English
Is it mundane? What is it that makes it manifest and accomplished? What is the same as the world, that is, the mundane? What is manifested for the sake of the world? What is it that certainly does not arise from the world? What is of the world? What is it that can arise in the world? Those are the other shore of the mundane. Which are the ones that liberate the world? Who can liberate from the world? Which are the ones that transcend the world? What is it that does not change for the sake of the world? What is it that certainly causes to arise from the world? Who is the liberator of the world? Who is the liberator in the world? Those are the other shore of the transcendent. Because the cause of the realization of all the noble ones, such as the past, is the thirty-seven factors of enlightenment, which are the path to enlightenment. The noble ones know that it certainly arises from the transcendent path, and the Prajñāpāramitā is the one that gives rise. Non-cowardice and non-fear, etc., are inseparable from attention. If so, it is said too much. That is the true word, why? Because there is no sentient being, there is no self-nature, it is emptiness, it is tranquility, it is not manifest perfect enlightenment. Similarly, from all phenomena such as form to all-knowing, combine it in the same way. Thus, the great Bodhisattva abides in this, inseparable from this attention, I say so. Thus, know that the arising of these eight certainties is the proof of the arising of certainty. The reason for the order of these proofs of armor, etc., is the correct reason. Distributing armor is entering. Entering is accumulating troops. Accumulating troops is gaining victory from the unvanquished, therefore it is the arising of certainty. Having done so, it is the generation of the mind and the precepts, and the four divisions of determination, which is the proof.
Tibetan
རྟེན་གྱུར་པ། །ཆོས་ཀྱི་དབྱིངས་ཀྱི་རང་བཞིན་དང༌། །དམིགས་པ་དག་དང་ཆེད་དང་ནི། །གོ་ཆ་འཇུག་པའི་བྱ་བ་དང༌། །ཚོགས་ནི་ངེས་པར་འབྱུང་བཅས་རྣམས། །ཐུབ་པ་རྣམ་ཀུན་མཁྱེན་པ་ཉིད། །ཅེས་གསུངས་པ་དེ་ནི་འདིར་རྗེས་སུ་འདས་པའི་འབྲེལ་པ་ཡིན་པར་བལྟ་བར་བྱའོ། །སེམས་བསྐྱེད་པ་ལ་སོགས་པའི་དོན་འདི་རྣམས་ཀྱི་གོ་རིམས་ཀྱི་ཚུལ་འདི་ནི་རིགས་པ་ཡིན་ཏེ། བྱང་ཆུབ་ཏུ་སེམས་བསྐྱེད་པའི་དོན་དུ་གཉེར་བ་ནི་གདམས་ངག་ཚོལ་བའི་ཕྱིར་དང༌། ཕྱིན་ཅི་མ་ལོག་པའི་གདམས་ངག་ལ་གནས་པ་ལ་ནི་ངེས་པར་འབྱེད་པའི་ཆ་དང་མཐུན་པ་སྐྱེ་བའི་ཕྱིར་དང༌། དེ་ནས་སྒྲུབ་པའི་ཆོས་གང་ལ་བརྟེན་པ་དང༌། གང་ལ་དམིགས་པ་དང༌། ཆེད་དུ་བྱ་བ་གང་ཡིན་པ་དང༌། སྒྲུབ་པ་ཉིད་གང་ཡིན་པ་སྟེ་རྣམ་པ་བཞི་ཡིན་ནོ། །ཤེས་རབ་ཀྱི་ཕ་རོལ་ཏུ་ཕྱིན་པའི་མན་ངག་གི་བསྟན་བཅོས་མངོན་པར་རྟོགས་པའི་རྒྱན་ལས་རྣམ་པ་ཐམས་ཅད་མཁྱེན་པ་ཉིད་ཀྱི་དབང་དུ་བྱས་པ་རབ་འབྱོར་གྱི་ལེའུ་སྟེ་དང་པོའོ། །རྣམ་པ་ཐམས་ཅད་མཁྱེན་པ་ཉིད་བཤད་ཟིན་ཏོ།། །། ངེས་པར་འབྱུང་བའི་སྒྲུབ་པ་བཤད་པ།
Chinese
所依为，法界之自性，以及所缘等与为首要，披甲之事业，及众定出离等，能仁一切种智。如是所说，于此应视为后后相属之关系。发心等此等诸义之次第之理是合理，为于菩提发心之义而寻求口诀，安住于无倒口诀则为生起与决择分相应之故，其后修行之法依于何，缘于何，何为首要之事，修行本身为何，是为四种。般若波罗蜜多窍诀论著现观庄严论中，以一切种智之自在所作之胜慧品，即第一品。一切种智已宣说完毕。 宣说定出离之修行。
English
The support is the self-nature of the Dharma realm, as well as the objects of focus, etc., and what is primary, the activity of donning armor, and all the assemblies of definite emergence. The Sage, the all-knowing one. As it is said, here it should be regarded as a relationship of subsequent dependence. The order of these meanings, such as generating the mind [of enlightenment], is reasonable, because seeking the meaning of generating the mind of enlightenment is for the sake of seeking instructions, and abiding in the non-erroneous instructions is for the sake of generating what is in accordance with the aspect of discernment. Then, what Dharma to rely on for practice, what to focus on, what is the primary thing to do, and what is the practice itself, these are the four aspects. From the Ornament of Clear Realization, a treatise on the instructions of the Perfection of Wisdom, the chapter of Rapjor (Subhuti), which is made subject to the All-Knowingness, is the first chapter. The All-Knowingness has been explained. Explanation of the practice of definite emergence.