Chinese
其成就之相为：祈愿无量，以及如实通达各个决定义；通晓天等语言，乃至龙、人或非人等一切语言，并如实通达各自的辩才，辩才之流如江河般无尽；除了为了利益众生而示现外，八地以上菩萨皆不住胎，而是生生世世化生，此乃入胎之最圆满；生于大菩提之大族，此乃种姓圆满；引导众生趋向菩提，并生于过去诸大菩萨所出之族，此乃时圆满；生于王族或大婆罗门族，此乃血统，即种族圆满；引导众生趋向菩提，并具足菩萨眷属，此乃眷属圆满；刚出生时，光明遍照一切世间，且大地六种震动，此乃出生圆满；无数百千万亿众生，从在家出家，且这些众生皆能确定趋向三乘，此乃圆满；菩提树由七宝构成，其枝叶光明遍照无边世界，此乃菩提树之庄严圆满；使心完全成熟，并使佛土完全清净，此乃菩萨功德圆满；获得善妙智慧，即九地之善慧圆满。第十地是：超越九地之后的智慧，即声闻之七地，缘觉之一地，以及菩萨之九地，合为一地，故为三乘所摄之九地。声闻之七地为白法八品见薄地，离欲地和已作地。超越此九地之后，安住于菩萨之第十地，因此被称为如来。十地之智慧，从十度到一切智
English
The aspects of its accomplishment are: immeasurable prayers, and truly understanding each definitive word; knowing all languages, from the languages of gods to those of nagas, humans, or non-humans, and truly understanding their respective eloquence, the stream of eloquence being inexhaustible like a river; except for manifesting for the benefit of sentient beings, bodhisattvas above the eighth ground do not dwell in the womb, but are born miraculously in every lifetime, this is the most perfect entry into the womb; being born into the great lineage of great Bodhi, this is the perfection of lineage; guiding sentient beings towards Bodhi, and being born into the lineage from which past great bodhisattvas emerged, this is the perfection of time; being born into a royal family or a great Brahmin family, this is lineage, that is, the perfection of race; guiding sentient beings towards Bodhi, and possessing the retinue of bodhisattvas, this is the perfection of retinue; immediately upon birth, light pervades all realms of the world, and the earth shakes in six ways, this is the perfection of birth; countless billions of sentient beings, renouncing the household life, and these sentient beings are also certain to turn to the three vehicles, this is perfection; the Bodhi tree is made of seven precious materials, and its branches and leaves pervade the boundless world with light, this is the perfection of the adornment of the Bodhi tree; completely maturing the mind, and completely purifying the Buddha-field, this is the perfection of the bodhisattva's qualities; obtaining excellent wisdom, that is, the perfection of the good wisdom of the ninth ground. The tenth ground is: the wisdom after surpassing the nine grounds, that is, the seven grounds of the Hearers, the one ground of the Solitary Realizers, and the nine grounds of the Bodhisattvas, combined into one ground, hence the nine grounds included in the three vehicles. The seven grounds of the Hearers are the White Dharma Eight Qualities of the Thin Seeing Ground, the Desire-Free Ground, and the Accomplished Ground. After surpassing these nine grounds, residing on the tenth ground of the Bodhisattva, hence being called the Tathagata. The wisdom of the ten grounds, from the ten perfections to omniscience.
Chinese
谁圆满，断除习气和结合以及一切烦恼，以何为因，圆满一切佛法而安住于佛地，被称为如来，应当了知那是十地菩萨法云地。第三是积聚资粮的作业：那么修持会变成多少对治呢？在见道的阶段，所断除的能取分别和所取分别，以及能执分别和所执分别，共有四种。在修道的阶段，对于各个阶段，所断除的能取分别和所取分别，以及能执分别和所执分别，共有四种。这样，在两种道上，为了使归纳为能取和所取的八种分别念在各自的道上得以寂灭，因此，它们的对治也就会变成八种。第四是决定的生起之修持：那么，为此而作的所为和作为是什么呢？压倒世间而决定生起是一半，作为是大乘。因此，为了这个压倒而决定的生起，决定生起修持的自性是大乘作为。平等性是大乘没有十方和形状，以及颜色等等一切事物的法，而是胜义谛的一切法与虚空平等。利益有情是因为一切事物都不存在，如同虚空一般，大乘是一切有情同时聚集而安住于三智之上，即使如此，也没有疑惑，是无数有情的开悟之处。无勤是彼大乘的自性中，有情也无所缘，并且对于此大乘，一切普贤之法从何处来也没有生，到何处去也没有灭。在何处安住也没有事物，因为没有动摇，所以没有去来安住的勤奋。超离边是大乘对于此，没有先前和后来的边以及中间的事物，因为没有显现，所以是胜义谛的三时平等性，因此是超越一切边的决定生起的自性。获得是过去和未来，以及现在出现的佛和菩萨们的三时平等性。
English
Who is complete, having abandoned all habits, connections, and afflictions? By what cause does one abide in the state of Buddhahood, having perfected all the qualities of a Buddha? That which is called the Tathagata should be understood as the tenth-level Bodhisattva, the Cloud of Dharma. Third is the activity of accumulating merit: How many antidotes will that practice become? In the stage of the path of seeing, there are four to be abandoned: the dualistic thoughts of grasping and being grasped, and the dualistic thoughts of holding and being held. In the stages of the path of meditation, there are also four to be abandoned: the dualistic thoughts of grasping and being grasped, and the dualistic thoughts of holding and being held. Thus, on both paths, in order to pacify the eight types of conceptualizations, which are condensed into grasping and holding, on their respective paths, their antidotes will also become eight types. Fourth is the practice of definite emergence: What is the purpose and activity to be done for this? Overpowering the world and definitely emerging is half, and the activity is the Great Vehicle. Therefore, for the sake of this overpowering and definite emergence, the essence of the practice of definite emergence is the activity of the Great Vehicle. Equanimity is that the Great Vehicle lacks all phenomena of things such as the ten directions, shapes, and colors, but all ultimate truths are equal to space. The benefit of sentient beings is that because all things do not exist, like space, the Great Vehicle is where all sentient beings simultaneously gather and abide upon the Three Wisdoms, and even so, there is no doubt, it is the place of awakening for countless sentient beings. Effortlessness is that in the nature of that Great Vehicle, sentient beings are also without an object of focus, and for this Great Vehicle, all Samantabhadra's qualities have no birth from where they come, and no cessation where they go. There is no thing that abides anywhere, and because there is no movement, there is no effort of going, coming, and abiding. Transcending extremes is that for this Great Vehicle, there are no prior and subsequent extremes, and no middle thing, and because there is no appearance, it is the equality of the three times of ultimate truth, therefore it is the nature of definite emergence that transcends all extremes. Attainment is the equality of the three times of the Buddhas and Bodhisattvas of the past, future, and present.
Chinese
学习这个大乘，获得遍智，将要获得，正在获得，就是获得之体性的必然生起之自性。遍智是，生起之体性，即大乘之自性的色等一切法，知晓色等之所有相，即是遍知。对于具有道之境的修持，道是先前所说的大乘之体性，从陀罗尼门的不杂十八界之间任何一个，就是那个，并且成为道之体性的六度，对于三轮不作分别的智慧是，具有道之境的生起，因为不缘三轮之智慧，能完全清净菩提道上缘三轮之垢染。如是，应当了知，成为八种相之自性的此大乘，是必然生起之修持。般若波罗蜜多窍诀论著《现观庄严论》之释，名为《经部释》，第一品释竟。 ༈ 第二，关于道智之真实广说，有道智之支分和，具有支分之道智。第一是，佛陀之光芒压倒诸天之光芒的必要是，为了使聚集之诸天成为能够生起无上菩提心之法器。因此，如来之自性光明，压倒诸天身体之光芒，使其黯淡。如来之光是无造作之故，是自性之光。诸天之光是往昔业力所成，是造作之自性。成为菩萨道智之般若波罗蜜多，听闻和修持之法器所适合之境，必定是生起无上菩提心。因为道智本身就摄集了三乘之功德，所以遍及三乘。道智之体性自性是，烦恼常与相，等等，凡是所说的体性之相，在此处也是从信解行地开始，次第宣说见道修道之次第。
English
Having learned this Mahayana, attaining omniscience, about to attain, attaining, and causing to attain, is the nature of the inevitable arising that has become the characteristic of attainment. Omniscience is: the nature of arising, that is, knowing all phenomena such as form, etc., which are the nature of Mahayana, the nature of all aspects of form, etc., is precisely omniscience. For the practice that possesses the object of the path, the path is the previously stated nature of Mahayana, whichever of the eighteen unmixed realms from the door of Dharani, that is it, and the six perfections that have become the nature of that path, the wisdom that does not conceptually discriminate the three spheres is: the arising that possesses the object of the path, because the wisdom that does not perceive the three spheres completely purifies the defilements of conceptually discriminating the three spheres on the path to enlightenment. Thus, it should be known that this Mahayana, which has become the nature of eight aspects, is the practice of inevitable arising. The commentary on the Prajnaparamita Upadesha Treatise Ornament of Clear Realization, called the Sutra School Commentary, the commentary on the first chapter is complete. ༈ Second, regarding the true extensive explanation of the Path Wisdom, there are the limbs of the Path Wisdom and the Path Wisdom possessing limbs. The first is, the necessity of the Buddha's light overwhelming the light of the gods is: in order to make the assembled gods into vessels capable of generating the unsurpassed Bodhicitta. Therefore, the Tathagata's own nature of light overwhelms the light of the gods' bodies, making them dim. The light of the Tathagata is unconditioned, therefore it is the light of its own nature. The light of the gods is accomplished by past karma, it is the nature of fabrication. The object suitable for the Prajnaparamita, which has become the Path Wisdom of the Bodhisattvas, to be heard and practiced, is definitely the generation of unsurpassed Bodhicitta. Because the Path Wisdom itself gathers the qualities of all three vehicles, it pervades all three vehicles. The nature of the essence of the Path Wisdom is: afflictions, permanence, and characteristics, etc., whatever is said to be the characteristic of the essence, here also, from the stage of faith and practice, the stages of the path of seeing and cultivating are gradually explained.
Chinese
成为了那些。道智的作业是，利益和安乐和救护等，具有成办世间义利的体性，那即是。第二有三，声闻，自胜，菩萨之道。第一有二，果道智之自性，因决定解脱分。第一是，为了精通如是小乘之道，三乘之道，从加行发心而总摄，正行以不缘任何所缘而证悟的智慧所摄持，后以善根回向菩提等方式，应知声缘之道功德增上。又，菩提萨埵道智之体性或自性为何，即是从不缘实有之门，了知此声闻道为总摄。第二是，又，圣声闻之道菩提萨埵道智之总摄，是因为色等为空性之故。从色至菩提萨埵之间的空性为何，那是无二且不可作二的，此说的是空性无有差别。如是说者，显示了暖位，遍计所执之色非为色等之自性，彼等之空性安住于一法界性中的智慧是暖位。显示了不缘色等彼等，故认为成了顶位。那即是以不缘实有之色等的方式，安住于如是性中的智慧。以色等于彼而分别等方式遮止了安住，故显示了下中上忍位，那即是以不住于常等自性的方式，安住于圆成实性中的智慧。从地水等开始，以不缘之方式，广说了不住。宣说了何为法的殊胜。那即是以于总相亦不分别体性的方式，安住于法界性中的智慧。于无缘之行境修学的菩提萨埵以缘的
English
Those are what it has become. The function of the Path-wisdom is to benefit, bring happiness, protect, and so on. It has the characteristic of accomplishing the benefit of the world, and that is it. Secondly, there are three: the path of the Hearers, the Solitary Realizers, and the Bodhisattvas. Firstly, there are two: the nature of the Path-wisdom as the result, and the cause, the concordant part of definite liberation. Firstly, in order to be skilled in the paths of the three vehicles, even those paths of the Lesser Vehicle, one should take the accumulation of the generation of the mind of application. The main part is held by the wisdom that realizes that nothing is perceived. Afterwards, through dedicating the merit to enlightenment and so on, one should know that the path of the Hearers and Solitary Realizers is enriched with qualities. Moreover, whatever is the nature or essence of the Bodhisattva's Path-wisdom, one should know that this path of the Hearers is summarized from the perspective of not perceiving the characteristics of the four noble truths as real. Secondly, the path of the noble Hearers is summarized by the Bodhisattva's Path-wisdom because form and so on are empty. Whatever is the emptiness from form to the Bodhisattva is non-dual and cannot be made into two. This means that emptiness is without distinction. That which is spoken in this way shows the heat, the imputed form is not the nature of form and so on, and the wisdom in which the emptiness of those abides in the one nature of reality is the heat. Because it is shown that those forms and so on are not perceived, it is shown that it is considered to be the peak. That itself is the wisdom that abides in suchness in the way that material forms and so on are not perceived. By preventing abiding in the way that form and so on are contemplated upon, the small, medium, and large forbearance are shown. That itself is the wisdom that abides in the perfectly established nature in the way that it does not abide in the nature of permanence and so on. Starting from earth and water, non-abiding is extensively shown in a non-perceiving way. It explains what is the supreme of the Dharma. That itself is the wisdom that abides in the nature of reality in a way that it does not conceptually think of the essence in general. The Bodhisattva who trains in the practice of non-objectification with an objectifying way