English
At this time, like this, this and this, etc., starting from the base knowledge, are first summarized. Therefore, in order to correctly understand the characteristics of these three, it is necessary to determine them through hearing and thinking, and to make them the object of generating Bodhicitta. When summarizing into the six Abhisamayas, it is called characteristics; when summarizing into three, it is said that the object is the three aspects. This is also correct, when determining the knowable through hearing and thinking, the object represents the subject, or the subject represents the object, these dharmas are all measurable only by the wisdom of the Omniscient One. These dharmas are not only the object of omniscience, but also the object of the path knowledge of the Bodhisattvas. These are not only the object of the former two, but also the object of the base knowledge of the Hearers and Solitary Buddhas, knowing this, one can cut off the superimposition and defamation of the characteristics of all dharmas included in the three: Samsara, Nirvana, and the Path. When making it the object of generating Bodhicitta, merely by the object representing the subject, one can vow to generate all the types of realization of the three vehicles, or the four types of individuals, who are able to understand these objects in this way and are able to do such things, in one's own mindstream, therefore it becomes the characteristic of the Mahayana Bodhicitta. As it says in the Ornament of the Sutras: "Possessing the skill to go everywhere with the wisdom of the vehicle." As it is said, from the beginning, it is promised that the meaning of going everywhere with the vehicle and going everywhere with wisdom. Therefore, when combining these three with Bodhicitta, it is also certain that they are the cause of the three: the aspirational Bodhicitta, the engaging Bodhicitta, and the ultimate Bodhicitta, as previously explained. Or it is also the cause of the three: desire, intention, and higher intention, in order, first, the desire to pursue the Omniscience to be obtained arises, then, relying on the path knowledge, the intention to pursue the benefit of others arises, and also abandoning the faults of the inferior path, learning the principle of not abiding in the two extremes, that intention itself is separated from self-interest and becomes superior, that is the higher intention. Then it is easy to enter into the practice of generating Bodhicitta, etc. Or, one can also combine these three with the way of accomplishing the Three Jewels in one's own mindstream, with the explanation of the Uttaratantra. First, all
Chinese
由于遍知一切，通过佛陀的智慧来显示，一切法都现证圆满成佛；第二，在道智的阶段，由于显示三乘的一切道，故说为善妙地转法轮；第三，在基智的阶段，为了显示上下乘补特伽罗的证悟差别，故说为围绕着无边调伏的弟子眷属，这仅仅是名相而已。 在这些阶段中，基智在经部自宗中，由于真实显示了不住于二边的对治基智，因此对于堕入任何一边的相违品的基智，应当以暗示的方式来证悟，因为没有真实宣说声闻缘觉的证悟之理，所以说为不是他人所能体验的。 那么，在此处，将基智本身说为错谬之处，以及将道智说为在自相续中生起的方法，以及将胜义菩提心说为生起的因，对于智慧浅薄者来说，有产生细微疑惑的基础。但实际上，断除了相违品的一切错谬之处，在相续中生起远离增益和损减的对治基智的自性时，那就是大乘的道智，也是胜义菩提心，并且顺带也会了知声闻缘觉的道，因此没有相违之处。而且，在道智阶段所说的声闻缘觉的道，是为了摄受该种姓的补特伽罗，因此在自相续中生起不违背大乘道的，小乘的无我之义的证悟之理，然后向他人宣说。应当舍弃的基智，是与大乘道相违背的，小乘的相续中的实执的增益，以及只为自己利益的寂止等，因为宣说这些，所以这两者也是不相违的。 将这三者与后面的五现观结合时，二种顶位主要与基智的结合，最后二种次第是与道智的结合。果法身是现证一切智智，因此由于意乐结合的差别，八者可归纳为三者，因此在供赞中也显示这三者，因此在供赞中也包含了全部经义的意义也在于此。 此处，在结合四种结合与二种智时，之所以说“主要”，是因为以主要的方式进行修习并宣说，是道的关联。
English
Because of knowing all, by showing the wisdom of the Buddha, all dharmas are manifestly perfected and Buddhahood is attained; secondly, in the stage of the Path Wisdom, because all paths of the three vehicles are shown, it is said to be the well-turned wheel of Dharma; thirdly, in the stage of the Basis Wisdom, in order to show the difference in realization of individuals of higher and lower vehicles, it is said to be surrounded by an immeasurable assembly of tamed disciples, these are merely names. In these stages, the Basis Wisdom, in the sutra's own system, because the antidote Basis Wisdom that does not abide in the two extremes is actually shown, therefore, the Basis Wisdom of the opposing side that falls into any extreme should be realized by implication, because the realization of the Hearers and Solitary Realizers is not actually explained, therefore it is said to be not experienced by others. So, here, saying that the Basis Wisdom itself is a place of error, and saying that the Path Wisdom is the method of generating it in one's own mindstream, and saying that the ultimate Bodhicitta is the cause of its arising, there is a basis for small doubts to arise for those of little intelligence. But in reality, having cut off all the errors of the opposing side, when the characteristic of the antidote Basis Wisdom, which is free from imputation and depreciation, is generated in the mindstream, then that is the Path Wisdom of the Great Vehicle, and it is also the ultimate Bodhicitta, and incidentally, the paths of the Hearers and Solitary Realizers will also be known, so there is no contradiction. Moreover, the paths of the Hearers and Solitary Realizers that are explained in the stage of the Path Wisdom are for the sake of taking care of individuals of that lineage, therefore, generating in one's own mindstream the realization of the meaning of selflessness of the Lesser Vehicle, which does not contradict the Great Vehicle path, and then explaining it to others. The Basis Wisdom to be abandoned is the imputation of the belief in reality in the mindstream of the Lesser Vehicle, which contradicts the Great Vehicle path, and the peace of only one's own benefit, etc., because these are explained, these two are also not contradictory. When these three are combined with the latter five Manifest Realizations, the two peaks are mainly combined with the Basis Wisdom, and finally the two stages are combined with the Path Wisdom. The resultant Dharmakaya is the actual realization of all-knowing wisdom, therefore, due to the difference in the combination of intention, the eight can be summarized into three, therefore, in the praise, these three are also shown, therefore, the meaning of including all the meaning of the text in the praise is also this. Here, when combining the four combinations and the two wisdoms, the reason for saying "mainly" is that cultivating and explaining in this way due to the dominance is the connection of the path.
Chinese
由于有助于理解次第和总摄，所以并非是普遍存在的说法。正如在圆满次第中，宣说了三种智慧的结合一样。圣者所说，智者所解之义，以三种智慧善为决定的，这就是三种智慧的摄义，我想除此之外很难解释。第二个总义，大乘道的加行有两种：使证悟自在的圆满次第加行，以及使证悟稳固的渐次加行。其中，所谓使证悟自在的意义是，先前以三种智慧为代表，已经了解了一切所知的事相，并且将三乘的一切证悟种类都作为希求的对境，但是对于证悟的微小功德，也未能获得自在。譬如，一个大富翁的所有受用，那个贫穷的奴仆虽然知道并且计算，但是却不能自在地受用，哪怕是一口。因此，首先从无常的行相开始，直到佛陀本身的行相为止，全部以二谛双运的方式修习，从而生起未生起的证悟，这叫做使证悟自在。之后，使证悟稳固，就是将先前在自相续中生起的一切修习，前后连接起来，按照次第现前，并且对于未生起者，也按照次第通过听闻思惟使其熟悉，为了在相续中生起，通过祈愿和精进，使先前在相续中生起的一切证悟，都变得习惯、熟悉和稳固。譬如，教孩子识字的时候，首先依靠字母的字模和音节，从一个一个字母开始学习，这就像是圆满次第的加行。之后，将先前认识的那些字母很多个组合起来，学习像“佛”这样的拼读，并且通过习惯而熟练，这就像是渐次的修习。顶和刹那二者，就像是这两种先前加行变得非常习惯的道的衡量标准一样，所以没有另外的修习方式。也就是说，圆满次第的加行变得习惯的
English
Since it helps to understand the order and the summary, it is not a universally applicable statement. Just as in the context of the complete stage, the combination of the three wisdoms is explained. The meaning explained by the noble ones and interpreted by the wise, well-determined by the three wisdoms, this is the summary meaning of the three wisdoms, and I think it is difficult to explain it otherwise. The second general meaning, the application of the Great Vehicle path, is twofold: the complete stage application that makes realization independent, and the gradual application that makes realization stable. Among them, the meaning of "making realization independent" is that previously, represented by the three wisdoms, one has come to know the characteristics of all knowable things, and although all types of realization of the three vehicles have been made the object of aspiration, one has not gained independence even over a tiny quality of realization. For example, although a poor servant knows and counts all the possessions of a great wealthy person, he cannot freely enjoy them, not even a mouthful. Therefore, first, from the aspect of impermanence to the aspect of the Buddha himself, all are meditated upon in the manner of the union of the two truths, thereby generating the unrealized realization, which is called making realization independent. Then, making realization stable is to connect all the meditations that have previously arisen in one's own mindstream, bringing them to manifestation in order, and for those that have not arisen, to familiarize them through hearing and thinking in order, and through aspiration and diligence, to make all the realizations that have previously arisen in the mindstream habitual, familiar, and stable. For example, when teaching a child to read, one first relies on the letter molds and syllables of the alphabet, learning one letter at a time, which is like the application of the complete stage. Later, one combines many of the letters previously learned and learns to spell words like "Buddha," and becomes proficient through practice, which is like gradual practice. The peak and the moment are like the measure of the path where these two previous applications have become very habitual, so there is no separate way of practicing. That is to say, the application of the complete stage becomes habitual
Chinese
有四种阶段：在世间道中，当生起能压制四种能取所取分别念的对治，以及增长等功德时，就是加行道顶位，因为世间由修所生的证悟不能超过它。在圣道中，首先生起能从根源上断除四种应断除的能取所取分别念的对治，即见道无分别智时，就是见道顶位，因为现量见到法性的等持证悟不能超过它。紧接着，当生起能从根源上断除四种修所断的能取所取分别念的对治，并且依靠一切种类的等持，能自在成办世间的一切利乐时，就是修道顶位，因为就道而言，修的等持不能超过它。最后，当从根源上断除执著二谛为异体、好坏或相违的微细执著，并且生起以三轮（能缘、所缘、行为）为代表的无分别智时，就是究竟道顶位，因为究竟所要获得的果——法身，不会被其他道所隔断。逐渐修习的加行达到究竟的阶段是刹那间的，即当现证一个无漏法时，先前所现证的一切无漏法都是无二的，并且能以无相的方式现证，这就是道达到究竟的阶段，它和之前的无间道、顶道二者，仅仅是安立在等持和后得的差别上，除此之外没有差别。因此，所修的真实对境是圆满次第加行和渐次加行二者。而且，如果按照经文的顺序，依靠圆满次第加行而生起顶位时，似乎会出现修习渐次加行的情况。但这是从因果关系的角度，将每一部分连接起来进行阐述的顺序，而不是修习的顺序。因此，在修习时，从最初的阶段开始，就可以同时修习二者。例如，就像听闻和思维方面所说的渐次一样。