English
The path of joining arises after the path of accumulation, realizing the general meaning of selflessness. That joining is also held by whether or not the standard of the path of joining, the wisdom of realization, has arisen in the continuum. Note: The characteristic of the path. The meaning of the word "Prayogamarga" (藏文，梵文天城体：प्रयोगमार्ग，梵文罗马拟音：prayogamārga，汉语字面意思：Path of Application) is that it actually connects to the path of seeing, which is the definitive liberation, so it is the path of joining, which is the same as the aspects of ascertainment or the limbs of ascertainment, such as direct realization. It is divided into three: small, medium, and large. The first two are heat and peak, and the time of the arising of the path of seeing is uncertain. The second is forbearance, which is certain to give rise to the path of seeing in the next life. The third is the great Dharma, which is certain to give rise to the path of seeing in this very life. That is, the non-conceptual wisdom of the path of seeing becomes heat like a premonition of fire; the peak becomes the peak of all moving roots of virtue; forbearance is not afraid of emptiness; Dharma is the most supreme among worldly dharmas. Each of these is called the samadhi of obtaining the appearance of heat, the samadhi of the increasing appearance that has become the peak, the forbearance is the samadhi that enters one aspect of suchness, and the Dharma is the immediately following samadhi. Moreover, each of these is divided into small, medium, and large, and it is considered that there are twelve aspects of ascertainment. Furthermore, it is also said that realizing that the apprehended of defilement and purification is without inherent existence is heat and peak, and realizing that the clinging to the existence of a person and the imputed is without inherent existence is forbearance and Dharma. The qualities of these are that the root of virtue will not be interrupted after obtaining the peak, and one will not fall into the lower realms after obtaining forbearance, and so on. The way in which it surpasses the great path of accumulation is said to be distinguished by being close to the path of seeing and by the stability of the heat of wisdom. The third is the path of seeing, and the wisdom that directly and clearly realizes selflessness is the characteristic of the path of seeing. The meaning of the word "Darshanamarga" (藏文，梵文天城体：दर्शनमार्ग，梵文罗马拟音：darśanamārga，汉语字面意思：Path of Seeing) is that the path of seeing is so called because it is the first time that the realm of Dharma is seen with a Dharma that has never been seen before, which is the same as the direct realization of truth and ascertainment. If divided in terms of essence, there are sixteen moments, each of the four truths having Dharma-tolerance, Dharma-knowledge, subsequent-tolerance, and subsequent-knowledge, a total of four.
Chinese
分为四种。其中，法智忍是指，以道为对境，断除各自见道所断之障碍。法智是指，断除障碍后，体验解脱。类智忍是指，最初两个刹那证悟为圣法之因。类智是指，以自证的方式确定并体验它。对此，小乘有部宗认为次第产生十六个刹那等，一些大乘共同宗也认为从十六到一随其应生。按照大乘不共的观点，经中说：“获得不生法忍”，因此，实际上并不承认见道的产生，只是考虑到世俗中缘起而安立见道的生起。从所断的确定来区分，烦恼障的遍计所执和所知障的粗大能取所取都是见道所断，详细内容如前述的一百一十二种。断除这些的对治，四法忍是无间道本身，四法智是依靠对治解脱之道，四类忍和四类智是延长对治差别的道，以根除的方式断除。从所依的角度来区分，是七菩提分。从地的角度来说，最初生起出世间智慧时，断除自己份额的所断，现证二无我接近菩提，见到成办他利而获得前所未有的大欢喜，是初地极喜地，断除的差别是断除一百一十二种见道所断，证悟的差别是证悟法界周遍之义，功德的差别是获得一百十二种自在，一百一十二种是：一刹那间见到百佛的容颜，知道被百佛加持，化现百种化身，一刹那间示现百劫，以前后百际以智慧照见，一刹那间入于百种等持，
English
divided into four. Among them, Dharma-knowledge-patience refers to, taking the paths as objects, abandoning the obscurations to be abandoned by the seeing path of each. Dharma-knowledge refers to, after abandoning the obscurations, experiencing liberation. Subsequent-knowledge-patience refers to, the first two moments realizing as the cause of the noble Dharma. Subsequent-knowledge refers to, ascertaining and experiencing it in a self-knowing manner. Regarding this, the Hearers-Vaibhashikas believe that sixteen moments arise in sequence, etc., and some Mahayana common schools also believe that they arise as appropriate from sixteen to one. According to the uncommon view of Mahayana, the sutra says: "Having obtained forbearance of non-arising Dharma," therefore, in reality, they do not accept the arising of the seeing path, but only consider dependent arising in the conventional truth and establish the arising of the seeing path. Distinguishing from the certainty of what is to be abandoned, the conceptually constructed of afflictive obscurations and the coarse grasper and grasped of knowledge obscurations are all to be abandoned by the seeing path, the details are as mentioned above, one hundred and twelve types. The antidotes for abandoning these, the four Dharma-patience are the actual uninterrupted path, the four Dharma-knowledge are the path of liberation relying on the antidote, the four subsequent-patience and four subsequent-knowledge are the path of distinction of prolonging the antidote, and they are abandoned in the manner of eradicating the root. Distinguishing from the perspective of the basis, are the seven branches of enlightenment. From the perspective of the bhumi, when the supramundane wisdom first arises, abandoning the to-be-abandoned of one's own share, directly realizing the two selflessnesses approaching enlightenment, seeing the accomplishment of benefiting others and obtaining great joy that has never been experienced before, is the first bhumi, the Extremely Joyful, the distinction of abandonment is abandoning one hundred and twelve to-be-abandoned by the seeing path, the distinction of realization is realizing the meaning of the Dharmadhatu pervading everywhere, the distinction of qualities is obtaining one hundred and twelve kinds of mastery, the one hundred and twelve are: seeing the faces of a hundred Buddhas in one moment, knowing that they are blessed by a hundred Buddhas, emanating a hundred emanations, showing a hundred kalpas in one moment, perceiving with wisdom the hundred limits of past and future, entering into a hundred samadhis in one moment,
Chinese
生起，使百位众生成熟，使百个净土震动，使百个净土被光照亮，开启百个正法之门，自己示现百身，且每个身都示现被圆满的眷属百数围绕。受生的差别是能够受生为赡部洲的国王。此外，经中说：见法，得法，知法，证法，超越犹豫，超越怀疑，不依赖他人，不被他人从导师的教法中引走，获得对诸法无畏等等，宣说了许多功德的差别。第四，修道：现量证悟无我之后，使之成为常态的智慧，是修道的定义。词义“巴嘎万玛尔嘎”，因为修持所见之义，故为修道，与清净决择道意义相同。
English
Arising, causing a hundred sentient beings to mature, causing a hundred pure lands to shake, causing a hundred pure lands to be illuminated by light, opening a hundred doors of Dharma, manifesting oneself in a hundred bodies, and each body also manifesting being surrounded by a hundred perfect retinues. The distinction of taking birth is being able to take birth as the king of Jambudvipa. Furthermore, it is said in the sutras: seeing the Dharma, obtaining the Dharma, knowing the Dharma, realizing the Dharma, transcending hesitation, transcending doubt, not relying on others, not being led away from the teacher's teachings by others, obtaining fearlessness towards all dharmas, etc., many distinctions of qualities are proclaimed. Fourth, the path of meditation: the wisdom that makes the direct realization of selflessness a constant habit is the definition of the path of meditation. The meaning of the term "Bhagavan-marga" is the path of meditation because it meditates on the meaning of what is seen, and it has the same meaning as the path of pure determination. Classification: From the perspective of what is to be abandoned, the co-emergent afflictive obscurations and the subtle subject-object dualistic thoughts of the cognitive obscurations are what are to be abandoned by meditation, in detail, the four hundred and fourteen mentioned above. As their antidote, there are three paths of meditation: small, medium, and large. Each of these can be further divided into small of the small, etc., making a total of nine, which are from the second to the tenth bhumis. The method of abandonment: suppressing with the path of application, and actually abandoning with the path of uninterruptedness. These two paths are the antidote to abandonment. The path of liberation is the antidote to the basis. The path of distinction is the antidote to prolongation. Among these, what is the special wisdom of the stage of the small of the small of the Mahayana path of meditation? From the perspective of the bhumi, it is the second bhumi, the stainless. The distinction of abandonment is abandoning the forty-six great of the great that are to be abandoned by meditation in the three realms. The distinction of realization is realizing the ultimate meaning of the suchness of reality. The distinction of qualities is obtaining twelve thousand. The distinction of taking birth is being able to take birth as a universal monarch of the four continents. Similarly, what is the wisdom of the stage of the medium of the small of the path of meditation? It is the third bhumi, the illuminating. Abandoning the forty-six medium of the great that are to be abandoned by meditation in the three realms. Realizing the ultimate meaning of the suchness of reality, the same cause. Its meaning is what was previously heard, becoming the cause of realizing through the suchness of reality.
Chinese
通达其义，即使三千世界充满火焰也能承受，从而寻求佛法。获得一千二百万功德。能够获得帝释天的转世。在小道之大的阶段的智慧是第四地发光。断除了欲界、色界、无色界的三界中修所断的大之小四十六种烦恼。通达了法性完全不执着的意义。那时，因为没有我执，所以通达了法界中没有我执。获得一亿二千万功德。能够获得无诤天王的转世。在中道之小的阶段的殊胜智慧是第五地极难修行。断除了欲界、色界、无色界的三界中修所断的中之大四十六种烦恼。通达了法性完全清净的意义。获得一千二百万功德。能够获得兜率天王的转世。在中道之中等的阶段的殊胜智慧是第六地现前。断除了欲界、色界、无色界的三界中修所断的中之中等四十六种烦恼。通达了法性完全清净的意义。获得一亿二千万功德。能够获得化乐天王的转世。在中道之大的阶段的殊胜智慧是第七地远行。断除了欲界、色界、无色界的三界中修所断的中之小四十六种烦恼。通达了法性无有差别的意义。虽然佛陀的教法在经和论中广说，但通达了其意义在法界中没有差别。获得一千二百万亿功德。能够获得他化自在天王的转世。在大道之小的阶段的殊胜智慧是第八地不动地。断除了欲界、色界、无色界的三界中修所断的小之大四十六种烦恼。通达了法性不增不减、无分别和清净刹土的自在之处。获得等同一大千世界微尘数的功德。能够获得千世界之主梵天的转世。在大道之中等的阶段的殊胜智慧是第九地善慧地。断除了欲界、色界、无色界的三界中修所断的小之中等四十六种烦恼。