English
In terms of clarity, the heat position is established as small, medium, and large. The wisdom of heat is called the arising of a small path of seeing, meaning that one slightly sees the meaning that one has not seen before. That is also in relation to the peak and so on, and ultimately experiences the clarity of emptiness and selflessness. The peak position is as before, constantly initiating diligence, and thus, the appearance of the apprehended being without self-nature is more extensive and increasing than before, and one obtains the samadhi and wisdom that are accompanied by the medium clear appearance. The realization of selflessness is sometimes in dreams, mostly, and even more numerous and clearly remembered than that, and from the point of view of remembrance, there are small, medium, and large three types. Patience is cultivated as before, because all appearing things appear only as mind, thereby abandoning the distraction of the apprehended, obtaining a great clear appearance, and when realizing that the apprehender is also without self-nature, obtaining the samadhi wisdom of a small clear appearance accompanied by duality, in which there are three types: sometimes not afraid of emptiness, mostly not afraid, and not afraid of everything, there are small, medium, and large three types. The supreme dharma is cultivated as before, and immediately after that, the path of seeing arises, thereby realizing that the apprehended is without self-nature, and in relation to the worldly path, there is a great clear appearance for the apprehended being without self-nature, and in relation to the transcendental path, one obtains the medium samadhi and wisdom duality in that, from the clarity of the apprehended being without self-nature, from the lower, middle, and upper realizations, there are small, medium, and large three types. These ascertainments are consistent in both the upper and lower manifestations, and except for patience, the others are not divided into three types of large, medium, and small. The nature of these mental aspects is conceptual in relation to the wisdom of the path of seeing without distinction, and non-conceptual manifest in relation to the coarse distinction of sound and meaning determination, because it is said that a clear appearance is obtained on the apprehended being without self-nature. These four each cultivate the five faculties and the five powers, cultivating the five faculties on the two of heat and peak, and cultivating the five powers on the two of patience and dharma. Fourth, what is born, what is based on, and what is focused on are unique. Determining the nature of that path has three aspects: what is relied upon to be born, what ground is relied upon, and what object is focused on. First, the three continents
Chinese
转生为男人和女人，以及六欲天神。先前在人道中于相续中生起资粮道，无论转生于哪个欲天界都可以。一些不共的大乘经典中也说会转生为旁生，特别是龙等。
English
They are born as men and women, and into the six classes of desire gods. Previously, in the human realm, having generated the accumulation path in their continuum, they can be born in any of the desire realms. Some uncommon Mahayana texts also state that they can be born as animals, especially nagas, etc.
Chinese
那么，这些属于哪种智慧呢？主要属于通过三种智慧串习而成的自证智，例如串习贪欲等而成的自证智一样。第五，通过压制遍计所执的障碍来断除，通过证悟二无我的方式来进入。断除烦恼障和所知障等一切遍计所执，是通过以彻底压制的方式；对于真谛，则是证悟到法我的部分执着为无自性。还有一些大乘行者认为，可以通过三乘的加行道来如此证悟：声闻的暖位以人我的执着为所缘，忍位证悟人我的执着为无自性；缘觉的暖位以人我和法我的各自一部分执着为所缘，忍位证悟这二种我的各自一部分执着为无自性；菩萨的暖位以人我和法我二者的执着为所缘，忍位证悟这二种我的执着为无自性。圣者龙树认为，三乘的加行道，除了方便的差别和四种决定的各自所缘的明与不明的差别外，在证悟无我方面没有差别。如《般若经》中说：“想要在声闻地学习的人，也应当学习这部《般若波罗蜜多》。”以及《摄颂》中说：“凡是想要成为如来声闻者，以及想要成为独觉和同样成为法王者，不依靠此忍则不能获得。”等等，这是大小部经中所说的密意。第六，具有不退转、不堕落等功德。如《经庄严论》中说：“获得顶位则不退失根本，获得忍位则不堕恶趣等。”等等所说。以及《宝积经》中说：“从凡夫的衰损中解脱，并具有三摩地、陀罗尼、解脱和神通等众多功德。”以及《母经》和《庄严论》中说，根器锐利者获得圆满菩提的不退转之相等等。第七，生起断除我执的最初证悟。世间由修所生的智慧。
English
To what kind of wisdom do these belong? They mainly belong to the self-cognizance that has been habituated by the three wisdoms, just like the self-cognizance that has been habituated to attachment and so on. Fifth, one abandons by suppressing the obscurations of complete imputation, and enters by realizing the nature of the two selflessnesses. Abandoning all the completely imputed obscurations of afflictions and knowledge is done by completely suppressing them. Regarding the truths, one realizes that the part of the clinging to the self of phenomena is without inherent existence. Furthermore, some Mahayana practitioners believe that one realizes this through the paths of joining of the three vehicles in this way: the heat stage of the Hearers takes the clinging to the self of persons as its object, and the forbearance stage realizes that the clinging to the self of persons is without inherent existence. The heat stage of the Solitary Buddhas takes the clinging to each part of the self of persons and the self of phenomena as its object, and the forbearance stage realizes that the clinging to each part of these two selves is without inherent existence. The heat stage of the Bodhisattvas takes the clinging to both the self of persons and the self of phenomena as its object, and the forbearance stage realizes that the clinging to these two selves is without inherent existence. The noble Nagarjuna does not accept any difference in the realization of selflessness in the paths of joining of the three vehicles, except for the difference in the clarity of the objects of each of the four determinations and the difference in means. As it says in the Perfection of Wisdom Sutra: "Those who wish to study in the Hearer's ground should also study this Perfection of Wisdom." And as it says in the Condensed Sutra: "Those who wish to become Hearers of the Sugata, and those who wish to become Solitary Buddhas and likewise Dharma Kings, cannot attain it without relying on this forbearance." And so on, this is the intention spoken of in the extensive and intermediate Sutras. Sixth, one possesses qualities such as non-regression and non-falling. As it says in the Ornament of the Sutras: "Having attained the peak, the root does not decay; having attained forbearance, one does not fall into the lower realms, etc." And as it says in the Jewel Cloud Sutra: "One is liberated from the decline of ordinary beings and possesses many qualities such as samadhi, dharani, liberation, and clairvoyance." And as it says in the Mother Sutra and the Ornament Sutra, those with sharp faculties obtain the sign of non-regression from perfect enlightenment, and so on. Seventh, it generates the initial realization of abandoning self-grasping. Worldly wisdom arising from meditation.
Tibetan
་རབ་ངེས་པར་འབྱེད་པའི་ཆ་དང་མཐུན་པ་བཞི་པོ་དེས། གང་ཟག་དང་ཆོས་ལ་བདག་ཏུ་འཛིན་པའི་ཕྱིན་ཅི་ལོག་བཞི་སྤོང་ཞིང༌། མཐོང་ལམ་ས་དང་པོའི་རྟོགས་པ་སྐྱེད་པའོ། །བརྒྱད་པ་ནི། ངེས་འབྱེད་ཆ་མཐུན་མོས་སྤྱོད་དོན་དམ་པ། །མངོན་སུམ་རྟོགས་ལ་སྦྱོར་བ་ངེས་ཚིག་གོ །མཐོང་ལམ་རྣམ་པར་མི་རྟོག་པའི་ཡེ་ཤེས་མེ་དང་འདྲ་བ་དེས་སོ་སོ་སྐྱེ་བོའི་ཕྱིན་ཅི་ལོག་གི་རྟོག་པ་ཐམས་ཅད་རྩད་ནས་འཇོམས་ཤིང་ངེས་པར་འབྱེད་པས་ན་ངེས་འབྱེད་དངོས་མཐོང་ལམ་ལ་བྱས་ནས་དེ་དང་ཆ་མཐུན་པའི་ཕྱིར་ངེས་འབྱེད་ཆ་མཐུན་དང༌། ཆོས་ཉིད་ལ་མོས་པའི་ སྟོབས་ཀྱིས་བཟོད་པར་སྤྱོད་པས་ན་མོས་སྤྱོད་ཀྱིས། འཇིག་རྟེན་པའི་སྒོམ་བྱུང་གི་ཤེས་རབ་དེས་གཟུང་འཛིན་གྱི་རྟོག་པ་རང་རྒྱུད་པ་དེ་དག་བཅད་ནས། འཇིག་རྟེན་ལས་འདས་པའི་ས་དང་པོ་མཐོང་ལམ་ཆོས་ཀྱི་དབྱིངས་དོན་དམ་པ་མངོན་སུམ་དུ་རྟོགས་པ་ལ་སྦྱོར་བའི་ལམ་ཡིན་པས་སྦྱོར་ལམ་ཞེས་བྱ་སྟེ་ངེས་ཚིག་གོ །མོས་སྤྱོད་ནི་སྤྱིར་ཚོགས་སྦྱོར་གཉིས་ཀ་ལ་བཤད་དོ། །གསུམ་པ་མཐོང་བའི་ལམ་བཤད་པ་ལ་བརྒྱད། མཚན་ཉིད་གཞག་པ། མཚན་གཞི་ངོས་བཟུང༌། རབ་ཏུ་དབྱེ་བ། རང་བཞིན་གཏན་དབབ། སྤངས་རྟོགས་ཁྱད་པར། ཡོན་ཏན་བརྗོད་པ། བྱེད་ལས་གང་ཡིན། ངེས་ཚིག་བསྟན་པའོ། །དང་པོ་ནི། མཐོང་ལམ་དེ་ཉིད་གསར་མཐོང༌། །ཞེས་པ་སྟེ། མྱ་ངན་ལས་འདས་པར་བགྲོད་པའི་གཞི་གང་ཞིག་དེ་ཁོ་ན་ཉིད་གསར་དུ་མངོན་པར་རྟོགས་པའི་གནས་སྐབས་ཀྱིས་བསྡུས་པའོ། །གཉིས་པ་ནི། འདས་པ་ཡི། །ཞི་ལྷག་མཚུངས་ལྡན། །ཅེས་པ་སྟེ། ཕྱོགས་གཅིག་སྤོང་བའི་གཉེན་པོ་མཐོང་ལམ་གྱི་མཚན་གཞི་བདེན་པ་བཞི་ལ་བདག་མེད་པའི་ཆོས་ཉིད་མངོན་སུམ་དུ་མཐོང་སྟེ། འཇིག་རྟེན་ལས་འདས་པའི་ཞི་གནས་དང་ལྷག་མཐོང་མཚུངས་པར་ལྡན་པའོ། །གསུམ་པ་ནི། རང་ངོར་དབྱེ་བ་མེད། །གཙོ་བོར་བྱང་ཆུབ་ཡན་ལག་བདུན་ལ་བསླབ། །ཅེས་པ་སྟེ། རྟེན་གང་ཟག་གིས་ཕྱེ་ན་ཞུགས་གནས་གཉིས་དང༌། ཐེག་པས་ཕྱེ་ན་ཉན་རང་བྱང་སེམས་ཀྱི་མཐོང་ལམ་གསུམ་དང༌། ངོ་བོས་ཕྱེ་ན་སྐད་ཅིག་མ་བཅུ་དྲུག་ལ་སོགས་པར་དབྱེར་ཡོད་ཀྱང་དེ་ནི་ཉན་ཐོས་དང་སྒོ་བསྟུན་པ་ཡིན་ཏེ། མཐོང་ལམ་རང་གི་ངོ་བོ་ནི་སྐད་ཅིག་མ་གཅིག་གིས་བསྡུས་པའི་ཕྱིར་དབྱེ་བ་བྱར་མེད་དོ། །ལམ་འདིར་དྲན་པ་ཡང་དག་སོགས་བྱང་ཆུབ་ཀྱི་ཡན་ལག་བདུན་ལ་བསླབ་པའོ། བཞི་པ་ལ་གཉིས། མཐོང་སྤང་སྤོང་ཚུལ་གྱི་ རྣམ་གཞག་མཐོང་ལམ་སྐྱེ་ཚུལ་གྱི་རྣམ་གཞག་གོ །དང་པོ་ནི། མཐོང་སྤང་བརྒྱད་ཅུ་
Chinese
能明确辨别的顺决择分四者，能断除对人与法执著的四颠倒，生起见道初地的证悟。第八是，决择分顺品胜解真实义，现量证悟之加行是名言。见道无分别智如火，能从根本上摧毁异生的一切颠倒分别，并能明确辨别，因此以决择正见道为决择分顺品，以信解法性的力量而堪能修行，故名胜解行。世间修所生慧能断除自相续的能取所取分别，因此是使超世间初地见道法界真实义现量证悟的道，故名为加行道，这是名言。胜解行一般可解释为资粮道和加行道二者。第三、宣说见道有八：立自性、确定体相、详细分类、确定自性、断证差别、宣说功德、所作事业为何、开示名言。第一是，见道即是新见。意思是说，能趋入涅槃之基础，即是新证悟真如实相的阶段所摄。第二是，已逝的，寂止增上具足。意思是说，见道是断除一方之对治，其体相是现量见四谛之无我法性，并且具足超世间的寂止和胜观。第三是，自性无差别。主要修学菩提七支。意思是说，若以所依补特伽罗来分，则有入流果和一来果两种，若以大乘来分，则有声闻、独觉、菩萨的见道三种，若以本体来分，则有十六刹那等差别，但这只是随顺声闻乘的说法，因为见道自性是以一刹那所摄，所以没有差别。此道中修学正念等菩提七支。第四有二，见断之断除方式的
English
The four that are in accordance with the part of definite discernment, can eliminate the four inversions of clinging to self in person and dharma, and generate the realization of the first ground of the path of seeing. The eighth is: The part of definite discernment is in accordance with the practice of aspiration, the ultimate reality, the application to the direct realization is the term. The non-conceptual wisdom of the path of seeing, like fire, can completely destroy all the inverted discriminations of ordinary beings, and can definitely discern, so the definite discernment is actually the path of seeing, and because it is in accordance with it, it is the part of definite discernment. Because of the power of aspiration for the nature of reality, it is able to practice forbearance, so it is the practice of aspiration. The wisdom arising from meditation of the worldling cuts off those self-continuum discriminations of grasping and being grasped. Therefore, it is the path of application for the direct realization of the ultimate reality of the dharma realm of the first ground of the path of seeing, which transcends the world, so it is called the path of application, which is the term. The practice of aspiration is generally explained as both the accumulation and application paths. Third, there are eight explanations of the path of seeing: establishing characteristics, identifying characteristics, detailed classification, determining nature, differences between abandonment and realization, proclaiming merits, what is the function, and showing the term. The first is: The path of seeing itself is newly seen. It means that whatever is the basis for going to Nirvana is included in the state of newly realizing reality itself. The second is: The past, the cessation of increase is complete. It means that the characteristic of the path of seeing, which is the antidote to abandoning one side, is the direct seeing of the selflessness of the four truths, and it is complete with the cessation and insight that transcend the world. The third is: There is no difference in self-nature. Mainly study the seven branches of enlightenment. It means that if divided by the dependent person, there are two types of stream-enterer and once-returner, if divided by the Great Vehicle, there are three types of path of seeing of hearers, solitary realizers, and bodhisattvas, and if divided by essence, there are differences such as sixteen moments, but this is only in accordance with the teachings of the Hearer Vehicle, because the self-nature of the path of seeing is included in one moment, so there is no difference to be made. In this path, one studies the seven branches of enlightenment such as mindfulness. The fourth has two, the way of abandoning what is to be abandoned in seeing,