Chinese
不了解缘起而了解，以及无明灭则行灭等，了解缘起顺逆之理，称为随觉各别觉。了知无自相之事物为遍计所执，是为无事物各别觉。了知所取与能取显现的一切，皆为他起如闪电般生起，是为生起各别觉。孩童等各类众生，先前未知的法性二空圆成实，若能知晓，则称为未识或未觉各别觉。如是，以了知此五义之故，称为菩萨。此亦是从了知二谛之方式而言。又，了知二谛之其他五种方式为：由他起之识，三界之所取能取显现一切，皆由此生，然执着于此则恒常受苦。若能了知所取与能取实无自性，是为了知无义。了知二空自性圆成实，是为了知胜义。了知一切二取显现皆唯是遍计所执，是为了知所取能取显现之义皆是遍计所执。了知蕴、界、处等所摄一切法，是为了知世俗。了知所知之境、能知之基、能知者，以及了知，即了知三轮不可得，是为了知胜义。如是，以了知三自性与二谛等五法之故，称为菩萨。又，以了知五种次第，故称为菩萨，即了知成就无上大菩提，是为了知于色究竟天显现三身。了知处所，即知于有边际之菩萨，以兜率天之菩萨之相安住，并利益诸天。随觉入胎，即知于赡部洲入母胎，并于彼处成熟有情。了知次第，即知从胎中出生，于王宫之中享受五欲，出家，行
English
Understanding what was not understood about dependent origination, and that with the cessation of ignorance, actions cease, etc., knowing the forward and reverse order of dependent origination is called individually realizing subsequent understanding. Understanding that phenomena without intrinsic characteristics are mere constructs is called individually realizing the absence of phenomena. Knowing that all appearances of object and subject arise dependently, like a flash of lightning, is called individually realizing arising. When various beings, such as children, come to know the two emptinesses of the nature of phenomena, which they did not know before, this is called individually realizing what was not known or understood. Thus, because of individually realizing these five meanings, one is called a Bodhisattva. This is also from the perspective of understanding the two truths. Furthermore, five other ways of understanding the two truths are: From the dependent consciousness, all appearances of object and subject in the three realms arise, and clinging to them causes constant suffering. Understanding that object and subject have no inherent existence is called realizing meaninglessness. Realizing the perfect nature of the two emptinesses is called realizing ultimate truth. Understanding that all dualistic appearances are merely constructs is called realizing that the meaning of all appearances of object and subject are constructs. Understanding all phenomena included in the aggregates, elements, sense bases, etc., is called realizing conventional truth. Realizing that the object to be realized, the basis of realization, the one who realizes, and the realization itself, i.e., realizing the three spheres are unobservable, is called realizing ultimate truth. Thus, because of realizing these five dharmas, the three characteristics and the two truths, one is called a Bodhisattva. Furthermore, one is called a Bodhisattva by knowing five stages: Realizing the attainment of unsurpassed great enlightenment is realizing the manifestation of the three bodies in Akanishta. Knowing the place is knowing that the Bodhisattva of final existence abides in the Tushita heaven in the form of a Bodhisattva and benefits the gods. Subsequent realization of entering the womb is knowing that one enters the womb of a mother in Jambudvipa and ripens beings there. Knowing the order is knowing that one emerges from the womb, enjoys the five desires in the palace, renounces and goes forth, and practices austerities.
Chinese
并且，知道在金刚座（菩提伽耶）上以化身示现圆满正等觉。从成佛后，为了消除一切众生的疑惑而转法轮，了悟这些因由，因此称为菩萨。这是指最后有者的菩萨在色究竟天以报身的所依示现大菩提，然后以化身在赡部洲示现大菩提之方式的知晓方面所作的阐述。第二，从知晓的十一种分类之门来阐述菩萨，由于知晓和了悟十一种知晓的类别，因此也称为菩萨。十一种类别是：过去、未来、现在三种，以及内部和外部，粗大和微细，低劣和 श्रेष्ठ，近和远之知晓。其中，具有智慧的菩萨知晓过去之法，对智慧的获得或证得称为知晓，因为过去之法先前已经获得了各自的体性。了悟未来将要产生的法，称为未获得之知晓，因为这些法现在尚未成立或获得自己的体性。了悟现在之法，称为安住，因为已经产生而未灭。菩萨以自己的智慧了悟无常、痛苦等，称为内部知晓，因为是内部以自己的智慧了悟的；从善知识他人所教导的因缘而知晓，是随顺于外部的因缘而了悟；分别阐述诸法各自的自相和共相之智慧，是依赖于名、词、字母的粗大。内部安住于等持之智慧，是不以言语表达而安住于无分别的寂静。七地以下，因为具有微细的我执习气，所以是有我之智慧，即是凡庸或低劣。八地以上，由于无分别的智慧任运成就，甚至没有微细的我执习气，所以是断我之智慧，即是 श्रेष्ठ。或者，有我是指胜解行地的证悟，因为尚未舍弃能取所取的分别。在圣者地，舍弃了能取所取的分别，所以称为断我。智慧尚未成熟是指七地以下的智慧，即是不分别的
English
And, knowing that the manifestation of complete and perfect enlightenment by the emanation body on the Vajra Throne (Bodh Gaya). From the time of becoming Buddha, to dispel the doubts of all sentient beings by turning the wheel of Dharma, understanding these causes, therefore called Bodhisattva. This refers to the explanation made from the aspect of knowing the manner in which the Bodhisattva of the last existence manifested great enlightenment in Akanishta with the support of the enjoyment body, and then manifested great enlightenment in Jambudvipa with the emanation body. Second, the Bodhisattva is explained from the perspective of eleven categories of knowledge. Because of knowing and understanding the eleven categories of knowledge, it is also called Bodhisattva. The eleven categories are: the three of past, future, and present, as well as internal and external, coarse and subtle, inferior and superior, near and far knowledge. Among them, the Bodhisattva who possesses wisdom knows the past Dharma, and the attainment or realization of wisdom is called knowledge, because the past Dharma has already obtained its respective nature. Understanding the Dharma that will arise in the future is called the knowledge of the unobtained, because these Dharmas have not yet been established or obtained their own nature. Understanding the present Dharma is called abiding, because it has arisen and has not ceased. The Bodhisattva understands impermanence, suffering, etc., with his own wisdom, which is called internal knowledge, because it is internally understood with his own wisdom; knowing from the causes taught by other virtuous friends is understanding in accordance with external conditions; the wisdom that separately explains the self-characteristics and general characteristics of all Dharmas is the coarse based on name, word, and letter. The wisdom of internally abiding in Samadhi is the tranquility of abiding in non-conceptual without expressing in words. Below the seventh ground, because of the subtle habit of clinging to self, it is the wisdom with self, which is ordinary or inferior. Above the eighth ground, because the non-conceptual wisdom is spontaneously accomplished, and there is not even the subtle habit of clinging to self, it is the wisdom of conquering self, which is superior. Or, having self refers to the realization of the stage of application of aspiration, because the distinction between grasper and grasped has not been abandoned. In the stage of the noble ones, the distinction between grasper and grasped is abandoned, so it is called conquering self. Immature wisdom refers to the wisdom below the seventh ground, which is non-conceptual.
Tibetan
་ཡེ་ཤེས་འབད་རྩོལ་མེད་པར་ལྷུན་གྲུབ་ཏུ་མ་ཐོབ་པའི་ཕྱིར་རོ། །འདི་ནི་རིང་བའི་བློའོ། །ས་བརྒྱད་པ་ཡན་ཆད་ཀྱི་བློ་གྲོས་ནི་ཡང་དག་པར་སྨིན་པ་ཞེས་བྱ་སྟེ། རྣམ་པར་མི་རྟོག་ཡེ་ཤེས་འབད་རྩོལ་མི་དགོས་པར་ལྷུན་གྱིས་གྲུབ་པའི་ཕྱིར་འདི་ནི་ཉེ་བའི་བློ་གྲོས་ཏེ་སངས་རྒྱས་ཀྱི་ས་ལ་ཉེ་བའི་ཕྱིར་རོ། །ཡང་ན་མོས་སྤྱོད་ཀྱི་ས་དང་། འཕགས་པའི་ས་ལ་མ་སྨིན་པ་དང་སྨིན་པ་ཞེས་བྱའོ། །ཐེག་པ་ཆེན་པོ་མདོ་སྡེའི་རྒྱན་ལས་ཡོན་ཏན་གྱི་ལེའུ་སྟེ་ཉི་ཤུ་པ་རྣམ་པར་བཤད་པའོ།། །། ཉེར་གཅིག་པ་སྤྱོད་པ་མཐར་ཐུག་པའི་ལེའུ། དྲུག་པ་སྤྱོད་པ་དང་མཐར་ཐུག་གི་ལེའུ་འདི་ལ། བྱང་ཆུབ་སེམས་དཔའི་རྟགས་དང་། སྐྱེ་བ་བཞེས་པའི་ཚུལ་དང་། ས་ཐོབ་པའི་ཚུལ་དང་། མཐར་ཐུག་གི་ཡོན་ཏན་བསྟོད་པའི་སྒོ་ནས་བསྟན་པ་བཞི་ལས། དང་པོ་དུ་བའི་རྟགས་སམ་མཚན་མ་ལས་མེར་ཤེས་པ་བཞིན་དུ་གང་བྱང་ཆུབ་སེམས་དཔའ་ཡིན་པ་དེ་ལ་ཕར་ཕྱིན་དྲུག་བསྒྲུབ་པ་དང་རྗེས་སུ་མཐུན་པའི་མཚན་མ་ལྔ་སྣང་བར་འགྱུར་ཏེ། མཚན་མ་དེ་དག་ལས་འདི་ནི་བྱང་ཆུབ་སེམས་དཔའ་འོ་ཞེས་ཤེས་པར་གྱུར་ནས་བྱང་ཆུབ་སེམས་དཔའི་གྲངས་སུ་བགྲང་བར་བྱེད་དོ། །མཚན་མ་ལྔ་ནི་སྙིང་བརྩེ་བ་དང་ལྡན་པས་སེམས་ཅན་ཡོངས་སུ་འཛིན་པ་དང་། འཇིག་རྟེན་དང་ཆོས་གཏམ་ལེགས་པར་སྙན་པར་སྨྲ་བ་དང་ལྡན་པ་དང་། གཞན་དོན་དུ་འཇིགས་པ་དང་སྡུག་བསྔལ་གང་གིས་ཀྱང་མི་ཞུམ་པར་བརྟན་པ་ཉིད་དང་། དངོས་པོ་ཐམས་ཅད་སྦྱིན་པ་ལ་རྟག་ཏུ་བག་མི་འཁུམ་པར་ལག་བརྐྱངས་ཏེ་གཏོང་བ་ཉིད་དང་། གསུང་རབ་ཀྱི་དགོངས་པ་ ངེས་པར་འགྲེལ་བ་དང་རྣམ་པ་ལྔ་པོ་འདི་དག་བློ་ལྡན་བྱང་ཆུབ་སེམས་དཔའ་རྣམས་ཀྱི་རྟགས་ཡིན་ནོ། །དེ་ཡང་སྙིང་རྗེས་སེམས་ཅན་ཡོངས་སུ་གཟུང་བ་དང་། སྙན་པར་སྨྲ་བས་མོས་པ་ཐོབ་པ་དང་། བརྟན་པས་སྡུག་བསྔལ་གྱིས་མི་སྐྱོ་བ་དང་། ལག་བརྐྱང་བ་དང་དགོངས་ཟབ་འགྲེལ་པ་གཉིས་ཀྱི་སྒོ་ནས་ཟང་ཟིང་དང་ཆོས་ཀྱིས་སེམས་ཅན་རྣམས་བསྡུ་བའི་ཕྱིར་ན། དང་པོ་བསམ་པ་དང་ནི་ཕྱི་མ་བཞི་སྦྱོར་བ་ཡིན་པ་ལས་རྟགས་ལྔར་རྣམ་པར་ཤེས་པར་བྱའོ། །དེ་ལ་སྙིང་རྗེའི་རང་བཞིན་ནི་བསམ་པ་དང་ལྡན་པ་དང་བསྒྲུབ་པ་དང་ལྡན་པ་གཉིས་ལས། བསམ་པ་ལ་མི་དགེ་བ་ལས་བསླངས་ཏེ་དགེ་བ་ལ་བཞག་པ་ཕན་པའི་བསམ་པ། ངན་སོང་གསུམ་སོགས་ཀྱི་སྡུག་བསྔལ་བསལ་ནས་མཐོ་རིས་ཀྱི་བདེ་བ་བཞག་པ་བདེ་བའི་བསམ་པའོ། །སྒྲུབ་པ་དང་ལྡན་པ་ནི་ཕན་བདེའི་བསམ་པ་དེ་ལྟ་བུ་ལ་བརྟེན་ནས་སྒོ་གསུམ་གྱི་སྒོ་ན
Chinese
因为没有通过努力而自然成就的智慧。这是遥远的智慧。第八地及以上的智慧被称为完全成熟，因为不需要努力的无分别智慧自然成就，这是邻近的智慧，因为它邻近佛的境界。或者，信行地和圣地被称为未成熟和成熟。大乘经庄严论中功德品第二十的解释完毕。 第二十一品 究竟行品 第六 行与究竟品中，菩萨的标志、受生之方式、获得地的状态、以及通过赞叹究竟功德的方式来展示，共有四种。首先，就像从烟的标志中得知有火一样，凡是菩萨，都会显现出五种与修持六度相符的标志。从这些标志中得知这是菩萨，然后被计入菩萨的行列。这五种标志是：具有慈悲心，完全摄受众生；善于以悦耳之语讲述世间和佛法；为了他人的利益，不被任何恐惧和痛苦所动摇，具有坚定性；对于一切事物的布施，总是毫不犹豫地伸出手来施舍；以及正确地解释经文的含义。这五种品格是有智慧的菩萨的标志。也就是说，通过慈悲来摄受众生，通过悦耳之语获得信仰，通过坚定性不被痛苦所动摇，通过伸出手来和解释深奥的含义这两种方式，通过物质和佛法来摄受众生。因此，第一个是意念，后四个是行为，应该从这五个标志来理解。其中，慈悲的自性具有意念和实践两种。意念方面，从不善中转化而安住于善，是利益的意念；消除三恶道等的痛苦，而安住于善趣的安乐，是安乐的意念。实践方面，依赖于这样的利乐意念，通过三门
English
Because wisdom is not spontaneously attained without effort. This is distant wisdom. The wisdom of the eighth bhumi and above is called fully matured, because non-conceptual wisdom that does not require effort is spontaneously accomplished, this is near wisdom because it is near to the state of Buddhahood. Alternatively, the bhumi of faith and the arya bhumi are called immature and mature. The explanation of the twentieth chapter, the chapter on qualities, from the Mahayana Sutra Ornament is complete. Twenty-first Chapter: The Chapter on Ultimate Conduct. Sixth: In this chapter on conduct and the ultimate, there are four ways of showing: the signs of a Bodhisattva, the manner of taking birth, the state of attaining the bhumis, and praising the ultimate qualities. First, just as one knows fire from the sign of smoke, whoever is a Bodhisattva, five signs that are in accordance with the practice of the six perfections will appear. From these signs, it is known that this is a Bodhisattva, and then they are counted among the Bodhisattvas. The five signs are: having compassion and completely taking hold of sentient beings; being skilled in speaking pleasantly about worldly and Dharma matters; being steadfast in not being shaken by any fear or suffering for the sake of others; always giving without hesitation, extending a hand to give all things; and correctly interpreting the meaning of the scriptures. These five qualities are the signs of wise Bodhisattvas. That is, sentient beings are taken hold of through compassion, faith is obtained through pleasant speech, one is not discouraged by suffering through steadfastness, and through the two means of extending a hand and explaining profound meanings, sentient beings are gathered through material things and the Dharma. Therefore, the first is intention and the latter four are actions, and the five signs should be understood in this way. Among them, the nature of compassion has both intention and practice. In terms of intention, transforming from non-virtue and abiding in virtue is the intention of benefit; eliminating the suffering of the three lower realms and abiding in the happiness of higher realms is the intention of happiness. In terms of practice, relying on such an intention of benefit and happiness, through the three gates