Chinese
《现观庄严论》总义观修次第略说善释 《现观庄严论》总义观修次第略说善释 《现观庄严论》总义观修次第略说善释 敬礼佛陀！通达所知三智之实性，修学四行之道的修行者，将所获之果与法身相结合的，向印度和西藏的智者和成就者们敬礼！ 于此，具缘之人欲无误地修持以期现证究竟之果——法身，可分为二：发心和行为。初者，若能通晓一法，则能如理生起菩提心，于此，需确定所知之法有三。首先，必须了解所要获得的究竟之果。若不了解，则无法了解发愿菩提心的对境。其次，必须了解获得此果之道（即方法）的特征。若不了解，则无法了解趣入菩提心的修持。第三，必须了解避开此道的歧途的方法。若不了解，则无法在相续中生起胜义菩提心，并且空性和慈悲将无法结合。因此，首先应如此思维：从无始以来，所有受恩惠的年迈母亲般的众生，都在轮回痛苦的海洋中漂泊，遭受各种痛苦，真是可怜！我今当发奋精进，救度所有母亲般的众生脱离一切痛苦，并安置于安乐之境。如此生起大乘佛法的根本——慈悲心。若生起不忍众生受苦之心，如同幼子被洪水冲走般的悲悯，则意味着大乘种姓觉醒，是堪能成为此甚深佛法之器的有缘者。对于这样的有缘者，首先应生起这样的想法：为了成办一切众生的利益，如果我现在仍然沉溺于轮回的痛苦，并且不知道摆脱痛苦的方法，又怎能成办他人的利益呢？因此，为了无量众生的利益，我将不遗余力地
English
A Concise and Well-Explained Commentary on the General Meaning and Meditation Stages of the Ornament of Clear Realization A Concise and Well-Explained Commentary on the General Meaning and Meditation Stages of the Ornament of Clear Realization A Concise and Well-Explained Commentary on the General Meaning and Meditation Stages of the Ornament of Clear Realization. Homage to the Buddha! Homage to the noble Indian and Tibetan scholars and accomplished masters who know the reality of the three wisdoms of knowable objects, train on the path of the four practices of experiential cultivation, and connect the fruit to be attained with the Dharmakaya! Here, in order for a fortunate individual to unmistakenly cultivate the means to realize the ultimate fruit, the Dharmakaya, there are two aspects: intention and action. Regarding the first, if one knows one thing, then the mind of enlightenment, Bodhicitta, will arise properly in one's being. Regarding the Dharma of ascertaining what is to be known, there are three aspects. First, one must know the ultimate fruit to be attained. If one does not know it, one will not know the object of aspiration Bodhicitta. Second, one must know the characteristics of the path that attains it. If one does not know it, one will not know the practice of engaging Bodhicitta. Third, one must know how to avoid the pitfalls of that path. If one does not know it, ultimate Bodhicitta will not arise in one's being, and emptiness and compassion will not be integrated. Therefore, one should think only of the first aspect here. From beginningless time, all mother sentient beings who have been kind to us have been tossed about in the waves of the ocean of suffering of samsara and are experiencing various sufferings. How pitiful! Now, I will generate the power of diligence and protect all mother sentient beings from all forms of suffering and bring them to a state of happiness. Thus, when one generates the root of the Great Vehicle Dharma, the mind of compassion, and when one has an unbearable mind towards the suffering of sentient beings, a mind like that of a mother whose child is being carried away by the water, then the lineage of the Great Vehicle is awakened, and one is a disciple who has become a vessel for this profound Dharma. For such a disciple, such a mind arises initially: In order to accomplish the benefit of all beings, if I myself am still trapped in the sufferings of samsara and do not know the means to abandon them, how can I possibly accomplish the benefit of others? Therefore, for the benefit of all limitless sentient beings, I will exert effort and strive without
Chinese
那么，有什么方法能够做到呢？如果有人产生这样的想法：如果真有这样的方法，我一定要那样去做。那么，就应该这样解释： 喂，具种姓之子！这样的方法是确实存在的。首先，为了所有众生的利益，发起菩提心等等，通过次第，显现出遍知一切的智慧，然后将自己从何处逝去的道路也教给他人，这样就能不费力气和努力地自然成就无量众生的利益。 像这样的遍知一切又是怎样的呢？如果有人这样想。那么，就像上面所说的“自己从何处逝去”一样，用因来表示果，要知道，发起菩提心等等，次第修习十法，最终的果就是遍知。而“教给他人”则是用境的具境来表示，要知道，如实地了解境，发起菩提心等等的十种意义，然后教给他人，这就是遍知。 那么，为了了解遍知，不通过遍知自身的特征来表示，而是通过因和境来表示并进行讲解，这是为什么呢？如果不用这二者来表示，就无法讲解。例如，在讲解眼识时，会说它产生于因，如眼根等等，或者说它执取境，如蓝色等等。就像这样，不依赖于这二者中的任何一个，就无法进行表示。 还有，遍知不是了知所有应知事物吗？仅仅了知这十种左右，怎么能成为遍知呢？这里，为了毫不费力地成办他人的利益，必须了知这十种，所以是从最需要的角度来说的，并不是说其他的都不能了知。就像看到远处的针，就一定能看到近处的刀一样，了知了这样困难的地方，自然就能推断出其他的也容易了知。 在这里，有些人说，了知十种意义就能了知所有应知事物，因为“所缘是所有法”等等，所以所有法都包含在其中。但是，仅仅这样是不周遍的。例如，菩萨在修习道的时候，在了解道的所缘之后，会将所有法都观为空性等等，即使这样，也不能因此就了知所有法。
English
Now, what is the method to accomplish that? If someone has the thought, "If there is such a method, I will definitely do it that way," then it should be explained like this: O son of good family! Such a method certainly exists. First, for the sake of all sentient beings, generating the mind of enlightenment (bodhicitta) and so on, gradually manifesting the wisdom of all-knowingness, and then showing others the path from which one has departed, is the spontaneous accomplishment of the benefit of limitless sentient beings without effort or exertion. What is this all-knowingness like? If one wonders. Well, just as the above-mentioned "where one has departed" indicates the result by the cause, know that the ultimate result of generating bodhicitta and so on, and gradually practicing the ten dharmas on the bhumis, is all-knowingness. And "showing it to others" indicates the object by the subject, know that truly understanding the object, the ten meanings of generating bodhicitta and so on, and then showing it to others, is all-knowingness. Now, if one needs to understand all-knowingness, why is it explained by indicating the cause and object instead of showing it by its own characteristics? If it is not indicated by these two, it cannot be explained. For example, when explaining eye consciousness, it is said that it arises from the cause, such as the eye faculty, or that it grasps the object, such as blue. Just like that, it cannot be shown without relying on either of these two. Furthermore, isn't all-knowingness knowing all knowable things? How can knowing only about ten things become all-knowingness? Here, in order to effortlessly accomplish the benefit of others, it is necessary to know these ten things, so it is mentioned from the perspective of the most important necessities, but it is not that others cannot be known. Just as seeing a needle far away certainly means seeing a knife nearby, knowing such a difficult place means that others, which are easier, are implicitly known. In this context, some say that knowing the ten meanings means knowing all knowable things, because "the object is all dharmas," and therefore all are included there. However, that alone is not pervasive. For example, when a bodhisattva meditates on the path, after knowing the object of the path, he meditates on all dharmas as emptiness, etc., but even so, he does not thereby know all things.
Chinese
然而，对于善、非善、未表态这三者，虽然需要了解以取舍为目标的这三种法，并且一切法都包含在这三者之中，但仅仅了解这三者并不能使人成为一切智者。然后，有福之人又这样想：现在我无论如何都要获得那样的遍知智慧，因此应该学习什么样的获得它的方法呢？当这样想的时候，因为果是随顺于因的，所以必须学习与果相顺应的道。如果致力于众生的利益，那么，因为众生们的根性和想法各不相同，所以不能只用一种道来摄受，因此要通过了知和证见三乘的一切道而使其现前，然后向他人宣说。应当这样理解，并且必须训练利益他人的思想，因为这会成为在相续中生起菩提心的因。然后又这样想：为了那个目的，我应该学习三乘的一切道，但我所追求的只是究竟的大乘，因此要如实地了解道的上下差别，而不应误入低劣的道。因此，在不离方便大悲的状态中，观修远离基蕴、界、处上的有实、无实二种增益的真如之义。如果这样做，那么不久之后，他的相续中就会生起胜义菩提心。像这样，这三种智慧依次是前后的因果关系，因此要通过听闻和思维来了解，并且在以菩提心作为对境的时候，最初只能获得它，因为会生起对究竟果的希求，所以首先提到遍知，如果将生起次第与修行结合在补特伽罗的相续中，那么首先要在自己的相续中生起证悟基的一切法无我的现观，并且在相续中生起区别于下劣道的无与伦比的大悲心，然后通过向三类有情展示各自相应的道的方式来使其成熟和净化，为了现前果位的一切种智，因此要结合那个次第来进行总结。
English
However, regarding the three—virtuous, non-virtuous, and indeterminate—although it is necessary to understand these three dharmas that are aimed at adopting or rejecting, and although all dharmas are contained within these three, merely understanding these three does not make one omniscient. Then, the fortunate one thought: Now I must obtain such omniscient wisdom, so what kind of path should I study to obtain it? When thinking this, because the result follows the cause, one must study the path that is in accordance with the result. If one strives for the benefit of sentient beings, then, because sentient beings have different dispositions and thoughts, they cannot be guided by only one path. Therefore, one must realize and directly perceive all the paths of the three vehicles and then teach them to others. One should understand this and train the mind in the thought of benefiting others, as this will become the cause for the arising of bodhicitta in the mindstream. Then, one thought: For that very purpose, I should study all the paths of the three vehicles, but since I am only seeking the ultimate Great Vehicle, I must properly understand the differences between the higher and lower paths and not stray into inferior paths. Therefore, without separating from the method of great compassion, one should meditate on the meaning of suchness, free from the two imputations of existence and non-existence on the basis of the aggregates, elements, and sense bases. If one does so, then before long, genuine bodhicitta will arise in that person's mindstream. Thus, these three knowledges are sequentially cause and effect, so they should be understood through hearing and thinking. When bodhicitta is the object, only the first is attained initially, because the aspiration for the ultimate result arises. Therefore, omniscience is mentioned first. If one combines the stages of arising with practice in the mindstream of an individual, then first, in one's own mindstream, one generates the direct realization of the selflessness of all foundational dharmas, and then generates the unique great compassion that distinguishes it from inferior paths. Then, by showing the path that is appropriate to each of the three types of beings, one ripens and purifies them, in order to manifest the result of omniscience. Therefore, one should combine that order with the concluding...
Chinese
这个时候，像这样，这个和这个等等，从基础智开始首先进行归纳。因此，为了不错谬地了解这三者的体性，通过听闻和思维来确定，并作为发心的对境。在归纳为六现观的时候，称为体性；在归纳为三的时候，则说对境是三种。这也是对的，通过听闻和思维来确定所知的时候，对境以有境，或者有境以对境来表示，这些法都是只能被一切相智的智慧所衡量的。这些法，既是一切相智的对境，也是菩萨们的道智的对境。这些不仅是前两者的对境，也是声闻和缘觉的基础智的对境，这样了解，就能断除对以轮回、涅槃、道三种所摄的一切法的体性的增益和诽谤。在作为发心的对境的时候，仅仅以对境表示有境，就能发誓说，要将能够像这样了解这些对境，并且能够做这样事情的三乘，或者四种补特伽罗的一切证悟种类，都在自己的相续中生起，因此成为大乘发心的体性。《经庄严论》中说：具有善巧周遍行于一切乘之智慧。正如所说，从一开始就承诺了周遍行于一切乘和周遍行于一切智慧的意义。因此，将这三者与发心结合的时候，也必定是如前所说的愿心、行心和胜义发心三种的因。或者也是欲乐、意乐和增上意乐三种的因，次第是首先生起追求所要获得的遍智的欲乐，然后依靠道智，生起为利他而追求的意乐，并且也远离下劣道的过失，学习不住于二边的道理，这个意乐本身就远离了自利的想法而成为殊胜，那就是增上意乐。然后就容易进入加行发心等了。或者也可以将这三者与在自相续中成就三宝的方式，与《宝性论》的解释结合起来。首先，一切相