Chinese
是智慧的集合。因为是逐渐以各自的自性证悟内外处和所依蕴为空性的智慧。因此，普遍称为智慧的集合。加行道之顶法，其法性为空性。因为是证悟诸法法性为空性的智慧。安立第一地至第七地之间的智慧为法性，从如珍宝大空性到无舍空性之间。因为是证悟器世界，涅槃，依赖因缘和不依赖因缘，不断常之边，轮回和证悟之法各自的自性为空性的智慧。第八地的智慧，其法性为自性空性和诸法空性。因为是证悟圣者智见未造作之法的自性和从色蕴到一切智之间的一切法，各自的自性为空性。第九地的智慧，其法性为自相空性，不可得空性。因为是证悟诸法自相共相，过去现在未来各自的自性为空性的智慧。第十地的智慧，其法性为无事物之自性空性和事物空性。因为是证悟因缘的集合和近取蕴，各自的自性为空性的智慧。佛陀的智慧，其法性为无事物和，自性和他性空性的智慧。因为是证悟虚空等无事物和，圣者智见未造作的空性和，从作者他者空性的空性等，各自的自性为空性的智慧。如思择和失败之实性等。这些论典所阐述的十法，其法性为第一地的圆满修习。因为是安住于该地的菩萨以不缘取的方式修习，从而舍弃第一地的一切不顺品，获得一切功德的法。如行持戒律等。这些论典所阐述的八法，其法性为第二地的圆满。
English
It is a collection of wisdom. Because it is the wisdom that gradually realizes the emptiness of inner and outer sources and dependent aggregates with their respective self-natures. Therefore, it is universally known as the collection of wisdom. The supreme Dharma of the path of joining, its Dharma-nature is emptiness. Because it is the wisdom that realizes the Dharma-nature of all Dharmas as emptiness. Establishing the wisdom from the first to the seventh bhumi as Dharma-nature, from the great emptiness like a jewel to the emptiness without abandonment. Because it is the wisdom that realizes the world of containers, nirvana, dependence on causes and conditions and non-dependence on them, the extremes of permanence and annihilation not abandoned, samsara, and the Dharmas of realization, each with their own self-nature, as emptiness. The wisdom of the eighth bhumi, its Dharma-nature is self-nature emptiness and all Dharma emptiness. Because it is the wisdom that realizes the self-nature of Dharmas not created by the wisdom vision of the noble ones and all Dharmas from form to omniscience, each with their own self-nature, as emptiness. The wisdom of the ninth bhumi, its Dharma-nature is self-characteristic emptiness, unobtainable emptiness. Because it is the wisdom that realizes the self-characteristic and general characteristics of all Dharmas, past, present, and future, each with their own self-nature, as emptiness. The wisdom of the tenth bhumi, its Dharma-nature is the emptiness of the nature of non-things and the emptiness of things. Because it is the wisdom that realizes the collection of causes and conditions and the aggregates of close acquisition, each with their own self-nature, as emptiness. The wisdom of the Buddha, its Dharma-nature is the emptiness of non-things and the emptiness of self-nature and other-nature. Because it is the wisdom that realizes non-things such as space and the emptiness not created by the wisdom vision of the noble ones, and the emptiness of emptiness from the agent other, each with their own self-nature, as emptiness. Such as considering and failing reality, etc. The ten Dharmas explained by these treatises, their Dharma-nature is the complete practice of the first bhumi. Because it is the Dharma of abandoning all unfavorable qualities of the first bhumi and obtaining all qualities by the Bodhisattva abiding in that bhumi practicing in a non-apprehending manner. Such as practicing discipline, etc. The eight Dharmas explained by these treatises, their Dharma-nature is the complete practice of the second bhumi.
Chinese
是净治。住在该地的菩萨等如前。如“听闻不厌足”等，这些论典所说的五法，是三地的净治，理由如前。如“住于林野”等，这些论典所说的十法，是四地的净治，理由如前。如“亲近与获得”等，这些论典所说的十法，是五地的净治，因为若不舍弃你，则不能圆满获得五地的功德。这些论典以含义所指的十法，是五地的净治，理由如前。如“布施与戒律”等，这些论典所说的十二法，是六地的净治，理由如前。如“圆满六度”等，安住于六地究竟位的菩萨，舍弃了希求声闻、缘觉的心，因为圆满了舍弃大乘违品的戒律和一心利他的禅定波罗蜜多；舍弃了畏惧空性的心，因为圆满了对法确信领悟的忍辱波罗蜜多；舍弃了不喜舍弃内外财物的心，因为圆满了乐于布施的精进波罗蜜多；舍弃了即使贫穷也拒绝乞讨者的心，因为圆满了方便善巧的智慧波罗蜜多。如“我与有情”等，这些论典所说的二十法，是七地所应断除的，因为若不舍弃你，则不能圆满获得七地的功德。如“三解脱门”等，这些论典所说的二十法，是七地的净治，住在七地的菩萨等如前。如“一切有情皆有”等，这些论典所说的八法，是八地的净治，理由如前。如“愿文”等，这些论典所说的十二法，是九地的净治，因为他以不住相的方式修习安住于此地的有情，从而舍弃一切相违品，圆满一切功德。
English
It is purification. Bodhisattvas residing in that place, etc., are as before. As in "not being satisfied with hearing," etc., the five dharmas taught by these treatises are the complete purification of the third ground, the reason being as before. As in "dwelling in the forest," etc., the ten dharmas taught by these treatises are the complete purification of the fourth ground, the reason being as before. As in "familiarity and attainment," etc., the ten dharmas taught by these treatises are the complete purification of the fifth ground, because if you are not abandoned, the qualities of the fifth ground cannot be fully attained. The ten dharmas implied by these treatises are the complete purification of the fifth ground, the reason being as before. As in "generosity and discipline," etc., the twelve dharmas taught by these treatises are the complete purification of the sixth ground, the reason being as before. As in "completing the six perfections," etc., the bodhisattva residing in the ultimate position of the sixth ground, having abandoned the mind desiring to be a Hearer or Solitary Realizer, because he has perfected the discipline of abandoning the opposing factors of the Great Vehicle and the meditative perfection of being single-mindedly devoted to the welfare of others; having abandoned the mind fearing emptiness, because he has perfected the perfection of patience in the definitive realization of the Dharma; having abandoned the mind disliking to give up inner and outer possessions, because he has perfected the perfection of joyful diligence in generosity; having abandoned the mind rejecting those who beg even when poor, because he has perfected the perfection of skillful means and wisdom. As in "self and sentient beings," etc., the twenty dharmas taught by these treatises are what should be abandoned on the seventh ground, because if you are not abandoned, the qualities of the seventh ground cannot be fully attained. As in "the three doors of liberation," etc., the twenty dharmas taught by these treatises are the complete purification of the seventh ground, the bodhisattva residing in the seventh ground, etc., are as before. As in "all sentient beings have," etc., the eight dharmas taught by these treatises are the complete purification of the eighth ground, the reason being as before. As in "aspirational prayers," etc., the twelve dharmas taught by these treatises are the complete purification of the ninth ground, because by practicing the mind residing in this place in a non-objective manner, he abandons all opposing factors and perfects all qualities.