English
The merits obtained in the state of Mahayana practice through the power of familiarity, divided into fourteen types such as subduing the power of demons. Fourth, the characteristics of the faults of Mahayana practice. Regarding the demons that interrupt the practice of Mahayana, there are twenty types of adverse conditions dependent on oneself, twenty-three types of incomplete favorable conditions, and three types of adverse conditions dependent on others, totaling forty-six. Fifth, the characteristics of the characteristics of Mahayana practice. Anything included in the activities and actions established to represent Mahayana practice, divided into four types: the knowledge characteristic of Mahayana practice, its distinguishing characteristic, its action characteristic, and its nature characteristic. The first characteristic is the difference in realizing the reality of any basis, path, or aspect through Mahayana practice. Divided into three types: the knowledge characteristic of base wisdom, path wisdom, and omniscient practice. The first characteristic is the difference in realizing the reality of the base through base wisdom practice. Divided into sixteen types of knowledge, such as knowing that the Tathagata arises based on the mother of base wisdom practice. The second characteristic is the difference in realizing the reality of the path through path wisdom practice. Divided into sixteen types of knowledge, such as realizing the three doors of liberation based on the mother of path wisdom practice. The third characteristic is the difference in realizing the reality of aspects through omniscient wisdom practice. Divided into sixteen types of knowledge, such as knowing how to abide in bliss in the present life based on the mother of omniscient wisdom practice. The characteristic of distinction is the distinguishing characteristic of Mahayana practice that can represent the Mahayana practice possessed by oneself as superior to the path of the Hinayana. Divided into sixteen types of distinctions, such as the nature of reality being beyond the thought of conceptual mind. The characteristic of action is the activity and deeds of Mahayana practice that contribute to benefiting others. Divided into three types: the action characteristic of base wisdom, path wisdom, and omniscient wisdom practice. The order of characteristics is the activity and deeds that contribute to benefiting others through each of them. Divided into three actions for the first, such as base wisdom practice benefiting those to be tamed. Seven actions for the second, such as path wisdom practice acting as the protector of those to be tamed. Omniscient wisdom practice for the third
Chinese
是为所依之事业，定为一个。 本体性相之体性：以知、差别、作用三者所诠表之所依，即大乘加行之事业。 第六，此处所明示之大乘解脱分之体性：以证悟无相之智慧，于成办遍智之方便善巧之解脱分。分类有二：从所缘之门分类，有于现证真谛自在之信等五根，及仅于信等清净自在之信。精进。念。等持。智慧之根。初者为于佛等之所缘善巧之心生；二者为于布施等之所缘善巧之心生；三者为于圆满意乐发心善巧之心生；四者为于不分别善巧之心生；五者为于一切法之所有行相完全了知善巧之心生。 从根之门分类，有信等利根与钝根二者。初者为不为其他乘所间断，易得圆满菩提之信等。二者为彼难得之信等。 顺带表示独觉之解脱分之体性：以证悟所取法无我之智慧，于自相续中成办独觉菩提之方便善巧之解脱分。顺带表示声闻之解脱分之体性：以证悟补特伽罗无我之门，于自相续中成办声闻菩提之方便善巧之解脱分。 第七，此处所明示之大乘决择分之体性：以缘众生为对境，以成办自他之义之后得所摄之修所生为主之菩萨凡夫相续之智。分类有
English
It is definitely one, the activity of the support. The nature of the entity of the nature of reality: the activity of the Mahayana practice, which is the basis for being represented by the three: knowledge, difference, and function. Division: There are three aspects of the practice of base knowledge, path knowledge, and omniscience: the nature of reality, characteristics, and so on. The nature of reality is in order: the activity of that and that, which is the basis for being represented by the three: knowledge, difference, and function of that and that. Division: The first has four aspects, such as the nature of reality that is devoid of afflictions; the second has five aspects, such as the nature of reality that is difficult to do; the third has seven aspects, such as the nature of reality of the object. Sixth, the nature of the liberation part of the Mahayana explicitly stated here: the liberation part that is skilled in the means of accomplishing omniscience through the wisdom of realizing no characteristics. There are two divisions: From the perspective of the object, there are the five faculties of faith, etc., that have power over the realization of truth, and the faith that has power only over the purification of faith, etc. Diligence. Memory. Samadhi. The five faculties of wisdom. The first is the mental event that is skilled in the object of the Buddhas, etc.; the second is the mental event that is skilled in the object of generosity, etc.; the third is the mental event that is skilled in the mind of perfect intention and generation; the fourth is the mental event that is skilled in non-discrimination; the fifth is the mental event that is skilled in completely knowing all aspects of all dharmas. From the perspective of the faculties, there are two types of faith, etc.: sharp faculties and dull faculties. The first is the faith, etc., that easily attains complete enlightenment without being interrupted by other vehicles. The second is the faith, etc., that is difficult to obtain. Implicitly indicating the nature of the liberation part of the solitary realizer: the liberation part that is skilled in the means of accomplishing the solitary realizer's enlightenment in one's own mindstream through the wisdom of realizing the selflessness of phenomena that are grasped. Implicitly indicating the nature of the liberation part of the Hearer: the liberation part that is skilled in the means of accomplishing the Hearer's enlightenment in one's own mindstream through the door of realizing the selflessness of the person. Seventh, the nature of the decisive part of the Mahayana taught here: the wisdom of the Bodhisattva ordinary person's mindstream, which is mainly born of meditation, included in the subsequent attainment of accomplishing the benefit of oneself and others, with sentient beings as the object. Division:
Chinese
示现大乘的暖位、顶位、忍位、胜法位四者。第一者的体性：所缘境以有情为所缘境，行相以心平等性等十者中的任何一者所摄的决择分顺品。分类有小、中、大三种暖位。所缘境相同，而行相第一者是：平等和慈爱之心两种。第二者是利益之心等三种。第三者是父母之心等五种。第二者的体性：所缘境以有情为所缘境，行相以自他善恶的取舍等三者所摄的决择分顺品。分类有小、中、大三种顶位。所缘境三者相同，而行相第一者是：致力于断除自他的不善。第二者是致力于成办自他的善。第三者是致力于修习自他的空性。第三者的体性：所缘境以有情为所缘境，行相致力于了知自他真谛等三者所摄的决择分顺品。分类有小、中、大三种忍位。所缘境相同，而行相第一者是致力于了知自他真谛。第二者是为了现证了知自他预流果而致力于此。第三者是致力于自他无垢的菩提心。第四者的体性：所缘境以有情为所缘境，行相致力于自他成熟解脱等三者所摄的决择分顺品。分类有小、中、大三种胜法位。所缘境相同，而行相第一者是致力于自他善根成熟解脱。第二者是致力于自他殊胜的神通。第三者是致力于生起自他一切相智的智慧。第八，有学不退转众的体性：以修所生为主的空性智慧生起的威力，暂时从无上圆满菩提不退转的菩萨。分类有资粮道、见道、修道所安住的不退转的僧伽三种。体性依次是安住在资粮道、见道、修道三者上的补特伽罗，暂时从无上圆满菩提不退转。不退转的理性的体性：以修所生为主的空性
English
The four of Manifest Great Vehicle's Heat, Peak, Forbearance, and Supreme Dharma. The characteristic of the first: The object of focus is sentient beings, and the aspect is the decisive factor in accordance with any of the ten, such as equanimity. There are three types: small, medium, and large heat. The object of focus is the same, but the first aspect is: equality and loving-kindness. The second is the mind of benefit and so on. The third is the mind of father and mother and so on. The characteristic of the second: The object of focus is sentient beings, and the aspect is the decisive factor in accordance with the three, such as applying oneself to the acceptance and rejection of self and others' virtues and sins. There are three types: small, medium, and large peaks. The three objects of focus are the same, but the first aspect is: applying oneself to abandoning the non-virtue of oneself and others. The second is applying oneself to accomplishing the virtue of oneself and others. The third is applying oneself to meditating on the emptiness of oneself and others. The characteristic of the third: The object of focus is sentient beings, and the aspect is the decisive factor in accordance with the three, such as applying oneself to knowing the truth of oneself and others. There are three types: small, medium, and large forbearance. The object of focus is the same, but the first aspect is applying oneself to knowing the truth of oneself and others. The second is applying oneself for the sake of manifesting the fruit of knowing the stream-enterer of oneself and others. The third is applying oneself to the flawless Bodhicitta of oneself and others. The characteristic of the fourth: The object of focus is sentient beings, and the aspect is the decisive factor in accordance with the three, such as applying oneself to the maturation and liberation of oneself and others. There are three types: small, medium, and large supreme dharma. The object of focus is the same, but the first aspect is applying oneself to the maturation and liberation of the roots of virtue of oneself and others. The second is applying oneself to the special clairvoyance of oneself and others. The third is applying oneself to generating the wisdom of the omniscient wisdom of oneself and others. Eighth, the characteristic of the assembly of learners who do not regress: By the power of the wisdom of emptiness, which is mainly born of meditation, the Bodhisattva who does not regress temporarily from the unsurpassed perfect enlightenment. There are three types: the Sangha of non-regression residing on the path of accumulation, the path of seeing, and the path of meditation. The characteristics are, in order, the individuals who reside on the path of accumulation, the path of seeing, and the path of meditation, who do not regress temporarily from the unsurpassed perfect enlightenment. The characteristic of the reason for non-regression: Emptiness, mainly born of meditation.