Chinese
大乘的加行道等持，确定有暖等四种，因为所断的能取所取的分别念确定有四种的缘故，以及对所取境无自性而确定引导的方式确定有四种的缘故。又，大乘的加行道后得也确定有四种，因为缘众生的意乐行为不同而确定有四种的缘故，以及获得不退转的征相的方式确定有四种的缘故，以及获得顶加行的方式不同而确定有四种的缘故。心不安住等。在这些时候，经论的教法和，词义二者。第一，圣者的宗派中，偈颂的第一句和，第三句二者的内部的摄持，以及第二句和第三句二者以外部的摄持，以及第四句以共同的名词术语来教导，这样认为。论师的这部论典只是教导了外部的摄持，偈颂的第一句三句教导了三种差别法，这样认为。第二种观点，有些人认为，具有三种特点的最殊胜的化身，是菩萨加行道者的摄持，因为通过对他们讲授大乘佛法，使他们不堕入小乘，而能完全摄持在大乘之中，是这样的善知识的缘故。如果他是他的摄持，那么他一定是他的外部摄持，因为那个加行是那个论典的意义加行的缘故。如果承认，那么，他的方便大悲心是不一定的。自宗认为，菩萨加行道者，从摄持的角度来说，比小乘加行道者更为殊胜，因为以最殊胜的化身和自相续的善巧方便这二者，使他们不堕入小乘，而能完全摄持在大乘之中的加行道者的缘故。基础和它的对治的。在这些时候，总的分别念的相状，以及从中确定这里所说的证悟，确定所认识的分别念。第一，现观庄严论中，宣说了执著有存在的分别念和执著无存在的分别念等等的散乱分别念十种，集论中，宣说了根本的分别念十种，俱舍论中，宣说了决定的分别念和，随
English
The Mahayana path of application, meditative equipoise, is definitely fourfold, such as warmth, because the conceptualizations of grasping and being grasped, which are to be abandoned, are definitely fourfold, and because the way to lead to certainty about the absence of inherent existence in the object being grasped is definitely fourfold. Furthermore, the subsequent attainment of the Mahayana path of application is also definitely fourfold, because the intentions and actions focused on sentient beings are definitely fourfold, and because the way to obtain the signs of non-retrogression is definitely fourfold, and because the ways to obtain the peak application are definitely fourfold. 'Not settling the mind itself,' etc. In these instances, there are the teachings of the scriptures and the meaning of the words. Firstly, in the system of the noble ones, it is held that the first and third lines of the verse indicate the internal holding, the second and third lines indicate the external holding, and the fourth line indicates the common terminology. The master's treatise only teaches the external holding, and it is held that the first three lines of the verse teach the three distinguishing qualities. Secondly, some say that the supreme emanation body with three distinguishing qualities is the holder of the Bodhisattva path of application, because by teaching them the Mahayana Dharma, they are not led to fall into the Hinayana, but are completely held in the Mahayana, and are virtuous spiritual friends. If he is his holder, then he must be his external holder, because that application is the meaning application of that treatise. If you accept that, then his means, great compassion, is not certain. The self-system holds that the Bodhisattva path of application is more excellent than the Hinayana path of application from the perspective of holding, because with the supreme emanation body and the skillful means of one's own continuum, they are not led to fall into the Hinayana, but are completely held in the Mahayana. The basis and its antidote. In these instances, there are the general characteristics of conceptualization, and from that, the determination of the realization taught here, and the determination of the recognized conceptualization. Firstly, in the Ornament for Clear Realization, ten kinds of scattered conceptualizations are taught, such as the conceptualization of grasping at existence and the conceptualization of grasping at non-existence, and in the Compendium of Topics, ten kinds of root conceptualizations are taught, and in the Treasury of Knowledge, the conceptualization of definite conceptualization and the subsequent