Chinese
那个注释中，普遍来说，似乎也有很多近需的解说。如果因为智慧低下，即使看到了那个注释也难以理解，那么那个论典详细而清晰且没有错误的，记载在阿日·绛曲益西的注释中，应当去那里看。现在是隐义现观次第，与我自己的分别念相结合，也见到与八事次第相合。也如是，嘉察大师在《现观庄严论》中说：智慧到彼岸，以八事而如实说，现一切智性，道智性，之后一切智性，现一切圆满证悟，至顶和渐次，一刹那现圆满菩提，法身和彼等八。如是所说。此处所说八事，事的意义是，不是说如事物非事物等情况的事物，而是说仅是所说之义才安立事之语，是智慧到彼岸经的所说之义的名词，意思是说这八个是意义的主要。总的来说，仅就般若经的所说之义的主要，就究竟而言，八个之中也唯有法身，但在经文中，如果分为八个部分，则八个都作为意义的主要，譬如道智的经的所说之义的主要必须是道智一样。那也是就那些经文词句直接显示的所说而言的，否则，道智也是获得果法身的方便之故，就间接显示和通过显示而言，那些的意义的主要也是法身。其中八事是，现一切种智，道一切智，基一切智，现一切圆满证悟之加行，至顶之加行，渐次之加行，一刹那现一切圆满证悟之加行，果智慧到彼岸法身等。那些也是境三智，修法。
English
In that commentary, there also seem to be many explanations that are generally needed. If, due to poor intelligence, one finds it difficult to understand even after seeing that commentary, then that system is detailed, clear, and without error, and is recorded in the commentary of Ar Jangchub Yeshe, so one should look there. Now, the order of hidden meaning and direct realization, combined with my own conceptualizations, also seems to correspond to the order of the eight topics. As it is, the great Regent also said in the Ornament for Clear Realization: 'The Perfection of Wisdom is truly explained by eight topics: Omniscience, Knowledge of the Path, then Knowledge of All, Manifest Complete Enlightenment, Climax and Gradual, One Instant Manifest Complete Enlightenment, the Dharmakaya, and those eight.' As it is said. Here, regarding the term 'eight topics,' the meaning of 'topic' is not referring to 'topic' in cases such as 'thing and non-thing,' but rather, it is in the context where the term 'topic' is applied to just the meaning being expressed. It is a name for the meaning expressed in the Perfection of Wisdom Sutra, meaning that these eight are the main points of the meaning. Generally, if we consider the main point of the meaning expressed in the Perfection of Wisdom Sutra alone, in terms of the ultimate, it is only the Dharmakaya among the eight. However, in the sutra text, if divided into eight sections, all eight should be considered the main points of the meaning, just as the main point of the meaning expressed in the Sutra on Knowledge of the Path must be Knowledge of the Path itself. That is considering what those sutra words directly show as the meaning expressed. Otherwise, since Knowledge of the Path is also a means of obtaining the fruit, the Dharmakaya, in terms of indirect and transmitted showing, the main point of the meaning of those is also the Dharmakaya. The eight topics are: Omniscience, Knowledge of All Paths, Knowledge of All Bases, the practice of Manifest Complete Enlightenment, the practice of the Climax, the practice of the Gradual, the practice of Manifest Complete Enlightenment in One Instant, and the fruit, the Dharmakaya of the Perfection of Wisdom. Those are also the three knowledges of the object, the practice.
Chinese
四种结合。果，法身，也应归纳为三。再说，三种智慧是应确定的，故称为体性。圆满结合是，与体性相符，是修持的次第，故为彼之结合。顶峰结合是，各各地道的智慧得以清净之时，故为结合极度成熟。渐次结合是，各自道之串习得以稳固，且为了力量无偏增长，学习诸多不同次第，故称为极度成熟之次第。刹那结合是，彼次第，或彼三种结合之所有能力汇集于一时之境，故称为次第之边际，或者所有结合之边际。法身是，所有道之成就，以无勤任运之方式安住，故称为彼边际之异熟。因此，般若波罗蜜多的体性，般若波罗蜜多的结合，结合极度成熟，次第之结合，边际之结合，究竟异熟，也归摄为六个要点。如是亦云：“体性彼之结合与，彼极彼之次第与，彼边彼之异熟者，意义归纳另为六。境乃三种之体性，四种结合之自性，法身事业果即是，意义归纳另为三。”如是说。其中，所谓境者，是四种结合所缘之境。彼亦，未获得三种智慧者，无法直接缘三智，然“此与如此之体性等乃遍智”，如是执持声义混杂，仅是屡屡忆念遍智之体性，亦不成彼之所缘。故此处，三种智慧之所证为何，彼即是四种结合之所缘境，如是安立，故三智亦间接安立为境。所谓因者，生起之因与，因缘二者，各有应时之用法，然此处二者并不相违，主要指远离一切戏论之相、道与基三者之相。
English
The four unions. The result, Dharmakaya, should also be summarized into three. Furthermore, the three wisdoms are to be determined, hence they are called characteristics. The perfect union is, in accordance with the characteristics, it is the order of practice, hence it is its union. The peak union is, the moment when the wisdom of each stage and path is purified, hence it is the union of extreme maturation. The gradual union is, the habituation of each path is stabilized, and in order for the power to increase without bias, one learns many different orders, hence it is called the order of extreme maturation. The momentary union is, that order, or the moment when the power of all three unions is gathered at once, hence it is called the edge of the order, or the edge of all unions. The Dharmakaya is, the accomplishment of all paths, abiding in the manner of effortless spontaneity, hence it is called the maturation of that edge. Therefore, the characteristic of Prajnaparamita, the union of Prajnaparamita, the union of extreme maturation, the union of order, the union of edge, the ultimate maturation, are also summarized into six points. Thus it is said: "The characteristic and its union, the extreme and its order, the edge and its maturation, the meaning is summarized as six others. The object is the nature of the three, the nature of the four unions, the Dharmakaya activity is the fruit, the meaning is summarized as three others." So it is said. Among them, the so-called object is the object of the four unions. Also, those who have not attained the three wisdoms cannot directly focus on the three wisdoms, but "this and such characteristics are omniscient," thus grasping the mixture of sound and meaning, merely repeatedly remembering the characteristics of omniscience, it does not become its object. Therefore, here, what is to be realized by the three wisdoms, that is established as the object of the four unions, therefore the three wisdoms are also indirectly established as the object. The so-called cause is the cause of arising and the two causes, each has its own usage according to the occasion, but here the two are not contradictory, mainly referring to the aspect of the three aspects, path and base, that is free from all elaboration.
Chinese
因为要将对境和理由作为依据，所以将“因”的意思作为“理由”。因为缘着那个对境而修习，所以生起智慧。虽然那个对境不是那个智慧的生起之因，但是因为与生起之因的形态相似，所以也可以说是生起作用的因。又一种说法是，如云：“从佛陀生起法，从法生起殊胜的僧伽，从僧伽最终获得精华智慧界。”按照所说的直接指示，佛陀、菩萨等的心续的三种智慧生起同类之法，并且它也可以在所化众生的心续中生起加行基础等。其中三种智慧，如《二万五千颂》所说：“善现，一切智是声闻和独觉佛的。道智是菩萨的。一切种智是如来、阿罗汉、正等觉佛的。”又如弥勒菩萨的论著《现观庄严论》中也说：“佛陀的一切种智。”以及“菩萨智者之道智，如是宣说。”以及“声闻等见道，如是皆为一切智。”等等。因此，可以粗略地说，佛陀的智慧是一切种智，菩萨圣者心续的智慧是道智，声闻独觉圣者心续的智慧是基智。对此，有些人说：“凡是一切种智，就是道智；凡是道智，就是基智。因为如果通达一切所知，就不可能不证悟无生之道。如果证悟了三种道，就不可能不证悟人无我。因此，无论所依补特伽罗在谁的心续中，只要证悟了三种道的无生性，就是道智；只要证悟了人无我，也就是基智。”然而，反过来则不遍及，菩萨心续的道智不是一切种智，声闻独觉的基智也不是其他两种智慧。有些人说：智慧
English
Because the object and reason must be taken as the basis, the meaning of "cause" is taken as "reason." Because one meditates by focusing on that object, wisdom arises. Although that object is not the actual cause of the arising of that wisdom, it can be said to be the cause of arising because it is similar in form to the cause of arising. Alternatively, as it is said, "From the Buddha arises the Dharma, from the Dharma arises the noble Sangha, from the Sangha, ultimately, the essence of the wisdom realm is obtained." According to the direct indication of what is said, the three wisdoms of the mindstream of Buddhas, Bodhisattvas, etc., generate Dharma of the same kind, and it can also generate preparatory bases, etc., in the mindstream of those to be tamed. Among these, the three wisdoms are, as stated in the Twenty-five Thousand Verse Perfection of Wisdom Sutra: "Subhuti, the knowledge of all is that of the Hearers and Solitary Buddhas. The knowledge of the path is that of the Bodhisattvas. The knowledge of all aspects is that of the Thus-gone ones, the Arhats, the perfectly complete Buddhas." Also, in the treatise Ornament for Clear Realization by the great Regent Maitreya, it says, "The All-Knowingness of the Sage," and "The Path Knowledge of the wise Bodhisattvas, is explained as such," and "The path seen by Hearers and so forth, is considered as such, all-knowing." etc. Therefore, it can be roughly said that the wisdom of the Buddha is the All-Knowingness, the wisdom of the mindstream of the noble Bodhisattva is the Path Knowledge, and the wisdom of the mindstream of the noble Hearers and Solitary Realizers is the Basis Knowledge. Regarding this, some say, "Whatever is All-Knowingness is Path Knowledge; whatever is Path Knowledge is Basis Knowledge. Because if one understands all knowable things, it is impossible not to realize the unborn nature of the path. If one realizes all three paths, it is impossible not to realize the selflessness of the person. Therefore, no matter whose mindstream the dependent person is in, as long as one realizes the unborn nature of the three paths, it is Path Knowledge; as long as one realizes the selflessness of the person, it is also Basis Knowledge." However, the reverse is not pervasive; the Path Knowledge in the mindstream of a Bodhisattva is not All-Knowingness, and the Basis Knowledge of Hearers and Solitary Realizers is not the other two wisdoms. Some say: Wisdom
Chinese
更不用说这三者本体不同，甚至也不存在于同一个相续中，因为已经明确宣说了各自所依的缘故。因此，佛陀虽然照见了道和基是无生的，但也仅仅是遍智而已，不是其他的。是这样认为的。其他一些人因为功德有高下之分，所以声闻缘觉唯独具有基智，菩萨在基智之上还具有道智，佛陀则具有三种智慧，因此，一个相续中容纳三种或两种是有的，但这三者在事物上是各不相同的，他们这样说。在这些人中，很多人认为，佛陀的遍智、菩萨的道智、声闻缘觉的基智都是自相有，而菩萨见到的人无我和佛陀照见道和基无生，则是假立的。他们带着诸多理由这样说。还有一些人认为，三种智慧都是般若波罗蜜多，所以佛陀的三种智慧都是自相有，菩萨的道智和基智是自相有，而声闻缘觉的基智，仅仅遮止了部分戏论，除此之外，不具有离戏的相状，所以是假立的。他们带着诸多理由这样写作。还有一些人认为，般若波罗蜜多也仅仅存在于佛陀的相续中。还有一些人认为，遍智也有两种，即因和果。因的遍智仅仅存在于菩萨的相续中，初地的遍智也仅仅是这个，发心等十法也是遍智本身。果的遍智则是法身，他们这样说。还有一些人认为，发心等十法不是八事物的遍智，而是能诠之法或者所缘境。他们这样认为。还有一些人认为，经和庄严的礼赞以及论典正文的略说广说等，三种智慧的安立界限各不相同，他们这样说，说着愚蠢的话等等。在末法五百年，无论汉藏，对此的实修和证悟都极其稀少，仅仅是口头上的宣说却非常盛行，以至于出现了多种多样的说法。
English
Not to mention that these three are different in essence, they do not even exist in the same continuum, because it has been clearly proclaimed that they have separate supports. Therefore, although the Buddhas see the path and the basis as unborn, it is only omniscient, not other than that. This is what they think. Others, because of the superiority of qualities, the Hearers and Solitary Realizers possess only the basis-wisdom, the Bodhisattvas possess the path-wisdom in addition to that, and the Buddhas possess all three wisdoms. Therefore, it is possible for one continuum to contain three or two, but these three are different in substance, they say. Many of these people think that the omniscience of the Buddhas, the path-wisdom of the Bodhisattvas, and the basis-wisdom of the Hearers and Solitary Realizers are all truly characterized by self-nature, while the Bodhisattvas' seeing the selflessness of persons and the Buddhas' seeing the path and the basis as unborn are merely imputed. They say this with many reasons. Some others think that all three wisdoms are also the Perfection of Wisdom, so all three wisdoms of the Buddhas are characterized by self-nature, and the path-wisdom and basis-wisdom of the Bodhisattvas are characterized by self-nature, while the basis-wisdom of the Hearers and Solitary Realizers only prevents a part of elaboration, and does not have the aspect of being free from elaboration, so it is imputed. They write this with many reasons. Some others think that the Perfection of Wisdom also exists only in the continuum of the Buddhas. Some others think that omniscience also has two aspects, namely cause and effect. The omniscience of the cause exists only in the continuum of the Bodhisattvas, and the omniscience of the first stage is also only this, and the ten dharmas such as the generation of the mind are also omniscience itself. The omniscience of the effect is the Dharmakaya, they say. Some others think that the ten dharmas such as the generation of the mind are not the omniscience of the eight things, but are the expressing dharma or the object of focus. They think this way. Some others think that the boundaries of the establishment of the three wisdoms are different in the salutation of the sutras and ornaments, and in the brief and detailed explanations of the actual treatises, they say such foolish words, etc. In the last five hundred years of the doctrine, in both India and Tibet, the actual practice and realization of this are extremely rare, and only verbal explanations are very prevalent, so that there are many different kinds of statements.