Chinese
将如海般广大、超出思维范畴的菩萨行，也置于听闻之途。正如所说：愿行持不局限于有限，愿功德也无边无际。安住于无量行持中，愿能证悟所有这些幻化。如是，以甚深广大的佛母之道，涵盖一切无垢的佛陀和佛子之宗风，一心向往并祈愿成为其境，岂不甚妙！甚深且广大的大乘道，甚深且广大无违的摄集要诀，谁能领悟这甚深广大的道理？佛母将护佑他们。如是，以殊胜的发心和行为之门修持道之果，即是法身及其事业，可从经论中得知。总的来说，诸佛子最初发心所追求的，即是最终的果，因此在轮回未空之际，以常遍任运大成的利他事业利益众生，是菩萨道所要成就的真实目标，而其所依则是法身。而法身也有断证二分，其中事业利他之直接因是证悟智慧之法身，因此在身之分类中也说：法身及其事业。在《现观庄严论略义》中也说：法身事业是果。如是，证得一切种智，是断除二障及其习气的成果。然而，在小乘道中，当声闻缘觉阿罗汉入于无余涅槃时，也认为是以无所依的方式断除二障，因此大小乘之果的差别，不是以断除的角度来区分，而是以证悟智慧法身及其事业的角度来区分。因为已经通过大乘发心，无误地认识了最初的发心，所以上面说大乘道所追求的不是断除二障的佛果，但从将佛果作为他相续中要成办的角度来说，作为究竟的所求或果，也不矛盾。佛与
English
Having placed even the ocean-like conduct of the sons of the Victorious Ones, which transcends the realm of thought, on the path of hearing, as it is said: May the conduct not be limited; may the qualities be immeasurable. Having abided in limitless conduct, may I realize all these emanations. Thus, it would be wonderful if this profound and vast path of the Mother of the Victorious Ones, encompassing all the immaculate lineages of the Victorious Ones and their sons, were to become the object of unwavering aspiration and longing. The profound and vast path of the Great Vehicle, the profound and vast key to non-contradictory integration, who understands this profound and vast principle? The Mother of the Victorious Ones will protect them. Thus, the result of practicing the path through the door of special intention and action is the Dharmakaya with its activities, which can be known from the scriptures. In general, whatever the sons of the Victorious Ones initially strive for with their initial motivation is the final result. Therefore, until samsara is empty, benefiting others through the great spontaneous accomplishment of constant and pervasive activities is the actual goal to be accomplished by the Bodhisattva path, and its basis is the Dharmakaya. Furthermore, the Dharmakaya has two aspects: abandonment and realization. The direct cause of the activity of benefiting others is the Dharmakaya of realization and wisdom. Therefore, in the classification of bodies, it is also said: "The Dharmakaya with its activities." And in the Compendium of Manifest Realizations, it is also said: "The Dharmakaya's activity is the result." Thus, manifesting the wisdom of all aspects is the result of abandoning the two obscurations along with their imprints. However, in the lesser path, when Hearers, Solitary Realizers, and Arhats enter the state of no remainder, it is also asserted that the two obscurations are abandoned without any basis. Therefore, the difference between the results of the Great and Lesser Vehicles is not distinguished by the aspect of abandonment, but by the aspect of the Dharmakaya of realization and wisdom with its activities. Because the initial motivation has been correctly recognized through the generation of Bodhicitta in the Great Vehicle, it was said above that what is sought by the Great Vehicle path is not the Buddhahood that has abandoned the two obscurations. However, from the perspective of making Buddhahood the object to be accomplished in the continuum of others, it is not contradictory to describe it as the ultimate goal or result. Buddha and
Chinese
两种智慧有时分别阐述，但实际上没有区别。 这样，如果将这八种现观作为基础、道和果，那么在总结现观时，“境是三种相”一句中，虽然出现了向上连接因和不连接因的两种说法，但实际上是相似的，因此将基础三智通过听闻、思维、禅修来确定。 通过修习四种道加行来体验，从而显现果位法身，这就是所阐述的内容。 此外，按照这里的阐述，即使从思维和加行两个方面来将基础、道和果分为两部分也可以，首先为了显现果位一切相智，依靠了菩萨们通达一切道的智慧，在学习利他行为之前，首先要以远离有无二边的形式来证悟基础蕴、界、处的一切法。 其次，将以基础三智所涵盖的一切法归纳为三种无生，并通过圆满次第瑜伽来修习空性。 依靠它，逐渐稳固自相续中生起的道证悟智慧，从而获得暂时的果位顶和现观二者，最终显现果位法身及其事业，在轮回未空之前，利他事业广大且持续不断，无需努力和勤作，自然成就。 极其难以衡量的诸佛之母， 如实解释其意，无与伦比者， 遵循圣者的无误宗义而宣讲者， 我追随智者的足迹而写下此文。 此处有其他注释未曾阐述的， 虽有一些，但从众多智者的善说中， 似乎暗示了，与其他慈氏五论也， 很好地协调并考察后写成。 此大乘深奥之法，于险恶之处， 见到经典中说，有人擅自篡改佛法，造作恶业众多， 若是变成那样，我从内心深处忏悔。 然而，对于此殊胜大乘深奥之道， 因内心深处信奉，故对经典和论著， 稍作熟悉和习惯， 因此，确信在意义的关键上没有矛盾。 以如此行事的无量功德， 愿地狱饿鬼畜
English
Although the two wisdoms are sometimes explained separately, in reality, there is no difference. Thus, if these eight realizations are established as the ground, path, and fruition, then in the context of summarizing the realizations, in the phrase, "The object is the three aspects," although there are two explanations of connecting the cause upwards and not connecting the cause, they are similar in meaning. Therefore, the three wisdoms of the ground are determined through listening, thinking, and meditation. By practicing the four path applications through meditation, the fruition, the Dharmakaya, is manifested, and that is what is explained. Furthermore, according to the explanation here, it is also acceptable to divide the ground, path, and fruition into two parts based on thought and application. First, in order to manifest the fruition, the all-knowing wisdom, relying on the knowledge of all the paths of the bodhisattvas, before learning altruistic conduct, one must first realize all the phenomena of the ground aggregates, elements, and sense bases in a way that is free from the two extremes of existence and non-existence. Second, all the phenomena encompassed by the three wisdoms of the ground are condensed into the three unbornnesses, and emptiness is meditated upon through the yoga of complete stages. Relying on that, the wisdom of path realization that arises in one's own mind-stream is gradually stabilized, thereby achieving the temporary fruits of the peak and the two perceptions, and ultimately manifesting the fruition, the Dharmakaya with its activities. Until samsara is empty, the altruistic activities are vast and continuous, arising effortlessly and spontaneously. The mother of the Buddhas, extremely difficult to fathom, The one who flawlessly explains its meaning, unparalleled, The one who teaches the authentic tenets of the noble ones, I have written this following the footsteps of the wise. Here, there are some things not explained in other commentaries, Although there are a few, from the good words of many scholars, It seems to be implied, and also with other Maitreya's teachings, I have written this after carefully harmonizing and examining them. This profound Dharma of the Great Vehicle, in dangerous places, Seeing that the sutras say that there are many faults of those who arbitrarily tamper with the Dharma and create their own, If it becomes like that, I sincerely confess and regret it. However, in this excellent path of the profound Great Vehicle, Because I sincerely admire it, I have become somewhat familiar with many sutras and treatises, Therefore, I am certain that there is no contradiction in the key points of the meaning. By the immeasurable merit of acting in this way, May the hells, hungry ghosts, and anim
Chinese
愿我恒常远离恶趣诸苦难， 祈愿来世得生慈氏佛尊前。 解释《现观庄严论》之要义，如同世间无与伦比、名扬天下的圣者解脱军之思想，宗喀巴大师如何阐释，我亦步亦趋，略述要义。希望此举既能满足我如心般珍爱的道友们的需求，亦能令至尊怙主欢喜。老狗阿布于幽静山间闭关时偶有所得，吉祥圆满！善哉！善哉！善哉！此乃于德格大法王之主寺，吉祥自然成就寺之法幢中，为令利他善种增长，由管家白玛伦珠所刊印。 《现观庄严论》总义观修次第略释——善说正理。
English
May I always be separated from the sufferings of the evil realms, May I be born in the presence of the Victorious Maitreya in the next life. Explaining the meaning of the Ornament of Clear Realization, following how the great Tsongkhapa explained the thought of the noble Vimuktisena, who is unparalleled on earth and famous in the world like the sun and moon, I have written this brief summary. I hope that this will both meet the needs of some of my Dharma friends who are as dear to me as my heart, and that it may also please the Supreme Protector. Written by the old dog Abu in a small forest hermitage during some sessions of retreat, may it be virtuous and auspicious! Good! Good! Good! This was also printed at the Dharma Encampment of Shri Lhundrup Teng, the seat of the great Dege Dharma King, by the steward Pema Lhundrup, in order to increase the seeds of altruistic virtue. A Brief Explanation of the General Meaning of the Ornament of Clear Realization, the Stages of Meditation: A Well-Spoken Treatise on the System.