English
It shows that it possesses certain merits. Previously, the realization of meditative equipoise was mainly emphasized, so the emptiness of the object of warmth, etc., was distinguished. Here, subsequent attainment is mainly emphasized, so the object of compassion, sentient beings, is taken as the object. Moreover, based on familiarizing oneself with emptiness in meditative equipoise, the power of compassion and the engagement in benefiting others will greatly increase in subsequent attainment, like this: In the stage of slight warmth, one generates an equal mind towards sentient beings without distinguishing them by attachment or aversion; now, one generates a loving mind that accomplishes benefits. In the stage of medium warmth, one generates a beneficial mind that desires to accomplish future benefits; by subduing the pride in one's own mind-stream, one generates a mind without anger towards the happiness of others; by not harming others, one generates a mind without harm, these three minds. In the subsequent attainment of great warmth, towards men and women older than oneself, one generates the mind of parents; towards peers, one generates the mind of siblings; towards younger ones, one generates the mind of children; towards those who give help, one generates the mind of good friends and trusted companions; towards those with the same paternal lineage, one generates the mind of relatives; towards those with the same maternal lineage, one generates the mind of in-laws, these five pairs of minds. The object of the small peak, focusing on sentient beings, for their sake, one turns away from evil and places others in this, one reveres with the body, praises with the mouth, and rejoices in the heart. In the medium stage, one abides in generosity, etc., and places others in this, etc. In the great stage, one abides in the meaning of emptiness and profound dependent origination, and places others in this, etc. The small forbearance, one abides in knowing the four truths, abandoning the basis of manifestation, and places others in this, revering, praising, and rejoicing. In the medium, one abides in knowing how to achieve the results of stream-entry, etc., but not manifesting it, and places others in this, etc. In the great, one abides in the continuum or manner of generating the path of seeing of a Bodhisattva, and places others in this, etc. The small supreme Dharma, one abides in wanting to ripen sentient beings and purify the field, and places others in this, etc. In the medium, one abides in the Bodhisattva generating direct perception, and places others in this, etc. In the great, one abides in generating omniscience and abandoning the connection of habitual tendencies, and also places others in this manner with the body, praises with speech.
Chinese
做。以心相应而做，这是因为智慧和慈悲的特殊增长，从而显现出如此大小的波浪，这是从主要的角度安立的。像这样广为阐述的，在此处，以“于此佛法中，必定”等一颂，因为直接显示了心平等和父母的观念等，而未说及的，则以其他意义来衡量。以“于此佛法中，必定欲生起”来说，以自身行持十善，安住于道，从而安置他人，以意义来显示。现在就以修习瑜伽之补特伽罗的角度，来解说获得不退转之相的差别。具有相之补特伽罗，是安住于四加行道和见道、修道中的任何一个。而且，一般来说，利根者从资粮道起，不误入歧途而行进，所以从那时起也有不退转。特别是获得大乘道的顶峰或忍位后，必定不退转，但此处是从不退转之相中，能够确定不退转而安立的。如果自己和他人不能从相的角度来确定，那么实际上即使不退转，也因为没有找到安立为不退转的依据，所以不会得到那个名称。因此，利根者从暖位起，中等者从见道，无论根器如何迟钝，也必定从第八地获得相，因此，解说从暖位到第八地之间的那些相。就像经部中所说的那样，“具有那些相、标志和特征的菩萨，应当被认为是不可逆转的”，因此，相就像火的热度和火焰低矮燃烧一样，是见到那个菩萨相续中的特殊功德。标志是果，就像从烟中知道有火一样，是那个相续中具有特殊功德的果，例如成立真谛的誓言等。特征是从因上推测，被认为是未来获得特殊功德的征兆，例如，就像知道木柴、火镰、火石和人的努力聚集在一起，必定会生火一样。如果认为因有障碍，所以不能仅凭因来推断果，这在一般情况下是正确的，但是，被内外特殊的摄持所摄持的菩萨，其殊胜的行为是具有力量的，因此任何障碍
English
It does. It is done with mental accord, that is, because of the special increase of wisdom and compassion, thus appearing as waves of such magnitude, which is established from the main perspective. Those that are extensively taught in this way, in this context, with one verse such as "In this Buddha Dharma, certainly," because it directly shows equanimity of mind and the concept of parents, etc., and what is not said is measured by other meanings. By saying, "In this Buddha Dharma, one certainly desires to arise," it is shown in meaning that one establishes oneself in the ten virtues and abides on the path, thereby establishing others. Now, from the perspective of a person who practices yoga, the distinction of obtaining the sign of irreversibility is explained. A person with a sign is one who abides in any of the four paths of joining, the path of seeing, or the path of meditation. Moreover, in general, keen individuals proceed from the path of accumulation without straying from the path, so from that time on there is also irreversibility. In particular, after obtaining the peak of the Mahayana path or forbearance, it is certain that one will not regress, but here it is established from the sign of irreversibility that one can be certain of irreversibility. If oneself and others cannot ascertain from the perspective of the sign, then in reality, even if one does not regress, one will not obtain that name because one has not found the basis for establishing irreversibility. Therefore, keen individuals start from the heat stage, intermediate individuals from the path of seeing, and no matter how dull the faculties are, one will certainly obtain the sign from the eighth ground. Therefore, those signs from the heat stage to the eighth ground are explained. As it is said in the sutras, "A Bodhisattva who possesses those forms, signs, and characteristics should be regarded as irreversible." Therefore, the form is like the heat of fire and the low burning of flames, which is seeing the special qualities in the continuum of that Bodhisattva. The sign is the fruit, just as one knows fire from smoke, it is the fruit of having special qualities in that continuum, such as the establishment of the vow of truth. The characteristic is inferred from the cause and is regarded as a sign of obtaining special qualities in the future, for example, just as one knows that fire will certainly arise from the gathering of firewood, flint, flint, and human effort. If one thinks that the cause may have obstacles, so one cannot infer the fruit from the cause alone, that is generally true, but the excellent conduct of a Bodhisattva who is possessed by special internal and external means is powerful, so any obstacle
Chinese
也不能被摧毁，因此能够获得自己的果报，能够安稳地到达任何想要去的地方，就像转轮王和佛陀少年时期一样。因此，圆满的因的集合必定会产生后续的果报。这样就不会让中断有机可乘，最终使果的因的集合圆满。因此，就像因明论典中，手掌上清晰地显现轮的图案，预示着将成为国王一样。从特殊的因的差别中，未来将要发生的征兆显现出来，这被称为征兆。此外，道路的阶段的标志，比如衣服等干净，这些都是菩萨内在的特殊想法，追求自身寂静的意乐显现，以及颠倒的慈悲。与结合方便智慧的特殊行为的坚定认识相关联，因此必定会成为标志。此外，标志有很多，但简而言之，在其他经书中，有加行道不退转的二十个标志，见道的十六个标志，以及修道者的证悟八种深奥法性的标志。其中，对色等显现执着为真实的念头消失，对三宝的怀疑不再生起等，安住于暖位的十一个不退转的标志。身体上不生八万种虫类等六个顶位的标志。不能被其他道路引导，以及认识到显示虚假道路的魔是魔的两种忍位。安住于一切行为都令佛欢喜的行为中，是胜法的标志，总共说了二十三个。这里，从“功德海”到“不犹豫”之间，说了加行道不退转的标志。从对色等显现执着为真实的念头中解脱，因此没有了对差别的执着。也就是说，自己相续中存在如此甚深的法，从说出与甚深法性不相违背且合乎道理的语言中可以得知。1. 对三宝没有怀疑，坚信不依赖于此教法之外的其他沙门和婆罗门作为指路的皈依处。2. 舍弃了明显的恶行，因此总是避免堕入恶趣。3. 自己安住于十善，并引导他人安住于此。
English
cannot be destroyed, therefore it is able to obtain its own result, and is able to safely reach any place it desires, just like a Chakravartin and the youthful Buddha. Therefore, a complete collection of causes will certainly generate subsequent results. In this way, it will not allow interruptions to take the opportunity, and will eventually complete the collection of causes for the result. Therefore, just as in the treatises on logic, the clear appearance of the wheel pattern on the palm of the hand predicts that one will become a king. From the special difference of causes, the signs of what will happen in the future appear clearly, and this is called a sign. Furthermore, the signs of the stages of the path, such as clean clothes, are special thoughts within the Bodhisattva, the intention to seek one's own peace manifests, as well as inverted compassion. It is necessarily connected with the firm understanding of special actions that combine skillful means and wisdom, therefore it will certainly become a sign. Furthermore, there are many signs, but in short, in other scriptures, there are twenty signs of non-retrogression on the path of joining, sixteen signs of the path of seeing, and the realization of the eight profound dharmata of the meditator. Among them, the disappearance of the thought of clinging to forms etc. as real, the non-arising of doubts about the Three Jewels, etc., are eleven signs of non-retrogression while abiding in the heat stage. The six signs of the peak stage, such as not having eighty thousand kinds of worms arising in the body. Not being able to be led by other paths, and recognizing that the demon who shows false paths is a demon are the two signs of forbearance. Abiding in actions that please the Buddha in all behaviors is the sign of the supreme Dharma, and a total of twenty-three were spoken. Here, from "Ocean of Qualities" to "without hesitation," the signs of non-retrogression on the path of joining are spoken. Liberation from the thought of clinging to forms etc. as real, therefore there is no clinging to differences. That is to say, the fact that such a profound Dharma exists in one's own continuum can be known from speaking words that do not contradict the profound Dharma and are reasonable. 1. Without doubt in the Three Jewels, believing that one does not rely on other ascetics and Brahmins other than this teaching as a refuge for guidance. 2. Abandoning obvious misdeeds, therefore always avoiding falling into the lower realms. 3. Abiding in the ten virtues oneself, and guiding others to abide in them.
Chinese
精进４。不为私利而向他人讲经说法等，为利他而行布施等５。对甚深之义毫无怀疑，一心向佛６。由此，无明和见解的习气，都从根本上摧毁，这是暗示７。经常说柔和的语言等，具备慈爱的身语意三业８。行走、站立、睡觉和坐卧时，都充分具备正念和正知，例如用轭木的长度来表示９。由此暗示不与五种障碍为伍１０。内外行为都保持清净，穿着清净的衣服等１１。 顶位者不退转的标志是，身体上不生虫，心里没有虚伪。所谓三门寂静而清净，就是指心离虚伪，身语清净。不贪图利养，接受学问功德。所谓殊胜者，是指自身没有悭吝和邪淫等污垢，并且为了利益他人，甚至寻求地狱的痛苦，即接受痛苦。通过这两种方式，成为众生中的殊胜者。总是希求佛法般若，并且不离不弃地行持，因此在一切行为中都具备法性，利益六道众生。 忍辱的两个标志是：超越魔境；不依赖他人，凭借智慧的力量，不被他人所左右。佛法殊胜的标志是，令佛欢喜的行为没有直接说明，但上述功德的增长，安住于佛法殊胜，就是一切行为都令佛欢喜，没有丝毫的不清净，成就二利的殊胜行为。 要知道这是极为了不起的。或者说，超越魔境，包含了忍辱的两个标志。不依赖他人，精通甚深法性，这是佛法殊胜者不退转的标志，但实际上并不矛盾。见道上的知忍十六刹那的智慧，被称为见道者不退转的标志。这不是见道本身的智慧，因为见道的智慧不能作为他人的标志。那么是什么呢？是因位等持的智慧，在果位后得位中显现。