English
Because it is the yoga of a Bodhisattva. Therefore, it explains the other four. The second is: Wisdom (ཤེསཾ་རབཾ་, shesaṃ ravaṃ) that is the Dharma, it is the yoga of great effort and long-term realization, because one has not obtained the arising of meditation as the main thing in emptiness, so it is the yoga of a Bodhisattva who may be afraid of the Prajnaparamita. The yoga of great effort and long-term realization, that is the Dharma, you have three yogas of the three wisdoms, because your object of meditation has the aspect of the three wisdoms, you have three yogas of the three wisdoms. Therefore, the remaining ones are also explained. Fourth, there are three preliminary Dharmas of yoga: the qualities to be obtained, the faults to be abandoned, and the characteristics to be known. The first is divided into two, the first is: Merit (ཡོནཾ་ཏནཾ་, yonam tanaṃ) Maitreya Protector, that is the Dharma, there is a reason to explain its merits after the Mahayana yoga, because when practicing the Mahayana yoga, one must first see its merits. The second is: Mara and Mara, the fourteen kinds of subduing the power of Mara, etc., obtained by the power of practicing the Mahayana yoga, that is the Dharma, is the benefit of practicing the Mahayana yoga. The second is divided into two, the first is: After that (དེའིཾ་འོགཾ་, de'iṃ 'ogṃ) Maitreya Protector, that is the Dharma, there is a reason to explain the faults of the Mahayana yoga after the merits of the Mahayana yoga, because when practicing the Mahayana yoga after seeing the merits, one must first understand the faults that cause obstacles. The second is: Faults and difficulties (སྐྱོནཾ་དང་ཚེགཾས་, skyonṃ dang tshegṃs), when practicing the Mahayana yoga, the forty-six kinds of things that can be obtained with great difficulty, etc., that is the Dharma, is the fault of the Mahayana yoga, because it is the work of Mara that hinders the practice of the Mahayana yoga. The third is divided into three: connecting by means of reason, explaining the nature of each in detail, and concluding by means of number. The first is: Order (གོཾ་རིམཾ་, goṃ rimaṃ) Maitreya Protector, that is the Dharma, there is a reason to explain the characteristics of the Mahayana yoga after the faults of the Mahayana yoga, because when practicing the Mahayana yoga by taking and abandoning the merits and faults, one must first understand the characteristics of the Mahayana yoga.
Chinese
必须先进行。第二部分分为两部分：通过分类进行简要说明，以及分开解释各自的自性。第一部分分为两部分，第一部分是：གཾང་གིཾས་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）大乘结合的体性，具有四种形态，即从能动和所动的角度分为三种，从业动和所动的角度分为一种。第二部分是：བྱེདཾ་པཾར་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）大乘结合的知特能三者，是大乘结合的能动和所动角度的体性，因为十六自性是象征大乘结合的部分。ལསཾ་སུ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）十六自性，是大乘结合的业动和所动角度的体性，因为是大乘结合所要象征的基础。第二部分分为四种：知性、特性、能动性和自性。第一部分分为两部分：通过分类进行连接，以及详细解释各自的自性。第一部分是：དེཾ་ལཾ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）知性，具有三种形态，因为具有三种智的结合的三种形态。第二部分分为三种：基础智结合的知性、道智结合的知性、遍智结合的知性。第一部分分为两部分，第一部分是：རེཾ་ཞིགཾ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）等等。第二部分是：དེཾ་དང་དེཾ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）大乘的基础智结合的知性，你具有十六种形态，因为你的对境有十六种，所以你被分为十六种。ཐམཾས་དང་འདིཾ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）基础智结合，依靠般若母而了知如来出现等的十六种智慧，是基础智结合的知性，因为远离烦恼等的四种自性，是大乘基础智结合中，象征的能动三者中的知的部分。第二部分分为两部分，第一部分是：དེའིཾ་འོགཾ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）等等。第二部分是：སྟོངཾ་དང་སྟོངཾ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）道智结合的知性，你具有十六种形态，因为你的对境有十六种，所以你被分为十六种。ལམཾ་དང་འདིཾ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）道智结合，证悟空性等的十六种智慧
English
It is necessary to proceed first. The second part is divided into two parts: a brief explanation through classification, and a separate explanation of each self-nature. The first part is divided into two parts, the first part is: gaṃ giṃs (Tibetan, Devanagari, Roman transliteration, literal Chinese meaning) the nature of the Great Vehicle union, has four forms, namely three from the perspective of agent and object, and one from the perspective of action and object. The second part is: byedaṃ paṃr (Tibetan, Devanagari, Roman transliteration, literal Chinese meaning) the three knowledges, characteristics, and agents of the Great Vehicle union, is the nature of the Great Vehicle union from the perspective of agent and object, because the sixteen self-natures are the part that symbolizes the Great Vehicle union. lasaṃ su (Tibetan, Devanagari, Roman transliteration, literal Chinese meaning) the sixteen self-natures, is the nature of the Great Vehicle union from the perspective of action and object, because it is the basis for symbolizing the Great Vehicle union. The second part is divided into four types: knowledge nature, characteristic nature, active nature, and self-nature. The first part is divided into two parts: connecting through classification, and explaining each self-nature in detail. The first part is: deṃ laṃ (Tibetan, Devanagari, Roman transliteration, literal Chinese meaning) knowledge nature, has three forms, because it has the three forms of the combination of the three wisdoms. The second part is divided into three types: knowledge nature of the base knowledge combination, knowledge nature of the path knowledge combination, and knowledge nature of the omniscient knowledge combination. The first part is divided into two parts, the first part is: reṃ zhigaṃ (Tibetan, Devanagari, Roman transliteration, literal Chinese meaning) and so on. The second part is: deṃ dang deṃ (Tibetan, Devanagari, Roman transliteration, literal Chinese meaning) the knowledge nature of the Great Vehicle's base knowledge combination, you have sixteen forms, because your object has sixteen types, so you are divided into sixteen types. thamaṃs dang 'diṃ (Tibetan, Devanagari, Roman transliteration, literal Chinese meaning) the base knowledge combination, relying on the Prajnaparamita to know the appearance of the Tathagata, etc., the sixteen knowledges, is the knowledge nature of the base knowledge combination, because the four self-natures of being separated from afflictions, etc., are the knowledge part of the three agents of symbolizing in the Great Vehicle's base knowledge combination. The second part is divided into two parts, the first part is: de'iṃ 'ogaṃ (Tibetan, Devanagari, Roman transliteration, literal Chinese meaning) and so on. The second part is: stongaṃ dang stongaṃ (Tibetan, Devanagari, Roman transliteration, literal Chinese meaning) the knowledge nature of the path knowledge combination, you have sixteen forms, because your object has sixteen types, so you are divided into sixteen types. lamaṃ dang 'diṃ (Tibetan, Devanagari, Roman transliteration, literal Chinese meaning) the path knowledge combination, realizing emptiness, etc., the sixteen knowledges
Chinese
殊胜法。道智之加行的智法相，以难行等五种自性表示道智加行，是三作用中属于智的部分之故。第三分二，第一是，彼之下等。第二是，彼与彼，遍智加行之智法相，你具有十六种相，以你的境具有十六种之故，你被分为十六之故。相与此，以遍智加行，现法乐住证悟等十六种智，法，遍智加行之智法相，以所缘等七种自性表示遍智之加行，是三作用中属于智的部分之故。第二，差别相分二：连接和真实意义。第一是，如是慈尊法，大乘加行之智法相之下，有宣说彼之差别相之理由，在智法相之时，必须了解加行三种之智法相分为三种的差别之故。第二分二：略说和广说。第一分二，根本是，不可思议，以大乘加行，以正理之智，不可思议地证悟法性等十六种相，法，是大乘加行之差别相，以十六种自性相表示大乘之加行，是三作用中属于作用的差别部分之故。解释是，以思议法同。后面的十二种自性相，是表示道智和遍智之加行的差别部分之故。第二分三，第一是，又思等。第二分二：何为特别超胜之法，从何处特别超胜之理。第一是，不可思议，大乘加行之差别相，法，具有十六种相，以证悟境四谛之上的十六种特性的十六个刹那之故。第二是，以何，大乘加行之十六种差别相，法，你具有被称为差别相之理由，以你使自己所具有的加行超胜于小乘之加
English
Superior Dharma. The wisdom characteristic of the Path-Knowledge application, because the five self-natures such as difficult practices represent the Path-Knowledge application, it is the part of wisdom among the three functions. The third has two parts, the first is: Below that, etc. The second is: That and that, the wisdom characteristic of the Omniscient application, you have sixteen aspects, because your realm has sixteen, you are divided into sixteen. Aspect and this, with the Omniscient application, the sixteen kinds of wisdom such as realizing happiness in the present life, Dharma, the wisdom characteristic of the Omniscient application, because the seven self-natures such as the object represent the application of Omniscience, it is the part of wisdom among the three functions. Second, the distinguishing characteristic has two parts: connection and actual meaning. The first is: Thus, Loving Protector Dharma, below the wisdom characteristic of the Great Vehicle application, there is a reason to explain its distinguishing characteristic, because at the time of the wisdom characteristic, it is necessary to understand the difference between the three wisdom characteristics of the three applications being divided into three. The second has two parts: brief explanation and detailed explanation. The first has two parts, the root is: Inconceivable, with the Great Vehicle application, with the wisdom of reasoning, the sixteen aspects such as inconceivably realizing the Dharma-nature, Dharma, is the distinguishing characteristic of the Great Vehicle application, because the sixteen self-nature characteristics represent the application of the Great Vehicle, it is the part of the difference of function among the three functions. The explanation is, similar to Dharma with thought. The latter twelve self-nature characteristics are the part of the difference that represents the application of Path-Knowledge and Omniscience. The second has three parts, the first is: Again, thought, etc. The second has two parts: What is the particularly superior Dharma, and from what is the reason for being particularly superior. The first is: Inconceivable, the distinguishing characteristic of the Great Vehicle application, Dharma, has sixteen aspects, because there are sixteen moments of realizing the sixteen characteristics on the realm of the Four Noble Truths. The second is: With what, the sixteen distinguishing characteristics of the Great Vehicle application, Dharma, you have the reason to be called a distinguishing characteristic, because you make the application that you possess superior to the Lesser Vehicle.