Chinese
因此，将由非常清晰地体验所产生的习气而产生的记忆之识安立下来，说未曾体验之事与听闻所作境相连而讲述，这与此不符。如此教导也认为，生起忆念般若波罗蜜多之义的忆念之识，是听闻般若波罗蜜多的智慧，并且听闻所生之识也必须以这（般若波罗蜜多）的所说境为境。因此，在《现观庄严论》中，在所说境的章节中，讲述了由四种补特伽罗的相续所摄的八种事物，由于这是在未曾体验的情况下讲述的，因此按照这种说法，不承认声闻和独觉是不体验的补特伽罗。因为依于二谛，具足修持布施等的善根，为了自己和他人二利圆满而成就佛陀，对于任何事物都未曾接触，也就是不依赖于其他，唯有发心趣入菩提者才能做到。词句明晰中说：菩萨，一般是指所有发菩提心者，特别是指安住于种性的十三者。解释说，这些是必定趣入菩提的缘故。依靠什么呢？如同色等所有法之界，诸法无边无际，界也同样不异于彼，因此周遍行，这是以前未曾见到的，现量证悟之相，也就是成为自性的初地极喜地等，直至法云地之间证悟十地，也就是以获得的次第，这是近取因。词句明晰中说：证悟次第的意义是，诸地仅仅以各自的证悟而安立，不像是天界一样有高低之分。方式如何呢？是究竟，也就是一切种，完全圆满。词句明晰中解释说，是一切种智。那么，这些地以什么方法获得呢？《入行论》中说：无有正知之心的，听闻、思维、修习，如同漏孔之瓶中的水，不会安住于忆念。因此，由习气所生的忆念之识，与正知为友而善加安立，也就是在其他世中也不会忘记。那么，习气由什么安立呢？由于听闻此论，从而非常清晰地体验其词义，也就是与未证悟、邪见、怀疑三者相
English
Therefore, it is inconsistent to establish the consciousness of memory arising from the habitual patterns generated by experiencing them very clearly, and then to explain that what has not been experienced is connected with what is heard. The teaching also considers that the consciousness of memory that generates the meaning of the Mother (Prajnaparamita) is the wisdom of hearing the Mother, and that what arises from hearing must also take the object of this (Prajnaparamita) as its object. Therefore, in the Ornament of Realization, in the section on the object to be expressed, the eight things that are included in the continuum of the four types of individuals are explained. Since this is explained without having been experienced, according to this explanation, it is not accepted that Hearers and Solitary Realizers are individuals who do not experience. Because, relying on the two truths, Bodhisattvas who possess the merit of practicing generosity and so on, and who achieve Buddhahood with the perfection of both their own and others' welfare, have not touched anything at all, that is, they do not rely on others, but only those who aspire to enlightenment can do so. The Clear Words says: Bodhisattva generally refers to all those who generate the mind of enlightenment, but especially to the thirteen who abide in the lineage. It is explained that these are definitely going to enlightenment. What does it rely on? Just as the realm of all phenomena, such as form, is infinite, so too the realm is not different from it, and therefore it is all-pervading. This is the characteristic of directly realizing what has not been seen before, that is, the first ground of joy, which is the nature of reality, and so on, up to the cloud of Dharma, realizing the ten grounds, that is, in the order of attainment, this is the proximate cause. The Clear Words says: The meaning of the order of realization is that the grounds are established only by their own realization, and there is no high or low like the heavenly realms. How is it done? It is the ultimate, that is, all aspects, completely perfect. The Clear Words explains that it is the omniscient wisdom. So, by what method are these grounds attained? The Engaging in Bodhisattva Deeds says: Those who have a mind without mindfulness, their hearing, thinking, and meditating, like water in a leaky pot, will not abide in memory. Therefore, the consciousness of memory born of habit, is well established with mindfulness as a friend, that is, it will not be forgotten in other lives. So, by what is the habit established? Because of hearing this treatise, the meaning of its words is experienced very clearly, that is, with the three things of non-realization, wrong view, and doubt.
Chinese
通过分别之门，以使般若母之名义在心中显现的三种智慧而安立。安立何者？即是般若波罗蜜多经之所有意义。其中，从开端等论典和心要之意义中安立何者呢？初者非也，于心中作意证悟时，教证犹如舟船且为散乱，故为低劣之故。二者是，包含于现观之中，因此，现观八事及其自性，即从最初地至佛陀之间的诸法，不离而趣入，即发心菩提心和以发心所摄持之加行，即成办菩提之十种行。何为十？布施及等余九度。如是，两种释论和《般若生》将十法行解释为十度，此二根本释论之意无有错谬，乃因菩萨之殊胜行即是此十者之故。昔日之智者于《庄严经释》中云：“以十万颂等经之义，菩提心与口诀等成办之理，以八种阶段之差别而分。”故而欲将十法行解释为十种一切智之法是不应理的，因彼教证执持七十义一切，即以八种阶段之差别之故。如是，安立于忆念之意义，即是不忘所闻之义，故是不忘执持修持之相。如是不忘执持之后，以思所生慧而思维，以修所生慧而串习，由此成就十地之证悟，是为远因。第四，成为证悟之因是著述论典之必要。证悟何者？般若波罗蜜多经之义，欲显现安立于忆念，其发愿菩提心是趣入之行。趣入之心十度，是如何发愿成办，即是成办之行。等者，法身及事业，是为成就之行，如是乃是大乘三种行之体性。为何生起希求？虽说为了必要中之必要，然易于证悟是为何呢？必要
English
Through the gate of differentiation, it is established by the three wisdoms that make the meaning of the name of the Mother of Wisdom clear in the mind. What is established? It is all the meaning of the Prajñāpāramitā Sutra. Among them, from the treatises such as the introduction and the meaning of the essence, which one is established? The first is not, because when contemplating realization in the mind, the scriptures are like boats and are distracting, so they are inferior. The second is, it is included in the Abhisamaya, therefore, the eight Abhisamayas and their nature, that is, the dharmas from the first bhumi to the Buddha, enter without separation, that is, the aspiration Bodhicitta and the conduct held by the aspiration, that is, the ten practices that accomplish Bodhi. What are the ten? Giving and the remaining nine perfections. Thus, the two commentaries and the Prajñābhava explain the ten dharma practices as the ten perfections, and the meaning of these two root commentaries is without error, because the supreme practice of the Bodhisattva is these ten. Former scholars in the Ornament of Realization said: "The meaning of the sutras such as the Hundred Thousand Verses, the method of accomplishing Bodhicitta and instructions, etc., is divided by the difference of eight stages." Therefore, it is unreasonable to want to explain the ten dharma practices as the ten dharmas of omniscience, because that scripture holds all seventy meanings, that is, by the difference of eight stages. Thus, the meaning of establishing in mindfulness is to not forget the meaning of what is heard, so it is to not forget to hold the aspects of practice. After holding without forgetting in this way, contemplate with the wisdom born of thought, and become familiar with the wisdom born of meditation, from which the realization of the ten bhumis is accomplished, which is the distant cause. Fourth, becoming the cause of realization is the necessity of writing treatises. What is realized? The meaning of the Prajñāpāramitā Sutra, wanting to manifest establishment in mindfulness, the aspiration Bodhicitta is the entering practice. The entering mind, the ten perfections, how is the aspiration accomplished, that is the accomplishing practice. The like, the Dharmakaya and the activities, are the accomplished practice, thus it is the nature of the three practices of the Mahayana. Why is the desire generated? Although it is said to be for the sake of the necessity of necessity, why is it easy to realize? Necessity
Tibetan
པའི་ཡང་དགོས་པའི་ཆེད་དུ་ཞེས་བྱ་སྟེ་དགོས་པ་ནི་ཉིང་དགོས་ཀྱི་ཆེད་ཡིན་པའི་ཕྱིར་རོ། །གང་གིས་ན། རྒྱན་གྱི་གདུལ་བྱ་རྣམས་ཀྱིས་སོ། །ཇི་ལྟར་ན། བདེ་བླག་ཏུ་སྟེ་ཚེགས་ཆུང་ངུར་རོ། །དེ་ལྟར་ན་དོན་འདི་ཡིན་ཏེ། ཡུམ་གསུམ་ལས་དངོས་བརྒྱད་གསལ་བར་ མཛད་ཟིན་ཀྱང་རྒྱན་བརྩམས་པ་དོན་མེད་དུ་མི་འགྱུར་ཏེ། མདོ་ལས་ནི་དུས་རིང་མོ་ཞིག་གིས་གོ་བར་སྐྱེད་ལ་བསྟན་བཅོས་ལས་ནི་དུས་ཐུང་ངུ་དང་ཚེགས་ཆུང་ངུས་དངོས་བརྒྱད་རྟོགས་པར་བྱེད་པའི་ཕྱིར་རོ་སྙམ་དུ་དགོངས་སོ། །གཉིས་པ་ལ་གསུམ། རྒྱས་པ་ལ་དད་པ་ལ་བརྒྱད། འབྲིང་ལ་དད་པ་ལ་དྲུག །བསྡུས་པ་ལ་དད་པ་ལ་གསུམ་དུ་དབྱེ་བའོ། །དང་པོ་ལ་གཉིས། ལུས་རྣམ་པར་བཞག་པ་དང༌། ཡན་ལག་རྒྱས་པར་བཤད་པའོ། །དང་པོ་ལ་བཞི། མཚམས་སྦྱར་ཏེ་ལུས་དགོད། དགོས་པ་ཅན་གྱི་ལུས་ཉིད་བཤད། ལུས་ཀྱིས་བསྡུས་པའི་དོན། ཚིག་དོན་མི་འཆད་པའི་རྒྱུ་མཚན་ནོ། །དང་པོ་ནི་སྔར་བཤད་པ་དེ་ལྟར་འབྲེལ་པ་ལ་སོགས་པ་བཞི་བསྙད་ནས་དེའི་འོག་ཏུ་ཚིག་ལེའུར་བྱས་པ་བཅོ་ལྔས་ཤེར་ཕྱིན་ཡུམ་གྱི་ལུས་རྣམ་པར་བཞག་པ་གསུངས་སོ། །ཇི་ལྟར་ན། དང་པོ་གཉིས་ཀྱིས་མདོ་དང་ལྷག་མ་བཅུ་གསུམ་གྱིས་རྒྱས་པར་བསྟན་པའི་ཚུལ་གྱིས་སོ། །དགོས་པ་ནི། འཆད་ཉན་སླ་བའི་ཕྱིར་ཏེ། དེ་ཡང་དཀྱུ་ས་བསྟན་པའི་རྟ་ཚམ་ཚོམ་མེད་པར་རྒྱུག་པ་ལྟར་ཉན་པའི་གདུལ་བྱ་རྣམས་ཀྱིས་རྒྱས་བཤད་ཀྱི་དོན་ཚན་རྣམས་མ་འཛིངས་པའི་སྒོ་ནས་བདེ་བླག་ཏུ་རྟོགས་པར་བྱ་བའི་ཕྱིར་དང༌། དཀྱུ་ས་མཐོང་བའི་ཁ་ལོ་པས་རྟ་ལེགས་པར་ཚར་གཅོད་ནུས་པ་ལྟར་རྒྱས་བཤད་དུ་བསྟན་བཅོས་ཀྱི་དོན་རྣམ་པར་དབྱེ་བར་བྱས་པ་མ་འཛིངས་པའམ་མ་འཁྲུགས་པ་ཉིད་ཀྱིས་འཆད་པ་པོས་བཤད་པར་བྱ་སླ་བར་བྱམས་པས་གཟིགས་ ནས་སོ། །ཡང་ནི་དགོས་པ་སྔ་མར་མ་ཟད་པའོ། །འདིར་ལུས་རྣམ་བཞག་ལ་གསུམ། ལུས་ཀྱི་མཚན་ཉིད། དབྱེ་བ། ངེས་ཚིག་གོ །དང་པོ་ནི། ཡན་ལག་དུ་མ་ཚོགས་པ་སྟེ། ཇི་སྐད་དུ། ཚོགས་དང་ལུས་དང་འདུས་པ་ནི། །རྣམ་གྲངས་དག་སྟེ་ཞེས་པ་ལྟར་རོ། །གཉིས་པ་ནི། རིགས་ཐིགས་ཀྱི་འགྲེལ་པར། རབ་ཏུ་བྱེད་པའི་ལུས་ནི་གཉིས་ཏེ་སྒྲ་དང་དོན་ཏོ་ཞེས་པ་ལྟར་ཚིགས་བཅད་བཅོ་ལྔ་ནི་རྗོད་བྱེད་དང༌། དངོས་བརྒྱད་དམ་དོན་བདུན་ཅུ་ནི་བརྗོད་བྱའི་ལུས་སོ། །གསུམ་པ་ནི། ངོ་བོ་ཉིད་དུ་གྲུབ་པ་དང་བསགས་པ་དང༌། ཡན་ལག་ལ་ཁྱབ་པ་དང༌། དེའི་རྟེན་བྱེད་པས་ལུས་སོ། །གཉིས་པ་ལ་གཉིས། ལུས་མདོར་བསྟན་པ་དང་། རྒྱས་པར་བཤད་པའོ། །དང་པོ་ལ
Chinese
也是为了必要之故，即必要是为了极必要之故。由谁而作呢？由《现观庄严论》的所化众生而作。如何作呢？容易地，即以小的勤劳而作。这样的话，意义就是：虽然从三部般若经中已经明显地阐述了八事，但造《现观庄严论》并非没有意义，因为从经中需要很长的时间才能理解，而从论中则以短的时间和小的勤劳就能证悟八事，心中是这样想的。第二部分分为三类：广大的是对信心的八种分类，中等的是对信心的六种分类，简略的是对信心的三种分类。第一部分分为两种：身体的分类和支分的详细解释。第一部分分为四点：连接上下文而陈述身体，宣说具有必要性的身体本身，身体所包含的意义，不解释词义的理由。第一点是，像之前所说的那样，陈述联系等四种关系之后，在其后用十五个偈颂来分类般若佛母的身体。如何分类呢？用最初的两个偈颂来表示经，其余十三个偈颂来表示广大的方式。必要性是：为了容易讲说和听闻，也就是说，就像指示了跑道的马毫无犹豫地奔跑一样，为了使听闻的所化众生能够毫不混淆地容易地证悟广大解释的意义，并且像看到了跑道的车夫能够很好地驾驭马一样，在广大解释中对论典的意义进行分类，由于不混淆或不混乱，讲说者容易讲说，慈氏菩萨是这样观察的。而且，必要性不仅限于先前所说的。这里对身体的分类有三种：身体的定义、分类和词义解释。第一种是：众多支分的集合，如经中所说：集合、身体和聚集，都是名称。第二种是：《种性论》的解释中说：详细解释的身体有两种，即声音和意义，因此十五个偈颂是能表达的，八事或七十义是所表达的身体。第三种是：以自性成立、积累，遍及支分，并且作为其所依而称为身体。第二部分分为两种：简略地指示身体和详细地解释身体。第一部分
English
Also, it is for the sake of necessity, that is, necessity is for the sake of extreme necessity. By whom? By the trainees of the Ornament. How? Easily, that is, with little effort. Thus, the meaning is that although the eight topics have already been clearly explained from the three Mother Prajñāpāramitā sutras, composing the Ornament is not meaningless, because it takes a long time to understand from the sutras, while from the treatise, the eight topics can be realized in a short time and with little effort, so it is thought. The second part is divided into three: the extensive is divided into eight types of faith, the medium is divided into six types of faith, and the concise is divided into three types of faith. The first part is divided into two: the arrangement of the body and the detailed explanation of the limbs. The first part is divided into four: connecting the context and stating the body, explaining the body itself that has necessity, the meaning contained in the body, and the reason for not explaining the meaning of the words. The first point is that, as mentioned before, after stating the four relationships such as connection, the body of the Mother Prajñāpāramitā is classified with fifteen verses below it. How is it classified? The first two verses represent the sutra, and the remaining thirteen verses represent the way of extensive explanation. The necessity is: for the sake of easy explanation and listening, that is, just as a horse that has been shown the racetrack runs without hesitation, in order for the trainees who listen to easily realize the meaning of the extensive explanation without confusion, and just as a driver who sees the racetrack can control the horse well, the meaning of the treatise is classified in the extensive explanation, and because it is not confused or disordered, it is easy for the speaker to explain, so Maitreya Bodhisattva observes. Also, the necessity is not limited to what was said earlier. Here, there are three classifications of the body: the definition of the body, the division, and the etymology. The first is: the collection of many limbs, as it is said in the sutra: collection, body, and assembly are names. The second is: in the explanation of the Treatise on the Lineage, it is said that there are two bodies of detailed explanation, namely sound and meaning, so the fifteen verses are the expresser, and the eight topics or seventy meanings are the expressed body. The third is: it is called the body because it is established by its own nature, accumulated, pervades the limbs, and acts as its basis. The second part is divided into two: briefly indicating the body and explaining the body in detail. The first part