Chinese
是五种观察智慧。其中，首先，一切法如以名言说般，众生虽执着于义，然应证成唯是名言，如所说般义未成就。其理由是，安立为名言之理由乃是依他起的所取显现之诸法。应知彼等是随心而现之缘起差别。分别念是心心所之相，显现为能取之分。八识聚是依他起的实物。应以确定其自性之方式而思维。彼三者依次与前三例相配。如是，真如是圆成实性。彼是无有各别自证，故不可思议。初地现证真如之时，如闻得决定获得菩提之善妙书信般生起欢喜。以无分别智为主之菩提分法，被认为是第五例之所诠。如《摄大乘论》云：“云何圆成实？谓由四种清净之法应知，自性清净即是真如，离垢清净即是真如，谓离一切障。彼之能得道之清净菩提分法，彼之生因所缘清净，乃是大乘之法。”如是等。三自性之遍计所执应被证成无有。于依他起，有遍净之缘起和自性。于圆成实，有不变圆成实和不颠倒圆成实，应分别了知此四者等，并与四者相配。就补特伽罗而言，应观待不了解者、怀疑者和邪解者。首先，虽说了成立大乘是佛语之方式等，然此处因恐繁多故未说。论师智吉祥称已显示将应证成等之义与名、理由等五者相配不应理，并说自宗之五种义理与上方义知、义示等之词相配，下方与成立大乘是佛语等相配，此二者中下方是世亲所许。应证成者是成立大乘是佛语，发心之境是皈依处至上之
English
These are the five observing wisdoms. Among them, first, all dharmas are like being expressed by names, although beings are attached to the meaning, it should be proven that it is only a name, and the meaning is not accomplished as it is said. The reason is that the reason for establishing it as a name is the appearance of the apprehended objects of other-dependence. It should be known that these are the differences of dependent origination that appear according to the mind. Discrimination is the aspect of mind and mental factors, appearing as the aspect of the grasper. The eight aggregates of consciousness are the actual objects of other-dependence. It should be contemplated in a way that determines its nature. These three should be matched with the previous three examples in order. Likewise, Suchness is the perfectly established reality. It is inconceivable because it lacks individual self-awareness. When Suchness is directly realized on the first ground, joy arises as if hearing a good letter that confirms the attainment of Bodhi. The dharmas that are in accordance with Bodhi, with non-discriminating wisdom as the main, are considered to be the objects of the fifth example. As the Compendium of The Great Vehicle says: "What is the perfectly established reality? It should be known by four kinds of pure dharmas, the purity of self-nature is Suchness, the purity of being free from defilements is Suchness, which means being free from all obscurations. The pure Bodhi-affiliates of the path that obtains it, the pure object of the cause of its arising, is the Dharma of the Great Vehicle." Like that. The completely imputed nature of the three self-natures should be proven to be non-existent. In other-dependence, there are the dependent origination of complete purification and self-nature. In the perfectly established reality, there are the immutable perfectly established reality and the non-inverted perfectly established reality. These four should be distinguished and matched with the four. In terms of individuals, it should be viewed in relation to those who do not understand, those who doubt, and those who have wrong views. First, although the ways of establishing the Great Vehicle as the words of the Buddha etc. have been said, they are not mentioned here for fear of being too numerous. Teacher Jñanaśrī has shown that it is unreasonable to match the meaning of what should be proven etc. with the five, such as name, reason etc., and said that the five meanings of his own system should be matched with the words such as meaning-knowing, meaning-showing etc. above, and the lower should be matched with establishing the Great Vehicle as the words of the Buddha etc. Among these two, the lower one is accepted by Vasubandhu. What should be proven is establishing the Great Vehicle as the words of the Buddha, and the object of generating the mind is the supreme refuge.
Chinese
以及，近取因大乘之种姓修习三者。 细分之，所知发心和，成办二利二者。 所思深奥和广大的真如二者中，此处为深奥。 不可思议力圆满成熟二者。 圆满成就菩提。 像这样存在的知晓方式是修习时所说的，珍宝之器如打开般的经文语句。 总结也如是宣说。 以此如何修学？ 从信解到教诫后开示之间。 以先前的次第，以大乘确定修习，从信解到修习之间，细分所知教诫后开示。 所思广大之方便是摄事，波罗蜜多，无量供养等和道次第。 不可思议功德。 圆满成就是证悟的究竟义之时。 如此所说的那一切都是智者们的善说，然而如果将此论著的全部要义结合起来，并以容易理解的方式来说，那么，所要修习的是，如同以大乘确定修习，如同将黄金锤炼成饰品一般，对那确定的教言不生起不理解、邪解、怀疑，从而生起享用大乘的欢喜。 特别要了解的是大乘的特点，什么是呢？即从皈依直到修习之间。 也就是说，对于声闻们来说，也有皈依三宝，具有小乘的种姓，在为自己利益的寂静安乐之果位上发心，修习道、学、三者，但小乘的这些低劣之处，大乘是如何超胜的呢？因为了解了超胜之差别，所以为了更加欢喜大乘之道，如同莲花盛开一般，生起心向大乘的欢喜。 像这样了解大小乘的差别之后，进入大乘，对此所要思考的是，从大乘所开示的真如之义，以及大乘菩萨的神通力，以及根器圆满成熟之方式进行思考，从而对真如之义获得定解，以及菩萨能够成办二利之神力，以及成就此的根器圆满成熟
English
And, the three of the proximate cause of the Mahayana lineage to be cultivated. In detail, the knowable mind generation and, the accomplishment of the two benefits. Of the two to be contemplated, the profound and the vast suchness, here is the profound. The inconceivable power fully matured two. Fully accomplished is enlightenment. The way to know that it is like this is what is said at the time of cultivation, and the scripture words like opening the precious vessel. The summary is also taught in this way. How to learn from this? From faith to the post-instruction instruction. In the previous order, the Mahayana is determined to practice, from faith to practice, and the detailed knowledge is taught after the instruction. The vast means of contemplation are the collection of things, Paramita, immeasurable offerings, etc. and the path order. Inconceivable merits. The time of complete accomplishment is the ultimate meaning of realization. All those said are the good words of the wise, but if all the essential points of this treatise are combined and expressed in an easy-to-understand way, then what is to be cultivated is that the Mahayana is determined to practice, just like hammering gold into ornaments, there is no misunderstanding, misinterpretation, or doubt about that determined teaching, so that the joy of enjoying the Mahayana arises. In particular, what needs to be understood is the characteristics of Mahayana, what is it? That is, from refuge to practice. In other words, for the Shravakas, there is also taking refuge in the Three Jewels, having the lineage of the Hinayana, generating the mind in the peaceful and happy state for their own benefit, and practicing the three of the path, learning, but how does the Mahayana surpass the inferiority of these Hinayana? Because of understanding the difference of surpassing, in order to be more happy with the Mahayana path, like a lotus flower blooming, the joy of the mind turning to the Mahayana arises. Like this, after understanding the difference between the Great and Small Vehicles, entering the Great Vehicle, what is to be contemplated is, from the meaning of suchness taught by the Great Vehicle, and the magical power of the Great Vehicle Bodhisattva, and the way in which the faculties are fully matured, so that a definite understanding of the meaning of suchness is obtained, and the magical power of the Bodhisattva to accomplish the two benefits, and the faculties that accomplish this are fully matured.
Tibetan
འི་ཐབས་ལ་རང་ཉིད་འཇུག་པར་འགྱུར་ཏེ་ཟས་གཡོས་ལེགས་ཟ་བ་བཞིན་དུ་གང་ཟག་དེ་ཡང་དེ་ཁོ་ན་ཉིད་ཤེས་པ་དང་། མཐུ་ཆེན་པོ་སྒྲུབ་པ་དང་རང་གི་དབང་པོ་སྨིན་པའི་ཡོན་ཏན་ཅི་རིགས་ཐོབ་པ་ཉམས་སུ་མྱོང་བའི་དགའ་བ་བསྐྱེད་པས་སོ། །བསམ་གྱིས་མི་ཁྱབ་པ་ནི་བྱང་ཆུབ་ཡིན་ཏེ། སྤྱིར་དེ་ཁོ་ན་ཉིད་ཀྱང་སོ་སོ་རང་རིག་པ་མེད་པས་ཇི་ལྟ་བ་བཞིན་དུ་བསམ་གྱིས་མི་ཁྱབ་པ་ཡིན་ཡང་། སྤྱི་མཚན་ཙམ་གྱི་སྒོ་ནས་ཐོས་བསམ་གྱིས་བསམ་པར་བྱ་བ་ཡིན་པར་འགལ་བ་མེད་ལ། དེ་བཞིན་དུ་བསམ་གྱིས་མི་ཁྱབ་པ་བཞི་གསུངས་པའི་ཡ་གྱལ་སངས་རྒྱས་ཀྱི་ཕྲིན་ལས་སོགས་བསམ་གྱིས་མི་ཁྱབ་པ་ནི་བསམ་མི་ཁྱབ་པ་རྣམས་ཀྱི་ནང་ནའང་དེ་བས་ཆེས་ལྷག་པ་མེད་པ་ཡིན་ཡང་། འདིར་བྱང་ཆུབ་དེའི་རང་བཞིན་གཏན་ལ་ ཕབ་པས་བསམ་གྱིས་མི་ཁྱབ་པའི་བྱང་ཆུབ་དེ་ལྟ་བུ་ཡང་ད་ལྟ་དེའི་ཡོན་ཏན་གྱི་ཆ་ཤས་ཙམ་མངོན་དུ་མ་གྱུར་ཀྱང་། ཐེག་པ་ཆེན་པོའི་ལམ་ལ་ཞུགས་ན་དེ་ནམ་ཞིག་འཐོབ་རུང་བར་ཤེས་པ་ནི་འཕྲིན་ཡིག་ལེགས་པར་ཐོས་པའམ་མཐོང་བ་འདྲ་སྟེ། རྒྱལ་པོ་སོགས་ཀྱི་འཕྲིན་ཡིག་ལས་ཁྱོད་ལ་བྱ་དགའ་སོགས་འདི་དང་འདི་ལྟ་བུ་བྱེད་དོ་ཞེས་པའི་འཕྲིན་ཐོས་ཚེ་བྱ་དགའ་དེ་ད་ལྟ་མངོན་དུ་མ་གྱུར་ཀྱང་། སླད་ནས་ཐོབ་ངེས་སོ་སྙམ་དུ་དགའ་བ་སྐྱེ་བ་བཞིན་ནོ། །དེ་ལྟར་བྱང་ཆུབ་དེ་ནི་ཡོངས་སུ་གྲུབ་པ་རྟོགས་པའི་དོན་སོ་སོ་རང་གིས་རིག་པར་བྱ་བ་ཡིན་པས་བསམ་གྱིས་མི་ཁྱབ་པ་ཡིན་ལ། དེ་ཉིད་སྒྲུབ་པར་བྱེད་པའི་རྒྱུ་ལམ་གྱི་ཆོས་ཐམས་ཅད་ལ་བྱང་ཆུབ་ཀྱི་ཕྱོགས་དང་མཐུན་པའི་ཆོས་ཀྱི་ངོ་བོ་ཉིད་ཅེས་བྱ་བ་ཡིན་པས་ན། བྱང་ཆུབ་ཀྱི་ལེའུའི་རྗེས་ཀྱི་ལེའུ་མཐའ་དག་ནི་རིན་པོ་ཆེའི་སྒྲོམ་ཁ་ཕྱེ་བའི་དཔེ་དང་སྦྱར་བ་བྱ་བ་ཡིན་ནོ། །བྱང་ཆུབ་ཀྱི་སྐབས་སུ་རིན་པོ་ཆེའི་སྒྲོམ་ཁ་ཕྱེ་བའི་དཔེ་དངོས་སུ་བསྟན་ཕྱིར། དཔེ་འདི་བྱང་ཕྱོགས་ཀྱི་ཆོས་ལ་སྦྱར་མི་རིགས་སྙམ་ན། ཤིན་ཏུ་རིགས་ཏེ་ལམ་བྱང་ཆུབ་ཕྱོགས་མཐུན་གྱི་ཆོས་རྣམས་ཡོངས་སུ་རྫོགས་པའི་འབྲས་བུ་བྱང་ཆུབ་ཉིད་ཡིན་པས། དེ་ནི་རིན་པོ་ཆེའི་སྒྲོམ་ཁ་ཕྱེ་བའི་དཔེས་བསྟན་བྱ་མཐར་ཐུག་ཡིན་ཀྱང་། སྐབས་འདིར་བསམ་གྱིས་མི་ཁྱབ་པའི་བྱང་ཆུབ་དེ་ཐོས་བསམ་གྱིས་གཏན་ལ་འབེབས་པའི་སྐབས་ཡིན་པས། དཔེར་ན་འཕྲིན་ཡིག་ཏུ་ཁྱོད་ལ་རིན་པོ་ཆེ་དཔག་ཏུ་མེད་པས་ཡོངས་སུ་གང་བའི་སྒྲོམ་ཆེན་པོ་ཞིག་སྦྱིན་པར་བྱའོ་ཞེས་ཐོས་པ་དང་འདྲ་བའི་སྐབས་ཡིན་ཏེ། མི་སློབ་ལམ་ན་སྟོབས་སོགས་ཀྱི་ཡོན་
Chinese
之方法自己会进入，就像好好地吃烹饪好的食物一样，那个人也是如此，了知那真实，成办大威力，以及获得自己根成熟的各种功德，生起体验的喜悦。不可思议的就是菩提，一般而言，那真实也是没有各自自证的，所以如实地不可思议，然而从总相的角度通过闻思来思考是没有相违的。同样，所说的四种不可思议中的一种，佛的事业等不可思议，在不可思议的诸法中也是没有比那更超胜的。此处确定了菩提的自性，所以像那样不可思议的菩提，即使现在它的功德的一部分没有显现，如果进入大乘道，要知道那无论何时都能获得，就像很好地听到或看到书信一样。比如从国王等的书信中听到“给你做如此这般的奖赏”的信息时，即使奖赏现在没有显现，也像之后一定能获得一样生起欢喜。如此，那菩提是完全成就，是各自自己要了知的，所以是不可思议的。为了成办那，所有作为因道的法都叫做与菩提之品相顺应的法的体性，因此，菩提品之后的所有的章节都要与打开宝箧的比喻结合。在菩提的章节中，为了实际展示打开宝箧的比喻。如果认为这个比喻不应与菩提之品的法结合，那是非常合理的，因为道菩提品相顺应的诸法，其完全圆满的果就是菩提本身。那是打开宝箧的比喻所要展示的究竟，然而此处是通过闻思来确定不可思议的菩提的时候，比如就像在书信中听到“要给你一个装满无量珍宝的大箧”一样的时候。在无学道中有力量等的功
English
One will enter the method, just as one eats well-cooked food, that person also knows that truth, accomplishes great power, and obtains various qualities of ripening one's senses, generating the joy of experiencing. Inconceivable is enlightenment. In general, that truth is also without individual self-awareness, so it is truly inconceivable. However, there is no contradiction in contemplating it through hearing and thinking from the perspective of general characteristics. Similarly, among the four inconceivables mentioned, the activities of the Buddha, etc., are inconceivable, and there is nothing more supreme than that among the inconceivable phenomena. Here, the nature of enlightenment is determined, so even such an inconceivable enlightenment, even if only a part of its qualities has not yet manifested, if one enters the Mahayana path, one should know that it can be obtained at any time, just like hearing or seeing a letter well. For example, when one hears from a letter from a king, etc., "We will give you such and such a reward," even if the reward has not yet manifested, one feels joy thinking that one will surely obtain it later. Thus, that enlightenment is completely accomplished, and it is to be known by each individual, so it is inconceivable. All the causal path dharmas that accomplish that are called the nature of the dharmas that are in accordance with the aspects of enlightenment. Therefore, all the chapters after the chapter on enlightenment should be combined with the example of opening a treasure chest. In the chapter on enlightenment, the example of opening a treasure chest is actually shown. If one thinks that this example should not be combined with the dharmas of the aspects of enlightenment, it is very reasonable, because the completely perfect result of the dharmas that are in accordance with the path of enlightenment is enlightenment itself. That is the ultimate thing to be shown by the example of opening a treasure chest. However, here, it is the time to determine the inconceivable enlightenment through hearing and thinking, like hearing in a letter, "We will give you a large chest filled with immeasurable jewels." In the path of no more learning, there are qualities such as strength.