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English version Therefore, based on the Abhisamaya (inner realization), for the Santan (continuum) that has matured, or after hearing the Dharma (righteous teachings), naturally and extremely appropriately directing the mind, thus generating Abhisamaya. Focusing the mind on the Alambana (object of focus), diligently practicing Samadhi (meditative concentration), increasing the power of virtuous roots, thereby attaining the path of enlightenment of the saints. From here, entering the Darshana-marga (path of seeing), arising the undefiled Samyag-drishti (right view), forever severing the three Samyoja (fetters), attaining Abhisamaya should be known. Even in the defilements of Durgati (evil realms), the delusions arising from conceptualization can be severed. For the realm, the teacher, etc., the three categories that arise accordingly. Due to the previous Laukika-jnana (worldly wisdom), discerning the ultimate of the four Satya (truths), no longer needing additional Prayoga (effort) for the four truths, the determined arising. The aspect of the union of wisdom and realm, reaching the ultimate of Jneya (knowable), it should be known that this is the Abhisamaya of the four truths, in the ten determinations. In my nature, there are no three Bhava (existences), it will not perish, nor is there duality, no discrimination, no fear, determination is obtained in self-severance. Initiating the Nisyanda (outflow) of enlightenment, accomplishing the fourth in the complete order, and Dharma-sthiti-jnana (knowledge of the abiding of phenomena), etc., the eight in order should be known. For the Alambana (object of focus) of no regret, truly seeing the realm, the support of the path has no delusion, the pure differentiated conduct is severed. It should be known that the three purities are included, namely Shila-vishuddhi (purity of ethics) and Citta-vishuddhi (purity of mind), the path supported by the realm is called Prajna-vishuddhi (purity of wisdom). Understanding the causes and conditions of the body, etc., being skilled in understanding the Tri-kala (three times: past, present, future), next understanding the four Dukkha (sufferings), further understanding the eight sufferings should be known. From here, correctly observing the four truths, arising the sixteen Akara (aspects), in order to counteract the four Viparyasa (inversions), as the support of the subsequent. From here, transforming the practice, generating overall aversion in the mind, the discernment of the four truths is determined, the ultimate enlightenment arises. From here, no longer needing effort, the three minds of Vimukti-jnana (knowledge of liberation), one hundred and twelve afflictions are severed, the ten categories included. This enlightenment of Bodhipaksika-dharma (factors of enlightenment) has the aspect of six pure wisdoms, because the behavior has no discrimination, so it is established according to what is done. The Bodhisattva (enlightenment being) in this position, first cultivates the power of excellent causes, for the suffering in oneself and others, generating an equal mind. This is the vast Adhyashaya (intention), with no attachment to self-nature, the vast intention should be known, the two natures have no discrimination. Next are the sixteen aspects, pure worldly wisdom, as a countermeasure.
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界地故 究竟事成就 此现观差别 或六或十八 相胜利众多 随经论广说 成瑜伽品第九 般若度瑜伽 等至无分别 一切一切种 无有分别故 一切一切种 三相与三轮 谓名相染净 及俱非二种 于法及法空 无二种戏论 无分别无穷 此上非应理 若都无所取 无慧亦无度 俱成取离言 为顺非无用 成不思议品第十 九事不思议 由依止五处 有五种因故 得失俱三种 不应思不记 当知由四因 非定一甚深 引无义相住 不思我有无 成二过失故 于他亦二失 不应思一异 二虽不依见 成故不应思 不思如是生 三过所随故 善趣与恶趣 二作者非定 过去善恶业 处事等难思 真如无漏性 成所作义利 静虑者如来 无譬自在故 外道所宣说 能引无义利 非理远四处 无记不应思 非处勤功用 毁谤于大我 不修清净善 故成三过失 远离不思议 思可思议处 具八种功德 故如理应思 诸佛之所说 遍知等无违 五因二因故 于此不应思 摄胜决择品第十一 数相别有处 边际与生起 想善巧摄等 胜决择诸事 心性有二 现代汉语译本： 界地故，究竟事成就。 此现观差别，或六或十八。 相胜利众多，随经论广说。 成瑜伽品第九 般若度瑜伽，等至无分别。 一切一切种，无有分别故。 一切一切种，三相与三轮。 谓名相染净，及俱非二种。 于法及法空，无二种戏论。 无分别无穷，此上非应理。 若都无所取，无慧亦无度。 俱成取离言，为顺非无用。 成不思议品第十 九事不思议，由依止五处。 有五种因故，得失俱三种。 不应思不记，当知由四因。 非定一甚深，引无义相住。 不思我有无，成二过失故。 于他亦二失，不应思一异。 二虽不依见，成故不应思。 不思如是生，三过所随故。 善趣与恶趣，二作者非定。 过去善恶业，处事等难思。 真如（Tathata，事物的真实本性）无漏性，成所作义利。 静虑者（Dhyani，禅定者）如来（Tathagata，佛陀的称号之一），无譬自在故。 外道所宣说，能引无义利。 非理远四处，无记不应思。 非处勤功用，毁谤于大我。 不修清净善，故成三过失。 远离不思议，思可思议处。 具八种功德，故如理应思。 诸佛之所说，遍知等无违。 五因二因故，于此不应思。 摄胜决择品第十一 数相别有处，边际与生起。 想善巧摄等，胜决择诸事。 心性有二
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English version: Because of the boundary and ground, ultimate matters are accomplished. These differences in manifest realization are either six or eighteen. The aspects and benefits are numerous, as extensively explained in the sutras and treatises. Chapter Nine on Accomplishing Yoga The yoga of the Perfection of Wisdom is samadhi (state of meditative consciousness), without differentiation. In all and every way, there is no differentiation. In all and every way, there are three aspects and three wheels (aspects). Namely, name, aspect, purity and impurity, and both or neither of the two. Regarding the Dharma (teachings) and the emptiness of Dharma, there are no two kinds of conceptual elaborations. Without differentiation, without limit, beyond this is not reasonable. If there is absolutely nothing to grasp, there is neither wisdom nor crossing over (perfection). Both accomplish grasping and detachment from words; to accord with this is not without purpose. Chapter Ten on Accomplishing the Inconceivable Nine matters are inconceivable, due to relying on five places. There are five kinds of causes; both gain and loss are threefold. One should not think about or remember what is not to be thought about; know that it is due to four causes. Not fixed, not one, very profound, leading to dwelling in meaningless aspects. Not thinking about whether 'I' exist or not, because it results in two faults. Regarding others, there are also two faults; one should not think about whether it is one or different. Although the two do not rely on views, because they result, one should not think about them. Not thinking about how it is born, because it is accompanied by three faults. The two creators of good and bad destinies are not fixed. Past good and bad karma, place, event, etc., are difficult to conceive. Tathata (the suchness or true nature of things), the unconditioned nature, accomplishes the meaning and benefit of what is done. The Dhyani (meditator), the Tathagata (Buddha), is without comparison and self-mastered. What is proclaimed by non-Buddhists can lead to meaningless benefits. Unreasonable, far from the four places, unrecorded, one should not think about. Effort and exertion in the wrong place, slandering the great self. Not cultivating pure goodness, thus resulting in three faults. Staying away from the inconceivable, think about what is conceivable. Possessing eight kinds of merits, therefore one should think reasonably. What the Buddhas have spoken, all-knowing, etc., is without contradiction. Due to five causes and two causes, one should not think about this. Chapter Eleven on Compendium of Superior Discernment Number, aspect, separate place, boundary, and arising. Thought, skillful means, compendium, etc., superior discernment of all matters. The nature of mind is twofold.
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种 异熟及与转 初阿赖耶识 种子二应知 执受初明了 种子业身受 无心定命终 无皆不应理 所缘境相应 更互二因性 识等俱流转 杂染污还灭 所依境界力 建立心差别 复由七种行 难了相应知 所缘无自在 住恶所依止 随缘力所转 心系缚应知 散乱及安住 六种十五种 缘境界六等 所治心非一 依多境了别 各为自业生 心法不应思 相似境转故 引心三分别 领位审了相 得失等营为 名作意等业 上界无香味 大造随可得 极微无自体 非实有七事 微和合不离 善恶无自然 三相想外无 法处色十二 当知不相应 皆假施设有 假有性六种 彼皆二过故 三过因非五 因相略系合 相依处差别 建立有多种 心所缘等故 清净所缘故 四种离系故 建立八无为 三界应当知 十二相差别 所治及能治 唯能损伏种 法王海咸味 欲恶趣长寿 多世界共一 各二种因缘 意相应四惑 遍行而俱起 无记最后灭 随所生彼性 一切生相续 现起及与缘 随眠境粗重 各差别二十 随顺自生故 种子故事故 生四过失故 不净三因故 业思及思已 差别有十三 彼果六三位 业决定五种 自业等四种 此先熟亦四 复九种当知 即二种差别 命终定不定 中夭由六因 明了位三心 中有或有无 依余有所缘 染污心生起 于四种生中 及三界五趣 当知世俗谛 意解义及说 净所缘彼性 方便名胜义 当知是四种 染净之所摄 未见未经受 如病病灭因 当知是四谛 各四相四行 遍知等四种 因果性差别 彼觉无乖诤 法尔证亦然 谛三种唯善 复二种应知 当知七依止 三种所依性 彼善巧二种 四句等广说 静虑数障分 及彼广建立 远离于苦动 后后分胜异 近分喜有动 唯初能尽漏 亦二种缘声 八等至舍八 现法安乐住 能入于现观 赞说想解脱 四种因当知 爱味等当知 十种六三种 退相续障治 各多种差别 利根及生转 当知无有退 依下地发定 离欲后生故 依二乘大乘 由二十七相 正方便当知 建立于觉分 身等三差别 彼影像随观 由闻等三智 念法无迷惑 彼所治九种 作意当知二 修差别有三 二种无失坏 为断于沉掉 相应道二种 观察舍烦恼 及为尽 现代汉语译本 业和思，以及思已业，有十三种差别。 它们的果报在六、三位上，业的决定有五种。 自业等四种，此先成熟也有四种。 还有九种应当知道，即两种差别。 命终有定与不定，中途夭折由六种原因。 明了位有三种心，中有身或者有或者没有。 依靠其他而有所缘，染污心因此生起。 在四种生之中，以及三界五趣中。 应当知道世俗谛，意解义以及说。 清净所缘及其自性，方便名为胜义谛。 应当知道这是四种，染污和清净所包含。 未曾见、未曾经历，如疾病和疾病的灭除原因。 应当知道这是四圣谛，各有四种相和四种行。 遍知等四种，因果性上的差别。 它们的觉悟没有乖戾和争论，法尔如是的证悟也是这样。 谛有三种，唯有善，还有两种应当知道。 应当知道七种依止，三种所依的自性。 它们的善巧有二种，四句等广泛解说。 静虑的数目、障碍、部分，以及它们的广泛建立。 远离痛苦和动摇，后后部分更加殊胜。 近分定有喜悦和动摇，只有最初的禅定才能断尽烦恼。 也有两种缘于声音，八等至舍弃八种。 现法安乐住，能够进入现观。 赞说想解脱，四种原因应当知道。 爱味等应当知道，十种、六种、三种。 退、相续、障碍、对治，各有多种差别。 利根和生转，应当知道没有退失。 依靠下地而发起禅定，因为离欲后才产生。 依靠二乘和大乘，由二十七种相。 正方便应当知道，建立在觉分上。 身等三种差别，它们的影像随之观察。 由听闻等三种智慧，念法没有迷惑。 它们所对治的有九种，作意应当知道有两种。 修习的差别有三种，两种没有失坏。 为了断除沉没和掉举，相应的道有两种。 观察舍弃烦恼，以及为了断尽。
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English version Karma, thought, and karma resulting from thought, have thirteen distinctions. Their fruits are in the six and three realms; the determination of karma is of five kinds. 'Self-karma' and the like are four kinds; the maturation of this earlier karma is also four. There are also nine kinds that should be known, namely, two kinds of distinctions. The end of life is either definite or indefinite; premature death is due to six causes. In the clear state, there are three kinds of minds; the intermediate state either exists or does not. Relying on others and having objects of focus, defiled minds arise because of this. Among the four kinds of births, and in the three realms and five destinies. One should know the conventional truth, conceptual understanding, meaning, and speech. Pure objects of focus and their nature, skillful means are called the ultimate truth. One should know that these are four kinds, encompassed by defilement and purity. Unseen and unexperienced, like disease and the cause of the cessation of disease. One should know that these are the Four Noble Truths, each with four aspects and four practices. Complete knowledge and the like are four kinds, distinctions in cause, effect, and nature. Their awakening has no contradiction or dispute; the natural attainment is also the same. Truths are of three kinds, only good; there are also two kinds that should be known. One should know the seven supports, the nature of the three kinds of bases. Their skillfulness is of two kinds, extensively explained in the four phrases and so on. The number of meditative stabilizations, obstacles, parts, and their extensive establishment. Separation from suffering and agitation, the later parts are increasingly superior. The near-attainment has joy and agitation; only the initial dhyana can exhaust defilements. There are also two kinds related to sound; the eight samadhis abandon eight. Dwelling in the present life with ease, able to enter direct perception. Praise, speech, and liberation from perception; four causes should be known. Attachment to taste and the like should be known, ten kinds, six kinds, three kinds. Regression, continuity, obstacles, antidotes, each with various distinctions. Sharp faculties and rebirth, one should know there is no regression. Relying on the lower ground to generate samadhi, because it arises after detachment from desire. Relying on the Hearer Vehicle (Śrāvakayāna) and the Great Vehicle (Mahāyāna), by twenty-seven aspects. Right skillful means should be known, established on the factors of awakening. The three distinctions of body and so on, their images are observed accordingly. By the three wisdoms of hearing and so on, mindfulness of the Dharma is without confusion. The nine kinds they counteract, two kinds of attention should be known. The distinctions of cultivation are of three kinds, two kinds without loss or destruction. In order to sever sinking and agitation, the corresponding paths are of two kinds. Observing and abandoning afflictions, and for the sake of exhaustion.