English
All that appears, through names and terms, are assigned different entities, as explained; and the senses that, through dependence on the body, become the cause of the master, or faith and so on that control liberation; and those that, through being the object of consciousness, appear as objects to be known or shown; and through their combination, the aspect of dependent origination is clear and beautiful, possessing adornment, therefore appearing as good and bad results, thus being the immediate cause of consciousness, relying on both object and sense. The third part, from "Lanka" in the Lankavatara Sutra to "called the limb of the basis of things," explains: Lord of Lanka, what is the basis of all things? There are two: one is the nature that exists until the seeds of samsara are exhausted, appearing as all defilements, the conventional truth; the other is the cause of purity, and its result is completely pure, appearing as the ultimate truth. The first, the basis of samsara, appearing as all defilements, has four aspects, namely: for the sake of control, the aggregation of many causes and conditions such as objects, places, actions, and births, thus universally gathering; the consciousness that, after the aggregation of causes and conditions, begins to engage in what is to be done; and through the universal examination of continuity, appearing as the twelve agents such as the self, life, powerful one, and lord of power of the person; and appearing as the form of grasper and grasped, the characteristics of objects, containers, and various things gathered by the aggregates, elements, and sources, grasping and imputing the self of phenomena. Appearing as the completely pure of purified Dharma, there are twenty-seven aspects, namely: In the Commentary on the Prophecy Mother Sutra, it says, "Merely in the conventional, it is imputed as the wheel of Dharma, door, word, and letter," therefore, the first is the correct object, approaching the establishment of the four mindfulnesses, as it is said: Body, feeling, mind, and phenomena, the four mindfulnesses are closely established, these four are the nature of wisdom, seeing the true meaning. As it is said. Second, through hearing and thinking, abandoning the actions of faults through the work of diligence.
Chinese
四种正断：为了生起和增长善法，为了平息和不生起恶法，这四种正断，会产生极大的精进。如是说。第三，依靠对二谛作意的见解，以禅定使心不动摇地安住，从而脱离痛苦，是次第安住的九种等至：四禅定和四无色定，以及灭尽定，总共九种等至。如是说。第四，通过证悟和串习，获得究竟的果位，从而使自他脱离痛苦，是四种无量殊胜安乐：慈、悲、喜、舍，这四者是无量。如是说。第五，以慈悲通过饶益的方式，不执著于所缘而摄持，对于自他利益的行为不执著的方便行，是十度：布施、持戒、忍辱、精进、禅定、智慧六度，加上方便、愿、力、智四者，总共安立为十度。如是说。第六，证悟诸法的事实真相是无自性，以智慧不混杂地了知所知，四种各别正智：义正智、法正智、词正智、辩才正智。如是说。第七，作为讲述方便和证悟二谛之义的基础的五种智慧处所，即五根：信、精进、念、定、慧五根。如是说。第八，了知后不放逸，不浪费自他之利，是精勤摄取四种事物：布施、爱语、利行、同事，是四摄事。如是说。第九，没有傲慢，远离对境和心的执著，没有我执或我慢，是两种无我：法无我和人无我。如是说。第十，通过熟悉和串习义理，为了使正义具有力量，没有不善的习气，是五力，如前所述。第十一，以证悟的见解清净世间智，以及不分别的胜观智，使之现前和证见，是二谛：世俗谛
English
The four right abandonments: To generate and increase virtue, to pacify and not generate non-virtue, these four right abandonments will produce great diligence. As it is said. Third, relying on the view of contemplating the two truths, with samadhi the mind remains unshakeable, thereby freeing oneself from suffering, are the nine successive abidings of meditative absorption: the four dhyanas and the four formless absorptions, and cessation absorption, totaling nine meditative absorptions. As it is said. Fourth, through realization and familiarization, attaining the ultimate result, thereby freeing oneself and others from suffering, are the four immeasurable sublime happinesses: loving-kindness, compassion, joy, and equanimity, these four are immeasurable. As it is said. Fifth, with compassion, through the means of benefiting, not clinging to the object of focus and being embraced, the skillful conduct of not clinging to actions for the benefit of oneself and others, are the ten perfections: generosity, ethics, patience, diligence, meditation, wisdom, the six perfections, plus skillful means, aspiration, power, and knowledge, totaling the ten perfections. As it is said. Sixth, realizing that the true nature of all phenomena is without self-nature, with wisdom knowing the knowable without confusion, the four individual correct knowledges: knowledge of meaning, knowledge of dharma, knowledge of words, and knowledge of eloquence. As it is said. Seventh, as the basis for explaining skillful means and realizing the meaning of the two truths, the five places of wisdom, namely the five faculties: faith, diligence, mindfulness, samadhi, and wisdom, the five faculties. As it is said. Eighth, knowing and not being negligent, not wasting the benefit of oneself and others, is diligently gathering the four objects: generosity, kind speech, beneficial action, and acting in accordance with the meaning, are the four objects of gathering. As it is said. Ninth, without arrogance, free from clinging to objects and mind, without self-grasping or pride, are the two kinds of selflessness: selflessness of phenomena and selflessness of person. As it is said. Tenth, through familiarity and habituation with the meaning, in order to make the correct meaning powerful, without non-virtuous habits, are the five powers, as mentioned above. Eleventh, with the view of realization, purifying worldly wisdom, and the wisdom of non-conceptual vipassana, making them manifest and seeing them, are the two truths: conventional truth
Chinese
我是真实的。这被认为是二谛。正如所说。第十二，安住于见解的境界中，不为寂止和胜观所动摇，进入显现深广神变的门，有百千三摩地之门。从《宝积经·慈氏发愿文》中说：以如幻三摩地，以增长光荣的三摩地，以金刚喻三摩地，愿圆满禅定波罗蜜多。如是等等，如经中所说。第十三，由于串习成为把握，成为果的殊胜，成为不变且无碍的知之精髓，即十力。处与非处、业报、界、胜解与根、禅定与道、宿住、死生，以及烦恼尽智力，是为十力。正如所说。第十四，从平等性之界中，不具有动摇，了知所知事物各自的相，不混杂地了知，即佛陀的不共之法十八种。错乱与喧嚣、忆念退失，非等持与想蕴，未观察与舍，这些是不具有的，以行为所摄持的六种。欲、精进、忆念与智慧，以及解脱与解脱之，智慧见，这些是退失的，不具有的，以证悟所摄持的六种。身语意之业三种，智慧随行之行三种，于过去、现在、未来，智慧见入，以时所摄持的三种。如是六组三种，不混杂即十八种。正如所说。第十五，以悲心和智慧，无碍地明见众生和法性的境，即六种神通。天眼与天耳，他心智与宿住智，神变之神通五种，加上烦恼尽神通为六。正如所说。第十六，以理性和论证来分析内外之法，转为菩提之义的行为，即十种学法行。于《中边分别论》中说：书写、供养、布施，听闻、读诵、受持，讲说与讽诵，思义与禅修。此十种行之自性，是无量福德聚。正如所说。
English
I am the real. This is considered the two truths. As it is said. Twelfth, abiding in the state of view, unshaken by quiescence and insight, entering the door of manifesting profound and vast miracles, there are hundreds of thousands of doors of samadhi. From the *Ratnakuta Sutra, Maitreya's Aspiration*: "With the samadhi like illusion, with the samadhi of increasing glory, with the samadhi like a vajra, may the perfection of meditation be completed." As such and so forth, as it appears in the sutras. Thirteenth, because familiarity becomes confidence, it becomes the supreme of fruits, becoming the unchanging and unimpeded essence of knowledge, the ten powers. "Place and non-place, karmic results, realms, aspiration and faculties, meditation and path, past lives, death and rebirth, and the exhaustion of defilements, these are the ten powers." As it is said. Fourteenth, from the sphere of equality itself, without any movement, knowing the individual aspects of knowable things, knowing them without mixing, these are the eighteen unshared qualities of a Buddha. "Confusion and clamor, loss of mindfulness, non-equanimity and aggregates of thought, unexamined and equanimity, these are what are not possessed, the six encompassed by conduct. Desire, effort, mindfulness and wisdom, and liberation and the wisdom of liberation, these are what are lost, not possessed, the six encompassed by realization. The three actions of body, speech, and mind, the three actions that follow wisdom, in the past, present, and future, the wisdom sees entry, the three encompassed by time. Thus, these three sets of six, unmixed, are the eighteen." As it is said. Fifteenth, with compassion and wisdom, clearly seeing beings and the realm of reality without obstruction, these are the six superknowledges. "Divine eye and divine ear, knowing others' minds and knowing past lives, the five superknowledges of miraculous power, adding the superknowledge of the exhaustion of defilements makes six." As it is said. Sixteenth, analyzing outer and inner dharmas with reason and logic, actions that transform into the meaning of enlightenment, these are the ten practices of learning. In the *Madhyantavibhaga* it says: "Writing, offering, giving, listening, reciting, receiving, explaining and chanting, thinking about the meaning and meditating. The nature of these ten practices is an immeasurable collection of merit." As it is said.
Chinese
第十七，如前所说，懒惰和诀窍等，遗忘、沉没和掉举，不作意和作意，这五个被认为是过失。如是说，在五者的基础上，若心不能领会，念头任其发展，则不会产生利益，这七种过失在安住于三摩地时产生，因此，为了阻止这些散乱，进行舍弃的作意有八种，即：信心、欲乐、精进、轻安，忆念、正知、作意和舍，这八种作意。第十八，以正确的方法和对治，一心专注于此，使心不从意义上散乱，是三种解脱之门，即空性、无相、无愿。第十九，为了寻求从一个更高的道路走向另一个更高的道路的方法，并努力在地上行走，所修持的是四神足，即：欲、精进、心和观察，是四神足。这四者的自性是三摩地，即恭敬、努力、心住、观察和智慧。第二十，对于习惯圆满的暖相等等，永不陷入遗忘的功德之基是五百陀罗尼门，对于不忘陀罗尼，有忍门、词门、义门和咒语陀罗尼四种说法。另外，陀罗尼的种类有，异熟生、听闻生和三摩地生，凡夫地、七地和清净地的陀罗尼，分为小、中、大。这些等等。另外，陀罗尼的种类有，声音清净陀罗尼，无尽藏陀罗尼，如是，盘旋无边和，海印莲花庄严，无染入定和不食鬼，佛加持陀罗尼八种，如《陀罗尼自在王请问经》中所说的八种等等，如经中所说。第二十一，这些不被因缘所夺，不被魔和外道等所动摇和摧毁，稳固的是四无畏，即：证悟、断除、道和障碍，在宣说时有四种无畏。第二十二，为了利益他人，以四摄事善巧地摄受，并通过道路领会意义并努力，果
English
Seventeenth, as previously stated, laziness and key instructions, forgetting, sinking, and excitement, non-application and application, these five are considered faults. As it is said, on top of the five, if the mind cannot comprehend, and thoughts are allowed to develop on their own, then no benefit will arise. These seven faults arise when abiding in Samadhi. Therefore, in order to prevent these distractions, the application of abandonment is eightfold, namely: faith, desire, effort, pliancy, mindfulness, awareness, attention, and equanimity, these are the eight applications. Eighteenth, with the correct method and antidote, focusing single-pointedly on this, so that the mind does not stray from the meaning, are the three doors of liberation, namely emptiness, signlessness, and wishlessness. Nineteenth, in order to seek the method of progressing from one higher path to another higher path, and striving to walk on the ground, what is cultivated are the four legs of miraculous power, namely: desire, effort, mind, and investigation, are the four legs of miraculous power. The nature of these four is Samadhi, namely reverence, effort, abiding of mind, investigation, and wisdom. Twentieth, for the warmth signs, etc., of perfected habituation, the basis of qualities that never fall into forgetfulness is the five hundred Dharani gates. For the Dharani of non-forgetting, there are four types: the gate of patience, the gate of words, the gate of meaning, and the mantra Dharani. Also, the types of Dharani are, born from maturation, born from hearing, and born from Samadhi. The Dharani of ordinary beings, the seven grounds, and the pure grounds, are divided into small, medium, and large. These and so on. Also, the types of Dharani are, the Dharani of pure sound and melody, the Dharani of inexhaustible treasure, likewise, the circling without end, and, the ocean seal lotus arrangement, unattached absorption, and not eating ghosts, the eight Buddha-blessing Dharanis are spoken of, such as the eight spoken of in the Sutra of the Dharani Free King's Questions, etc., as it appears in the Sutras. Twenty-first, these are not seized by conditions, not shaken or destroyed by demons and heretics, etc., what is stable is the four fearlessnesses, namely: realization, abandonment, path, and obstacles, there are four types of fearlessness in teaching. Twenty-second, in order to benefit others, skillfully gathering with the four objects of gathering, and comprehending the meaning through the path and striving, the result