Chinese
是成为利他之因的方法，是三种智慧。因此，像“声闻寻求寂静”等等，也显示了三种智慧本体各异，存在于各自的相续中，是道智所摄的智慧；以及“具足僧众之佛母”所说的三种智慧本体相同，是基果无别的智慧，这二者都显示了。第二，成办所愿的方式方面，以一切智成办声闻、独觉的利益，以道智成办菩萨的利益，以一切种智成办佛陀的利益。第一方面，从“声闻”到“引导”之间。此处有三，以何人，以何方法，引导至何果位。第一，声闻是指，菩萨藏中说：“声闻之众为解脱，随声而出。”以这种方式成为声闻，即在最后有者之时，也随他人之声而出，听闻宣说，故为声闻。与小乘相同的独觉也归于此类。独觉是指，在最后有者之时，无有导师，凭借先前串习的力量，修持三十七道品，从而现证断除一切烦恼的阿罗汉果位，因此称为独觉。这些声闻、独觉寻求寂静涅槃，故为寂静寻求者。涅槃也有有余涅槃和无余涅槃两种。这些声闻、独觉的宗派是，来世产生蕴的因，即烦恼的集起，也是前世业烦恼的果报，今世的蕴未舍弃，这是有余涅槃，如同接近耗尽，对事物有残余执着一般。当其寿命终结之时，为了舍弃前世果报的痛苦，五蕴灭尽，这是无余涅槃。“等”是多数之词，由此可以区分他们的见解，即有见解者、化身者、种姓不定者和种姓确定者四种声闻。第一种是具有发心，与声闻见解相同，执着胜义的能取所取为实有者。第二种是为了调伏众生而化现的，如常啼等。独觉
English
are the three kinds of wisdom that are the means of becoming beneficial to others. Therefore, like "the Hearers seeking peace" and so on, it also shows that the three wisdoms have different entities, existing in their respective continuums, which are the wisdoms gathered by the path-wisdom; and the three wisdoms mentioned in "the Mother of the Buddhas with the Sangha" have the same entity, which is the wisdom that is inseparable from the ground and the result, both of which are shown. Secondly, in terms of how to accomplish the desired purpose, the All-Knowing accomplishes the benefit of the Hearers and Solitary Realizers, the Path-Knowing accomplishes the benefit of the Bodhisattvas, and the All-Knowing-Aspects accomplishes the benefit of the Buddhas. The first aspect is from "Hearers" to "guide". Here there are three: who, by what means, to what result are they guided. First, Hearers refers to, as stated in the Bodhisattva Pitaka: "The Hearers go out for liberation, following the sound." In this way, they become Hearers, that is, even in the last existence, they follow the sound of others, listening to the teachings, hence they are Hearers. The Solitary Realizers, who are similar to the Lesser Vehicle, are also included in this category. Solitary Realizers refers to, in the last existence, without a teacher, by the power of previous habituation, they meditate on the thirty-seven factors of enlightenment, thereby directly realizing the Arhatship that has abandoned all defilements, therefore they are called Solitary Realizers. These Hearers and Solitary Realizers seek the peace of Nirvana, hence they are peace seekers. Nirvana also has two types: Nirvana with remainder and Nirvana without remainder. The doctrine of these Hearers and Solitary Realizers is that the cause of generating aggregates in the next life, which is the arising of defilements, is also the result of previous karma and defilements, and the aggregates of this life are not abandoned, this is Nirvana with remainder, like being close to exhaustion, clinging to things with residue. When their lifespan ends, in order to abandon the suffering of the previous result, the five aggregates cease, this is Nirvana without remainder. "Etc." is a plural word, from which one can distinguish their views, namely, Hearers with views, emanated Hearers, Hearers of uncertain lineage, and Hearers of certain lineage. The first is those who have bodhicitta, and have the same view as Hearers, believing that the grasper and the grasped of the ultimate are truly existent. The second is those who emanate for the purpose of taming beings, such as Sadaprarudita and so on. Solitary Realizers
Chinese
又如犀牛角，以及聚会时的行为等差别。如无上乘的情况，暂时是三乘的定出，一切也都是究竟。认为一乘的果位存在是决定的。第二，所谓一切智，就是一切有为法都是无常。一切有漏皆是痛苦。一切法无我。这三者和四谛的门径。对于一切法没有愚昧的智慧，就是声闻缘觉的智慧，也就是一切智。第三，什么是引导至有为寂灭的涅槃？这是总摄的意义。第二，为了成办菩萨的道智所愿，是何人以何方便，成就何果？第一，为了利益有情，要宣说八种事物的处所的般若波罗蜜多。为了阐述此义，各章节的经部要宣说。所说和能说这些，彼此所说能说的体性就是关联。之后以十法行次第入道和学习是所求。四种加行的自性，依靠甚深般若波罗蜜多的瑜伽，从无分别智中，获得远离一切障碍的果位法身。事业和事业的功用是所求的所求。辩论的答复是，宣说了现观的道、道智、道业等。不是没有，因为什么缘故？容易地生起分别就是造作的必要。如此解释。道理如何？宣说了现观一切种智之道，救护者亲见之道，以及宣说开示佛母的广、中、略三者，从这之中所说的是什么意义？从菩萨那里，其他的行相是声闻缘觉等所证悟和体验不到的，那是什么？就是十法行的自性的经的意义。听闻这个偈颂之后，以微小的辛劳和努力，将经的意义安住在不忘失的忆念中。如《现观庄严论》中说：菩提萨埵大菩萨，具慧以及明亮胜。等等具有十六种名称。
English
Also, like a rhinoceros horn, and the distinctions of conduct in gatherings, etc. According to the context of the unsurpassed vehicle, it is definitely the emergence of the three vehicles temporarily, and everything is ultimately. It is definite that the fruit of one vehicle is considered to exist. Second, the so-called omniscience is that all conditioned phenomena are impermanent. All contaminated things are suffering. All dharmas are without self. These three and the gateway of the four truths. The wisdom without ignorance towards all dharmas is the wisdom of hearers and solitary realizers, which is omniscience itself. Third, what is it that leads to the nirvana of the pacification of conditioned phenomena? That is the meaning of summarizing. Second, in order to accomplish the bodhisattva's intention of the path wisdom, who is the person, by what means, and what fruit is accomplished? First, in order to benefit beings, the Prajnaparamita of the place of eight things that will be beneficial to beings should be spoken. In order to explain this, the sutras of the chapters should be spoken. The object to be spoken and the subject to be spoken, the nature of the object to be spoken and the subject to be spoken is the connection. Then, entering the path and learning in the order of the ten practices is the purpose. The nature of the four applications, relying on the yoga of profound Prajnaparamita, from the non-conceptual wisdom, obtaining the fruit of the Dharmakaya, which is free from all obscurations. The activity and the function of the activity are the purpose of the purpose. The answer to the debate is that the path of omniscience, the path of wisdom, the path of action, etc., have been spoken. It is not non-existent, because of what reason? Easily arising conceptualization is the necessity of creation. Thus explained. How is the reason? The path of omniscience of all aspects, the path of the protector's vision, and the three expanded, medium, and condensed versions of the mother of the Buddhas are spoken. What is the meaning of what is explained from this? From the bodhisattva, the other aspects that are not realized and experienced by hearers, solitary realizers, etc., what is that? It is the meaning of the sutra of the nature of the ten practices. After hearing this verse, with little effort and effort, the meaning of the sutra is placed in the memory of not forgetting. As it is said in the Ornament of Clear Realization: Bodhisattva, great bodhisattva, with wisdom and the best of clarity. Etc., possessing sixteen kinds of names.
Chinese
具有智慧者啊！菩萨们仅仅见到经典就能领悟经典的内容，为了这个缘故。第三，解释进入的论著的自性之现观，有三：总义的身体的体性，词义的支分广说，以及总义的其他解释。第一部分有二：略说身体，以及广说身体。第一是，从“般若波罗蜜多”到“法身和那八者”之间。如此讲解八个事物的般若波罗蜜多时，思考各自的意义和它们的决定。第一部分有八个。第一，遍智有三：体性、分类、界限。第一是，一切法的相，即自性或法性，直接证悟到两种意义的究竟。第二是，十力。四种智慧等等。第三是，遍智、法身、般若波罗蜜多等等，以法性的方式遍及轮回和涅槃的一切法。第二，道智有体性、分类、界限。第一是，直接证悟三种道无自性的智慧，不成熟、未圆满、未修习，不显现真正的边际，而行利他之事。第二是，如实知之等持，以及如所有知之后得的智慧。第三是，唯独菩萨地才有，随顺知在另外两种中也有。第三，一切智有体性、分类、界限。第一是，直接证悟人无我的智慧，断除会成为障碍。第二是，声闻、独觉的两种道，或者小乘的五种道。第三是，唯独声闻、独觉地才有，随顺知在另外两种中也有。第四，一切种智有三，体性是：一般而言，此处所说的加行仅仅是，将三智的闻思之知识的意义汇集起来进行禅修，特别是，将三智的相汇集起来进行禅修。是能自在的加行。分类是五道。体性和假立二者。界限是：恒常的加行是，从资粮道到有顶道之间都有，而真正的一切种智，在佛地才有。
English
O, you who possess wisdom! Bodhisattvas, merely by seeing the scriptures, will be able to understand the meaning of the scriptures, for that reason. Third, explaining the nature of the manifest realization of the treatises to be entered, there are three: the summary meaning of the body's nature, the detailed explanation of the meaning of the words and branches, and the other explanations of the summary meaning. The first part has two: a brief explanation of the body, and a detailed explanation of the body. The first is, from "Prajnaparamita" to "Dharmakaya and those eight." Thus, when explaining the Prajnaparamita of the eight objects, contemplate the individual meanings and their ascertainment. The first part has eight. First, omniscience has three: nature, division, and boundary. The first is, the aspect of all dharmas, that is, the nature or dharmata, directly realizing the ultimate of the two meanings. The second is, the ten powers. The four wisdoms and so on. The third is, omniscience, dharmakaya, prajnaparamita, and so on, pervading all the dharmas of samsara and nirvana in the manner of dharmata. Second, path-knowledge has nature, division, and boundary. The first is, the wisdom that directly realizes the selflessness of the three paths, not maturing, not perfecting, not training, not manifesting the true limit, but doing the work of others. The second is, the wisdom of knowing-as-it-is in equipoise, and the wisdom of knowing-as-many-as-there-are in subsequent attainment. The third is, it exists only in the bodhisattva ground, and the knowledge that is in accordance with it also exists in the other two. Third, all-knowledge has nature, division, and boundary. The first is, the wisdom that directly realizes the selflessness of the person, abandoning what will become an obstacle. The second is, the two paths of hearers and solitary realizers, or the five paths of the lesser vehicle. The third is, it exists only in the ground of hearers and solitary realizers, and the knowledge that is in accordance with it also exists in the other two. Fourth, all-aspect-knowledge has three, the nature is: in general, the application mentioned here is merely, gathering the meaning of the knowledge of hearing and thinking of the three knowledges and meditating on it, in particular, gathering the aspects of the three knowledges and meditating on it. It is the application of being in control. The division is the five paths. The nature and the imputation are two. The boundary is: the constant application is, it exists from the path of accumulation to the peak of existence, and the actual all-aspect-knowledge exists in the buddha ground.