Chinese
如果不能这样如实地了解，不这样如实地思惟，不这样如实地作意，不这样如实地散乱，那就是行于母，修于母。香底巴说：事物和名称，以及名称的意义，对于这两者，认为是如实和智慧。这是所有一切的结尾。第二，远离了二取，具有这种相状的，一切智性的十六个刹那，是菩萨们的见道。这样，对于相，有境的意义相和有境十六种的了知方式的识相，有两种。第二是，开示见道。在哪里呢？在一切智性上，即那个时候。哪里呢？声闻和独觉们，与远离二取相反，执着于无常等十六种行相，而应当修习。用什么词句呢？用“色非常”等，直接以随行的方式开示菩萨的见道，因此以其力量。第三有二：其他和自己的宗派。第一是，这里没有开示的修道，是把声闻的修道作为暂时的，因此不应该开示为菩萨修习的支分，而仅以开示作为智慧支分的见道就足够了，雪域的人们这样解释。在《圣意》中也说：菩萨应当了知，但不应当现证。因此，世尊没有开示这些的修道。菩萨们为了他人的利益，如何仅仅是见到的意义，也再三地趋向于现证，这就是修道，这样近似地开示了。这样，世尊没有宣说，是因为容易证悟的缘故。因此，声闻的修道，对于菩萨来说，不需要为了自己的利益而开示，为了他人的利益，仅仅开示用见道使见到的意义熟悉，那就是修道，因为容易证悟，所以没有宣说，他们这样认为。这两种都不是圣者和论师的观点。第二是，那么观点是什么呢？一般来说，这部论的体例首先是圣者所造，其
English
If one does not thus truly understand, does not thus truly contemplate, does not thus truly attend, and does not thus truly scatter, then that is acting in the Mother, meditating on the Mother. Shantipa said: Things and names, and the meaning of names, for these two, it is considered as Suchness and Wisdom. This is the end of all. Second, the sixteen moments of all-knowingness, which are of such a nature as being free from the two graspers, are the path of seeing for Bodhisattvas. Thus, for aspects, there are two kinds of knowledge aspects: the aspect of the meaning of the object and the way of knowing the sixteen objects. The second is, the explanation of the path of seeing. Where? In all-knowingness itself, that is, at that time. Where? The Hearers and Solitary Realizers, contrary to being free from the two graspers, are to be meditated upon by clinging to the sixteen aspects such as impermanence. With what words? With "Form is impermanent" etc., directly showing the Bodhisattva's path of seeing in a consequential way, therefore by its power. The third has two: others and one's own system. The first is, the path of meditation not shown here is to take the Hearer's path of meditation as temporary, therefore it should not be shown as a branch of the Bodhisattva's meditation, but it is sufficient to show the path of seeing as a branch of wisdom, the people of the snowy region explain it this way. In the "Intent of the Sage" it is also said: Bodhisattvas should know, but should not realize. Therefore, the Blessed One did not show the path of meditation of these. Bodhisattvas, for the benefit of others, how the meaning of what is seen is repeatedly directed towards realization, that is the path of meditation, thus it is closely shown. Thus, the Blessed One did not speak, because it is easy to realize. Therefore, the Hearer's path of meditation, for Bodhisattvas, does not need to be shown for their own benefit, and for the benefit of others, it is sufficient to show that making the meaning of what is seen familiar with the path of seeing, that is the path of meditation, because it is easy to realize, so they did not speak, they think so. Both of these are not the views of the Noble One and the Teacher. The second is, then what is the view? In general, the format of this treatise was first made by the Noble One, and its
Chinese
也跟随其后，导师和《现观庄严论》的注释也这样阐述。如《日光论》中说：“又因何缘故，如道智一样，在一切智上也没有不同的修行道呢？”回答说：“声闻和独觉的圆满，是被菩萨的智慧和见地所观察而超越的。”因此，这是因为以他人为主的缘故。这是其中的含义。另外，还引用并解释了“入流”等，以及“什么是忍”等。此处的含义是：在基础智中，不显示菩萨修行道的理由似乎是：在《日光论》中，引用了“声闻和独觉的圆满”等，并在其后用智慧和见地的词语，说明在声闻和独觉的地上，没有菩萨的修行道，这是应该了解的含义。又因何缘故，在此遮止了此修行道呢？回答说：“从入流到独觉之间的智慧和断除，就是菩萨的忍。”这是因为以他人为主的缘故。这是最终的结论。 在《现观庄严论》的注释中，为了说明在声闻和独觉的地上没有菩萨修行道的理由，引用了之前回答中的第二部经。在《庄严光明论》中也说：“又因何缘故，在道智上如所显示的那样，在一切智上也没有不同的修行道呢？”回答说：“声闻和独觉的圆满，是被菩萨的智慧和见地所观察而超越的。”因为不是要显现的，所以没有向菩萨们显示。对于声闻等，如何将所见之义反复显现，就是修行道，因为容易理解，所以没有说明。第一个回答与《日光论》一致，只是补充了“声闻”等并加以解释。这两个回答的含义也很难理解。如果问：“在道智上如所显示的那样，在一切智上，声闻和菩萨的修行道没有分别吗？”回答是按照《庄严光明论》的说法，第一个回答是不显示菩萨的修行道，第二个回答是不显示声闻的修行道。
English
Following this, the teacher and the commentary also explained it. As it says in the "Sunlight": "Also, for what reason is there no separate path of meditation on the all-knowingness, just like the path of knowing?" The answer is: "The perfection of the Hearers and Solitary Buddhas is surpassed by being observed with the knowledge and vision of the Bodhisattva." Therefore, this is because it is primarily for the sake of others. This is the meaning. Furthermore, it quotes and explains from "entering the stream" onwards, and "what is forbearance" etc. The meaning here is: It seems that the reason for not showing the Bodhisattva's path of meditation in the base knowledge is: In that very text, it quotes "the perfection of the Hearers and Solitary Buddhas" etc., and after that, with the words of knowledge and vision, it means that it should be understood that there is no Bodhisattva's path of meditation on the grounds of the Hearers and Solitary Buddhas. Also, for what reason is this path of meditation blocked for them? The answer is: "Whatever knowledge and abandonment there is from entering the stream up to the Solitary Buddha, that is the Bodhisattva's forbearance." This is because it is primarily for the sake of others. This is the final conclusion. In the commentary on the Ornament, the second sutra quoted in the previous answer is stated as the reason why there is no Bodhisattva's path of meditation on the grounds of Hearers and Solitary Buddhas. In the Ornament of Light, it also says: "Also, for what reason is there no separate path of meditation on the all-knowingness, just as it is shown on the path of knowing?" The answer is: "The perfection of the Hearers and Solitary Buddhas is to be surpassed by being observed with the knowledge and vision of the Bodhisattva." Because it is not to be manifested, it was not shown to the Bodhisattvas. For the Hearers and so on, how the very meaning of what is seen is repeatedly manifested is the path of meditation, and because it is easy to understand, it was not explained. The first answer is in accordance with the "Sunlight", and it is explained by supplementing "Hearers" etc. The meaning of these two answers is also difficult to understand. If asked: "Is there no separate path of meditation for the Hearers and Bodhisattvas on the all-knowingness, just as it is shown on the path of knowing?" The answer is stated according to the Ornament of Light, and the first answer is that the Bodhisattva's path of meditation is not shown, and the second answer is that the Hearer's path of meditation is not shown.
Chinese
之所以安立为原因，正是阿阇黎的意图。此释文中，则安立为后者的原因。词义是：如前安立辩论，在基智的阶段，对于菩萨，没有指示见道之外的菩萨的修行道。原因是：声闻和独觉的道，是菩萨了知其相而应超越的，不是通过修习而证得的。立宗已成，因为（经中）说从声闻做起。那么，为什么不指示声闻的修道呢？虽然没有指示，但因为容易理解。因为从“色非恒常”等的语势中，清楚地了悟见道，了悟了见道的意义，就是串习，是修道。如日藏论师所说，声闻缘觉在基智中不指示菩萨的修道，因为菩萨是以成办他利为主，声闻缘觉是从地了知而超越的，并且说声闻缘觉的证悟都圆满在菩萨的见道中。这样安立了两个原因。因此，从安住和了知而超越二者来说，如果声闻缘觉的地，菩萨像前者那样做，则应指示修道，但因为说是像后者那样做。因为他们的证悟种类在初地圆满，所以没有必要再次在修道中获得。他是这样想的。这里，声闻缘觉在基智中不指示菩萨的修道是合理的，如果认为不指示小乘的修道，那么这里所说的原因也适用于见道，因此不指示见道，是谁也无法遮止的。第六有三，第一是：上面那样详细地指示了三智，之后说一切智的三者是总结。那么，为什么简略地对三智作总结，而不说其他五种现观呢？因为三智是总摄八现观一切意义的主要原因。意义是：对于三智，出现“到此为止已经讲完”的总结的圆满语，是因为在那里包含了一切现观，因为详细地讲解了它，所以其他的也就在意义上讲完了。第二是：完全
English
The reason for establishing it as a cause is precisely the intention of the teacher. In this commentary, it is established as the reason for the latter. The meaning of the words is: As before, the debate is established, and in the stage of the basis of knowledge, for the Bodhisattva, the path of practice of the Bodhisattva apart from the path of seeing is not indicated. The reason is: The path of the Hearers and Solitary Buddhas is to be transcended by the Bodhisattva knowing its characteristics, not to be realized through practice. The thesis is established, because it is said (in the sutra) to start from the Hearers. Then, why is the path of practice of the Hearers not indicated? Although it is not indicated, it is because it is easy to understand. Because from the implication of "form is impermanent" etc., the path of seeing is clearly realized, and realizing the meaning of the path of seeing is to become familiar with it, which is the path of practice. As said by Acharya Suryagarbha, the Hearers and Solitary Realizers do not indicate the path of practice of the Bodhisattva in the basis of knowledge, because the Bodhisattva mainly accomplishes the benefit of others, and the Hearers and Solitary Realizers transcend from the ground of knowledge, and it is said that the realizations of the Hearers and Solitary Realizers are all perfected in the path of seeing of the Bodhisattva. Thus, two reasons are established. Therefore, from the two of abiding and knowing and transcending, if the ground of the Hearers and Solitary Realizers is done by the Bodhisattva like the former, then the path of practice should be indicated, but because it is said to be done like the latter. Because their types of realization are perfected in the first ground, there is no need to obtain them again in the path of practice. That is what he thought. Here, it is reasonable that the Hearers and Solitary Realizers do not indicate the path of practice of the Bodhisattva in the basis of knowledge. If it is thought that the path of practice of the Lesser Vehicle is not indicated, then the reason stated here also applies to the path of seeing, so it is inevitable that no one can prevent it from not indicating the path of seeing. The sixth has three, the first is: Above, the three knowledges are explained in detail, and then it is said that the three of all-knowingness are the conclusion. Then, why is the conclusion made briefly on the three knowledges, and the other five Abhisamayas are not mentioned? Because the three knowledges are the main reason for summarizing all the meanings of the eight Abhisamayas. The meaning is: For the three knowledges, the concluding perfect words of "it has been explained up to this point" appear, because all the Abhisamayas are contained there, and because it is explained in detail, the others are also explained in meaning. The second is: Completely