Chinese
所谓的自性，如前所述。所谓的道谛等等，以圆满的意义来说，就是道本身。当成为无有烦恼和烦恼对治之集合时，就是智慧本身。以如实无颠倒地了知心识来说，就是修行本身。以趋入无有显现执着的常恒之境来说，就是决定解脱本身。这些相的自性，无所缘等等，如前所述。以这个次第，大乘的某些相是名相本身，某些是自性本身，因为是这样显示的，所以不会成为声闻道的过失。像这样等等，是为了显示“决定分别”这个词句的意义，即色等蕴的各自自性，根、五境以及非能辨识和体验等等，因为这些是空性，所以这些的空性，即色等的各种空性，彼此无有差别，是一体的。所谓色等等，已经说过了。同样，对于色等等，等等，很容易理解。因为什么等等，对于法之殊胜的意义来说，需要的是这个，即我等一切智者，因为已经断除了包括习气在内的所有烦恼，所以将事物和非事物视为如幻的自性而照见和了知。除此之外，所谓我等等，主要的意义是不合道理的，因此除了如来之外，还有谁是量士夫呢？所谓的声闻道等等，是甚深地宣说了独觉的智慧。凡是以声音表达的，就是以教法的门径，由法殊胜等等来显示般若波罗蜜多等等时，听者通过常时等等来理解说法者的智慧才能，就是领会了法殊胜等等说法者的智慧能力，并且会从般若波罗蜜多等等的智慧自性中产生，这只是名言中的示现之相。
English
The so-called nature is as before. The so-called truth of the path, etc., in the sense of completion, is the path itself. When it becomes a collection of no afflictions and the antidotes to afflictions, it is wisdom itself. In terms of realizing the mind without inversion, it is practice itself. In terms of going to the permanent state without manifest clinging, it is definite liberation itself. The nature of these aspects, such as non-objectification, etc., is as before. In this order, some aspects of the Mahayana are names themselves, and some are their own nature. Because they are shown in this way, they will not become the fault of the Hearer's path. Like this, etc., is to show the meaning of the phrase "definite distinction," that is, the respective nature of the aggregates such as form, the senses, the five objects, and non-discriminating and experiencing, etc., because these are emptiness, so the emptiness of these, that is, the various emptinesses of form, etc., are not different from each other, they are one. The so-called form, etc., has already been said. Similarly, for form, etc., etc., it is easy to understand. Because of what, etc., for the meaning of the excellence of the Dharma, what is needed is this, that is, all of us omniscient ones, because we have eliminated all afflictions, including habitual tendencies, we see and know things and non-things as the nature of illusion. Apart from that, the so-called self, etc., the main meaning is unreasonable, so who else is a reliable person besides the Tathagata? The so-called Hearer's path, etc., deeply proclaims the wisdom of the Pratyekabuddha. Whatever is expressed in sound is when the Dharma is shown through the gate of the Dharma, such as the Dharma excellence, etc., the listener understands the wisdom ability of the speaker through constant, etc., that is, comprehending the wisdom ability of the speaker of the Dharma excellence, etc., and will arise from the wisdom nature of the Prajnaparamita, etc., this is just the appearance of the demonstration in name.
Chinese
是。所谓“彼等是”者，谓独觉以无声说法，是谓非以言语宣说，乃以自所听闻之智慧等。谓以断除所取之义习气之智慧，及以彼等愿力之威力，令他有情等。彼令所调伏之有情众生趣入十善等，谓令其趣入断除杀生等。是故彼等独觉之智慧，即是无分别。智慧之功用，乃是常时无相等等。说法者，岂非是略为说法耶？虽无彼，然云何安立彼耶？如是思择，于语言之体性作余异性，于内则不言说而宣说，彼亦与说法之义无有相违，故以所谓“说法”等而宣说也。何以故？以于何者，于般若波罗蜜多等可说之法，以词宣说之方，若谓欲以词宣说等等是略为开示之义，然由加持力，于听闻者之相续中，现今必生具足差别之智，故说者于生起之义亦是合理，故无相违也。谓语言体性之义非为义也，如是作意也。如是宣说差别涉入后，所谓“如是”等易解。所谓“所取之分别”等之词句，词句之义者，谓已说所谓“所取”等也。所取与能取即是义，谓是境，于彼境如何分别耶？谓彼等次第而断除与未断除者，谓所取境之分别已断除，能取境之分别则未断除也。所取等已宣说竟。所谓“以独觉乘”者，谓以道所摄持之所依之法，凡是自证者等，以彼之基之差别，以自证等之所依性而分判也。所谓“如所说”等者，谓如其基之如是，以修习缘起之自性，谓未超离了知色等事物故，如幻。
English
Yes. As for "those are," it means that the solitary realizer teaches the Dharma without sound, which means not teaching with words, but with the wisdom of what they have heard, etc. It means that by the power of the wisdom that has abandoned the habits of the meaning of what is grasped, and by the power of those aspirations, other sentient beings, etc. He causes the sentient beings to be subdued to enter into the ten virtues, etc., which means causing them to enter into abandoning killing, etc. Therefore, the wisdom of those solitary realizers is non-conceptual. The function of wisdom is always without characteristics, etc. Is not the one who teaches the Dharma teaching the Dharma briefly? Even if that is not the case, how can it be established? Thus, considering it, making the essence of language another nature, and teaching without speaking internally, that is also not contradictory to the meaning of teaching, so it is taught by what is called "teaching the Dharma," etc. Why? Because in what, in the way of speaking in words of the Dharma to be spoken, such as the Perfection of Wisdom, etc., if it is said that the meaning of briefly showing, etc., is to want to speak in words, etc., then by the power of blessing, in the continuum of the listener, a knowledge with differences will definitely arise now, so the speaker is also reasonable in the meaning of arising, so there is no contradiction. It means that the meaning of the essence of language is not the meaning, so it is intended. Having spoken of the difference involved in this way, what is called "as it is," etc., is easy to understand. The meaning of the words called "the conceptualization of what is grasped," etc., is that what is called "what is grasped," etc., has been spoken. What is grasped and what grasps are the meaning, which means it is the object. How is it conceptualized in that object? It means that those who have abandoned and not abandoned in order, which means that the conceptualization of the object of what is grasped has been abandoned, and the conceptualization of the object of what grasps has not been abandoned. What is grasped, etc., has been spoken. What is called "by the vehicle of the solitary realizer" means that the Dharma of the basis, which is included in the path, whoever is the self-realizer, etc., is distinguished by the difference of that basis, by the nature of the basis of self-realization, etc. What is called "as it is said," etc., means that as the basis is, by meditating on the nature of dependent arising, it is not beyond understanding things such as form, so it is like an illusion.
Tibetan
བྱེད་པས་སྤྲུལ་པ་ལྟ་བུར་སྒྱུ་མ་ལ་སོགས་པ་ལས་སྐྱེས་པ་ཉིད་ཡིན་པས་ཡང་དག་པར་གཟུགས་ལ་སོགས་པ་ནི་རིགས་པ་མ་ཡིན་པ་དང༌། སྐྱེ་བ་མེད་པར་བསྒོམས་པས་ཆོས་ཁྱད་པར་དུ་འཕགས་པ་རྟོགས་ཤིང་རང་གི་ཁོང་དུ་ཆུད་པ་ལ་སོགས་པ་ཡིན་པར་ཡོངས་སུ་ཤེས་པར་བྱ་བ་ཡིན་གྱི་རྣམ་པ་ཐམས་ཅད་མཁྱེན་པ་ཉིད་ནི་མ་ཡིན་ནོ་ཞེས་བྱ་བ་མངོན་སུམ་དུ་ནི་མི་བྱའོ། །བརྟགས་པའི་ཆོས་ཉིད་ཅེས་བྱ་བ་ལ་སོགས་པ་ཚིག་ལེའུར་བྱས་པའི་དོན་ནི་གཟུགས་ལ་སོགས་པ་ཞེས་བྱ་བ་ལ་སོགས་པ་སྨོས་པ་ཡིན་ཏེ། གཟུགས་ལ་སོགས་པའི་ཆོས་བརྡ་ལས་བྱུང་བ་ནི་སངས་རྒྱས་ལ་སོགས་པས་ངོ་བོ་ཉིད་དང་རྒྱུ་ལས་ངེས་པར་བྱས་པ་ནི་བརྟགས་པ་སྟེ་མིང་ངོ༌། །དེའི་ཆོས་ཉིད་དང་མི་འགལ་བར་ནི་ཇི་ལྟར་རྒྱལ་བ་དང་འགྲོ་བ་ལ་གྲགས་པས་སྟོན་པའོ། །བརྟགས་པའི་ཞེས་བྱ་བ་ལ་སོགས་པ་དང༌། སྟོན་པའི་ རྣམ་པ་དྲིར་གྱུར་པ། །ཞེས་བྱ་བ་ལ་སོགས་པའི་བཤད་པ་ཡིན་ནོ། །གཟུགས་ལ་སོགས་པ་ལ་ཞེས་བྱ་བ་ལ་སོགས་པས་ནི་རྩེ་མོར་གྱུར་པ་ཞེས་བྱ་བ་ལ་སོགས་པའི་བཤད་པ་ཡིན་ནོ། །ངོ་བོ་ཉིད་ཀྱིས་སྟོང་པ་ཉིད་ཀྱི་ཕྱིར་ཞེས་བྱ་བ་ལ་སོགས་པས་ནི་ནང་སྟོང་པ་ཉིད་ཅེས་བྱ་བ་ལ་སོགས་པའི་བཤད་པ་ཡིན་ནོ། །གཟུགས་ལ་སོགས་པ་ལ་སྐྱེ་བ་དང་ཞེས་བྱ་བ་ལ་སོགས་པ་ནི་གཟུགས་ལ་སོགས་པ་སྐྱེ་བ་མེད་ཅེས་བྱ་བ་ལ་སོགས་པའི་བཤད་པ་ཡིན་ནོ། །རང་སངས་རྒྱས་ཀྱི་ཞེས་བྱ་བ་ལ་སོགས་པ་ལ་བཟོད་པ་ཉིད་སྔོན་དུ་འགྲོ་བ་ཅན་ཉིད་འཕགས་པའི་བདེན་པ་བཞི་པོ་སོ་སོའི་མ་སྐྱེས་པ་ལ་སོགས་པ་ཡོད་པ་ལ་ཤེས་པ་གཉིས་སྐྱེ་བས་བཟོད་པ་དག་དང་ཤེས་པ་དག་སྟེ། བཟོད་པ་དང་ཤེས་པ་བཞི་ཡིན་ལ། དེ་ཉིད་ནི་སྐད་ཅིག་མ་ཡིན་ཏེ། བཟོད་པ་དང་ཤེས་པའི་སྐད་ཅིག་མ་དེ་རྣམས་སོ། །བདེན་དང་བདེན་ལ་ཞེས་བྱ་བ་སོ་སོར་བདེན་པ་བཞི་དང་འབྲེལ་པ་རྣམ་པ་བཞིས་ལམ་ཤེས་པ་ཉིད་ལ་མཐོང་བའི་ལམ་གྱི་ཕན་ཡོན་དང་བཅས་པ་སྟེ། འབྲས་བུ་དང་བཅས་པར་བཤད་དོ། །ཚིག་ལེའུར་བྱས་པའི་དོན་ནི་སྡུག་བསྔལ་ལ་སོགས་པའི་བདེན་པའི་ཆོས་མི་རྟག་པ་དང༌། སྡུག་བསྔལ་བ་དང་སྟོང་པ་ལ་སོགས་པའི་ཆོས་གང་ཡིན་པ་དེའི་ཤེས་པ་ནི་མི་དམིགས་པར་ཤེས་པའོ། །དེ་ལ་བཟོད་པ་ནི་འདོད་པ་སྟེ་ཆོས་ཤེས་པའི་བཟོད་པའོ། །བཟོད་པ་སྔོན་དུ་འགྲོ་བའི་ཆོས་དེ་ལ་དེ་བཞིན་དུ་ཤེས་པ་ནི་ཆོས་ཤེས་པའོ། །དེ་བཞིན་དུ་སྡུག་བསྔལ་ལ་སོགས་པ་ལ་མ་སྐྱེས་པ་ལ་སོགས་པ་ཡོད་པ་ལ་སྔ་མ་བཞིན་དུ་ཆོས་གང་ཡིན་པ་དེའི་ཤེས་པ་མི་དམིགས་པ་གང་ཡིན་པ་དེ་
Chinese
由于行为如幻化一般，是从幻术等所生，因此真正地认为色等是不合理的。通过修习无生，证悟殊胜的法，并且完全了解已经融入自身等，但并非是证得一切相智。不应公开宣称这一点。所谓“被考察的法性”等，是总结性的意义，即提到了“色等”等。色等之法，从名言而来，是佛陀等从自性和因缘上确定的，这就是考察，也就是名称。与其法性不相违背，就像胜者和众生所称扬的那样宣说。所谓“被考察的”等，以及“宣说的 形态成为疑问”等，都是解释。所谓“对于色等”等，是对于“成为顶点的”等的解释。所谓“因为自性空性”等，是对于“内空性”等的解释。所谓“对于色等有生”等，是对于“色等无生”等的解释。所谓“独觉的”等，以忍耐为先导，具有圣者四谛各自的无生等，在此基础上生起两种智慧，即忍和智，共有四种忍和智。这本身就是刹那，即忍和智的那些刹那。所谓“真谛和真谛”，是分别与四谛相联系的四种方式，在证悟道路本身上，具有见道的利益，也就是说，宣说具有果实。总结性的意义是，对于苦等真谛之法，无常、痛苦和空性等法，凡是存在的，对其的认知就是无所缘的认知。其中，忍是意欲，即法智忍。以忍为先导的法，同样，对其的认知就是法智。同样，对于苦等具有无生等，如前一样，凡是存在的法，对其的无所缘的认知，就是那
English
Because actions are like illusions, born from illusion and so on, it is unreasonable to truly regard form and so on. By meditating on non-arising, one realizes the excellent Dharma and fully understands what has been integrated into oneself, but it is not the attainment of omniscience. This should not be openly proclaimed. The so-called "investigated nature of phenomena," etc., is a summary of meaning, mentioning "form, etc." The phenomena of form, etc., come from convention, determined by Buddhas, etc., from their own nature and causes, which is investigation, i.e., names. It does not contradict its nature, and is proclaimed as the Victorious Ones and beings praise it. The so-called "investigated," etc., and "the form of proclamation becoming a question," etc., are all explanations. The so-called "for form, etc.," etc., is an explanation of "becoming the peak," etc. The so-called "because of emptiness of self-nature," etc., is an explanation of "inner emptiness," etc. The so-called "for form, etc., there is arising," etc., is an explanation of "form, etc., is unborn," etc. The so-called "Pratyekabuddha," etc., with patience as the precursor, possessing the unborn nature of each of the four noble truths, on this basis, two kinds of wisdom arise, namely patience and wisdom, there are four kinds of patience and wisdom. This itself is a moment, i.e., those moments of patience and wisdom. The so-called "truth and truth," are the four ways of relating to the four truths separately, on the path of realization itself, having the benefits of the path of seeing, that is, proclaiming it has fruit. The summary meaning is that for the truths of suffering, etc., the phenomena of impermanence, suffering, and emptiness, etc., whatever exists, the cognition of it is non-objective cognition. Among them, patience is desire, i.e., Dharma-knowledge patience. The Dharma that is preceded by patience, similarly, the cognition of it is Dharma-knowledge. Similarly, for suffering, etc., having the unborn nature, etc., as before, whatever phenomena exist, the non-objective cognition of it is that.