English
Neither is it the teaching. Regarding antidotes, such as meditating on the unpleasant, etc., it is explained in the commentary on the Ornament and its great commentary. Second, regarding the object of meditation for practice, there are two divisions: classification and how to focus on it. First, the classification is elevenfold: the conduct of a renunciate, the uncontaminated unobstructed path, and ethics, etc., are virtuous. Killing, etc., are non-virtuous. The actions of the three doors, which are neither virtuous nor non-virtuous, and the four elements, five senses, etc., which are unspecified, are three. The aggregates, elements, and sense bases related to the minds of all ordinary beings, the ten virtues, the immeasurables, and the clear light, etc., are worldly paths. The meditations, the limbs of enlightenment, the three doors of liberation, the three higher trainings, the three samadhis, and the ultimate state of liberation, etc., included in the minds of all noble beings, are supramundane paths. Regarding mundane and supramundane, in general, there are explanations based on peace and violence, having the aspect of truth and not having it, having appearance and not having it, and having attained the ground and not having attained it, but here the mind is emphasized. Not being able to act as an antidote to the view of self of a person is the desire for future aggregates, and the attachment to the present aggregates, i.e., the aggregates, elements, sense bases, and immeasurables, are contaminated. Being able to act as an antidote to the view of self of a person is the mindfulness, etc., which are uncontaminated. Regarding the meaning of contaminated and uncontaminated, the Compendium says: "Because it is the nature of defilement, related to defilement, bound by defilement, following defilement, in accordance with defilement, and arising from the cause of defilement, it is regarded as contaminated." Thus, being related or unrelated to the six doors of defilement. From the Treasury, it is said to be contaminated or uncontaminated based on whether defilement increases or decreases through the door of object or association, but here it is established based on whether it can act as an antidote to defilement, so it is not the same. Relying on causes and conditions are the three realms, and what is not mixed with the limbs of enlightenment is conditioned. Not relying on causes are suchness and cessation, and space, etc., are unconditioned. The immeasurables, clear light, etc., arising from the minds of most noble beings are common. The ten powers, etc., arising from the mind of the perfectly enlightened Buddha are uncommon.
Chinese
是也。共同与不共同，于此亦有以法与续部为主之二者。若以法为主，则如力等不杂染者，唯佛独有，是为佛之不共同。若以续部为主，则以无余清净诸垢之续部所有之故，佛地之眼与现量等一切亦为不共同，故此处日藏论师说是以续部为主。二者如何缘取之理者。初，菩提心生起我之应取、应舍、应平等作意为何之念。观待于彼，初有三者。彼后，执取应取，于彼亦有初与后应取为何之念，故有世间道与出世间道二者。彼后，以后者之舍弃与体性为何之念，故有有漏与无漏。无漏之所缘为何之念，故有有为世俗与无为胜义。彼后，舍弃有为，缘取无为之果有共同与不共同二者。缘取有为亦有果，然圣者诸人是以证悟无为之方式而善加区分，故未示缘取有为之果。三者，为成办之故所作之事者，有三大。于此，如月光与具德之意，如金刚等心大。为舍弃一切见之义而说法，是为舍弃大。于菩提心等无有耽著，是为证悟大。如是，三大由菩提心所作，故胜性大是欲求于佛。如圣者之意，所成办与成办者二者。初者，有情之蕴大与，有情之众大之最胜者，是为最胜大。无余舍弃二障，是为舍弃大。如所有与尽所有一切证悟故，于任何境皆无贪著之证悟大也。于彼，有情之蕴是总，众是种姓等差别也。二者，成办彼者，是菩萨诸人所有，作一切有情之最胜性之心六种与，为舍弃一切见之故
English
It is. Common and uncommon, here too, there are two aspects: focusing on Dharma and Tantra. If focusing on Dharma, such as powers unmixed with defilements, which are unique to the Buddha, are the uncommon aspects of the Buddha. If focusing on Tantra, since the continuum possesses the complete purification of all obscurations, all the eyes and direct perceptions of the Buddha's level are also uncommon. Therefore, here, Nisnanga explains that it is focused on the continuum. Secondly, how to focus on it: Initially, a Bodhisattva has the thought, "What should I accept, reject, or treat neutrally?" Depending on that, there are the first three. Then, taking what should be accepted, there is also the thought, "What should be accepted first and later?" From this, there are the two paths of the mundane and the transcendent. Then, from the thought of what should be abandoned and the nature of the latter, there are defiled and undefiled. From the thought of what the object of undefiled is, there are conditioned conventional and unconditioned ultimate. Then, abandoning the conditioned and focusing on the unconditioned, the result has two aspects: common and uncommon. Although there is also a result from focusing on the conditioned, noble beings are distinguished by the way they realize the unconditioned, so the result of focusing on the conditioned is not shown. Thirdly, what is done for the sake of accomplishment is the three great things. According to the intention of Zla-od and Dag-ldan, like the vajra, etc., is the great mind. Teaching the Dharma for the purpose of abandoning all views is the great abandonment. Not being attached to the mind of enlightenment, etc., is the great realization. In this way, the three great things are done by the Bodhisattva, so the great supreme nature is desired in the Buddha. According to the noble ones' intention, there are two: what is to be accomplished and what accomplishes. The first is the great aggregate of sentient beings and the supreme of the great assembly of sentient beings, which is the great supreme. Abandoning the two obscurations without remainder is the great abandonment. Realizing all of "as it is" and "as many as there are," it is the great realization that is free from attachment to any object. There, the aggregate of sentient beings is the general, and the assembly is the distinction of lineage, etc. Secondly, what accomplishes that is what the Bodhisattvas have: the six minds that make all sentient beings supreme, and for the sake of abandoning all views.
Chinese
以不执著的方式为众生说法，是不共声闻和独觉，且不局限于三界的菩提心，是安立菩萨为大菩萨的三种因。那六种心是：如金刚般的心，如巨浪般的心，不动的心，饶益的心，因对法欢喜而勤奋于佛母瑜伽的心，以及安住于一切清净之法，成为一切众生之最胜的心。第一种是：为了所有众生的利益，尽轮回际穿戴盔甲，执持无数的身体，完全布施所有财产，对众生心平等，即使以三乘涅槃，也因知晓一切法无生而证悟无灭，以不杂声缘作意的清净心修持六度，从而证悟诸法一味，并且为了每一个众生的利益，发誓在他们未涅槃之前，代受他们的痛苦，之后圆满自己的资粮，希求菩提。第二种是：自从发起最初的心之后，不再生起贪执等以及声缘之心。第三种是：不以发起大乘菩提心而自满。第四种是：救护众生而不舍弃，且不以此自满。第五种是：多次忆念一切法无别的真如。第六种是：安住于空性三十七道品、十力、四无畏、四无碍解、十八不共法，从如金刚般到如虚空般无执著而解脱且无染污的等持之间。其中，特意要做的实事，就是在所要成就的佛地存在。第四，修行的自性分为二：共同的自性，和各自的意义。第一种又分为二：所缘和加行的修行。第一种是：以闻思在三智的所缘上修持的共同修行，即是不以布施等为开端的共同修行。第二种是：现观等四种加行。
English
Teaching the Dharma to sentient beings in a non-attached manner, the Bodhicitta that is uncommon to all Shravakas and Pratyekabuddhas and not limited to the three realms, are the three causes for establishing a Bodhisattva as a Mahasattva. The six types of mind are: a mind like a vajra, a mind like a great wave, an immovable mind, a beneficial mind, a mind that strives in the yoga of the Mother due to joy in the Dharma, and a mind that abides in all pure Dharmas and becomes the most excellent of all sentient beings. The first is: For the benefit of all sentient beings, wearing armor for as long as samsara exists, holding countless bodies, completely giving away all possessions, having equanimity towards sentient beings, even if nirvana is attained through the three vehicles, realizing that there is no cessation by knowing that all Dharmas are unborn, practicing the six perfections with a pure mind that is not mixed with the attention of Shravakas and Pratyekabuddhas, thereby realizing the one taste of all Dharmas, and for the benefit of each and every sentient being, vowing to endure their suffering until they have not attained nirvana, and then perfecting one's own accumulations and desiring Bodhi. The second is: Since generating the initial mind, not generating attachment and other afflictions, as well as the minds of Shravakas and Pratyekabuddhas. The third is: Not being complacent with generating the Mahayana Bodhicitta. The fourth is: Protecting sentient beings without abandoning them, and not being complacent with this. The fifth is: Repeatedly contemplating the suchness that is the non-duality of all Dharmas. The sixth is: Abiding in the thirty-seven factors of enlightenment, the ten powers, the four fearlessnesses, the four analytical knowledges, the eighteen unshared Dharmas, from the vajra-like to the samadhi that is liberated and unpolluted like space, without attachment. Among these, the actual thing to be done intentionally is what exists in the Buddha-ground to be attained. Fourth, the nature of practice is divided into two: the common nature and the individual meanings. The first is further divided into two: the object and the practice of application. The first is: the common practice of cultivating the three wisdoms through hearing and thinking, which is the common practice that does not begin with generosity and so on. The second is: the four applications of realization, such as the complete aspects.