English
It is possible to act from the king up to the great powerful lord of Akanistha. Differentiating from the perspective of the qualities of abandonment means that upon attaining the first ground, one is separated from the fears of deprivation of livelihood, being unpraised, bad migrations, the fears of retinues, and death, etc., that is, being separated from these five fears, and so on. Differentiating from the perspective of the qualities of realization, as it says in the Madhyantavibhāga: "The supreme meaning of constant benefit and joy, the supreme meaning of the cause-congruent meaning, the meaning of non-grasping, the meaning of the absence of difference in all continuums, the meaning of non-purity of afflictions, the very meaning of non-difference, the meaning of non-decrease and non-increase, freedom is the place of four aspects." Also, the four freedoms are: "Because of the transformation of mind, apprehension, and discrimination, there is non-discrimination, because of purification from the field and wisdom, freedom is of four kinds." That freedom, unmoving, and so on, the three grounds have four aspects, one ground has two aspects, other than that, freedom is considered to be one each. Differentiating from the perspective of the three trainings, the ten grounds are differentiated from the perspective of the cause, essence, and result of the three trainings. That is, on the first ground, the perfection of generosity is mainly practiced, and the three uncontaminated trainings are generally attained, becoming the cause of the special ones. The essence is that on the second ground, one is not stained even by subtle aspects of downfalls, therefore the training of discipline is completely purified. On the third ground, one attains samadhi, which will never decline in all lifetimes, therefore meditative stabilization is accomplished. On the fourth ground, one attains the wisdom that is in accordance with the aspects of enlightenment, on the fifth ground, the wisdom that distinguishes the four truths, and on the sixth ground, one attains the wisdom that understands the dependent origination of samsara and nirvana, reaching perfection. The remaining grounds are distinguished by the results of the three trainings. On the seventh ground, one enters the signless with effort. On the eighth ground, one enters cessation effortlessly, and the field is completely purified. On the ninth ground, one ripens all sentient beings, and the cause of ripening is the four analytical knowledges, and the method is the four means of gathering: gathering retinues through generosity, eliminating what is not understood by speaking pleasantly of the Dharma of the scriptures, liberating the continuum by establishing it in the meaning of the Dharma of realization, and making others believe by practicing in accordance with the meaning as it is. On the tenth ground, meditative stabilization and dharanis are completely perfected.
Chinese
从获得的方面来分有四种：在资粮道和加行道中，特别喜爱圣地，由喜爱而获得；行持十种资粮法，由行持而获得，这十种是：身体书写三藏；在那里供养；布施给他人；用耳朵听法；用口阅读经卷；经常念诵；为他人讲解；用心将词句记在脑海中；思考意义；修行。从第一地到第七地，通过证悟而获得；从第八地开始，不费力地进入，通过成就而获得。从获得的时间长短方面来分：一个无数大劫获得第一地；一个获得第八地；一个获得第十地，这是《菩提资粮论》中所说的。第二，关于道也有四种。本体是：证悟无我的智慧和禅定。定义方面，共同的定义是：因为趋向或获得涅槃，所以称为道。个别的定义是：以闻思和福德资粮为主的，是资粮道；与见道相结合的，是加行道；亲眼见到真谛的，是见道；使已经见到的真谛熟练的，是修道；学道达到究竟的，是无学道。体性方面，共同的体性是：止观和证悟无我的智慧相结合，是具有对境的智慧的本体。个别的体性是：应从嘉瓦仁波切龙钦巴的论著中了解。分类方面，有五道，其中资粮道有小、中、大三种，依次是加行道产生的时间不确定、确定和确定在此生中产生而安立的。小资粮道是四念住中的第五种。本体是：因为将忆念安住在智慧的对境上，所以是智慧和忆念。助伴是与此相应的俱生心和心所法。所缘境是：各个凡夫执著为我的处所身体；我的受用感受；我的事物心；我和所有烦恼；以及清净的事物法。修行方式是：在身念住中，内部的身体是内部的色蕴；外部的身体是外部的色蕴；内部和外部的身体是他相续中的色蕴，这些是身体。对于这些
English
The divisions based on attainment are four: In the accumulation and application paths, particularly loving the noble grounds is attained through love; practicing the ten accumulations of resources is attained through practice, these ten being: writing the three baskets of scripture with the body; making offerings there; giving to others; listening to the Dharma with the ears; reading scriptures with the mouth; constantly reciting; explaining to others; taking words to heart with the mind; contemplating the meaning; meditating. From the first to the seventh ground, it is attained through realizing entry; from the eighth, effortlessly entering is attained through accomplishment. The divisions based on the duration of attainment are: one countless eon attains the first ground; one attains the eighth; one attains the tenth, as stated in the Bodhisattva-bhumi. Secondly, there are also four aspects of the path. The essence is: wisdom and samadhi realizing selflessness. Regarding the definition, the general definition is: because it leads to or attains nirvana, it is called the path. The specific definitions are: the accumulation path is so called because it is primarily composed of hearing, thinking, and the accumulation of merit; the application path is so called because it is applied to the seeing path; the seeing path is so called because it directly sees the truth; the cultivation path is so called because it familiarizes oneself with what has already been seen; the path of no more learning is so called because learning is completed. Regarding the characteristics, the general characteristic is: the union of calm abiding and insight, wisdom realizing selflessness, is the essence of wisdom with an object. The specific characteristics should be understood from the writings of Gyalwa Rinpoche Longchenpa. Regarding the divisions, there are five paths, among which the small, medium, and great accumulation paths are established according to whether the time of arising of the application path is uncertain, certain, or certain to arise in that lifetime, respectively. The small accumulation path is the fifth of the four mindfulnesses. The essence is: because mindfulness is placed on the object of wisdom, it is wisdom and mindfulness. The companions are the co-emergent mind and mental factors that are concordant with it. The object of focus is: the body, which is the place that individual beings grasp as self; the feelings of my enjoyment; the mind, which is my thing; me and all afflictions; and the Dharma, which is the object of purification. The method of practice is: in mindfulness of the body, the internal body is the internal form aggregate; the external body is the external form aggregate; the internal and external body is the form aggregate in the continuum of other sentient beings, these are the body. Regarding these, the charnel ground
Chinese
其中，随顺身体或梦中之身而观，声闻乘认为是不净，大乘则观为无自性。感受忆念安住是：对于由身三者所生的三种感受，小乘认为痛苦，大乘则随顺梦中之感受而观为无自性。同样，对于由内外所生的三种心和三种法，小乘观心为无常，法为人无我，大乘则如梦中之心和法一样，显现为分别的影像而无自性，也观法无我。这些就是所说的随顺身体等而观身体等的忆念安住之义。修习的果有三，进入四谛是：了知身体是异熟的苦处，是业的苦，故进入知苦。了知感受是集起之主，是贪爱的因，故进入断集。了知心是生起我见的基础，是不常且无自性的，故远离断常之怖畏而现证灭。不迷于取舍之法，故以法忆念安住而进入道谛。断除四颠倒是：了知身体等无自性的空性，故共同断除净乐常我四者，修习不净等则分别各自次第断除。远离身体等是：对于身体等执为实有的显现和执着，全部都会远离。资粮道中品正断四也分五，本体是精进，助伴与前相同，所缘是相违品和顺品二者，修习的方式是：不善之法五盖，害心和，欲妙贪求和，睡眠昏沉和，掉举后悔和，怀疑，为了这些不生起而修习精进，此五者精进的所依之因是希求寂止和胜观之欲。自己的体性上，生起无沉掉的寂止和胜观之时，舍弃。
English
Among them, observing in accordance with the body or the body in a dream, the Shravakas consider it impure, while the Mahayana observes it as without inherent existence. The mindfulness of feelings is: For the three feelings arising from the three bodies, the Hinayana considers them as suffering, while the Mahayana observes them as without inherent existence, in accordance with the feelings in a dream. Similarly, for the three minds and three dharmas arising from internal and external sources, the Hinayana meditates on the mind as impermanent and the dharmas as without self of a person, while the Mahayana observes that like the mind and dharmas in a dream, they appear as images of discrimination but are without inherent existence, and also observes that dharmas are without self. These are the meanings of what is said as mindfulness of observing in accordance with the body, etc., on the body, etc. There are three results of meditation, entering the Four Noble Truths is: Knowing that the body is the suffering of the ripening, the suffering of karma, therefore entering the knowledge of suffering. Knowing that feeling is the chief cause of arising, the cause of craving, therefore entering the abandonment of arising. Knowing that the mind is the basis for the arising of the view of self, is impermanent and without inherent existence, therefore being free from the fear of nihilism and eternalism, one manifests cessation. Not being confused about the dharmas of what to abandon and what to adopt, therefore entering the path truth with the mindfulness of dharmas. Abandoning the four inversions is: Knowing the emptiness of the body, etc., which is without inherent existence, therefore jointly abandoning the four: purity, happiness, permanence, and self, while meditating on impurity, etc., one abandons them separately in sequence. Separating from the body, etc., is: All appearances and attachments of grasping the body, etc., as real will be separated from. The middle stage of the path of accumulation, the four right abandonments, also has five aspects: The essence is diligence, the companions are the same as before, the object is the opposing side and the favorable side, and the way of practice is: The five obscurations of non-virtuous dharmas, harmful thoughts and, desire for sensual pleasures and, sleepiness and drowsiness and, agitation and regret and, doubt, in order to prevent these from arising, one practices diligence, the basis of these five diligences is the desire for tranquility and insight. In one's own nature, when tranquility and insight without dullness and agitation arise, one abandons.
Chinese
以所缘的相为境，策励的精进。生起沉掉之时，发起遣除沉掉的精进。遣除的对治是，沉没时，应作意极度执持的胜观；掉举时，应作意极度安住的止观。同样，为了断除已生起的不善法之相续，生起希求。策励。发起精进。极度执持心。极度安住心，如是修习五法。为了生起未生起的善法而修习五法，以及为了增长已生起的善法而修习精进五法。果是：所有不顺品全部衰损，获得对治，以及增长，此三者，依次是从舍弃不善的前二者，以及生起对治和增上而生起的。资粮道大品有四神足五法，体性是等持。助伴是：具有欲等持和断行之神足，同样具有精进之，具有心之，具有慧之等持和断行之神足，共有四种。与彼等相应的心的心所之法也是。此四者依次是：以恭敬加行获得心一境性，以恒常加行获得心一境性，以自己前世修习等持的串习力获得心一境性，以及由他人教导后以智慧获得心一境性。所缘是：以等持所要成办的各种神变中任何所欲的皆可。修习的方式是：修习舍弃五过失的八断行。五过失是：最初入定时的障碍是懈怠，入定后不久的障碍是忘失教言，此二者是结合的障碍。正行时的障碍是沉掉。生起沉掉之时，障碍是不作对治。沉掉寂静之时，障碍是作行。八者是：精进的所依处是希求，安住于彼是懈怠的对治精进。希求之因是信，即若有信解信，则生起寻求义利的希求。