English
For the sake of accomplishing the supreme yoga and the ultimate instantaneous yoga, meditating gradually through a certain number and order of paths, in a way that they guide each other. Having fully accomplished and perfected it, meditating on perfecting all uncontaminated dharmas in a single instant is the instantaneous yoga, of which there are four. The first is the yoga of complete manifestation. It is said to be the eleven dharmas that symbolize it. The aspects to be meditated upon are all the aspects of the three knowledges, totaling eighty-three. Twenty yogas of meditation, forty-six faults and demons that become obstacles to yoga meditation, fourteen qualities obtained from meditation, and the characteristics that symbolize the yoga itself, which are the ninety-one characteristics separated from the four characteristics of knowledge, difference, function, and essence. If one practices with devotion, then taking the meditation of yoga as a result, the path of accumulation that is concordant with liberation and the path of application that is concordant with ascertainment are explained. There are also the practitioners of yoga, the assembly of non-retrogression, and based on the particularity of yoga, the yoga of equality of samsara and nirvana, the yoga of pure lands, and the yoga of skillful means, thus there are eleven in total. Among these, in the extensive sutras, the aspects of the base consciousness, with four for each of the truths. On the path, from the aspect of the selflessness of the person, four are shown as the objects of realization common to the hearers, solitary realizers, and so on. On top of that, the self-naturelessness grasped by the solitary realizer is divided into two: meditative equipoise and subsequent attainment. In subsequent attainment, it is shown through five examples such as realizing like dreams and illusions. In meditative equipoise, the six such as the absence of all afflictions are established only from the aspect of the self-naturelessness of external objects for the solitary realizer. In the Great Vehicle, one must grasp the meaning of the self-naturelessness of phenomena literally. Thus, twenty-seven are the aspects of the base consciousness. In the aspects of the path consciousness, the four truths of suffering, origin, cessation, and path are also shown from the perspective of abandonment and antidote, such as the eight aspects of detachment from desire, and the seven aspects of the path truth are shown from the perspective of vows and reason, such as the immeasurable aspects. The five aspects such as impermanence are explained from the perspective of the characteristic of the truth of suffering. The emptiness of the exterior and so on is explained from the perspective of the emptiness of the truth of cessation.
Chinese
如是等等空性十六，如是道智之相三十六。 遍智乃是基道之相无余之境，故而了知前二者之一切相。 此处，境与道谛随顺，声闻弟子所具之随顺菩提分法三十七，菩萨所具之随顺解脱门三，八解脱，止住之等至九，见四谛之四忍，十度等总共三十四。 佛陀自身之不共法十力，四无畏，四无碍解，十八不共法，以及如是性之相，自生之相，佛陀自身之相，总计三十九，实则遍智之相一百一十。 如是彼等一百零三种相中，基道果之法要义摄集而宣说，彼等作意之方式亦为后得时，了知彼和彼之自性、因和作用等不杂，如是修习，于等持中修习无相。 此处略集中未 अलग से 宣说相，仅宣说加行，由此应以意义了知所缘，基道果三者于世俗中了知，于胜义中修习无相而已，故而于一切法修习空性离戏，从反体方面所宣说之相，似乎已穷尽无量。 加行广说有二十种，于任何境皆不住之加行一，境之有者于任何处皆不执或不合之加行二，二者乃是修习般若波罗蜜多之真实加行，彼般若波罗蜜多亦以基道果三种体性区分，基之如是性深奥三，道之深不可测四，以及由于相无量之故，以彼和彼之境之有者深奥之加行五等名称宣说，故而彼等五者乃是从加行之自性中区分。 从此以十五者区分界限，资粮道者或钝根者修习般若波罗蜜多之加行，乃是历经极大辛苦努力，于极长久之时日方能生起证悟，故而大辛
English
Like that, the sixteen emptinesses and so on, thus the aspects of the path-knowing are thirty-six. Omniscience is the object of all the aspects of the ground and path, so it knows all the aspects of the former two. Here, the object is in accordance with the path truth, and in accordance with what the Hearer disciples have, the thirty-seven wings of enlightenment; in accordance with what the Bodhisattvas have, the three doors of liberation; the eight liberations; the nine meditative stabilizations of abiding in cessation; the four acceptances of seeing the four truths; and the ten perfections, totaling thirty-four. The Buddha's own unique qualities are the ten powers, the four fearlessnesses, the four analytical knowledges, the eighteen unshared qualities, and the aspects of suchness, the aspects of self-arising, and the aspects of the Buddha himself, totaling thirty-nine. In reality, the aspects of omniscience are one hundred and ten. Thus, in those one hundred and three aspects, the essential points of the ground, path, and fruition are gathered and taught. The way to focus on them is also, in the subsequent attainment, to know the essence, cause, and function of each of them without mixing them up, and to meditate in that way. In meditative equipoise, meditate in a way that is without characteristics. Here in the condensed sutra, the aspects are not taught separately. Since only the application is taught, one should understand the object by implication. It is only that the three grounds and paths are known conventionally and meditated upon without characteristics ultimately. Therefore, meditating on all phenomena as emptiness, free from elaboration, seems to exhaust the immeasurable aspects taught from the opposite perspective. The application is extensively taught in twenty ways: the application of not abiding in any object (1); the application of the object-possessor not grasping or applying to anything (2). These two are the actual application of meditating on the Perfection of Wisdom. That Perfection of Wisdom is also divided by the three aspects of ground, path, and fruition: the suchness of the ground is profound (3); the path is difficult to fathom (4); and because the aspects are immeasurable, they are taught with names such as the profound application of the object-possessor of that and that (5). Therefore, those five are divided from the nature of the application. Then, the fifteen divide the boundaries: the application of meditating on the Perfection of Wisdom of the accumulation path or the dull faculties is that, if one strives with great effort, realization arises after a very long time, so great effort, long time.
Chinese
被称为第六种证悟之加行。获得暖相授记的加行第七。顶位不退转的加行第八。忍位必定从声闻独觉地中出离的加行第九。法位之后立即生起见道，无有间隔的加行第十。见道者修习般若波罗蜜多，接近菩提的加行第十一。从二地到七地之间，快速获得菩提的加行第十二。八地修习般若波罗蜜多的加行，从功德方面来说，分为五种：为利他而转法轮的加行第十三。不见到增长衰退和生灭等一切现象的加行第十四。不见到法与非法，应取应舍等一切现象的加行第十五。对于色等不可思议和不可衡量的事物，也不执著的加行第十六。不分别色等事物的相状和体性的加行第十七。在八地，由于完全成熟了无分别的智慧，因此安住于平等性中，所以这样宣说。九地修习般若波罗蜜多的加行，是给予珍宝果实的加行第十八。所谓须陀洹等四果，以及独觉阿罗汉和圆满菩提，这六者被称为六种珍宝果实。虽然从一开始就有为他人宣说佛法等给予的行为，但在此处，由于四种各别正知，为应化有情宣说与各自根器相应的佛法，从而使他们获得各自的果位，所以才这样说。十地的修习是清净的加行第十九，因为此处清净了微细的烦恼障，这些烦恼障在下地未能清净，因此在学道位中，没有比这更清净的了，所以称为清净。不舍弃在年、月等时间中的精进，而是分段或闭关来修习，这是区分修与不修的界限，因此称为有间断的加行第二十。这是成就所有加行的方法。在此《略品经》中，前两种加行，对于诸佛，以“天王”等一颂来宣说，其中第三句宣说不住之加行，第四句宣说不住亦住之加行。对于从色蕴到一切种智之间的所有法，都要以四边的方式来观想，微尘。
English
It is called the sixth practice of realization. The seventh practice of obtaining the prophecy of warmth. The eighth practice of the peak of no return. The ninth practice of definitely emerging from the grounds of Hearers and Solitary Realizers. The tenth practice of immediately generating the path of seeing after the supreme Dharma, without any interruption. The eleventh practice of the path of seeing meditating on the Perfection of Wisdom, approaching enlightenment. The twelfth practice of quickly attaining enlightenment from the second to the seventh grounds. On the eighth ground, the practice of meditating on the Perfection of Wisdom is explained in terms of five aspects of qualities: The thirteenth practice of turning the wheel of Dharma for the benefit of others. The fourteenth practice of not seeing all phenomena such as increase, decrease, birth, and cessation. The fifteenth practice of not seeing all phenomena such as Dharma and non-Dharma, what should be adopted and what should be abandoned. The sixteenth practice of not being attached even to the inconceivable and immeasurable aspects of forms and so on. The seventeenth practice of not conceptualizing the characteristics and essence of forms and so on. On the eighth ground, since the non-conceptual wisdom is fully matured, it is taught in this way because it abides in equality in all sameness and subsequent states. The practice of meditating on the Perfection of Wisdom on the ninth ground is called the eighteenth practice of giving precious fruits. The four fruits such as Stream-enterer, Solitary Realizer, Arhat, and Complete Enlightenment are called the six precious fruits. Although there has been giving by teaching the Dharma to others from the beginning, here, because of the four individual correct knowledges, the Dharma is taught to those who are to be tamed in accordance with their respective capacities, so that they attain their own fruits, therefore it is said so. The tenth ground's practice is called the nineteenth practice of purification, because here the subtle obscurations of the afflictive emotions that could not be purified in the lower grounds are purified, so there is no purification greater than this in the path of learning, therefore it is called purification. The practice of not abandoning diligence in years, months, etc., but meditating by dividing into sessions or retreats, is the boundary between meditating and not meditating, therefore it is called the twentieth practice with boundaries. This is the method of accomplishing all the practices. In this condensed sutra, the first two practices, for the Victorious Ones, are taught in one verse such as "King of Gods", the third line teaches the non-abiding practice, and the fourth line teaches the practice of non-abiding and abiding. All phenomena from form to omniscience should be contemplated in the manner of four extremes, particles.
Chinese
仅仅没有成就，因此不住于任何处所，并且由于远离四边的戏论而随顺法性，那不分别的智慧也不执著或不作意任何对境，因此称为不作意的作意或不勤奋的作意。实际上，没有能境所境二者，是般若波罗蜜多不分别的智慧。通过它的意义，也涵盖了三种难行，这三种仅仅是从基道果的角度来区分而已。资粮道和暖位、顶位的作意是：某人以“此法”等一颂来阐述，通过听闻思惟而无犹豫是资粮道，以修道产生的明相为主的暖位，由于努力向外驰散而动摇善根，成为顶位的，是不退转的作意。或者，共同地从资粮道到顶位以下都可以连接。忍位和决定生的作意是：以“寂静的道路”等两颂来阐述，对于法界首先以总义的方式，以智慧能够胜任并且安忍时，不畏惧深奥的意义而能够证悟，心中想着一定会这样，从而超越声闻缘觉的地位。胜法位和无间道的作意是：以“某人如海”等两颂来阐述，作为接近真实见到无边法界大海之征兆，由于没有见到现前显现的见解和怀疑等能取所取的分别之山和树木等，从而确信，并且胜法位的作意能够引导无间地现见法性，证得见道。见道和临近菩提的作意是：以“春季美好”等一颂来阐述，当连接道的证悟如树木一般，最初生起超越道的见道智慧如树叶一般时，菩提道的枝干不会经历漫长的道路，功德的树叶和果实花朵等将会极其广大地生长和发展。从二地到七地的作意迅速获得菩提是：以“譬如怀孕的妇女”等一颂来阐述，比喻前一个树木逐渐结果更快。