Chinese
以清净的布施等方便与智慧相结合的道路，是不住涅槃的修持；10. 不住二边的般若波罗蜜多，以不离之威力，于多劫中修持，使二资粮毫不颠倒地圆满成就；11. 如同海中船坏时抓住木板一样，不作分别地缘于诸法之如是性，不舍般若波罗蜜多而精进，以执持；12. 四者是见道谛之四种智慧。如同打碎瓶子的比喻，以增上意乐缘于法界自性之无上菩提，唯修菩提心及其所依；13. 如同入海之船修与未修的比喻。布施与戒律等十度圆满之因的集合，或道路完全具足；14. 如同一百二十岁老朽之人所依靠的比喻，不退失道，依赖于外在的摄受善知识，以及内在的摄受悲心空性双运，以从有寂中执持；15. 诸法皆无自性，故于道无有执著与实执之体验，且将善根回向菩提；16. 四者是证悟道谛之四种智慧。如是，殊胜之相是十六自性，当知。以不可思议等所区分之如是性，是真实缘取的对境，以此能总摄三乘之断证等，菩萨道是：较之其他下劣之声闻缘觉道，极为超胜，故名殊胜道。第三、作用之相。 基智、道智、一切智三者之作用相中。首先，基智之三种作用是：依于所依菩提心之方便基智之加行，对于所化有情，未来后世之利益，1. 完整修持道，从而与究竟决定之善相连；于此生中，远离身心之痛苦，且于后世，暂时获得增上生之安乐；2. 以及通过安置于无余涅槃，从而永久救脱五道众生的一切痛苦；3. 三者是基
English
The path of combining pure generosity and other skillful means with wisdom is the practice of non-abiding nirvana; 10. The Prajnaparamita that does not abide in the two extremes, through the power of not being separated, is cultivated for many kalpas, so that the two accumulations are perfectly accomplished without being reversed; 11. Like grabbing a plank when a boat is broken in the sea, without discrimination, focus on the suchness of all dharmas, and strive without abandoning Prajnaparamita, with holding; 12. The four are the four wisdoms of seeing the truth of cessation. Like the analogy of breaking a bottle, with superior intention, focus on the essence of the dharma realm, the supreme Bodhi, and only cultivate the Bodhicitta and its basis; 13. Like the analogy of a boat entering the sea, whether it is repaired or not. The collection of causes for the perfection of the ten paramitas such as generosity and discipline, or the complete path is complete; 14. Like the analogy of a 120-year-old man relying on, what depends on not retreating from the path is the external spiritual friend, and the internal spiritual friend, compassion and emptiness, holding from falling into samsara and nirvana; 15. All dharmas are without self-nature, so there is no experience of attachment and clinging to the path, and the roots of virtue are dedicated to Bodhi; 16. The four are the four wisdoms of realizing the truth of the path. Thus, the characteristics of the special are the sixteen self-natures, which should be known. The suchness distinguished by the inconceivable, etc., is the object of true focus, which can summarize the abandonment and realization of the three vehicles, etc. The Bodhisattva path is: Compared with other inferior Shravaka and Pratyekabuddha paths, it is extremely superior, so it is called the special path. Third, the aspect of action. The aspect of action of the three: Basis Wisdom, Path Wisdom, and All-Knowing Wisdom. First, the three actions of Basis Wisdom are: Relying on the means of the dependent Bodhicitta, the practice of Basis Wisdom, for the sentient beings to be tamed, the benefit of the future life, 1. Completely cultivate the path, so as to be connected with the ultimate definite good; In this life, be free from the suffering of body and mind, and in the future life, temporarily obtain the happiness of higher rebirth; 2. And by placing in the nirvana without remainder, thereby permanently saving all the suffering of the five types of beings; 3. The three are the basis
Chinese
从具有蕴等的有情众生，从使彼等作用得以进行的反体方面来说。第二，道智结合的作用特征有七种：依靠道智的结合，救护所化众生等的一切有情众生脱离生老病死等之法，安置于涅槃的殊胜安乐中；4、以证悟无生灭之道，行持安住之事，对于因执著事物而痛苦的有情众生，成为给予喘息之处；5、对于被有相分别所束缚和折磨的众生，以证悟无取舍之道而作为助伴；6、以遮止常断有寂之边，行持如河流中央之洲屿般的作为；7、将众生完全引导至成就暂时和究竟二利的陆地，称为；8、以无所缘而无勤任运成就利他；9、为了利他，虽然必须通过三乘，但为了自利，却不显现其果，此乃七种自性。10、第三，遍智的作用特征有一种：最后是依处的事业11，即获得了一切种智的智慧身，此身成为随顺方时一切有情众生暂时和究竟之利，如意自在的依处。也就是说，一切法不超出遍智的体性，从现证菩提的自性中观照，恒常不动的，不费任何努力，时时常在，并且以周遍一切方向的事业之行，将众生安置于暂时的道之依处和道上，最终安置于不住涅槃大菩提之境的依处。这十一种即是象征自续三智之母的结合，是具有产生殊胜利他之能力的，因此是作用的特征。其中，基智有三种，道智中有恒常利益的救护，如水与莲花般分离，远离贪欲的湿气，洲屿行持着觉悟自他之利的依处之体性，最后是世间的依处的事业成佛，由此成为有情众生的依处，以遍智了知。
English
From sentient beings possessing aggregates and the like, from the perspective of enabling those functions to proceed. Second, there are seven characteristics of the function of combining the path wisdom: Relying on the combination of the path wisdom, saving all sentient beings, such as those to be tamed, from the laws of birth, aging, sickness, and death, and placing them in the supreme bliss of Nirvana; 4. By realizing the path of no arising and ceasing, performing the activity of abiding, becoming a place of respite for sentient beings suffering from clinging to things; 5. For those who are bound and tormented by conceptual thoughts, the path of realizing no acceptance or rejection acts as a companion; 6. By preventing the extremes of permanence, annihilation, existence, and peace, it acts like an island in the middle of a river; 7. It is said to completely guide beings to the dry land where both temporary and ultimate benefits are achieved; 8. Without object, it spontaneously accomplishes the benefit of others without effort; 9. Although it is necessary to arise through the three vehicles for the benefit of others, it does not manifest its fruit for the benefit of oneself, and this is the nature of the seven. 10. Third, there is one characteristic of the function of omniscience: The last is the activity of the basis 11, that is, having obtained the body of wisdom of all-knowing, that itself becomes the basis for all temporary and ultimate benefits of sentient beings in all directions and times, fulfilling their wishes. That is to say, all dharmas do not go beyond the nature of omniscience, and from the nature of manifesting enlightenment, they are seen as constantly unmoving, without any effort, always constant, and with the activity of pervasive actions in all directions, placing beings on the temporary basis of the path and on the path, and ultimately placing them on the basis of the state of non-abiding Nirvana, great enlightenment. These eleven symbolize the union of the mother of the three wisdoms of one's own mind, and are the characteristics of the function because they have the ability to generate special benefits for others. Among them, there are three base wisdoms, and in the path wisdom, there is the protection of constant benefit, separated like water and lotus, separated from the moisture of desire, the island performs the nature of the basis for realizing the benefit of oneself and others, and finally, the activity of the basis of the world, becoming a Buddha, thereby becoming the basis of sentient beings, knowing with omniscience.
Chinese
从而显示一切法不离无生之状态等等。第四，自性相：基智、道智、遍智的自性相三种。第一，基智之四：经中说：“善哉，大菩提此乃贪欲、嗔恚、愚痴所尽之处，是为寂静之自性。”又说：“大菩提此乃贪欲、嗔恚、愚痴之相所远离。”等等。何为修习之自性？一，远离贪等烦恼之显现；二，远离彼烦恼之相，即三门之恶趣；三，远离彼烦恼之因，即相，亦即清净、安乐、常、我的分别；四，远离对不共品烦恼和共品无烦恼之执着。其中，前三者是就远离烦恼障而言，后者是就远离所知障而言。第二，道智之五：经中说：“大菩提，我等应使一切有情完全脱离痛苦。”虽发此誓愿，然因不见有情及有情之假立，故此事甚难。等等。意为，胜义中虽不见有情，然于世俗中发誓度化彼等，故甚为艰难；五，不堕入下劣道，决定安住于大乘道；六，以无数劫之时间来成办，专心致志于三大事业；七，不执着于所观境之三轮；八，遮止对能观之色乃至遍智之显现执着，此乃五者。九。第三，遍智之七：何为缘于三智之所有境之真如？十，舍弃对实有和非实有之执着，故与世间一切相违；十一，因见一切法之真如，故对所有应知之法，以无碍之智慧观照，此乃证悟二谛无别之究竟智慧；十二，遍智于能取与所取之体性中，无有可认知之基；十三，以真如之体性，无有从上到上成为果之过程；十四，无有因。
English
Thus, it shows that all dharmas do not deviate from the state of non-origination, and so on. Fourth, the nature aspect: the three nature aspects of the base wisdom, the path wisdom, and the omniscient wisdom. First, the four of the base wisdom: The sutra says: "Excellent, this great Bodhi is the end of desire, hatred, and ignorance, and is the nature of tranquility." It also says: "This great Bodhi is far from the signs of desire, hatred, and ignorance." and so on. What is the nature of practice? 1. Being separated from the manifestation of afflictions such as attachment; 2. Being separated from the signs of those afflictions, that is, the evil realms of the three doors; 3. Being separated from the cause of those afflictions, that is, the sign, that is, the discrimination of purity, happiness, permanence, and self; 4. Being separated from attachment to dissimilar afflictions and similar non-afflictions. Among them, the first three are in terms of being separated from the affliction obscuration, and the latter is in terms of being separated from the knowledge obscuration. Second, the five of the path wisdom: The sutra says: "Great Bodhi, we should completely liberate all sentient beings from suffering." Although this vow is made, it is difficult because sentient beings and the imputation of sentient beings are not seen. and so on. It means that although sentient beings are not seen in the ultimate sense, it is very difficult to vow to liberate them in the conventional sense; 5. Not falling into inferior paths, but definitely abiding in the Mahayana path; 6. Accomplishing with countless eons, focusing on the three great undertakings; 7. Not clinging to the three wheels of the object of meditation; 8. Preventing all clinging to the appearance of the object of observation, from form to omniscience, these are the five. 9. Third, the seven of omniscience: What is it that is called focusing on the suchness of all objects of the three wisdoms? 10. Abandoning all clinging to reality and non-reality, it is contrary to everything in the world; 11. Because of seeing the suchness of all dharmas, there is unobstructed wisdom to observe all knowable dharmas, this is the ultimate wisdom of realizing the non-duality of the two truths; 12. Omniscience has no basis for cognition in the nature of the grasper and the grasped; 13. With the nature of suchness, there is no process of becoming a result from above to above; 14. Without cause.