Chinese
修习之法。这是法念住的修习之法。第一，分（为）：本体、次第、数量决定。第一是：本体是智慧，而且也不是生得的，而是从听闻等思和修所生的智慧，虽然因为生起忆念的力量而进入，所以称为忆念吗？论师说：以此如所见般，忆念一同安住，这样说的。与此相应之友伴则是关联，而彼二之境，身等四者，是所缘，因此称为念住。第二是：四者的次第是如生起之次第般，因为前者比前者粗大且易于理解，所以如此见吗？论师说：因为对身体有贪执，所以想要感受，心颠倒，因此烦恼增长。第三是：对于身等四者，以清净、安乐、我、常颠倒想，即是四者的对治四者而已吗？中边论中说：为舍弃恶趣，为有之因，为地基，为不愚昧之因，为进入四谛，修习念住。如是说。第二是：在修习纯熟前三念住之后，瑜伽士安住于法念住之境，即以法总相为所缘，从听闻思惟所生者。而所缘身等彼等，则观为无常、痛苦、空性、无我四者。第二，加行道，分（为）：生起之理、本体、差别、前行。第一，分（为）：生起之次第，彼等摄为五蕴，意义归纳。第一是：以总相为所缘的法念住，从串习生起暖位，是焚烧烦恼薪柴之圣道之火的前兆，因为所缘行相相同。暖位是上界下界四谛之行境，因此是十六无常等行相圆满。如是修习小、中、大三种暖位，生起顶位，因为是动摇或衰损善根之顶位，所以如此说。彼也是所缘行相与暖位相同，差别是光明景象更加广大。因此是道的四种所缘，一切道都是四念住
English
Method of Practice. This is the method of practicing Dharma Mindfulness. First, it is divided into: essence, order, and definite number. The first is: the essence is wisdom, and it is not innate, but the wisdom that arises from hearing, thinking, and meditating. Although it enters by generating the power of mindfulness, is it therefore called mindfulness? The teacher said: "With this, as seen, mindfulness abides together," so it is said. The other companion corresponding to this is connection, and the objects of these two, the four such as the body, are the objects of focus, hence the term mindfulness. The second is: the order of the four is like the order of arising, because the former is coarser and easier to understand than the former, so is it seen that way? The teacher said: "Because of attachment to the body, one desires to feel, and the mind is inverted, therefore afflictions increase." The third is: for the four such as the body, the inverted thoughts of purity, pleasure, self, and permanence are simply the four antidotes to the four? The Madhyāntavibhāga says: "To abandon evil destinies, for the cause of existence, for the foundation, for the cause of non-delusion, to enter the four truths, cultivate mindfulness." Thus it is said. The second is: after cultivating the first three mindfulnesses, the yogi abides in the object of Dharma Mindfulness, which is to focus on the general characteristics of Dharma, arising from hearing and thinking. And the objects of focus, such as the body, are viewed as impermanent, suffering, empty, and selfless. Second, the path of joining, divided into: the manner of arising, essence, difference, and preliminaries. First, divided into: the order of arising, these are condensed into the five aggregates, and the meaning is summarized. The first is: Dharma Mindfulness, which focuses on the general characteristics, arises from familiarity and becomes warmth, which is a precursor to the fire of the noble path that burns the firewood of afflictions, because the object and aspect are the same. Warmth is the domain of the four truths of the upper and lower realms, therefore it is the completion of the sixteen aspects such as impermanence. Thus, by meditating on the three warmths of small, medium, and large, the peak arises, because it is the peak that shakes or diminishes the roots of virtue, so it is said. That too, the object and aspect are the same as warmth, the difference being that the luminous appearance is even more vast. Therefore, it is the four objects of the path, all paths are the four mindfulnesses.
Chinese
如果问：暖位和顶位的体性是什么？这二者最初对四谛建立和安立相状是困难的，因此生起为缘于总法之念住的体性，在小的时候专注而增长，分别缘的修习功效大，因此以其他的体性也增长，从而使谛的相状清净。 “也”字说明由第四者增长。从那个大顶位生起忍位，以完全不退失的方式对谛更加安忍，因此如此说。其中，三者中的小、中二者，是所缘、相状和安立的方式相同，以不退失而成为差别。不同之处是，所有三个忍位都由法念住增长，而不是由其他的增长，因为接近于法殊胜，因此在论疏中说：接近于见道，因此只是法念住。大忍位是属于欲界的苦的对境，而暖等是缘三界的苦等。它只是一个刹那。如同大忍位一样，法殊胜也是缘欲界的苦，并且只是一个刹那，因为是世间所有法中最殊胜的，所以是世间法殊胜，因为没有同等类的因，以能力的作用引导圣道。第二，四加行道的建立和增长是念住的自性，因此主要是智慧，因为一切都是等持，所以也有非作意的色，如果与眷属一起则是五蕴。然而，它们的获得不是在暖等中，因为对于圣者来说，在没有获得地之前也是存在的，因此会成为加行道也存在。第三，这样一来，必定断除怀疑，并且分别辨别谛的意义，是圣道的无漏第一刹那的一部分，与直接或间接相符，并且成为因或者与道相结合，因此，加行道有四种相状，其中前两种有退失，因此是小。忍位不退失，因此是中。法殊胜是那个加行道达到究竟，因此是大。第二，所有四者的等持的体性只是修所成，而且，这是就以谛为对境的等持而言的，一般来说，在加行道中有听闻。
English
If asked, what is the nature of the heat and peak positions? It is difficult for both of these to initially establish and fix the aspects on the four truths, so they arise as the nature of mindfulness of the general Dharma. When focusing and increasing in smallness, the practice of focusing separately has great effect, so it also increases with other natures, thereby purifying the aspects of the truths. The word "also" indicates that it increases by the fourth. From that great peak position, tolerance arises, and it is said that it is more tolerant of the truth in a completely non-decreasing way. Among the three, the small and medium are the same in terms of object, aspect, and method of establishment, and are distinguished by non-regression. The difference is that all three tolerances are increased by Dharma mindfulness, not by others, because they are close to Dharma excellence, so it is said in the commentary: close to the path of seeing, therefore only Dharma mindfulness. Great tolerance is the object of suffering belonging to the desire realm, while heat and so on are aimed at the suffering of the three realms. It is only one moment. Like great tolerance, Dharma excellence is also aimed at the suffering of the desire realm, and is only one moment. Because it is the most excellent of all worldly dharmas, it is worldly Dharma excellence, because without the cause of equal fate, it leads the noble path with the power of ability. Second, the establishment and growth of the four paths of joining are the nature of mindfulness, so the main thing is wisdom. Since everything is samadhi, there is also non-intentional form, and if it is with the retinue, it is the five aggregates. However, their attainment is not in heat and so on, because it also exists for the noble ones before they have attained the ground, so it would be a fault that the path of joining also exists. Third, in this way, it is certain to eliminate doubt, and to distinguish the meaning of the truths separately is a part of the noble path, the first moment of non-leakage, which is consistent directly or indirectly, and becomes the cause or is combined with the path. Therefore, the path of joining has four aspects, of which the first two have degeneration, so it is small. Tolerance does not degenerate, so it is medium. Dharma excellence is the ultimate completion of that path of joining, so it is great. Second, the nature of samadhi of all four is only meditation-born, and this is in terms of samadhi with the truth as the object. In general, there is hearing in the path of joining.
Tibetan
་བསམ་སོགས་སྒོམ་བྱུང་མིན་པའི་དགེ་བ་དུ་མ་ཡོད་པའང་སྦྱོར་ལམ་ལས་མི་འདའ་སྟེ་ཐར་ལམ་ཡིན་ལ་ལམ་གཞན་མིན་པས་སོ། །གསུམ་པ་ལ་སའི་དང་། རྟེན་གྱི་དང་། འཐོབ་གཏོང་གི་དང་། ཡོན་ཏན་གྱི་དང་། རིགས་ཀྱི་ཁྱད་པར་རོ། །དང་པོ་ནི། མི་ལྕོགས་པ་མེད་པ་དང་། བསམ་གཏན་ཁྱད་པར་ཅན་དང་བསམ་གཏན་གྱི་དངོས་གཞི་བཞི་སྟེ་ས་དྲུག་པ་ཁོ་ན་སྟེ། འདོད་པ་ནི་མཉམ་པར་མ་གཞག་པ་དང་ཉེར་བསྡོགས་གོང་མ་གསུམ་བདེན་པའི་རྣམ་པ་ཅན་མིན་པ་དང་། གཟུགས་མེད་འདོད་པ་ལ་མི་དམིགས་པས་སོ། །དྲོད་རྩེ་གཉིས་ནི་འོག་འདོད་པ་ནའང་ཡོད་པས་ས་བདུན་པའོ། །འམ་ཞེས་པ་ནི་ལུགས་ཐ་དད་པ་དབྱངས་སྒྲོག་གི་འདོད་པར་སྟོན་པའོ། །གཉིས་པ་ནི། བཞི་ཆར་ཡང་འདོད་པའི་རྟེན་ཅན་ཉིད་དེ་མཐོང་ལམ་གྱི་སྦྱོར་བ་ཡིན་པས་སོ། །དང་པོ་གསུམ་ནི་སྔོན་མ་བསྐྱེད་ན་བློ་བསལ་བས་གླིང་གསུམ་པའི་མི་ཁོ་ན་དང་། སྔོན་བསྐྱེད་ན་ལྷ་ལའང་བསྐྱེད་ལ། བཞི་པ་ནི་ལན་གཉིས་མི་སྐྱེད་པས་གཉིས་ཀར་རོ། །ཅི་སྦྱོར་ལམ་དག་གི་ཐོབ་པའམ་མངོན་གྱུར་སྔར་སྐྱེས་པའམ་བུད་མེད་ལ་འབྱུང་བ་དེ་ཕྱིས་ཀྱང་དེ་གཉིས་ཀ་ལ་ཕན་ཚུན་འབྱུང་ངམ་ཞེ་ན། དེ་ལ་ཆོས་མཆོག་སྔོན་བུད་མེད་ཀྱིས་བསྐྱེད་ན་གཉིས་ཀའི་རྟེན་ཅན་གྱི་ཐོབ་པ་ནི་འབྱུང་སྟེ་སྐྱེ་བ་འཕོས་པའམ་མཚན་གྱུར་པ་སྐྱེས་པར་འགྱུར་སྲིད་པའི་ཕྱིར། མངོན་གྱུར་ནི་སྐད་ཅིག་གཅིག་ཡིན་པས་སྐྱེས་པར་འཕོ་ལོང་མེད་ཅིང་སྐྱེས་པ་ནི་སྐད་ཅིག་གཉིས་པ་ལ་མཐོང་ལམ་སྐྱེ་ལ་འཕགས་པ་བུད་མེད་དུ་མི་འགྱུར་བའི་ཆོས་ཉིད་ཐོབ་པས་གཉིས་ཀའི་རྟེན་ཅན་མི་ཐོབ་ལ། སྔོན་སྐྱེས་པས་བསྐྱེད་ན་སྐྱེས་པ་ཁོ་ནའི་རྟེན་གྱི་ཐོབ་པ་འབྱུང་སྟེ། མཐོང་ལམ་ཐོབ་ནས་སྐྱེས་པ་བུད་མེད་དུ་མི་འགྱུར་བའི་ཕྱིར་རོ། །གཞན་གསུམ་ནི་ངེས་པར་མ་སྨོས་པ་ཉིད་ཀྱིས་སྐྱེ་བ་འཕོས་པའམ་མཚན་གྱུར་པ་དང་འཐོབ་པས་མངོན་གྱུར་དེ་གཉིས་ཀའི་རྟེན་ཅན་སྲིད་ཅིང་། བཟོད་ཆེན་ནི་ཚེ་དེ་ལ་མཐོང་ལམ་སྐྱེ་བས་མཚན་གྱུར་པ་ཁོ་ནས་གཉིས་ཀའི་རྟེན་ཅན་ཐོབ་ལ། སྐད་ཅིག་གཅིག་ལ་མཚན་འཕོ་ལོང་མེད་པས་མངོན་གྱུར་མ་ཡིན་ནོ། །གསུམ་པ་ནི། འོ་ན་དེ་ཇི་ལྟར་གཏོང་ཞེ་ན། འཕགས་པས་སྦྱོར་ལམ་དེ་དག་ཟག་མེད་ཀྱི་ལམ་སྐྱེས་པ་ཙམ་གྱིས་མི་གཏོང་གི་གང་ལ་བརྟེན་པའི་ས་དེ་བོར་ནས་གོང་དུ་སྐྱེས་པས་གཏོང་ལ། འཕགས་པ་སྦྱོར་ལམ་ལས་ཉམས་པ་མེད་ཅིང་མཐོང་ལམ་གྱིས་བརྟན་པར་བྱས་པས་ཤི་བས་ཀྱང་མི་གཏོང་ངོ་། །འཕགས་མིན་ནི་ས་འཕོ་རུང་མི་འཕོ་རུང་འཆི
Chinese
即使有许多并非由思惟等禅修所生的善业，也不会超出加行道，因为它是解脱道，而非其他道。第三是地的差别、所依的差别、获得和舍弃的差别、功德的差别和种姓的差别。第一是：无能胜和殊胜禅定以及禅定的四种正行，只有第六地。因为欲界是不等持，而且上三近分不是具有真谛的行相，并且无色界不缘欲界。暖位和顶位二者在下欲界也有，所以是第七地。或者说，这是为了说明异宗主张的声论者的观点。第二是：四者都是欲界的所依，因为是见道的加行。前三者如果先前没有生起，因为断除了增益，所以只有赡部洲的人才能生起，如果先前生起，那么天人也能生起。第四者不会两次生起，所以在二者中都可以。如果加行道的获得或现证先前在男子或女子身上生起，那么后来这二者之间也会互相生起吗？对此，如果法最胜先前由女子生起，那么二者的所依的获得会生起，因为转生或者变性可能会变成男子。现证是一刹那，所以没有时间转生为男子，而且男子在第二刹那生起见道，并且获得了圣者不会变成女子的法性，所以不会获得二者的所依。如果先前由男子生起，那么只会生起男子的所依的获得，因为获得见道后，男子不会变成女子。其他三者，因为没有明确说明，所以转生或者变性，以及获得，这二者的所依可能会有。大忍位因为在那一生会生起见道，所以只有变性者才能获得二者的所依，而且一刹那没有时间变性，所以不是现证。第三是：那么如何舍弃呢？圣者不会仅仅因为生起无漏道就舍弃那些加行道，而是舍弃所依的地，然后生起更高的地而舍弃。圣者不会从加行道退失，而且因为见道而变得稳固，所以即使死亡也不会舍弃。非圣者会因为地可以转移或不可以转移而死亡。
English
Even if there are many virtuous deeds not arising from meditation such as contemplation, they do not go beyond the path of application, because it is the path of liberation and not another path. The third is the difference of the ground, the difference of the support, the difference of attainment and abandonment, the difference of qualities, and the difference of lineage. The first is: the invincible and the special concentration and the four actualities of concentration, only the sixth ground. Because the desire realm is not in equipoise, and the upper three near-attainments do not have the aspect of truth, and the formless realm does not focus on the desire realm. The two, heat and peak, are also in the lower desire realm, so it is the seventh ground. Or, this is to explain the view of the sound proponents of different schools. The second is: all four are dependent on the desire realm, because it is the application of the path of seeing. If the first three have not arisen before, because they have eliminated the increase, only the people of Jambudvipa can generate them, and if they have arisen before, then even gods can generate them. The fourth does not arise twice, so it can be in both. If the attainment or manifestation of the paths of application previously arose in a man or a woman, will they later arise mutually between the two? In this regard, if the Dharma Supreme previously arose from a woman, then the attainment of the support of both will arise, because rebirth or change of sex may become a man. Manifestation is a moment, so there is no time to be reborn as a man, and the man arises the path of seeing in the second moment, and obtains the Dharma nature that a noble one will not become a woman, so he will not obtain the support of both. If it was previously generated by a man, then only the attainment of the support of the man will arise, because after obtaining the path of seeing, the man will not become a woman. The other three, because they are not explicitly stated, so rebirth or change of sex, and attainment, the support of both may exist. Great patience, because the path of seeing will arise in that life, only the transformed person can obtain the support of both, and there is no time to transform in one moment, so it is not manifestation. The third is: how to abandon it? The noble ones do not abandon those paths of application merely by the arising of the uncontaminated path, but abandon the ground on which they rely, and then abandon it by arising to a higher ground. The noble one does not fall from the path of application, and because it is stabilized by the path of seeing, even death will not abandon it. Non-noble ones will die because the ground can be transferred or cannot be transferred.