Chinese
以无垢染完全清净，以及修道之果以自身所断之垢染完全清净，以及以对色等之执着之垢染使色等完全清净的三种清净，这三者是同一种类。譬如虚空界之方所，没有种类差别的区分，因为与空性相同。空性的清净没有种类，如同无二，心识无法将之分为二，因此无法将之划分为不同。此在《现观庄严论》中以“果清净及色等”等句解释。之后，《三藏经》和《现观庄严论》中也讲述了三道断除的差别和极度清净的辩论，但在此处没有直接出现。第三品中讲述了作为基础之智慧的九种象征之法。而且，《三藏经》中有许多经文显示了两种道之智慧，但此处以“勇士所行般若波罗蜜多”等一颂概括。意义是：勇士菩萨所行之般若波罗蜜多，以不住于轮回和寂灭之边的道之智慧的力量，从以业和烦恼在三界中受生的因——业和烦恼中完全解脱和断除。然而，也不安住于仅仅断除业和烦恼的解脱之寂灭边。因为该菩萨即使断除了烦恼，也因慈悲和愿力的力量，示现在欲界和色界受生。同样，即使没有因业和烦恼而产生的衰老、疾病和死亡，也示现死亡和转生的方式。其中的前两句显示了以智慧不住于轮回的道之智慧，后两句显示了以慈悲不住于寂灭的道之智慧，也是作为基础之智慧的般若波罗蜜多。此在《现观庄严论》中以“此岸彼岸非边际”等句解释。之后，以“众生迷惑”等三句半概括了此时《三藏经》的意义，讲述了不相顺品和顺品的基础之智慧。也就是说，这些众生依赖于名言和所见之色等，以对色等之真实执着而产生贪恋，如此贪恋的驱使下积累业，从而受风的驱
English
Being completely purified by stains, and the fruit of ascetic practice being completely purified by its own stains to be abandoned, and the three purifications of purifying form etc. by the stains aimed at form etc. are of the same kind. For example, there is no distinction of different kinds in the directions of the sphere of space, because it is equal to emptiness. The purity of emptiness has no kind, like non-duality, and the mind cannot divide it into two, so it cannot be divided into different things. This is explained in the Ornament by "fruit purification and form etc." Then, the Three Baskets and the Ornament also discuss the differences in the abandonment of the three paths and the debate of extreme purity, but this does not actually appear here. In the third section, the nine dharmas that symbolize the basis of knowledge are explained. Moreover, although there are many sutra words in the Three Baskets that show the two paths of knowledge, here it is summarized by one verse such as "The hero practices the Perfection of Wisdom." The meaning is: The Perfection of Wisdom practiced by the hero Bodhisattva, with the power of the path of knowledge that does not abide in the extremes of samsara and nirvana, is completely liberated and abandoned from the cause of taking birth in the three realms by karma and afflictions. However, it does not abide in the peaceful extreme of liberation that only abandons karma and afflictions. Because even though that Bodhisattva has abandoned and eliminated afflictions, he still shows that he takes birth in the realm of desire and form due to the power of compassion and aspiration. Similarly, even though there is no aging, sickness, and death caused by karma and afflictions, he also shows the manner of death and transference. The first two lines of this show the path of knowledge that does not abide in samsara with knowledge, and the latter two lines show the path of knowledge that does not abide in the peace of compassion, and it is also the Perfection of Wisdom of the basis of knowledge. This is explained in the Ornament by "This shore, the other shore, is not the edge." Then, the meaning of the Three Baskets in this section is summarized by three and a half verses such as "Beings are deluded," and the knowledge of the basis of the dissimilar side and the favorable side is explained. That is, these beings rely on names and what is seen, such as form, and become attached to the truth of form etc. Because of this attachment, they accumulate karma and are driven by the wind.
Chinese
就像水车一样在轮回的轮子上徘徊。这两句诗概括了不相符的方面，以及远离果母的基识。菩萨将众生被错误的真实执着所束缚的轮回，视为如同野兽落入陷阱一般，因此具有智慧的菩萨，如同鸟儿在天空中飞行一般，在轮回的处所游走，却不被其过失所沾染。行为完全清净的菩萨，不对色蕴产生真实的执着，同样也不对其他四蕴产生执着。如此行事之人，将完全舍弃真实执着的贪恋，从贪恋中解脱，从而行于善逝们的智慧之中。如此行事的聪慧明晰的菩萨，断除了真实执着的贪恋，从而走向无贪恋的佛陀之境。这表明了对治的基识和接近的基识。这些阐述了菩萨有意识地停留在轮回中，利益众生的特殊品质。这在《宝性论》中，由“那是专注于相的禅修”等来解释。然后，以“太阳远离罗睺”等四句诗概括了三母的含义，从而展示了智慧的结合及其等性的结合道。也就是说，当太阳的中心摆脱了遮蔽的罗睺和云等时，光明会清晰地显现出来，从而驱散黑暗；如同火燃烧草、木和森林一般。菩萨如果以般若波罗蜜多观察四圣谛的诸法在胜义谛中自性清净且完全清净，那么，结合道就会生起十六刹那的见道，从而现量证悟道谛无有。这在《宝性论》中，由“色等不证悟”等来解释。然后，见道在三母中虽然词句繁多，但在这里，以“作者也不可见，诸法皆不可见”等两句诗来简要地展示。意思是，如此习惯之后，修道者和所修的无常等十六法在胜义谛中都不可见。
English
Wandering on the wheel of samsara like a water wheel. These two lines summarize the incompatible aspects and the base knowledge that is far from the fruition mother. The bodhisattva sees that sentient beings are bound by the delusion of true clinging in samsara, like a wild animal trapped in a snare, and therefore the wise bodhisattva, like a bird flying in the sky, wanders in the realm of samsara but is not tainted by its faults. A bodhisattva whose conduct is completely pure does not engage with form with true clinging, and similarly does not engage with the other four aggregates. Thus, one who acts in this way completely abandons all attachment to true clinging, is liberated from that attachment, and thus engages in the wisdom of the Sugatas. The wise and clear bodhisattva who acts in this way cuts off the attachment of true clinging and thus goes to the state of the Buddha, which is without attachment. This shows the base knowledge of the antidote and the approaching base knowledge. These explain the special quality of the bodhisattva consciously remaining in samsara to benefit sentient beings. This is explained in the Ornament by "That is meditating on the sign," etc. Then, the four lines beginning with "The sun free from Rahu" summarize the meaning of the three mothers, thus showing the union of wisdom and the path of union of its equality. That is, when the center of the sun is free from the obscuring Rahu and clouds, etc., the light shines forth clearly and dispels the darkness; just as fire burns grass, wood, and forests. If a bodhisattva, with prajnaparamita, sees that all the dharmas of the four noble truths are naturally pure and completely pure in ultimate truth, then the path of union will give rise to the sixteen moments of the path of seeing, thus directly realizing the truth of the path as non-existent. This is explained in the Ornament by "Form, etc., are not realized," etc. Then, although the path of seeing has many words in the three mothers, here, it is briefly shown by the two lines "The agent is also not seen, all dharmas are not seen," etc. The meaning is that, having become accustomed in this way, the agent who cultivates the path and the sixteen dharmas to be cultivated, such as impermanence, are all not seen in ultimate truth.
Tibetan
གསར་དུ་མངོན་སུམ་དུ་རྟོགས་པ་འདི་ནི། མཐོང་བའི་ལམ་གྱི་ཤེར་ཕྱིན་མཆོག་ལ་སྤྱོད་པ་ཡིན་ནོ། །འདི་ནི་རྒྱན་ལས། གཟུགས་ལ་སོགས་ལ་རློམ་མེད་པ། །ཞེས་སོགས་ཀྱིས་འཆད་དོ། །འདིའི་མཇུག་ཏུ་ཡུམ་གསུམ་དང་རྒྱན་ལས་མཁྱེན་གསུམ་སྟོན་པའི་མཇུག་སྡུད་ཞིག་བཤད་ཀྱང་འདིར་མི་འབྱུང་ངོ་། །དེ་ནས་སྐབས་བཞི་པས་རྣམ་རྫོགས་སྦྱོར་བ་མཚོན་བྱེད་ཀྱི་ཆོས་བཅུ་གཅིག་འཆད་ཅིང་། འོན་ཀྱང་ཐོག་མའི་རྣམ་པ་ལ་མཁྱེན་གསུམ་གྱི་རྣམ་པ་བརྒྱ་དོན་གསུམ་ཡོད་པའི་རྣམ་པ་རྣམས་ནི་ཡུམ་གསུམ་ན་འཆད་པའི་མདོ་ཚིག་མང་ཡང་། འདིར་བསྡུས་ནས་དངོས་སུ་མི་སྟོན་པར་སྦྱོར་བ་སྒོམ་པའི་རྟེན་གྱི་གང་ཟག་ནས་འཆད་དེ། སློབ་དཔོན་སངས་རྒྱས་ཡེ་ཤེས་ལྟར་ན། རྒྱལ་བ་ལ་ནི་ལྷ་རྒྱལ་བརྒྱ་བྱིན་གྱིས་ཞུས་པ། །ཞེས་སོགས་ཚིགས་བཅད་གཅིག་གིས་རྟེན་གྱི་གང་ཟག་དང་། གང་ཞིག་ཆོས་འདི་སྤྲུལ་དང་སོགས་ཚིགས་བཅད་དགུས་སྦྱོར་བ་རྣམས་འཆད་པའི་དང་པོ་ནི། །རྒྱས་པའི་དབང་པོ་ལ་ལྷའི་རྒྱལ་པོ་བརྒྱ་བྱིན་གྱིས་ཞུས་པ་བྱང་ཆུབ་སེམས་དཔའ་ཤེར་ཕྱིན་ལ་སྤྱོད་པའི་ཚེ་ཇི་ལྟར་བརྩོན་ཞིང་སྤྱོད་ཅེས་ཞུས་པ་ན། ལན་དུ་གཟུགས་སོགས་ཕུང་པོ་ལྔ་དང་ཁམས་སོགས་ཀྱི་ཆོས་ལ་དོན་དམ་པར་རྡུལ་ཙམ་ཡང་མེད་པར་སྤྱོད་ཅིང་། བདེན་ཞེན་གྱིས་མི་རྟག་པ་སོགས་སུ་བརྩོན་ཞིང་སྦྱོར་བར་མི་བྱེད་དེ། ཕུང་པོར་མི་བརྩོན་པ་དེ་ནི་བྱང་ཆུབ་སེམས་དཔའ་སངས་རྒྱས་ཐོབ་པའི་ཕྱིར་ཡང་དག་པར་བརྩོན་པ་ཡིན་ནོ། །འདི་ནི་རྒྱན་ལས། སངས་རྒྱས་རྣམས་ལ་ལྷག་པར་བྱས། །ཞེས་སོགས་ཀྱིས་འཆད་དོ། །གཉིས་པ་ནི། བྱང་ཆུབ་སེམས་དཔའ་གང་ཞིག་གཟུགས་སོགས་ཀྱི་ཆོས་འདི་རྣམས་ནི་བདེན་པར་སྣང་ཡང་། བདེན་པར་མ་གྲུབ་པ་སྤྲུལ་པ་དང་སྒྱུ་མ་དང་འདྲ་བར་ཐོས་ནས། ཚིག་དོན་ལ་ཐེ་ཚོམ་དང་སོམ་ཉི་མེད་ཅིང་སློབ་པ་ལ་ལྷག་པར་ཕྱིར་ཞིང་སྦྱོར་བར་བྱེད་བའི་སེམས་ཅན་དེ་ནི། ཡུན་རིང་པོ་ནས་ཐེག་ཆེན་ལ་ཞུགས་པར་རིགས་པར་བྱ་སྟེ། དེ་ནི་ཚེ་སྔོན་སངས་རྒྱས་བྱེ་བ་ཁྲག་ཁྲིག་མང་པོ་ལ་བསྙེན་བཀུར་བྱས་པ་ཡིན་ནོ། །དཔེར་ན་མི་མེད་པའི་དགོན་པའི་ལམ་ནི་གྲོང་ལས་དཔག་ཚད་མང་པོ་ན་ཡོད་པར་ཞུགས་ཏེ་སོང་བའི་མིས་ནི། གནག་རྫི་སྟེ་བ་ལང་རྫི་བོ་དང་མཚམས་སུ་ཡོད་པའི་ནགས་ཚལ་ཕུན་སུམ་ཚོགས་པ་རྣམས་མཐོང་ན། འདི་དག་ནི་ད་གྲོང་དང་གྲོང་ཁྱེར་དེ་དང་དེར་ཐག་ཉེ་བའི་རྟགས་ཡིན་ནོ་སྙམ་སྟེ། དགའ་བའི་དབུགས་ཕྱིན་པ་རྙེད་པར་གྱུར་ཅིང་ཆོམ་རྐུན་སོགས་འཇིགས་པ་མེད་པར་
Chinese
新显现的证悟，是见道之殊胜般若波罗蜜多的行境。此于《现观庄严论》中，以“于色等无骄慢”等解释。此后应宣说以三母和《现观庄严论》的三智作结尾的总结，但此处未出现。之后，第四品宣说象征圆满次第结合的十一种法。然而，最初的形态中，具有三智的一百七十三种形态，在三母中有很多经文宣说，但此处简略而不直接显示，而是从修习结合所依之补特伽罗开始宣说。如阿阇黎佛智所说：世尊，天王帝释请问。以一颂说明所依之补特伽罗，以“何者此法化现”等九颂宣说结合。其中第一是，大自在天处，天王帝释请问世尊，菩萨行般若波罗蜜多时，如何精进修行？答曰：于色等五蕴和界等法，不以实有微尘许而行，不以实执于无常等精进修习，不结合。不执著于蕴，是菩萨为获得佛果而如实精进。此于《现观庄严论》中，以“于诸佛特超胜”等解释。第二是，菩萨若闻色等诸法虽显现为真实，然非真实成立，如幻化和幻术，于词义无疑无虑，于学习尤为精进修习之有情，应知其已于长久时入于大乘，彼乃于前世已供养无数俱胝佛。譬如，入于远离人烟之寂静处之路，远离村庄多由旬之行者，若见牧牛者所居之处，森林繁茂，则思此乃靠近某某村庄城镇之征兆，生起欢喜之气息，获得无有盗贼等怖畏。
English
This newly manifested realization is the practice of the supreme Prajñāpāramitā of the Path of Seeing. This is explained in the Ornament with "Without pride in form, etc." At the end of this, a summary showing the Three Mothers and the Three Wisdoms from the Ornament should be explained, but it does not appear here. Then, the fourth chapter explains the eleven dharmas that symbolize the complete union. However, in the initial form, there are one hundred and seventy-three forms of the Three Wisdoms. Although there are many sutra words in the Three Mothers, here they are condensed and not directly shown, but explained from the person who is the basis for meditating on the union. According to the teacher Buddha Wisdom: The Lord was asked by the king of the gods, Indra. One verse explains the person who is the basis, and nine verses, such as "Whoever transforms this Dharma," explain the union. The first is: The king of the gods, Indra, asked the Lord of Great Power, how does a Bodhisattva strive and practice when practicing Prajñāpāramitā? In response, he practices without even a particle of true existence in the five aggregates such as form and the dharmas such as realms, and he does not strive and combine with the belief in impermanence, etc. Not striving for the aggregates is the Bodhisattva's true striving to attain Buddhahood. This is explained in the Ornament with "Especially surpassing the Buddhas," etc. The second is: If a Bodhisattva hears that these dharmas such as form appear to be true, but are not truly established, like illusion and magic, and has no doubt or hesitation about the meaning of the words, and especially strives and practices in learning, then that sentient being should be understood to have entered the Mahāyāna for a long time, and that he has served many billions of Buddhas in previous lives. For example, a person who has entered a deserted monastery road many yojanas away from a village, if he sees abundant forests where cowherds live, he thinks, "These are signs that this is close to such and such a village and town," and finds a breath of joy and becomes free from fear of thieves, etc.