Generosity has three classifications:
A. giving wealth,
B. giving fearlessness, and
C. giving Dharma.
The practice of giving wealth will stabilize others’ bodies, giving fearlessness will stabilize others’ lives, and giving Dharma stabilizes others’ minds. Furthermore, the first two generosity practices establish others’ happiness in this life. Giving Dharma establishes their happiness hereafter. (Chapter 12.3)
Moral ethics has three classifications:
A. moral ethics of restraint,
B. morality of accumulating virtuous Dharma, and
C. morality of benefitting sentient beings.
The first means to restrain your mind in a proper place; the second one means to mature the Dharma qualities of your mind; and the third one means to fully mature sentient beings.(Chapter 13.3)
Patience has three classifications:• the patience of feeling ease toward someone harmful,
• the patience of accepting suffering, and
• patience in understanding the nature of Dharma.
The first one is practicing patience by investigating the nature of the one who creates harm. The second one is practicing patience by investigating the nature of suffering. The third one is practicing patience by investigating the unmistakable nature of all phenomena. Put another way, the first two are practiced in the conventional state, and the third one is practiced according to the ultimate state. (Chapter 14.3)
Perseverance has three classifications:A. perseverance of armor,
B. perseverance of application, and
C. insatiable perseverance.
The first is the excellent motivation, the second one is excellent applied effort, and the third one is the perfection of these two. (Chapter 15.3)
Actual meditative concentration has three classifications:A. meditative concentration of abiding in bliss at the present,
B. meditative concentration of accumulating good qualities, and
C. meditative concentration of benefitting sentient beings.
The first one is the method to make a proper vessel of one’s own mind. The second one is establishing all of the Buddha’s qualities on the basis of the proper vessel. The third one is benefitting sentient beings. (Chapter 16.3)
A. wisdom awareness of the mundane,
B. wisdom awareness of the lesser supramundane, and
C. wisdom awareness of the greater supramundane.
A. Wisdom Awareness of the Mundane.
The study of medicine and healing, the study of reasoning, the study of linguistics, and the study of the arts—the wisdom awareness which arises in dependence on these four is called wisdom awareness of the mundane.
The two types of supramundane wisdom awareness are called inner awarenesses which arise in dependence on the holy Dharma.
B. Wisdom Awareness of the Lesser Supramundane.
The first, the lesser supramundane wisdom awareness, is the wisdom awareness that arises from the hearing, reflection, and meditation of the Hearers and Solitary Realisers. It is the realization that the afflicted aggregates of personality are impure, of the nature of suffering, impermanent, and without self.
C. Wisdom Awareness of the Greater Supramundane.
Second, the greater supramundane wisdom awareness is the wisdom awareness that arises from the hearing, reflection, and meditation of the followers of the Mahayana. It is the realization that all phenomena are, by nature, emptiness, unborn, without a foundation and without roots.
The 700 Stanza Perfection of Wisdom says:
The realization that all phenomena are unborn— that is the perfection of wisdom awareness. Fully realizing that phenomena are without any inherent existence is the practice of the supreme perfection of wisdom awareness.
Also, the Lamp for the Path to Enlightenment says:
That which is called wisdom awareness has been thoroughly explained as coming from the realization of the emptiness of inherent existence, which is the realization that aggregates, constituent elements, and sources are without birth
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