English
Meditate on the four applications of mindfulness. The third is that, through the single-pointed samadhi of uniting calm and insight, the mind becomes workable and accomplished, which are the four legs of miraculous powers: the samadhi of aspiration, effort, mind, and investigation. The four stages of the path of joining: heat, peak, forbearance, and supreme dharma. The commonality of the first two is that one cultivates the five faculties of faith, effort, mindfulness, samadhi, and wisdom. Their characteristics are: conviction, generating joy, entering the stream of realization, making the mind focused on one point, and knowing the nature, which are applied in order. The latter two also, the five mentioned earlier become powers, hence they are called the five powers. Among them, in the two, heat and peak, the time of arising of the path of seeing is uncertain, so it is small; it arises after forbearance, so it is medium; at the time of supreme dharma, it is connected to the path of seeing in this life, so it is great. The path of seeing is, as stated in the Friendly Letter: Mindfulness and discriminating dharma, effort and joy, and perfect pliancy and samadhi, and equanimity, these are the limbs of enlightenment. It is said that the practice of that path is that the characteristics of each are: not forgetting the object, being skilled in distinguishing dharmas, being delighted in diligence, being delighted in the object, body and mind being workable, the mind not wavering from one point, mind and mental factors abiding genuinely, naturally accomplished. What is to be abandoned is: the afflictive obscurations of imputation, and the two cognitive obscurations of coarse conceptualization of grasping and being grasped, will be abandoned, and the first ground of the supramundane wisdom, the Joyful One, will be attained. In the path of meditation, the categories of practice are also, as stated in the Friendly Letter: Right view, right livelihood, right effort, right mindfulness, right samadhi, right speech, right action, and right thought are the eight limbs of the path. The characteristics of each are: uncontaminated wisdom, abandoning flattery and wrong livelihood, effort, not forgetting the object, the four dhyanas, the four virtuous paths of action related to speech, the three natures of abandoning the non-virtuous paths of action of the body, harmless intent, and as many thoughts of renunciation and virtue as there are. What is to be abandoned is: the innate afflictive obscurations, and the remaining cognitive obscurations of subtle conceptualization of antidotes will be abandoned.
Chinese
小、中、大三种又各自细分为九种。各自应得的地位是：无垢地、发光地、发焰地、难胜地、现前地、远行地、不动地、善慧地、法云地，这九种。就对治的差别而言，归纳为四道的意义是：舍弃该地障碍的粗大之物是资粮道，从根本上拔除微细之物是加行道，获得真实本体是见道，在该地的进入过程中获得殊胜功德，并从上向上地趋入更高地位是修道。如此以见、修二道所摄的十地，各自的异熟果报之生和功德显现方式两种中，第一种是：能随愿受生为掌管赡部洲的国王，掌管四大洲的国王，天界之主帝释天，夜摩天，兜率天，化乐天，他化自在天的天王，千世界之主梵天，大梵天，以及净居天的天主等。像这样的受生，是否完全具备了地和地的功德呢？不是的。以世间善业转为力量的异熟果报，也能在那和那处受生，《亲友书》的教证已经阐明了。第二种是：在初地的时候，于一刹那间能见到一百位佛，并且知道被一百位佛加持，能化现一百种化身，能示现一百个劫，对于前后一百个处所能进入智慧的照见，能入定和出定于一百个三摩地，能成熟一百个有情，能震动一百个刹土，能以光照亮一百个刹土，能开启一百种法门，能示现一百个自身，并且每个身体都能示现一百个圆满的眷属。同样地，还有十二千，十二万，十二百万，十二万万亿，以及一个大千世界百万微尘数，十个大千世界无数百万微尘数，以及佛的刹土不可说又不可说的
English
The three, small, medium, and large, are further subdivided into nine. The stages to be attained by each are: Immaculate, Luminous, Radiant, Difficult to Conquer, Manifest, Far-Reaching, Immovable, Good Intelligence, and Cloud of Dharma, these nine. Regarding the differences in antidotes, the meaning of being condensed into four paths is: Abandoning the gross obstacles of that stage is the Path of Accumulation. Uprooting the subtle obstacles from their depths is the Path of Preparation. Attaining the actual essence is the Path of Seeing. Obtaining special qualities during the entry into that stage, and progressing upwards to higher stages, is the Path of Cultivation. Thus, the ten stages, encompassed by seeing and cultivation, have two aspects: the ripening rebirths and the manifestations of qualities. The first is: Being able to consciously take birth as a king ruling Jambudvipa, a king ruling the four continents, the lord of the gods Indra, the Yama gods, the Tushita gods, the Nirmanarati gods, the Paranirmitavasavartin gods, the Brahma, lord of a thousand worlds, the Great Brahma, and the lords of the Pure Abodes. Does such a birth completely fulfill the stage and its qualities? No. Even the ripening of worldly virtues transformed into power can lead to birth in those places, as clarified by the teachings in the Letter to a Friend. The second is: At the first stage, in a single moment, one can see the faces of a hundred Buddhas, know that one is blessed by a hundred Buddhas, emanate a hundred emanations, show a hundred kalpas, enter the wisdom vision of a hundred past and future places, enter and arise from a hundred samadhis, ripen a hundred sentient beings, shake a hundred buddha-fields, illuminate a hundred buddha-fields with light, open a hundred doors of Dharma, show a hundred bodies, and each body can show a hundred perfect retinues. Similarly, there are twelve thousand, twelve hundred thousand, twelve million, twelve trillion, the number of dust particles in one million great thousand worlds, the number of dust particles in ten million countless great thousand worlds, and the buddha-fields that are inexpressible and beyond inexpressible.
Chinese
能够观见与微尘数量相等的极微尘数量的佛等，具有这样的能力。在那之后是不学道，常尽的菩萨在对十方诸佛作广大供养之后，那些佛的眉间毫毛中，出现无数的光芒，融入那位大菩萨的顶门，获得了所有佛的大光明灌顶。获得了如金刚般的等持等无数的等持，彻底清除了由无明所留下的细微习气，现量显现法界智慧。刚刚所说的所有功德，以及那些圣者的断证究竟的智慧，即具有心要者，还有生起次第和圆满次第二者，总持和灭尽，四种学道和不学道的本体是，认为是所说的十地。如慈氏怙主所说：度过九地之后，智慧在谁的成佛之地，那就是菩萨的第十地，应当了知。真正来说是普光地。是从果位的种子开始说的，在那之上是第十二不染莲花者，第十三金刚持者，第十四大轮集会者，第十五大乐者，第十六智慧上师。又在《总集密意》中说：希求、作意、生出大种姓、生出大气息、获得大预言、圆满大事业等。以金刚乘的种姓差别，对于不可估量者的真实智慧依于相续而生起，这就是所证悟的。僧伽的体性是，具有智解二者，如慈氏怙主所说：如所有如量中的智慧见清净之故，具慧不退转之众，具有无上功德。如所有是智的功德，如量是智的功德，内智慧见的功德这三者。成为获得那三者的方便的无间道之体性，是脱离所断的贪染障、碍障、劣障这三者的功德，即六者。分类的基础是智的功德和，加上解脱的功德的八者。像这样的是菩提心。
English
Having the power to see Buddhas in the number of atoms, equal to the number of dust particles, and so on. After that is the path of no more learning. As soon as that bodhisattva of the ultimate end makes great offerings to the Buddhas of the ten directions, countless collections of light rays arise from the hair pores of those Buddhas, and by dissolving into the crown of that great bodhisattva, he obtains the great light empowerment of all the Buddhas. Having attained countless hundreds of thousands of samadhis such as the vajra-like samadhi, and having completely removed the subtle imprints left by ignorance, the wisdom of the dharmadhatu is manifestly apparent. All the qualities just mentioned, and those wisdoms of the noble ones that have reached the ultimate end of abandonment and realization, that is, those who possess the essence, and also the two stages of generation and completion, the dharanis and exhaustion, the four paths of learning and the actual basis of the path of no more learning, are considered to be the ten grounds of the cause. As the Protector Maitreya said: After passing the nine grounds, the wisdom is in whose place of Buddhahood, that is the tenth ground of the Bodhisattva, it should be known. The true one is the ground of all-pervading light. It is spoken from the seed of the fruit, and above that are the twelfth Immaculate Lotus Holder, the thirteenth Vajra Holder, the fourteenth Great Wheel Assembly, the fifteenth Great Bliss, and the sixteenth Wisdom Lama. Also, in the Compendium of Intentions, it says: Desire, thought, giving rise to great lineage, giving rise to great breath, obtaining great prophecy, perfecting great skill, etc. By the distinctions of the vajra vehicle's lineages, the ultimate wisdom of the immeasurable ones arises dependent on the continuum, that is what is realized. The nature of the Sangha is that it possesses both knowledge and liberation, as the Protector Maitreya said: Because of the purity of the wisdom vision within as it is and as many as it is, the assembly of the wise who do not turn back, possessing unsurpassed qualities. As it is, the quality of knowledge, as many as it is, the quality of knowledge, and the three qualities of inner wisdom vision. The nature of the uninterrupted path, which becomes the means of attaining that, is the quality of being liberated from the three obscurations to be abandoned: attachment obscuration, obstruction obscuration, and inferior obscuration, that is, six. The basis of classification is the quality of knowledge and, added to the quality of liberation, eight. Such is the mind of enlightenment.
Chinese
是声闻僧团。 缘觉的僧团是常住的。一来一不来二种。阿罗汉等四者和入于此果者，以及住于其果者各二，合入与住为一，则为士夫双四或离之八。于胜子地亦安住一切自地功德，虽有不可言说者。然以道与救护之体性示现于正法。然此法乃从导师所生。彼乃成办之友或一切学处之所依。以是僧团故，是为三宝，是为最胜皈依处。皈依之相，谓以“于彼”等显示之。于彼，有观待因与果之皈依与立誓二者。欲求之果，欲于他时未来成就者，是为因。今已成就，如实见自心为三身之体性者，是为果之皈依，是金刚乘之特点。因之皈依处，是佛法僧，是为三宝为主。于密咒中，知彼与彼之体性合一于上师，故此最后者为主。若就究竟而言，彼等是色身世俗谛。法亦于道之高处行时，舍弃下方之有垢者。声闻缘觉菩萨等，亦仍须观待佛，故非量士夫之境。如《宝性论》云： 舍故是欺诳之法故， 无故是坏灭之法故， 法二者与圣者众， 非为恒常之皈依处。 皈依唯是佛独一， 救护是法身之体故， 僧众亦是彼之究竟。 如是。如彼经之意，法与僧虽如方才所说，然佛是究竟之赞叹。若问彼等之义各别如何明晰耶？是如是明晰也。于报恩经中云： 皈依于色身耶？皈依于法身耶？ 语自在者！ 皈依法身而皈依， 非皈依于色身， 以色身非佛之故。 如是等。于智慧成就
English
It is the Sangha of the Shravakas. The Sangha of the Pratyekabuddhas is permanent. There are two types: those who come once and those who do not come. The four types of Arhats, those who have entered this fruit, and those who abide in its fruit, two each, combining entry and abiding into one, are the four pairs of individuals or the eight when separated. Although there are countless qualities of one's own ground, perfectly abiding on the ground of the Victorious One's sons. However, it is taught in the sacred Dharma as the nature of the path and protection. Although this Dharma arises from the teacher. He is the friend who accomplishes it or the basis of all places of learning. Because it is the Sangha, it is established as the Three Jewels, the supreme object of refuge. The characteristic of taking refuge is shown by "in that," and so on. In that, there are two types of refuge, depending on cause and effect, and vows. The desired result, desiring to be accomplished in another future time, is the cause. Now, having been accomplished, seeing one's own mind as the nature of the three bodies as it is, is the refuge of the result, which is the characteristic of the Vajrayana. The object of refuge of the cause is the Buddha, Dharma, and Sangha, which are the three jewels as the main ones. In mantra, knowing that the nature of that and that is united in the Lama, therefore this last one is the main one. If it is done in terms of the ultimate, those are the form body, the conventional truth. When the Dharma goes to the higher path, it abandons the lower one with defilements. The Shravakas, Pratyekabuddhas, Bodhisattvas, etc., still need to rely on the Buddha, so it is not the object of a valid individual. As it is said in the Uttaratantra: Because of abandoning, because it is a deceiving Dharma, Because of non-existence, because it is a destroying Dharma, The two Dharmas and the assembly of noble ones, Are not a permanent refuge. Refuge is only the Buddha alone, Protection is because it has the nature of the Dharmakaya, The Sangha is also its ultimate. Thus. According to the meaning of that sutra, although the Dharma and Sangha are as just said, the Buddha is the ultimate praise. If asked how the meanings of those are clear separately? It is clear like this. In the Sutra of Repaying Kindness, it is said: Do you take refuge in the Form Body? Do you take refuge in the Dharmakaya? O eloquent one! I take refuge in the Dharmakaya, I do not take refuge in the Form Body, Because the Form Body is not the Buddha. Thus, and so on. In the accomplishment of wisdom