discriminations has nine, because there are nine kinds of objects. Fourthly, there are eighteen kinds of nine, and it should be known that this is not clinging to the object as it is, but clinging to one's own nature, because one's own object appears inverted. Like a person who has eaten Datura, clinging to a golden needle in the sky, clinging without being related to the reality of the object of clinging, just like clinging, the object does not exist. The second has three: First, thus and so on. The second has two: the real meaning and the refutation of disputes. The first has three: The nature of discrimination is: the basis of classification of the discriminating discrimination. If classified, it is considered that beings are substantially existent in meaning, and that beings are discriminated as substantially existent and nominally existent by discrimination. By the difference between ordinary beings and noble ones, because there are these two kinds of clinging. The classification of discrimination is: each of these two discriminations has nine natures. Establishing as confusion is: why are these called discriminations? Because these discriminations are empty of the nature of clinging in the way they cling to themselves. Because these discriminations want to cling to the object as they cling, but in reality they are not clinging. The reason is that, or because the objects taken by discrimination do not exist as they are taken. These reasons also apply here to the previous two discriminations and "the nature of not being a real object." These two discriminations are: Alas, venerable Subhuti, if a great Bodhisattva practices with the mother, then he is practicing with the essence. That