集諦者、此有四種：一全攝、二勝攝、三世俗諦攝、四勝義諦攝。全攝者，謂一切三界煩惱及業，皆名集諦。勝攝者，謂緣已得未得自體及境所起愛、後有愛、喜俱行愛，處處喜愛，皆名集諦。世俗諦攝者，若因能感世俗諦所攝苦諦。勝義諦攝者，若因能感勝義諦所攝苦諦。滅諦者，亦有四種，如前所說。全攝者，謂全攝集諦無餘斷棄，吐盡、離欲、滅沒、寂靜。勝攝者，謂勝攝集諦，無餘斷棄，如是廣說。世俗諦攝者，謂於世俗諦所攝集諦無餘斷棄，如是廣說。勝義諦攝者，謂於勝義諦所攝集諦無餘斷棄，如是廣說。

The Truth of the Origin of Suffering has four aspects: 1) Complete inclusion, 2) Essential inclusion, 3) Inclusion in conventional truth, and 4) Inclusion in ultimate truth.

Complete inclusion means that all afflictions and actions within the three realms are called the Truth of the Origin of Suffering. Essential inclusion means that craving for what has already been attained or what has not yet been attained — craving for existence in a future life, craving accompanied by delight, and craving that arises everywhere with pleasure — are all called the Truth of the Origin of Suffering. Inclusion in conventional truth means that the causes can bring about suffering that is included in conventional truth. Inclusion in ultimate truth means that the causes can bring about suffering that is included in ultimate truth.

The Truth of the Cessation of Suffering also has four aspects, as explained above. Complete inclusion means the complete and total abandonment, elimination, release, detachment, extinction, and stillness of the entire Truth of the Origin of Suffering. Essential inclusion means the complete and total abandonment of the essential part of the Truth of the Origin of Suffering, as explained in detail. Inclusion in conventional truth means the complete and total abandonment of that part of the Truth of the Origin of Suffering which falls under conventional truth, as explained in detail. Inclusion in ultimate truth means the complete and total abandonment of that part of the Truth of the Origin of Suffering which falls under ultimate truth, as explained in detail.

世間初靜慮者，謂或緣離欲界欲增上教法、或緣離彼增上教授為境界已，由世間道作意觀察熾然修習等故而得轉依，然不深入所知義故，不能永害隨眠、自地煩惱之所依處，是退還法。自地三摩地心及心法之所依止，如世間初靜慮，如是乃至世間非想非非想處，各緣離下地欲增上教法，廣說如前。出世間初靜慮者，謂先以如是行、如是狀、如是相作意入初靜慮，今不以如是行、如是狀、如是相作意，然或於色受想行識所攝諸法，思惟如病如癰如箭障礙無常苦空無我，或復思惟苦是苦、集是集、滅是滅、道是道，或復思惟真如、法性、實際。如是於諸法中思惟如病乃至實際已，於如是法心生厭怖。生厭怖已，於不死界攝心而住，或於真如法性實際攝心而住。此處無分別智及彼相應心及心法，及彼所依止轉依，由深入所知義故，則能永害隨眠，非一切煩惱之所依處，不退轉法。如是名為出世間初靜慮乃至無所有處。應當廣說，於諸靜慮及與無色，復有四種應知：一雜染、二潔白、三建立、四清淨。雜染者，謂於上靜慮起深愛味、見慢及疑。愛味者，謂有十種：一俱生作意愛味、二分別所起作意愛味、三自地作意愛味、四異地作意愛味、五過去愛味、六未來愛味、七現在愛味、八下愛味、九中愛味、十上愛味。

The worldly first dhyāna is that which, having taken as its object either the teachings on renouncing desire for the desire realm or the instructions on renouncing it, through the application of the worldly path, by means of ardent observation and cultivation, and so forth, achieves a transformed basis. However, because it does not penetrate deeply into the meaning of what is to be known, it cannot permanently eradicate the latent tendencies and the basis of the afflictions of its own stage. It is a regressing dharma. It is the basis upon which the mind and mental factors of the samādhi of its own stage depend. As with the worldly first dhyāna, so too up to and including the worldly stage of neither-perception-nor-non-perception, each takes as its object the teachings on renouncing desire for the lower stage, and so on, as explained above.

The supramundane first dhyāna is that which, having previously entered the first dhyāna with such activity, such characteristic, and such aspect of mental application, now does not apply the mind with such activity, such characteristic, and such aspect. Instead, it either contemplates the phenomena included in form, feeling, perception, formations, and consciousness as like a disease, like a boil, like an arrow, as obstructive, impermanent, suffering, empty, and not-self; or it contemplates suffering as suffering, its origin as origin, its cessation as cessation, and the path as the path; or it contemplates suchness, the nature of phenomena, and the ultimate reality. Having thus contemplated these phenomena as like a disease up to the ultimate reality, the mind becomes weary of and fearful toward these phenomena. Having become weary and fearful, it gathers the mind and abides in the deathless realm, or it gathers the mind and abides in suchness, the nature of phenomena, or the ultimate reality. Here, the non-conceptual wisdom and the mind and mental factors associated with it, and the transformed basis upon which they depend, because of deeply penetrating the meaning of what is to be known, are able to permanently eradicate the latent tendencies. They are not the basis for all afflictions. They are the non-regressing dharma. This is called the supramundane first dhyāna up to the base of nothingness. It should be explained in detail.

Furthermore, regarding the dhyānas and the formless realms, four kinds should be known: defiled, pure, established, and purified. The defiled refers to deep attachment, views, conceit, and doubt arising toward the higher dhyānas. Attachment is of ten kinds: attachment to co-emergent mental application, attachment to mentally applied mental application arising from discrimination, attachment to mental application of one's own stage, attachment to mental application of another stage, attachment to the past, attachment to the future, attachment to the present, lower attachment, middling attachment, and superior attachment.

建立定者，如經中說：離欲惡不善法故，有尋有伺離生喜樂，初靜慮具足住。離欲者，謂或緣離欲界欲增上教法、或緣彼教授為境界已，斷欲界煩惱雜染。離惡不善法者，謂斷欲界業，雜染法能墮惡趣，故名為惡。能障於善，故名不善。尋者，謂能對治二種雜染，出離尋、無恚尋、無害尋。伺者，謂能對治二種雜染，出離伺、無恚伺、無害伺。離者，謂由修習對治，斷所治障所得轉依。生者，謂從此所生。喜者，謂已轉依者依於轉識，心悅心勇心適心調安適受受所攝。樂者，謂已轉依者依阿賴耶識，能攝所依，令身怡悅安適受受所攝。初者，謂次第定中此數最先故。靜慮者，謂已斷欲界雜染之法，尋伺喜樂所依，依於轉依，心住一境性。具足者，謂修習。圓滿住者，謂於入住出隨意自在。

Establishing concentration is as described in the scriptures: by being separated from desires and unwholesome factors, with applied and sustained thought, born of seclusion, filled with rapture and joy, one dwells having attained the first meditative absorption.

"Separated from desires" means that, either by relying on teachings that emphasize renunciation of desires in the desire realm, or by taking those instructions as the object, one abandons the afflictive defilements of the desire realm.

"Separated from unwholesome factors" means abandoning the karmic defilements of the desire realm. Actions that lead to the lower realms are called "unwholesome." That which obstructs the wholesome is called "unskillful."

"Applied thought" refers to that which counteracts the two kinds of defilements: thought of renunciation, thought of non-ill will, and thought of non-harm.

"Sustained thought" refers to that which counteracts the two kinds of defilements: sustained thought of renunciation, sustained thought of non-ill will, and sustained thought of non-harm.

"Separation" means the transformation of basis attained through cultivating the antidotes and abandoning the obstacles to be eliminated.

"Born" means arising from this.

"Rapture" refers to the mental joy, courage, ease, flexibility, and comfort—categorized as feeling—experienced by one whose basis has been transformed, in dependence upon the transforming consciousness.

"Joy" refers to the physical pleasure and comfort—categorized as feeling—experienced by one whose basis has been transformed, in dependence upon the ālaya-vijñāna, which sustains the supported body.

"First" means that among the successive concentrations, this one is numbered as the foremost.

"Meditative absorption" means that, having abandoned the defilements of the desire realm, with applied thought, sustained thought, rapture, and joy as its basis, in dependence upon the transformed basis, the mind abides in one-pointedness.

"Attained" means cultivated.

"One dwells" means one is freely master over entering, abiding in, and emerging from it.

又如經說：尋伺寂靜故、內等淨故、心定一趣故，無尋無伺三摩地生喜樂，第二靜慮具足住。尋伺寂靜者，謂或緣離初靜慮欲增上教法、或緣彼教授為境界已，初靜慮地尋伺寂靜不復現行。內等淨者，謂為對治尋伺故攝念正知，於自內體其心捨住，遠離尋伺塵濁法故，名內等淨。心定一趣者，謂如是入時多相續住，諸尋伺法恒不現行。無尋無伺者，謂證得尋伺斷法。三摩地者，謂已轉依者心住一境性。生者，謂從三摩地所生喜及樂，已如前說。第二靜慮者，謂尋伺寂靜，內體遍淨，三摩地所生喜樂所依，依於轉依，心住一境性。餘如前說。

Furthermore, as the sutra states: "Due to the stillness of seeking and inquiring, due to inner purity, and due to the mind settling into one-pointedness, a joy and bliss arise from the concentration free of seeking and inquiring; this is known as abiding in the second level of meditative absorption."

"The stillness of seeking" refers to, after either focusing on teachings that help one move beyond the desire for the first level of concentration or taking those instructions as the object of one's practice, the tendencies of seeking and inquiring found in the first level become still and no longer manifest.

"Inner purity" means that, in order to counter those tendencies, one focuses the mind and maintains clear awareness, allowing the mind to settle within itself with equanimity, free from the agitation of seeking and inquiring. This state is called inner purity because it is far removed from those defiling mental factors.

"The mind settles into one-pointedness" describes how, when entering this state, the mind continuously remains in a sustained flow, with the patterns of seeking and inquiring no longer arising at all.

"Free of seeking and inquiring" signifies that one has realized the complete cessation of these mental tendencies.

"Concentration" (samadhi) refers to the mind of one who has undergone inner transformation, abiding as a single-pointed focus on one object.

"The joy and bliss that arise" means these feelings spring from concentration itself, as described earlier.

"The second level of meditative absorption" is characterized by the stillness of seeking and inquiring, the complete inner purity, and is the foundation for the joy and bliss born from concentration. It relies on the transformed inner state, where the mind rests in one-pointedness. The rest of the meaning is as previously explained.

又如經說：由離喜故，住捨念正知及樂身正受，聖者宣說成就捨念樂住，第三靜慮具足住。離喜者，謂或緣離第二靜慮欲增上教法、或緣彼教授為境界已，見第二靜慮喜相過失。住捨者，謂於已生喜想及作意，不忍可故、有厭離故，不染污住心平等、心正直、心無轉動而安住性。念者，謂於已觀察喜不行相中不忘明了，令喜決定不復現行。正知者，謂或時失念喜復現行，於現行喜相分別正知。樂者，謂已轉依者，離喜離勇安適受受所攝。身者，謂已轉依者，若轉識、若阿賴耶識，心性無別，總名為身。正受者，謂已轉依者，能攝受身令身怡悅，總集說為樂身正受。此處樂受深極寂靜、最勝微妙，上下所無。聖者者，謂佛及佛弟子。宣說者，謂顯示施設。成就捨念樂住者，謂此地已上無妙樂故，下地亦無如是勝樂及無捨念以為對治。第三靜慮者，謂離喜已，捨念正知樂所依止，依於轉依，心住一境性。餘如前說。

Furthermore, scripture states: "Having parted with joy, one abides in equanimity, mindfulness, and clear knowing, experiencing the bliss of the body in meditative absorption. In this third meditative absorption, the noble ones speak of one who has accomplished abiding in equanimity, mindfulness, and bliss."

"Parting with joy" means that one, either relying on teachings that emphasize leaving behind the desire for the second meditative absorption, or taking those instructions as their focus, sees the faults of the joy present in that second absorption. "Abiding in equanimity" refers to an unwavering, peaceful state of mind, a balanced and upright mind that remains stable without agitation, arising because one no longer tolerates or is disenchanted with thoughts and intentions that give rise to joy. "Mindfulness" means that, having investigated the state where joy no longer arises, one clearly remembers and abides in this absence, ensuring joy does not reappear. "Clear knowing" means that if one occasionally loses mindfulness and joy resurfaces, one recognizes and discerns its presence. "Bliss" refers to the feeling of comfort, free from both joy and strain, which is experienced by those who have undergone personal transformation; it is a feeling that belongs to the body's experience. "Body" here refers to what arises from transformation: whether it be the active consciousness or the fundamental consciousness, both are essentially identical in nature within the mind, so they are collectively called "the body." "Meditative absorption" means that those who have transformed are able to gather and soothe the body, bringing it a sense of ease and pleasure; together, this is known as "experiencing the bliss of the body in meditative absorption." At this stage, this bliss is profoundly still, supremely subtle and sublime—unmatched by any states above or below. "The noble ones" refers to the Buddha and his disciples. "Speak of" means to disclose or define. "One who has accomplished abiding in equanimity, mindfulness, and bliss" points out that no more sublime bliss exists above this level, and the levels below also lack such superior bliss or that equanimity and mindfulness serve as its antidote. "The third meditative absorption" means that once joy is abandoned, it is the foundation for equanimity, mindfulness, and clear knowing, and the happiness they provide; it is a state where, based on personal transformation, the mind rests single-pointedly on one object.

All other details are as explained earlier.

又如經說：由斷樂故，及先已斷苦喜憂故，不苦不樂捨念清淨，第四靜慮具足住。斷樂者，謂入第四靜慮時。先已斷苦者，謂入第二靜慮時。先已斷喜者，謂入第三靜慮時。先已斷憂者，謂入初靜慮時。不苦不樂者，謂已轉依者，非安適非不安適，受受所攝色界最極增上寂靜，最勝攝受無有動搖。捨清淨者，謂超過尋伺喜樂三地一切動故，心平等性、心正直性、心無轉動而安住性。念清淨者，謂超過尋伺喜樂三地一切動故，心不忘失而明了性。第四者，由次第定中第四數故。靜慮者，謂樂斷故，不苦不樂捨念清淨之所依止，依於轉依，心住一境性。餘如前說。

As the scriptures explain: by abandoning pleasure, and having already abandoned pain, joy, and distress, one dwells in the fourth meditative absorption, which is characterized by neither pleasure nor pain, pure equanimity and mindfulness.

• "Abandoning pleasure" refers to entering the fourth absorption. • "Already abandoned pain" refers to entering the second absorption. • "Already abandoned joy" refers to entering the third absorption. • "Already abandoned distress" refers to entering the first absorption.

"Neither pleasure nor pain" describes the experience after mental transformation: it is neither comfortable nor uncomfortable, belonging to the domain of feeling, the most refined and tranquil state in the form realm, the highest form of peaceful reception, free from agitation.

"Pure equanimity" means that by surpassing all disturbances associated with the three stages of applied thought, sustained thought, joy, and pleasure, the mind becomes balanced, upright, stable, and settled.

"Pure mindfulness" means that by surpassing all disturbances of these three stages, the mind does not forget and remains clear and aware.

"Fourth" refers to the number four in the sequential series of meditative absorptions.

"Absorption" means the support for abandoning pleasure, manifesting as neither pleasure nor pain, with pure equanimity and mindfulness; it is based on mental transformation, with the mind abiding in single-pointed focus. The rest is as previously explained.

又如經說：一切色想出過故、有對想滅沒故、種種想不作意故，入無邊虛空，虛空無邊處具足住。一切者，謂諸行相。色想者，謂顯色想。出過者，謂離彼欲故。如出過義，有對想滅沒、種種想不作意，如是應知。有對想者，謂彼所依四大想及餘所造色想。種種想者，謂即於四大及造色中，長短麁細方圓高下正及不正光影明闇，如是等類假色所攝種種想。若正入無邊虛空處時，有對之想不現前故滅，及種種想不起作意，由如是故超彼能依一切色想。無邊者，謂十方諸相不可分別。虛空者，謂色對治所緣境界。虛空無邊處者，謂此處轉依及能依定。餘如前說。

The scriptures further explain: By going beyond all perceptions of form, by calming perceptions of resistance, and by paying no attention to perceptions of variety, one enters and abides in the sphere of infinite space—the state of boundless space. "All" refers to the various marks and patterns of conditioned things. "Perceptions of form" refers to perceptions of visible shapes and colors. "Going beyond" means becoming free from craving for them. In the same way that we understand "going beyond," we should also understand "calming perceptions of resistance" and "paying no attention to perceptions of variety." "Perceptions of resistance" refers to perceptions of the four primary elements that form the basis of matter, as well as perceptions of the secondary material forms derived from them. "Perceptions of variety" refers to perceptions of the many different types of derivative forms—such as long, short, coarse, fine, square, round, high, low, straight, crooked, light, shadow, bright, dark—which are included under "conceptual form." When one truly enters the sphere of infinite space, perceptions of resistance no longer manifest and thus calm down, and one ceases to pay attention to perceptions of variety. In this way, one transcends all perceptions of form that depend on them. "Boundless" means that the various characteristics of the ten directions become indistinguishable. "Space" refers to the object of meditation that counteracts form. "Sphere of infinite space" refers to the transformation of the mind's basis in this state and the absorptions that support it. The rest is as previously described.

建立生者，謂先於此間修下中上初靜慮者，後生彼處受三天果，謂梵身天、梵輔天、大梵天。若善修習無尋有伺初靜慮者，生大梵天果，更無異所勝彼處故。若先於此間修下中上第二靜慮者，後生彼處受三天果，謂少光天、無量光天、極淨光天。若先於此間修下中上第三靜慮者，後生彼處受三天果，謂少淨天、無量淨天、遍淨天。若先於此間修下中上第四靜慮者，後生彼處受三天果，謂無雲天、福生天、廣果天。從是已上離色貪故，無方處差別，雖有修習下中上因，然不建立生果差別。若下中上修虛空無邊處者，受虛空無邊處天生果。若下中上修識無邊處者，受識無邊處天生果。若下中上修無所有處者，受無所有處天生果。若下中上修非想非非想處者，受非想非非想處天生果。由定寂靜有差別故，及由住時滿不滿故，彼有差別。又由多住愛味初靜慮乃至非想非非想處故，不盡壽命而有中夭。若雜修下品世間及無漏第四靜慮者，受無煩淨宮天生果。若雜修中品者，受無熱淨宮天生果。若雜修上品者，受妙現淨宮天生果。若雜修上勝品者，受妙見淨宮天生果。若雜修上極品者，受無礙究竟淨宮天生果。若善修習菩薩無量不思議三摩地所引第十地中第四靜慮者，受出過淨宮大自在天生果。清淨者，謂邊際初靜慮，依此引生一切勝德及速疾神通。如初靜慮清淨之相，餘靜慮及諸無色應如是知。此中無色差別者，謂發彼地解脫等功德。如是彼諸靜慮及無色定，雜染潔白建立清淨差別，應知如是。已說依止，覺分今當說。頌曰：

Establishing rebirth: Those who first cultivate the lower, middle, and superior first dhyāna in this world are later reborn there, receiving the fruits of the three heavens: namely, the Brahma-kāyika heaven, the Brahma-purohita heaven, and the Mahābrahma heaven. If one skillfully cultivates the first dhyāna without vitarka but with vicāra, one attains the fruit of rebirth in the Mahābrahma heaven, as there is no other place superior to that. If one first cultivates the lower, middle, and superior second dhyāna in this world, one is later reborn there, receiving the fruits of the three heavens: namely, the Parīttābha heaven, the Apramāṇābha heaven, and the Ābhāsvara heaven. If one first cultivates the lower, middle, and superior third dhyāna in this world, one is later reborn there, receiving the fruits of the three heavens: namely, the Parīttaśubha heaven, the Apramāṇaśubha heaven, and the Śubhakṛtsna heaven. If one first cultivates the lower, middle, and superior fourth dhyāna in this world, one is later reborn there, receiving the fruits of the three heavens: namely, the Anabhraka heaven, the Puṇyaprasava heaven, and the Bṛhatphala heaven. Beyond this, due to the abandonment of desire for form, there is no distinction of location. Although there are lower, middle, and superior causes of cultivation, no distinctions of rebirth fruits are established. Those who cultivate the sphere of infinite space as lower, middle, or superior receive the fruit of rebirth in the sphere of infinite space. Those who cultivate the sphere of infinite consciousness as lower, middle, or superior receive the fruit of rebirth in the sphere of infinite consciousness. Those who cultivate the sphere of nothingness as lower, middle, or superior receive the fruit of rebirth in the sphere of nothingness. Those who cultivate the sphere of neither perception nor non-perception as lower, middle, or superior receive the fruit of rebirth in the sphere of neither perception nor non-perception. Due to differences in the tranquility of concentration and due to the fulfillment or non-fulfillment of the abiding period, there are distinctions among them. Furthermore, due to frequently abiding in the relishing of the first dhyāna up to the sphere of neither perception nor non-perception, one does not exhaust the lifespan and experiences premature death. If one cultivates a mixture of the lower grade of worldly and uncontaminated fourth dhyāna, one receives the fruit of rebirth in the Avṛha pure abode heaven. If one cultivates a mixture of the middle grade, one receives the fruit of rebirth in the Atapa pure abode heaven. If one cultivates a mixture of the superior grade, one receives the fruit of rebirth in the Sudṛśa pure abode heaven. If one cultivates a mixture of the superior-excellent grade, one receives the fruit of rebirth in the Sudarśana pure abode heaven. If one cultivates a mixture of the supreme grade, one receives the fruit of rebirth in the Akaniṣṭha pure abode heaven. If one skillfully cultivates the immeasurable and inconceivable samādhi of the bodhisattva, which is induced in the tenth stage based on the fourth dhyāna, one receives the fruit of rebirth in the Mahāmaheśvara heaven, which transcends the pure abodes. Purity: This refers to the ultimate first dhyāna; based on this, all supreme qualities and swift supernatural powers are produced. As with the characteristics of purity in the first dhyāna, so should the other dhyānas and the formless spheres be understood. Here, the distinction in the formless spheres is the arising of the liberations and other qualities of that sphere. Thus, the distinctions of contamination, purity, establishment, and purification in those dhyānas and formless absorptions should be understood as such. Having explained the basis, the factors of enlightenment will now be explained. The verse states:

四正斷者，廣說如經。一、已生惡不善法，為令斷故，生欲策勵發起正勤策心持心。已生者，謂麁纏所攝。惡不善法者，謂能起惡行欲界煩惱及隨煩惱。惡不善義，已如前說。為令斷故者，謂修彼對治，令微薄故。生欲者，謂起證斷樂。欲策勵者，謂不忍受惡，及歸趣斷故。發起正勤者，謂多種堅固修彼對治。此上三句，顯不定地中聞思兩慧下品對治。策心者，謂修彼對治修慧現行，若心沈沒煩惱染污，策心令舉故。持心者，謂即此對治現行之時，若心浮舉煩惱染污，持心令下故。二、未生惡不善法，為不生故，乃至廣說。未生者，謂增盛隨眠所攝，能起麁纏之因。為不生故者，謂令麁纏不現行故。生欲者，謂起為證不現行。欲策勵者，謂由不忘住為令不現行，善住念故。發起正勤、策心持心，皆如前說。三、未生善法為令生故，乃至廣說。未生者，謂所未得。善法者，謂聞思修所生三慧，由無過義故名為善。為令生故者，謂令彼得故生。欲者，謂起證得欲。策勵者，謂求彼攝受正方便故。發起正勤者，謂長時殷重多堅修習。此上三句，顯得不定地對治惡不善法，聞思兩慧所攝善法。策心持心者，謂為得修慧故。餘如前說。四、已生善法令住、令不忘、令修滿、令倍修、令增長、令廣大，生欲策勵，乃至廣說。已生者，謂已得故。令住者，謂聞慧。令不忘者，謂思慧。令修滿者，謂修慧。此上三句，顯唯守護已所得善。令倍修令增長令廣大者，如其次第，不唯於彼生知足故。生欲者，謂起證得欲。餘如前說。

The Four Right Efforts are extensively explained in the scriptures.

First, regarding arisen unwholesome and unskillful states, one generates desire, exerts effort, arouses right diligence, rouses the mind, and steadies the mind in order to abandon them. "Arisen" refers to those included within coarse afflictions. "Unwholesome and unskillful states" refer to desire‑realm defilements and secondary defilements that give rise to unwholesome conduct. The meaning of "unwholesome and unskillful" has been explained previously. "In order to abandon them" means to cultivate their antidote so that they become attenuated. "Generates desire" means to arouse the aspiration to realize their abandonment. "Exerts effort" means not tolerating the unwholesome and turning toward abandonment. "Arouses right diligence" means to cultivate their antidote with manifold firmness. These three phrases above indicate the lower‑level antidote consisting of hearing‑wisdom and reflection‑wisdom in the indeterminate stage. "Rouses the mind" means that when cultivating‑wisdom is active, if the mind is sinking, afflicted, or defiled, one rouses it to lift it up. "Steadies the mind" means that when this antidote is active, if the mind is agitated, afflicted, or defiled, one steadies it to bring it down.

Second, regarding unarisen unwholesome and unskillful states, one generates desire, exerts effort, arouses right diligence, rouses the mind, and steadies the mind in order that they not arise, as extensively explained. "Unarisen" refers to those included within the potent latent tendencies that are the cause giving rise to coarse afflictions. "In order that they not arise" means to prevent the coarse afflictions from becoming active. "Generates desire" means to arouse the aspiration to realize their non‑occurrence. "Exerts effort" means, through not forgetting and abiding, to establish mindfulness well so that they do not become active. "Arouses right diligence, rouses the mind, and steadies the mind" are as explained before.

Third, regarding unarisen wholesome states, one generates desire, exerts effort, arouses right diligence, rouses the mind, and steadies the mind in order that they arise, as extensively explained. "Unarisen" means not yet attained. "Wholesome states" refer to the three wisdoms produced by hearing, reflection, and cultivation; they are called "wholesome" because they are free from fault. "In order that they arise" means to cause their attainment. "Desire" means to arouse the aspiration for attainment. "Exertion" means to seek the proper means for acquiring them. "Arouses right diligence" means to cultivate them for a long time, earnestly and with manifold firmness. These three phrases above indicate the wholesome states included within hearing‑wisdom and reflection‑wisdom that counteract unwholesome and unskillful states in the indeterminate stage. "Rouses the mind and steadies the mind" are for the sake of attaining cultivation‑wisdom. The rest is as explained before.

Fourth, regarding arisen wholesome states, one generates desire, exerts effort, arouses right diligence, rouses the mind, and steadies the mind in order to maintain them, not forget them, cultivate them to fullness, redouble their cultivation, increase them, and expand them, as extensively explained. "Arisen" means already attained. "Maintain them" refers to hearing‑wisdom. "Not forget them" refers to reflection‑wisdom. "Cultivate them to fullness" refers to cultivation‑wisdom. These three phrases above indicate merely guarding the wholesome states already attained. "Redouble their cultivation, increase them, and expand them" mean, in that order, not being content merely with those. "Generates desire" means to arouse the aspiration for attainment. The rest is as explained before.

四神足者，廣說如經。一、欲增上故得三摩地。如有行者先世修習上品善根，於大師所或於有智同梵行處，生信生欲聽聞正法。如所信欲聞正法已，展轉證得心住一境性。由此欲故三摩地成就。已生未生惡不善法，令斷令不起故，生欲乃至持心；若未生彼對治善法，令其生故；若已生者，令住、令不忘、令修滿、令倍修、令增長、令廣大故，生欲乃至持心。如是行者復修欲、策勵、信、安、正念、正知、思、捨八種斷行。由此欲故三摩地成就者，謂於此中而得自在。已生未生惡不善法者，謂彼下品諸纏所攝及彼微薄未損未害隨眠所攝。令斷令不起者，謂為離已生軟品纏故，及為損害微薄隨眠故。生欲乃至持心，如前廣說。若未生彼對治善法令其生故；若已生者，令住、令不忘、令修滿、令倍修、令增長、令廣大故，生欲乃至持心，如前廣說應知。如是行者者，謂如是修行多時住者。復修欲者，謂欲證彼不現行及損害故。策勵者，謂欲為因，於奢摩他、毘鉢舍那發起正勤故。信者，謂生欲之因，於彼損害及所得中決定信故。安者，謂因策勵除身心麁重，令身心堪任故。正念者，謂於防護沈下浮舉隨煩惱中，令心不忘故。正知者，謂或時失念隨煩惱現行之時，分別正知故。思者，謂於止舉中造作心故。捨者，謂於不染住心平等、心正直、心無轉動性。如是一切諸神足中，八種斷行應知。此中差別者，第二、勤增上故得三摩地。如有行者依於教授及教誡法，或在空閑、或居林樹、或止靜室，於如是處長時勇猛純熟熾然正勤，證得心住一境性。由正勤故三摩地成就。餘如前說。第三、心增上故得三摩地。如有行者先已修習奢摩他行，由此因緣思惟內法，速疾證得心住一境性。由修心故三摩地成就。餘如前說。第四、觀增上故得三摩地。如有行者多聞聞持，其聞積集，獨處閑靜，即於彼法以慧簡擇、極細簡擇、遍覺觀察，因此證得心住一境性。由觀察故三摩地成就。餘如前說。

The Four Bases of Spiritual Power are explained in detail in the sutras.

First, the attainment of samādhi through the predominance of desire. Suppose a practitioner, having cultivated superior roots of virtue in past lives, generates faith and aspiration toward the Teacher or toward wise fellow practitioners in the holy life, and, according to that faith and aspiration, listens to the true Dharma. Having heard the true Dharma as aspired, they gradually realize the one-pointedness of mind. Through this desire, samādhi is accomplished. With regard to evil and unwholesome states that have arisen or have not yet arisen, in order to abandon them and prevent their arising, they generate desire... up to sustaining the mind. With regard to wholesome states that counteract them and have not yet arisen, in order to arouse them; and with regard to those already arisen, in order to establish them, not forget them, increase them, fully develop them, cultivate them further, make them grow, and expand them, they generate desire... up to sustaining the mind. Such a practitioner further cultivates the eight factors of striving: desire, exertion, faith, tranquility, mindfulness, clear comprehension, thought, and equanimity. Through this desire, samādhi is accomplished, meaning one gains mastery herein. "Evil and unwholesome states that have arisen or have not yet arisen" refers to those included among the lower-grade fetters and those included among the subtle, undamaged, unharmed latent tendencies. "To abandon them and prevent their arising" means to relinquish the already arisen weak fetters and to damage the subtle latent tendencies. "Generate desire... up to sustaining the mind" is as explained in detail before. "With regard to wholesome states that counteract them and have not yet arisen, in order to arouse them; and with regard to those already arisen, in order to establish them, not forget them, increase them, fully develop them, cultivate them further, make them grow, and expand them, generate desire... up to sustaining the mind" — this should be understood as explained in detail before. "Such a practitioner" means one who dwells in such practice for a long time. "Further cultivates desire" means desiring to realize the non-occurrence and the damaging of those states. "Exertion" means, with desire as the cause, arousing right effort in śamatha and vipaśyanā. "Faith" means the cause for generating desire, being firmly convinced of that damage and of the attainment. "Tranquility" means, due to exertion, removing physical and mental coarseness, making body and mind pliant. "Mindfulness" means not forgetting the mind while guarding against the hindrances of sinking and agitation. "Clear comprehension" means, at times when mindfulness is lost and the hindrances arise, discerning with clear comprehension. "Thought" means applying the mind to calming and lifting. "Equanimity" means the mind abiding impartially, without clinging, upright, steady, and unmoving. In all these bases of spiritual power, the eight factors of striving should be understood. The differences herein are as follows.

Second, the attainment of samādhi through the predominance of exertion. Suppose a practitioner, relying on instruction and guidance, whether in solitude, in a forest, or in a quiet dwelling, in such a place applies long, vigorous, pure, ardent, and right exertion, and thereby realizes the one-pointedness of mind. Through right exertion, samādhi is accomplished. The rest is as stated before.

Third, the attainment of samādhi through the predominance of mind. Suppose a practitioner has previously cultivated the practice of śamatha; by this cause, contemplating inwardly, they swiftly realize the one-pointedness of mind. Through cultivating the mind, samādhi is accomplished. The rest is as stated before.

Fourth, the attainment of samādhi through the predominance of investigation. Suppose a practitioner is learned, retains what they have heard, and has accumulated learning; dwelling alone in solitude, they wisely examine, thoroughly examine, and fully observe those very teachings, and thereby realize the one-pointedness of mind. Through investigation, samādhi is accomplished. The rest is as stated before.

八聖道支者，廣說如經。一、正見，謂於見道中得遍覺支時見清淨，及於修道中安立後得遍覺支見清淨，總合此二名為正見。二、正思惟，謂依正見與彼俱行離欲思惟、無恚思惟、無害思惟，於修道中相續作意思惟諸諦，與無漏作意相應，令心趣入極趣入、尋求極尋求，現前尋求覺了計算，觀察思惟思惟性。三、正語，謂於修道中依正思惟，由相續無漏作意思惟諸諦故，得四種語業，聖愛戒所攝，不樂離樂除滅種種離，澄淨防護不作離作，不行不毀不犯，橋梁船筏遠離不違越，不種種違越性。四、正業，謂於修道中由相續無漏作意思惟諸諦故，得三種身業，聖愛戒所攝，不樂離樂除滅種種離，廣說如前。五、正命，謂於修道中乃至思惟諸諦故，遠離所作邪命惡法，聖愛戒所攝，廣說如前。六、正策勵，謂於修道中乃至思惟諸諦故，於所修習念住、正斷、神足、根、力之中，欲樂、正勤、策勵、勇猛、堪任、難制、心正奮發、相續精進性。七、正念，謂於修道中乃至思惟諸諦故，或依奢摩他道、或依毘鉢舍那道、或依雙道，於所修習擇法、正勤、喜、安、等持、捨遍覺支中，念及正念、隨念、諸念不忘念心明了性，及不忘失、極不忘失、極不忘失諸法性。八、正等持，謂於修道中乃至思惟諸諦故，又依三道於所修中正念攝故，心住、安住、近住、等住、不亂不散、正攝持奢摩他心住一境性。此諸道支，後依於前相應俱起應知。復次頌曰：

The Noble Eightfold Path is extensively explained in the scriptures.

First, Right View: it refers to the purity of insight attained upon acquiring the universal enlightenment factor in the path of seeing, and the purity of insight established in the subsequent universal enlightenment factor in the path of cultivation. These two together are called Right View.

Second, Right Intention: it means, based on Right View and arising together with it, the intention of renunciation, the intention of non‑ill‑will, and the intention of non‑harm. In the path of cultivation, one continuously applies the mind to reflect on the truths, in accordance with uncontaminated attention, causing the mind to enter deeply, to seek thoroughly, to investigate directly, to discern, to evaluate, to examine, and to engage in the nature of reflection.

Third, Right Speech: it means that in the path of cultivation, relying on Right Intention and through the continuous uncontaminated attention reflecting on the truths, one attains four kinds of verbal action, embraced by the noble discipline of love: not delighting in separation, delighting in abandoning, eliminating various kinds of separation, purifying, guarding, not doing what should be abandoned, not practicing, not violating, not transgressing; like a bridge or a boat, keeping afar, not overstepping, not engaging in various kinds of transgression.

Fourth, Right Action: it means that in the path of cultivation, through the continuous uncontaminated attention reflecting on the truths, one attains three kinds of bodily action, embraced by the noble discipline of love: not delighting in separation, delighting in abandoning, eliminating various kinds of separation, as explained in detail above.

Fifth, Right Livelihood: it means that in the path of cultivation, even up through reflecting on the truths, one abandons wrong livelihood and evil practices, embraced by the noble discipline of love, as explained in detail above.

Sixth, Right Effort: it means that in the path of cultivation, even up through reflecting on the truths, in the practices of the foundations of mindfulness, right exertion, bases of spiritual power, faculties, and powers, one possesses desire, diligence, exertion, vigor, endurance, unyieldingness, rightly arousing the mind, and the nature of continuous vigor.

Seventh, Right Mindfulness: it means that in the path of cultivation, even up through reflecting on the truths, whether following the path of śamatha, the path of vipaśyanā, or the dual path, in the cultivation of the enlightenment factors of investigation of dharmas, effort, joy, tranquility, concentration, and equanimity, one possesses mindfulness, right mindfulness, recollection, various recollections, unforgetfulness, clarity of mind, and the nature of not forgetting, thoroughly not forgetting, and thoroughly not forgetting the nature of dharmas.

Eighth, Right Concentration: it means that in the path of cultivation, even up through reflecting on the truths, and further, relying on the three paths, because the mind is gathered by right mindfulness in the practice, the mind abides, settles, dwells near, dwells evenly, undistracted, unfragmented, rightly collected in śamatha, the mind abiding in one‑pointedness.

These path factors should be understood as later ones depending on earlier ones, arising together in association.

Furthermore, a verse says:

論曰：智者，謂十種智，廣說如經。一、法智，謂於共了現見所知諸義境界無漏之智。二、種類智，謂於不共了、不現見所知義境無漏之智。三、他心智，謂修所生修果，能知他心及心法智，及諸如來知諸眾生隨其意解、隨其隨眠教授教誡轉起妙智。四、世俗智，謂世間慧，由依此故如來為諸眾生隨其意解、隨其隨眠宣說妙法。五、苦智，謂於有漏諸行之中，無常、苦、空、離我思惟，若智若見明了覺悟慧觀察性。六、集智，謂於有漏諸行因中，因、集、生、緣思惟，若智若見，餘如前說。七、滅智，謂於有漏諸行滅中，滅、靜、妙、離思惟，若智若見，餘如前說。八、道智，謂於能斷有漏諸行無漏道中，道、如、行、出思惟，若智若見，餘如前說。九、盡智，謂苦已知、集已斷、滅已證、道已修，或緣盡境或復為盡，若智若見，餘如前說。十、無生智，謂苦已知不復當知、集已斷不復當斷、滅已證不復當證、道已修不復當修，或緣無生境或為無生，若智若見，餘如前說。

The Treatise states: The ten types of wisdom are described extensively in the sutras. First, **Dharma Wisdom** — the undefiled wisdom that directly perceives and understands objects and principles that are evident and manifest to cognition. Second, **Category Wisdom** — the undefiled wisdom that understands objects and principles that are not evident or manifest to ordinary cognition. Third, **Mind-Reading Wisdom** — the wisdom produced through cultivation and its fruition, enabling one to know the minds and mental states of others. This includes the sublime wisdom of the Tathāgatas, who, understanding the inclinations, interpretations, and latent tendencies of sentient beings, skillfully teach and guide them. Fourth, **Conventional Wisdom** — worldly insight, by which the Tathāgatas, according to the inclinations, interpretations, and latent dispositions of beings, proclaim the sublime Dharma. Fifth, **Suffering Wisdom** — the insight, vision, clear awareness, and investigative nature that contemplates conditioned, defiled phenomena as impermanent, painful, empty, and without a self. Sixth, **Origin Wisdom** — the insight, vision, etc., that contemplates the causes of defiled, conditioned phenomena as accumulation, source, production, and condition. Seventh, **Cessation Wisdom** — the insight, vision, etc., that contemplates the cessation of defiled, conditioned phenomena as cessation, peace, excellence, and deliverance. Eighth, **Path Wisdom** — the insight, vision, etc., that contemplates the undefiled path capable of eliminating defiled, conditioned phenomena as path, truth, practice, and emergence. Ninth, **Knowledge of Fulfillment** — the insight, vision, etc., upon realizing that suffering is fully known, its origin has been eradicated, cessation has been actualized, and the path has been cultivated — either focusing on the state of fulfillment or the act of completing. Tenth, **Knowledge of Non-Rebirth** — the insight, vision, etc., upon understanding that suffering is fully known and will not be known again, its origin has been cut off and will not be cut again, cessation has been realized and will not be realized again, and the path has been cultivated and will not be cultivated again — either focusing on the state of no further birth or the state of no further arising.

解脫門者，謂三解脫門：一空解脫門、二無相解脫門、三無願解脫門。空有二種：一所知、二智。所知者，謂於眾生遍計性所執法中，及法遍計性所執法中，此二遍計性俱離無性，及彼所餘無我有性。於諸法中遍計性無，即是無我性有；於諸法中無我性有，即是遍計性無，即於此中有及非有無二之性無分別境。智者，謂緣彼境如實了知。無相亦有二種：一所知、二智。所知者，謂即所知空境，由此境相一切諸相之所不行。智者，謂如前說。無願亦有二種：一所知、二智。所知者，謂由無智故顛倒所起諸行相貌。智者，謂緣彼境厭惡了知。空行者，謂於諸行我不可得，及諸相中世俗分別法不可得。無相行者，謂即於諸行中眾生無我性可得，及諸相中世俗分別法無我性可得，及於滅中滅、靜、妙、離行。無願行者，謂無常、苦、不淨，如病如癰如箭，因、集、生、緣行。緣智空道作道、如、行、出行，此亦是空行。緣智無相道作道、如、行、出行，此亦是無相行。緣智無願道作道、如、行、出行，此亦是無願行。若無差別總名空無相無願者，此通聞思修所生之慧，世及出世應知。若名空、無相、無願三摩地者，唯是修所生慧，通世出世應知。若名空、無相、無願解脫門者，此唯出世應知。

The gates of liberation are the three gates of liberation: first, the gate of liberation of emptiness; second, the gate of liberation of signlessness; third, the gate of liberation of wishlessness. Emptiness is of two kinds: one, the object of knowledge; two, the knowledge itself. The object of knowledge refers to the absence of nature, the freedom from both the imagined nature in the objects of attachment for sentient beings and the imagined nature in the objects of attachment for dharmas, and to the remaining true nature of selflessness. The absence of imagined nature in all dharmas is precisely the presence of the nature of selflessness; the presence of the nature of selflessness in all dharmas is precisely the absence of imagined nature. Herein, the nature of both presence and non-presence is an object free from discrimination. The knowledge refers to the accurate understanding that takes that object as its support. Signlessness is also of two kinds: one, the object of knowledge; two, the knowledge itself. The object of knowledge refers to that very object of emptiness, the known, wherein all characteristics do not operate. The knowledge is as explained before. Wishlessness is also of two kinds: one, the object of knowledge; two, the knowledge itself. The object of knowledge refers to the aspects of formations arisen from ignorance and inversion. The knowledge refers to the understanding, with revulsion, that takes that object as its support. The practice of emptiness means that within all formations, a self is unobtainable, and within all characteristics, the conventionally designated dharma is unobtainable. The practice of signlessness means that within those very formations, the selflessness of sentient beings is obtainable, and within those characteristics, the selflessness of the conventionally designated dharma is obtainable, and also the practice directed toward cessation—the cessation, tranquility, excellence, and transcendence. The practice of wishlessness means the practice directed toward impermanence, suffering, impurity, like a disease, an abscess, an arrow, and toward cause, origination, production, and condition. The path, the suchness, the practice, and the emergence from practice that are based on the knowledge of the path of emptiness—this too is the practice of emptiness. The path, the suchness, the practice, and the emergence from practice that are based on the knowledge of the path of signlessness—this too is the practice of signlessness. The path, the suchness, the practice, and the emergence from practice that are based on the knowledge of the path of wishlessness—this too is the practice of wishlessness. If they are named without distinction collectively as emptiness, signlessness, and wishlessness, these pertain to wisdom born of hearing, reflection, and meditation, and are to be understood as both worldly and world-transcending. If they are named as the samādhis of emptiness, signlessness, and wishlessness, these pertain solely to wisdom born of meditation, and are to be understood as both worldly and world-transcending. If they are named as the gates of liberation of emptiness, signlessness, and wishlessness, these are to be understood as solely world-transcending.

論曰：居處者，謂四居處，廣說如經。一、慧居處，謂諦觀方便世間之慧，為安立證諦出世智義故。二諦居處，謂已得諦觀出世慧，為安立有事顛倒斷義故。三、捨居處，謂有事顛倒斷，為安立無餘煩惱息滅義故。四、寂靜居處，謂無餘煩惱寂靜，為安立一切苦不生義故。所依者，謂四種依，廣說如經。一、依法不依眾生，謂若法是如來所說或弟子說十二分教隨學隨轉，不隨眾生所行行學亦不隨轉。二、依義不依文，謂若法非飾詞者所造綺文字句，唯能顯了獨滿清淨鮮白梵行，於此法中恭敬信解，非於能顯顛倒梵行及不顯了梵行但飾詞者所造綺文字句。三、依了義經不依不了義經，謂於如來所說相似甚深空性相應隨順諸緣緣起法中不妄執著，如言淺義亦不住自內見取心，唯勤尋究顯了義經。四、依智不依識，謂不唯聽聞而生知足便不進修法隨法行，然為盡諸漏，勤求自內證真諦智。

Treatise states: Regarding abodes, there are four abodes, as extensively explained in the sutra. First, the abode of wisdom, which means the wisdom of truly contemplating skillful means in the world, is for establishing the meaning of realizing the supramundane wisdom of truth. Second, the abode of truth, which means having attained the supramundane wisdom of truly contemplating, is for establishing the meaning of severing the inversion of conditioned phenomena. Third, the abode of relinquishment, which means the severance of the inversion of conditioned phenomena, is for establishing the meaning of the cessation of afflictions without remainder. Fourth, the abode of tranquility, which means the tranquility of afflictions without remainder, is for establishing the meaning of the non-arising of all suffering.

Regarding reliance, there are four kinds of reliance, as extensively explained in the sutra. First, rely on the Dharma, not on beings. This means if a teaching is spoken by the Tathāgata or spoken by disciples, the twelve divisions of the teachings, one should study and practice accordingly, and not study or practice in accordance with the conduct performed by beings. Second, rely on the meaning, not on the words. This means if a teaching is not composed by those skilled in ornate rhetoric and embellished phrases, but solely capable of revealing, fully completing, purifying, and making radiant the pure holy life, one should respectfully believe and comprehend this teaching, and not [rely on] that which reveals an inverted holy life, or that which does not reveal the holy life but is merely composed by those skilled in ornate rhetoric and embellished phrases. Third, rely on sutras of definitive meaning, not on sutras of provisional meaning. This means in the teachings spoken by the Tathāgata that are similar, profoundly related to emptiness, accord with dependent origination, and are conditioned phenomena, one should not cling erroneously, nor dwell on the superficial meaning as spoken or on one's own internal views and grasping mind, but should diligently seek and investigate the sutras of clear and definitive meaning. Fourth, rely on wisdom, not on consciousness. This means not being content merely with hearing and thus not cultivating the practice of the Dharma in accordance with the Dharma; rather, for the sake of exhausting all defilements, one should diligently seek the inner realization of the wisdom of true reality.

發心者，謂諸菩薩發菩提心。若諸菩薩住菩薩法性，為欲利益十方世界所有有情，依彼行相強勝因緣，於阿耨多羅三藐三菩提發大誓願，受發心法，謂我必定當證阿耨多羅三藐三菩提，為度十方一切有情令離諸煩惱故，及離諸苦難故。此受發心復有二種：一世俗發心、二證法性發心。世俗發心者，謂如有一，隨智者前恭敬而住，起增上意發誓願言：長老憶念。或言：聖者憶念。或言：鄔波拕耶！我如是名，從今日始發阿耨多羅三藐三菩提心，為欲饒益諸有情故。從今已往，凡我所修布施、持戒、忍辱、正勤、靜慮及慧，一切皆為證得阿耨多羅三藐三菩提故。我今與諸菩薩摩訶薩和合出家，願尊證知我是菩薩。第二第三亦復如是。證法性發心者，謂如有一，已過第一劫阿僧企耶，已證菩薩初極喜地，已入菩薩定無生位，已如實知無上菩提及菩提方便，已悟自身將近等近大菩提果，證解自他悉平等故得大我意，已至不住流轉寂滅菩薩道故，得廣大意。由如是故，於大菩提願不退轉，是謂證法性發心。

The generation of the mind of awakening refers to bodhisattvas generating the bodhicitta. When bodhisattvas abide in the nature of bodhisattva phenomena, desiring to benefit all sentient beings throughout the ten directions, relying on that mode of practice as a powerful cause and condition, they make a great vow for anuttarā-samyak-saṃbodhi, undertake the method of generating the mind, declaring: "I shall certainly realize anuttarā-samyak-saṃbodhi, in order to liberate all sentient beings of the ten directions from all afflictions and from all sufferings and difficulties."

This undertaking of the generation of mind is further of two kinds: first, the conventional generation of mind; second, the generation of mind realizing the nature of phenomena.

The conventional generation of mind is as follows: Someone, respectfully present before a wise one, with heightened resolve makes a vow, saying: "Venerable one, please remember," or "Noble one, please remember," or "Upādhyāya! I, named so-and-so, from this day forth generate the mind of anuttarā-samyak-saṃbodhi for the sake of benefitting sentient beings. Henceforth, all that I cultivate—giving, moral discipline, patience, diligence, meditation, and wisdom—shall all be for the realization of anuttarā-samyak-saṃbodhi. I now join in leaving household life with the bodhisattva-mahāsattvas; may the venerable one bear witness that I am a bodhisattva." This is repeated a second and a third time.

The generation of mind realizing the nature of phenomena is as follows: Someone who has passed beyond the first incalculable eon, has realized the bodhisattva's first stage, the stage of supreme joy, has entered the bodhisattva's certainty of non-arising, has correctly known unsurpassed enlightenment and the means to enlightenment, has comprehended that one's own person is approaching, is near to, the great fruit of enlightenment, and due to realizing the understanding of self and others as entirely equal, attains the intention of the great self; and due to having reached the bodhisattva path that does not abide in either saṃsāra or nirvāṇa, attains the vast intention. Through this, one's vow for great enlightenment becomes irreversible. This is called the generation of mind realizing the nature of phenomena.

諸行者，謂十種法行，廣說如經。一、於菩薩藏法若多若少尊重恭敬書持法行。二、若劣若勝諸供養具供養法行。三、若自書已，由矜愍心施他法行。四、若他發意恭敬尊重，以微妙聲宣揚闡讀，由宗仰故諦聽法行。五、發淨信解恭敬重心披讀法行。六、為欲修習法隨法行，從師受已諷誦法行。七、既諷誦已，為堅持故以廣妙音溫習法行。八、悲愍他故傳授與彼，隨其廣略開演法行。九、獨處閑靜極善研尋，稱理觀察思惟法行。十、如所思惟修行奢摩他、毘鉢舍那，為欲趣入乃至為令諸所求義成就法行。

Practitioners refer to the ten kinds of Dharma practices, which are extensively explained in the scriptures. First, the practice of writing and upholding the Dharma, whether extensive or brief, with reverence and respect toward the teachings of the Bodhisattva Piṭaka. Second, the practice of making offerings, whether humble or excellent, with various offerings to the Dharma. Third, the practice of giving to others out of compassion after having written the scriptures oneself. Fourth, the practice of listening attentively with faith and reverence when others, with respectful intention, proclaim and recite the teachings in a fine voice. Fifth, the practice of reading with pure faith, understanding, respect, and a reverent mind. Sixth, the practice of reciting after receiving instruction from a teacher, in order to cultivate accordance with the Dharma. Seventh, the practice of reviewing with a broad and melodious voice after reciting, for the sake of retaining the teachings. Eighth, the practice of expounding and teaching others, whether in brief or in detail, out of compassion for them. Ninth, the practice of contemplating and examining with thorough investigation in solitude and quiet, in accordance with principle. Tenth, the practice of cultivating śamatha and vipaśyanā as contemplated, in order to enter into realization and to accomplish all sought meanings.