English
It exists from the first bhumi of Mahayana onwards. From then on, it is for the purpose of abandoning the afflictive obscurations. Some say that the Abhidharmakosha does not state that learners have the superknowledges of exhaustion in their continuums. If the treatise establishes the latter three superknowledges of the non-learner's continuum as the three knowledges, then the learner should have the first knowledge. Because they have the superknowledges of remembering previous lives and the divine eye. If you say that, it is not pervasive, because learners are said to be continuums with ignorance that is afflictive. This is unreasonable, because the commentary on the Abhidharmakosha says: Are these superknowledges not considered to exist in learners? For what reason are the knowledges of learners not made? For learners, it is accepted, but because the continuum is with ignorance, the knowledge is not explained. Because ignorance overwhelms it. In the section on "object and aspect," there are four: the basis of the path of joining, the essence, the analysis of intelligence, and the analysis of numerical certainty. The first will be explained in the second chapter. The second has three: definition, classification, and individual meanings. The first has two: negation and affirmation. The first is: Some say that the definition of the path of joining is the direct realization that arises after the completion of the path of accumulation and before the arising of the path of seeing. Also, there are two: the path of accumulation of one's own system arises after completion, and as before. The first is: The Mahayana path of joining, which is preceded by the realization of the Hearer Arhat, is the subject. It should be that definition. Because it is that object to be defined. It cannot be accepted, because it is not that which is before the arising of the path of seeing, because that has already preceded it. The second is: The Solitary Realizer path of joining, which enters the Solitary Realizer's path of joining, is the subject. It should be that definition. Because it is that object to be defined. It cannot be accepted, because which Solitary Realizer's path of joining does not arise after the completion of the Solitary Realizer's path of accumulation. If the first point is not established, then it should be so. Because there is such an example, which Hearer path of joining enters the Solitary Realizer's path, if it enters that path, because it does not enter from the path of accumulation of that path, it is not pervasive. If the latter point is not established, then the Solitary Realizer who is preceded by the Hearer who is born simultaneously should not exist. The टीका says, the true direct realization after the completion of the liberation part and
Chinese
所谓的“与世间法相顺应的，以修所生慧为主”是指，意在观修自宗的证悟之道的加行道。如果是这样，那么它不周遍，因为加行道者的相续中的后得智，以及已得入流果的菩萨加行道者的相续中的现观不定是现量。关于大乘加行道的定义，有些说是大乘资粮道圆满后生起，且在大乘见道未生起之前的现观；有些说是，那圆满后生起的大乘现观，是与世间法相顺应的，以修所生慧为主；还有些说是，证悟空性的大乘义现观；有些对它提出自相违不成立的过失，说是以所缘、行相等五种特征所具有的大乘决择分，以量成立；有些对它安立小乘加行道也有所缘、行相等，所以是不定的过失，说是以所缘、所缘方式等五种特征，比小乘加行道更为殊胜的大乘决择分。在五种说法中，第一种，获得大乘资粮道后进入声闻道的声闻加行道，有法，因为是那个定义的缘故，即，因为是那大乘资粮道圆满后生起，且在大乘见道未生起之前的现观的缘故。第一个，因为是大乘资粮道圆满后生起的加行道的缘故。如果对定义加上菩萨的现观，那么，之前的那个声闻进入大乘道的那个大乘资粮道，有法，因为是那个定义的缘故。要知道立宗的方式如前。第二种，已得入流果的菩萨加行道者的相续中的现量证悟人无我的瑜伽现量，有法，因为是定义的缘故，所以对那一分成立，因为是所诠义的缘故。不能许，因为是瑜伽现量的缘故。第三种，菩萨加行道者的相续中的他心通现量，有法，因为是
English
The so-called "being in accordance with worldly dharmas, mainly arising from meditation" refers to the path of application that contemplates the realizations of one's own system. If so, it is not pervasive, because the subsequent wisdom in the continuum of the path of application practitioner, and the direct perception in the continuum of the bodhisattva path of application practitioner who has attained the stream-enterer's realization are not necessarily manifest. Regarding the definition of the Mahayana path of application, some say it is the direct realization that arises after the completion of the Mahayana path of accumulation and before the arising of the Mahayana path of seeing; some say that the Mahayana direct realization that arises after that completion is in accordance with worldly dharmas and is mainly arising from meditation; others say it is the Mahayana meaning direct realization that realizes emptiness; some point out the fault of self-contradiction and non-establishment, saying that the Mahayana decisive factor with five characteristics such as object and aspect is established by valid cognition; some establish the fault of being indefinite because the Hinayana path of application also has objects and aspects, saying that the Mahayana decisive factor that is more superior to the Hinayana path of application in terms of five characteristics such as object and way of object. Among the five statements, the first, the Hearer's path of application who has attained the great Mahayana path of accumulation and entered the Hearer's path, has the property, because of that definition, that is, because it is the direct realization that arises after the completion of the Mahayana path of accumulation and before the arising of the Mahayana path of seeing. The first, because it is the path of application that arises after the completion of the great Mahayana path of accumulation. If the definition is added to the direct realization of the bodhisattva, then the previous Hearer who entered the Mahayana path, that great Mahayana path of accumulation, has the property, because of that definition. Know that the way of establishing the sign is as before. The second, the yoga direct perception that directly realizes the selflessness of the person in the continuum of the bodhisattva path of application practitioner who has attained the stream-enterer's realization, has the property, because of the definition, so it is established for that part, because of the meaning to be expressed. It cannot be admitted, because it is yoga direct perception. The third, the clairvoyance direct perception that knows the minds of others in the continuum of the bodhisattva path of application practitioner, has the property, because it is
Chinese
因为那是所诠之故。不应许，因为未证悟空性之故。若不成立，则彼法，应成现证悟空性，因为是证彼之现量之故。第四，则彼法，应成非彼之体性，因为观待于彼，体相变异之故。立宗遍是承许的，因为是具有所缘行相等五种特征的大乘之决择分顺品之体性之故。立宗遍于遮破他宗也同样成立。另外，菩萨加行道者的相续之有情无我之证悟之证悟类法，应成是彼，因为那是所诠之故。若应许，则应成是无有实执之相状者。第五，则彼非彼之体性，因为小乘之加行道也具有所缘、缘相等等五种特征之故。遍是已承诺，若不成立，则小乘之加行道具有所缘行相等五种特征之能立，应当了知如是安立之比量。又，若是菩萨之加行道，则应成是等持，因为若是彼，则应成是彼体性之故。第二是，异生相续之解脱道，是超越解脱顺品之位者。第二分类中，从乘之门而分，有声闻、独觉、大乘之加行道三种。彼一一也从体性之门分为暖位、顶位、忍位、胜法位四四种。从开示方式之门，有从最初五品所开示之加行道五种。彼一一也有正示菩萨之加行道和间接表示小乘之加行道两种。第三分类各自之义中，声闻、独觉、大乘之加行道三种之体性依次是，声闻异生、独觉之种姓异生、大乘异生之相续之现观，是超越解脱顺品之位者。从最初五品所开示之大乘之加行道五种之体性依次是，从所缘行相等五种特征之门，超胜于小乘之加行道之等持所摄之大乘决择分顺品，以及小乘之证悟类，以无自性而修习之等持所摄之大乘。
English
Because that is the object to be expressed. It should not be accepted, because one has not realized emptiness. If it is not established, then that dharma should become a direct realization of emptiness, because it is the direct perception of realizing it. Fourth, then that dharma should not be its own nature, because depending on it, the characteristics change. The subject-predicate relationship is accepted, because it is the nature of the Mahayana's decisive part, which has five characteristics such as the object and aspect. The subject-predicate relationship also applies to refuting other views. Furthermore, the realization of selflessness of a person in the continuum of a Bodhisattva practitioner is a type of realization, and it should be that, because that is the object to be expressed. If accepted, then it should become a form without attachment to reality. Fifth, then that is not its nature, because the Hearer's path of application also has those five characteristics such as the object and the way of focusing. The pervasion is accepted, and if it is not established, then it should be known that the Hearer's path of application has the five characteristics such as the object and aspect, and the measure of proof that has been established is the same. Also, if it is the Bodhisattva's path of application, then it should become meditative stabilization, because if it is that, then it should become that nature. The second is, the path of liberation in the continuum of an ordinary being is beyond the state of the qualities conducive to liberation. In the second division, dividing by way of vehicle, there are three paths of application: Hearer, Solitary Realizer, and Great Vehicle. Each of these also has four each in terms of essence: heat, peak, forbearance, and supreme dharma. From the perspective of the way of teaching, there are five paths of application taught from the first five topics. Each of these also has two: the explicitly taught Bodhisattva's path of application and the implicitly taught Lesser Vehicle's path of application. In the third division, in the meaning of each division, the characteristics of the three paths of application of Hearer, Solitary Realizer, and Great Vehicle are respectively: the direct realization in the continuum of a Hearer ordinary being, a Solitary Realizer lineage ordinary being, and a Great Vehicle ordinary being, which is beyond the state of the qualities conducive to liberation. The characteristics of the five Great Vehicle paths of application taught from the first five topics are respectively: the Great Vehicle's qualities conducive to decisiveness, which are included in the meditative stabilization that surpasses the Lesser Vehicle's path of application through the five characteristics such as object and aspect, and the Great Vehicle included in the meditative stabilization that meditates on the absence of inherent existence of the Lesser Vehicle's types of realization.