Chinese
蕴等苦谛法性者，无常、苦、空、无我的体性，次第生灭相续，与圣者相违，以及空无他义之我，自性无我之故。集等者，集谛之体性，因等四者法性者。经中云：次第，病、果、痛、罪之名相所诠释之因由者，如病般为痛苦之根本之故，如果般为痛苦之集起之故，如痛般为痛苦之缘之故，如罪般为痛苦相续生起之门而极度摧毁之故。厌离等者，声闻、独觉之加行道法性者，于一切痛苦生起厌离而趣入之故，于汝之初入时生起之见道，以一切痛苦生起厌离而现证之故。除最后之修道外，声闻、独觉之修道法性者，于一切痛苦离贪而趣入之故，于汝之初入时生起之修道，于一切痛苦皆离贪之故。声闻、独觉之无学道法性者，息灭一切痛苦而趣入之故，于汝之初入时生起之有余依涅槃中，一切痛苦皆息灭之故。痛苦等者，一切痛苦法性者，声闻、独觉之见道中，以厌离之自性而缘之，自性与他者，以及坏灭法性之有漏之故。修道中，以离贪之自性而缘之，自性为动摇与极度坏灭之体性之有漏之故。无学道中，以息灭之自性而缘之，自性为坏灭与疾病蔓延，以及损害之相貌之故。灭等者，灭谛法性者，灭、寂静、殊胜、决定出离之体性，次第远离烦恼，以及痛苦极度寂静，清净且安乐之自性，恒常利益之事物。
English
The nature of suffering as aggregates, etc., is characterized by impermanence, suffering, emptiness, and selflessness, with sequential arising and ceasing, contrary to the noble ones, and empty of a self of other meaning, because of the selflessness of its own nature. The nature of the origin, etc., the nature of the origin is characterized by four aspects such as cause. As the sutra says, sequentially, the reason for explaining through the names of disease, result, pain, and sin is that, like a disease, it becomes the root of suffering, like a result, it is the accumulation of all suffering, like pain, it causes suffering, and like sin, it destroys extremely through the door of continuous arising of suffering. The path of preparation of hearers and solitary realizers is that they enter into it to generate aversion to all suffering, because the path of seeing that arises at your initial entry directly realizes that all suffering should be regarded with aversion. The path of cultivation of hearers and solitary realizers, except for the final path of cultivation, is that they enter into it to be free from attachment to all suffering, because the path of cultivation that arises at your initial entry makes all suffering free from attachment. The path of no more learning of hearers and solitary realizers is that they enter into it to cease all suffering, because in the nirvana with remainder that arises at your initial entry, all suffering is ceased. The nature of all suffering is that in the path of seeing of hearers and solitary realizers, it is to be focused on with the nature of aversion, because its own nature is other than that, and it is contaminated with the nature of destruction. In the path of cultivation, it is to be focused on with the nature of detachment, because its own nature is contaminated with the characteristics of agitation and extreme destruction. In the path of no more learning, it is to be focused on with the nature of cessation, because its own nature is characterized by destruction, the spread of disease, and harm. The nature of the cessation is characterized by cessation, peace, excellence, and definite liberation, sequentially separated from afflictions, and the nature of extreme peace of suffering, purity, and happiness, and things that are always beneficial.
Chinese
是故。于道知识等中，道谛法，是道以理成立决定生起之相，谓次第成办解脱，且是对治烦恼，及成办心不颠倒，并于常处不夺取而生起之故。于圣声闻等中，菩萨之加行道暖法，是此时之决择分顺品暖，谓以色等五蕴于空性中无别之相，缘于四谛之加行道之故。菩萨之加行道顶法，是此时之决择分顺品顶，谓以色等蕴不缘之方式，以无所住之相缘于四谛之加行道之故。菩萨之忍法，是此时之决择分忍，谓以色等五蕴常无常等所缘之方式，以遮止安住之相缘于四谛之加行道之故。菩萨之世第一法，是此时之决择分顺品世第一法，谓以十地至一切种智之间所缘之方式，以不住之相缘于四谛之加行道之故。十地至一切种智之间法，应是无所住，以不见一切智之所住故。于声闻等中，独觉道之特点法，有最初宣说独觉道之理由，谓为遣除声闻独觉之道无差别或相同之必要故。于自生等中，独觉之证悟法，较声闻之证悟深奥，谓于有最后有之时，不依赖于师之教诲，而自生之智慧现前之故。周遍，谓声闻等需依赖于他之教诲，方能证悟自之菩提故。智慧深奥，谓不能从所化有情以语言表示之相而知晓教法之故。周遍，谓声闻等能从说法之语言表示之相，而了知他人自之智慧之能力故。任何等中，独觉法，以无声说法不相违，谓以任何欲宣说之法之门而开示
English
Therefore. In the knowledge of the path, etc., the truth of the path is a phenomenon. It is characterized by the establishment of reason and the definite arising of the path, because it gradually accomplishes liberation, is an antidote to afflictions, accomplishes the non-perversion of the mind, and arises without being taken away in a permanent place. Among the noble hearers, etc., the heat of the bodhisattva's path of application is a phenomenon. It is the heat of the conforming aspect of the decisive division at this time, because it is the path of application that focuses on the four truths with the aspect of being inseparable from the five aggregates such as form in emptiness. The peak of the bodhisattva's path of application is a phenomenon. It is the peak of the conforming aspect of the decisive division at this time, because it is the path of application that focuses on the four truths with the aspect of non-dwelling, in the manner that the aggregates such as form are not focused on. The forbearance of the bodhisattva is a phenomenon. It is the forbearance of the decisive division at this time, because it is the path of application that focuses on the four truths with the aspect of preventing dwelling, in the manner that the five aggregates such as form are focused on as permanent or impermanent. The supreme dharma of the bodhisattva is a phenomenon. It is the supreme dharma of the conforming aspect of the decisive division at this time, because it is the path of application that focuses on the four truths with the aspect of non-dwelling, in the manner that it focuses on the ten grounds to omniscience. The phenomena from the ten grounds to omniscience should be non-dwelling, because the dwelling of omniscience is not seen. Among the hearers, etc., the characteristic of the path of the solitary realizer is a phenomenon. There is a reason for explaining the path of the solitary realizer first, because it is to eliminate the need for the path of the hearers and solitary realizers to be undifferentiated or the same. Among the self-born, etc., the realization of the solitary realizer is a phenomenon. It is deeper than the realization of the hearers, because at the time of the last existence, without relying on the advice of the teacher, the self-born wisdom manifests. It is pervasive, because the hearers, etc., need to rely on the advice of others in order to realize their own enlightenment. The wisdom is profound, because it is impossible to know the Dharma from the signs of the speech that the trainable beings express. It is pervasive, because the hearers, etc., can understand the ability of others' own wisdom from the signs of the speech that teaches the Dharma. In any, etc., the solitary realizer's Dharma is not contradictory to teaching the Dharma without sound, because it is taught through the door of whatever Dharma one wishes to teach.
Tibetan
ས་ཉན་པ་པོ་རྣམས་ཀྱི་ཤེས་པ་ལ་བསྟན་བྱའི་དོན་དེ་སྣང་བར་འགྱུར་བའི་ཕྱིར། ཁྱབ་སྟེ། ཆོས་བསྟན་པའི་དགོས་པ་ནི། སྨྲ་བ་པོའི་བརྗོད་འདོད་ཀྱི་དོན་ཉན་པ་པོའི་ཤེས་པ་ལ་སྣང་བ་ཡིན་པའི་ཕྱིར། རྟགས་གྲུབ་སྟེ། སྔོན་སློབ་ལམ་གྱི་གནས་སྐབས་སུ་སྒྲ་མེད་པར་ཆོས་སྟོན་པར་གྱུར་ཅིག་ཅེས་སྨོན་ལམ་བཏབ་ཅིང་ཚོགས་བསགས་པའི་ཕྱིར། དེའི་རྒྱུ་མཚན་ཡོད་དེ། རྟོག་དཔྱོད་ཀྱི་ཀུན་ནས་མ་སླད་པར་ཚིག་ཏུ་མི་སྨྲ་ཞིང་ཚིག་ཀྱང་སེམས་རྣམ་པར་གཡེང་བྱེད་དུ་རྟོགས་པའི་ཕྱིར། གཟུང་དོན་སོགས་ལ། རང་རྒྱལ་གྱི་རྟོགས་པ་ཆོས་ཅན། ཉན་ཐོས་ཀྱི་རྟོགས་པ་ལས་ཁྱད་པར་འཕགས་ཏེ། གཟུང་བ་བདེན་ཞེན་གྱི་རྟོག་པ་སྤངས་པའི་ཕྱིར། བྱང་སེམས་ཀྱི་རྟོགས་པ་ལས་དམན་ཏེ། འཛིན་པ་བདེན་འཛིན་གྱི་རྟོག་པ་མ་སྤངས་པའི་ཕྱིར། རྟེན་གྱི་སྒོ་ནས་ཉན་ཐོས་ཀྱི་ལམ་ལས་ཁྱད་པར་འཕགས་ཏེ། རང་བཞིན་གྱི་དབང་པོ་འབྲིང་པོའི་ནང་སྐྱེ་མཆེད་དྲུག་གི་ཆོས་ཉིད་ལ་བརྟེན་པ་དེ་ཡིན་པའི་ཕྱིར། ཁྱད་པར་གསུམ་ལྡན་གྱི་རང་རྒྱལ་གྱི་ལམ་མི་དམིགས་པའི་རྣམ་པས་ཤེས་པའི་བྱང་འཕགས་ལྷ་བྱིན་གྱི་མངོན་རྟོགས་ཆོས་ཅན། རང་རྒྱལ་གྱི་ལམ་ཤེས་པ་ཡིན་ཏེ། དེ་ལྟ་བུའི་བྱང་འཕགས་ཀྱི་མངོན་རྟོགས་ཡིན་པའི་ཕྱིར། བཏགས་པའི་ཆོས་ཉིད་སོགས་ལ། བྱང་སེམས་ཀྱི་སྦྱོར་ལམ་དྲོད་ཆོས་ཅན། སྐབས་འདིའི་ངེས་ཆ་དྲོད་ཡིན་ཏེ། གཟུགས་སོགས་བཏགས་པ་ཙམ་དང་མི་འགལ་བར་སྟོང་པ་ཉིད་ཀྱི་རྣམ་པས་བདེན་བཞི་ལ་དམིགས་པའི་སྦྱོར་ལམ་ཡིན་པའི་ཕྱིར། སྦྱོར་ལམ་རྩེ་མོ་ཆོས་ཅན། སྐབས་འདིའི་ངེས་ཆ་རྩེ་མོ་ཡིན་ཏེ། དོན་དམ་པར་འཕེལ་འགྲིབ་མེད་པ་སོགས་ཀྱི་རྣམ་པས་བདེན་བཞི་ལ་དམིགས་པའི་སྦྱོར་ལམ་ཡིན་པའི་ཕྱིར། སྦྱོར་ལམ་བཟོད་པ་ཆོས་ཅན། སྐབས་འདིའི་ངེས་ཆ་བཟོད་པ་ཡིན་ཏེ། ནང་སྟོང་ཉིད་སོགས་ཀྱི་རྣམ་པས་བདེན་བཞི་ལ་དམིགས་པའི་སྦྱོར་ལམ་ཡིན་པའི་ཕྱིར། སྦྱོར་ལམ་ཆོས་མཆོག་ཆོས་ཅན། སྐབས་འདིའི་ངེས་ཆ་ཆོས་མཆོག་ཡིན་ཏེ། དོན་དམ་པར་སྐྱེ་འགག་མེད་པ་སོགས་ཀྱི་རྣམ་པས་བདེན་བཞི་ལ་དམིགས་པའི་སྦྱོར་ལམ་ཡིན་པའི་ཕྱིར། བདེན་དང་བདེན་པ་སོགས་ལ། ལམ་ཤེས་ཀྱི་མཐོང་ལམ་ཆོས་ཅན། སྐད་ཅིག་མ་བཅུ་དྲུག་ཏུ་དབྱེར་ཡོད་དེ་བདེན་པ་བཞི་པོ་རེ་རེ་ལ་དམིགས་པའི་ཤེས་བཟོད་སྐད་ཅིག་མ་བཞི་བཞིར་དབྱེར་ཡོད་པའི་ཕྱིར། དེ་བཞིན་ཉིད་ནས་ཁས་མི་ལེན་གྱི་བར་ལ་སྡུག་བདེན་གྱི་དེ་བཞིན་ཉིད་དང་། དེ་རྟོགས་ཀྱི་ཡེ་ཤེས་རྟེན་དང་བརྟེན་པར་མེད་པ
Chinese
为了使听众的意识中显现所要表达的意义。周遍，因为讲法的必要是：使说话者的表达意愿在听众的意识中显现。理由成立，因为以前在学习道的阶段，曾发愿并积累资粮说要变成无声地说法。有那个理由，因为不掺杂思辨，不说言语，并且也了知言语是使心散乱的。在所取义等方面。自生的证悟法，比声闻的证悟殊胜，因为舍弃了对所取的真实执着之分别念。比菩萨的证悟低劣，因为没有舍弃对能取的真实执着之分别念。从所依的角度比声闻道殊胜，因为是依靠自性中等根器的内六处之法性。具足三种殊胜的自生道以不缘的行相了知的圣观自在的现观法，是自生道之智，因为是那样的圣观自在的现观。在假立之法性等方面。菩萨的加行道暖位法，此时的决定部分是暖位，因为是缘四谛以空性的行相不违背色等假立的加行道。加行道顶位法，此时的决定部分是顶位，因为是缘四谛以胜义中无增减等的行相的加行道。加行道忍位法，此时的决定部分是忍位，因为是缘四谛以内空性等的行相的加行道。加行道世第一法，此时的决定部分是世第一法，因为是缘四谛以胜义中无生灭等的行相的加行道。在谛和真谛等方面。道智的见道法，可以分为十六个刹那，因为可以分为缘四谛各自的智忍四个刹那。从如是直到不承认之间是苦谛的如是性，和证悟它的智慧无有能依和所依
English
In order to make the meaning to be shown appear in the consciousness of the listeners. It is pervasive, because the necessity of teaching the Dharma is: to make the meaning of the speaker's intention appear in the consciousness of the listeners. The reason is established, because in the past, during the stage of learning the path, one made aspirations and accumulated merit, saying that one would become one who teaches the Dharma without sound. There is that reason, because without mixing speculation, one does not speak words, and also knows that words are what distract the mind. In terms of the object of grasping, etc. The self-born realization is the Dharma, it is more superior than the realization of the Hearers, because it has abandoned the conceptual thought of truly clinging to the object of grasping. It is inferior to the realization of the Bodhisattvas, because it has not abandoned the conceptual thought of truly clinging to the grasper. From the perspective of the basis, it is more superior than the path of the Hearers, because it relies on the Dharma nature of the inner six sense sources of the medium faculty of self-nature. The actualized realization of the noble Avalokiteśvara, who knows the self-born path with three kinds of excellence with the aspect of non-objectification, is the wisdom of the self-born path, because it is such an actualized realization of the noble Avalokiteśvara. In terms of the imputed Dharma nature, etc. The heat of the Bodhisattva's path of joining is the Dharma, the definite part of this time is heat, because it is the path of joining that focuses on the four truths with the aspect of emptiness without contradicting the imputation of form, etc. The peak of the path of joining is the Dharma, the definite part of this time is the peak, because it is the path of joining that focuses on the four truths with the aspect of no increase or decrease in the ultimate truth. The forbearance of the path of joining is the Dharma, the definite part of this time is forbearance, because it is the path of joining that focuses on the four truths with the aspect of inner emptiness, etc. The supreme Dharma of the path of joining is the Dharma, the definite part of this time is the supreme Dharma, because it is the path of joining that focuses on the four truths with the aspect of no arising or cessation in the ultimate truth. In terms of truth and true truth, etc. The path of seeing of the wisdom of the path is the Dharma, it can be divided into sixteen moments, because it can be divided into four moments of knowledge and forbearance that focus on each of the four truths. From suchness to non-acceptance is the suchness of the truth of suffering, and the wisdom that realizes it has no support and supported.