English
Because it is the antidote to abandoning the latent tendencies of one hundred and eight. Concise, extensive, etc. Here, the conceptualization that clings to the nine objects indicated as something to be taken is the conceptualization of grasping that is abandoned on the path of meditation, because it is the conceptualization of grasping that is abandoned in the state of application of the peak of the path of meditation. The Eight Thousand Verses (Prajnaparamita Sutra) is a concise Dharma, because it is the teaching spoken for the sake of subduing sentient beings who like conciseness. The One Hundred Thousand Verses (Prajnaparamita Sutra) is an extensive Dharma, because it is the teaching spoken for the sake of subduing those who like extensiveness. The one who has cut off the lineage does not fully uphold the Buddha's words, because he does not diligently listen to the Buddha's words, etc. At the time of arising on the path of seeing, in terms of ultimate truth, the path of application does not have the quality of suppressing the afflictions to be abandoned, because it has already ceased. In terms of ultimate truth, the path of seeing does not have the quality of abandoning what is to be abandoned by seeing, because in reality, there is no cause for it to arise. In terms of ultimate truth, the path of meditation does not have the quality of abandoning what is to be abandoned by meditation, because the future does not exist as a thing. The path of application is the path that leads to nirvana, because it is the path that pacifies the four inversions, such as permanence, which are the main obstacles to nirvana. The path of seeing is the path that directly realizes emptiness, because it causes one to newly realize emptiness that was not there before. The path of meditation is the path that meditates on the absence of inherent existence, because it is the path that meditates after seeing emptiness. Second, mind and mental factors, etc. Here, the conceptualization that clings to the nine objects as something to be abandoned is the conceptualization of grasping that is abandoned on the path of meditation, because it is the conceptualization of grasping that is abandoned on the path of uninterruptedness of the peak of the path of meditation. Not generating the mind, etc. The accumulation path of Hearers and Solitary Realizers does not generate the mind of enlightenment for the sake of others, because they are separated from great vehicle spiritual friends, etc. They do not focus on the essence of enlightenment, because they do not have special merit that focuses on the Buddha for the sake of others. The Hearer on the path of application focuses on the Hearer's vehicle, because he is one who has awakened the lineage of the Hearer's development. Self-
Chinese
声闻乘道者，是能现证自宗乘者，因为是能觉醒自宗的增广之族性者。声闻独觉见道者，不作意圆满菩提，因为远离般若波罗蜜多的修持。声闻独觉修道者，是具有有相的修习者，因为于蕴不常等中修习。声闻独觉的无学道，因为已断除所断故而无有修习，因为已断除自宗的一切所断。声闻独觉的无余蕴涅槃，是修习与非修习二者皆无，因为有相与无相二者皆无。声闻独觉，具有以听闻思惟而决定所知，然是不如实之智慧，因为彼时于蕴不常等显现耽著。于有情假立等上，此时于九境执著实有的分别，是修断实执分别，因为是成为修道顶加行等的所断之执著分别。补特伽罗，只是于蕴假立为有情，因为除了蕴之外，实有的有情不成立。色等，只是假立为法，因为只是错乱心的显现。以三智所摄之法，不是名言中无实事的自性空性，因为周遍一切所知。声闻独觉之智慧，是贪著于法，因为是具有于色等不常等显现耽著者。菩萨之智慧，是如实辨别法之自性者，因为证悟一切法无自性。声闻独觉，是为了自利常住等之实事而作事，因为是不为他利而作三大事业的入道者。菩萨，以三乘道而决定出离，因为从色乃至一切种智皆不执著为实有而修习。异生，不是功德处之清净地，因为没有真实趣入圣道。菩提之行是极度错乱，因为以有相之门而行布施等。
English
The Hearer Vehicle path practitioner manifests their own vehicle, because they are capable of awakening the lineage of expansion of their own vehicle. Hearers and Solitary Realizers on the path of seeing do not focus on complete enlightenment, because they are separated from the practice of the Perfection of Wisdom. Hearers and Solitary Realizers on the path of meditation are those who engage in meditation with objects, because they meditate on the impermanence of the aggregates, etc. The path of no more learning of Hearers and Solitary Realizers has no meditation because what is to be abandoned has been abandoned, because all that is to be abandoned according to their own system has been abandoned. The nirvana without remainder of aggregates of Hearers and Solitary Realizers is devoid of both meditation and non-meditation, because it is devoid of both objects and non-objects. Hearers and Solitary Realizers possess wisdom that does not accord with reality when determining knowable objects through hearing and thinking, because at that time they manifestly cling to the impermanence of the aggregates, etc. Regarding the imputation of sentient beings, etc., the conceptual thought that clings to the nine objects in this context as substantially existent is a conceptual thought of clinging to reality that is to be abandoned through meditation, because it is a conceptual thought of clinging that becomes what is to be abandoned by the application of the peak of the path of meditation, etc. A person is merely imputed as a sentient being upon the aggregates, because a substantially existent sentient being apart from the aggregates is not established. Forms, etc., are merely imputed as phenomena, because they are merely appearances of a deluded mind. The phenomena encompassed by the three kinds of knowledge are not emptiness of self-nature, which is devoid of entities in name, because it pervades all knowable objects. The wisdom of Hearers and Solitary Realizers is attached to phenomena, because it is characterized by manifestly clinging to the impermanence of forms, etc. The wisdom of Bodhisattvas is that which discriminates the nature of phenomena as they are, because it realizes that all phenomena are without inherent existence. Hearers and Solitary Realizers perform actions for the sake of their own benefit, such as stream-entry, etc., because they are those who have entered the path without performing the three great deeds for the sake of others. Bodhisattvas definitely emerge through the paths of the three vehicles, because they meditate without fixating on forms up to omniscience as truly existent. Ordinary beings are not pure grounds of merit, because they have not truly entered the noble path. The conduct of enlightenment is extremely confused, because giving, etc., is practiced through the door of objects.
Chinese
为了成就，关于安立有情等。以有情安立，以及安立之处，其因是仅仅蕴聚之境的分别念法相，是修道顶峰的相违品，因为是该地的断除对治品。若分，则有九种，因为有九种境。如其自性等。于此所说之九境，执著仅仅是补特伽罗安立的九种分别，是修所断安立执著分别，因为是修道顶峰的进入无间道的断除对治品的执著分别。声闻独觉之道法相，对于一切种智的障碍完全愚昧，因为对于因果体性的所有方面完全不知晓。对于道智的障碍完全愚昧，因为对于三乘的一切道完全不知晓。对于一切智的障碍完全愚昧，因为对于一切基完全不知晓无生。对于息灭一切障碍之道愚昧，因为对于证悟法无自性的般若波罗蜜多完全不知晓。对于法性真如和法色等相同不相同、具有不具有完全愚昧，因为对于这些从一和异中解脱完全不知晓。对于小乘和一切种智的不平等愚昧，因为对于大乘道的障碍内外之魔和恶友等的体性不知晓。对于四谛的体性愚昧，因为对于宣说四谛无常等的经部，按照字面意思执著。对于烦恼的自性愚昧，因为对于贪等之体性不知晓空性。对于无二愚昧，因为对于能取所取的相不知晓空性。关于这些瘟疫等。修道顶峰安住于解脱道的菩萨法相，以现前三乘所摄的一切功德之相而为所依，因为断除了获得三乘功德的障碍，修所断能取所取的百零八种分别念及其习气。譬如，如果所有瘟疫都已消除，则身体的力量自然增长，并且获得发出喜悦之声，如同这样。对于三千世界众生声闻等，无间道顶峰法相。经部中说，从三千世界的众生声闻到菩萨的
English
For the sake of accomplishment, regarding the imputation of sentient beings, etc. Imputed as sentient beings, and the place of imputation, the cause of which is the conceptual thought with the mere aggregate as its object, is a phenomenon that is the opponent of the peak of the path of meditation, because it is the object to be abandoned in that stage. If divided, there are nine, because there are nine objects. As their own nature, etc. The nine objects taught here, the nine conceptualizations that grasp only the imputation of a person, are conceptualizations of imputed grasping to be abandoned by meditation, because they are grasping conceptualizations that have become the objects to be abandoned on the uninterrupted path of entry to the peak of the path of meditation. The path of Hearers and Solitary Realizers, as phenomena, are completely ignorant of the obscurations of omniscience, because they do not fully know all aspects of the nature of cause and effect. They are completely ignorant of the obscurations of the knowledge of the path, because they do not fully know all the paths of the three vehicles. They are completely ignorant of the obscurations of the knowledge of all things, because they do not fully know that all bases are unborn. They are ignorant of the path of pacifying all obscurations, because they do not fully know the Prajnaparamita that realizes the selflessness of phenomena. They are completely ignorant of whether the nature of phenomena, suchness, and the form of phenomena, etc., are the same or different, possessing or not possessing, because they do not fully know that they are liberated from one and many. They are ignorant of the inequality of the Lesser Vehicle and omniscience, because they do not know the nature of the outer and inner maras and evil friends, etc., that obstruct the Mahayana path. They are ignorant of the nature of the four truths, because they grasp the sutras that teach the four truths as impermanent, etc., according to the literal meaning. They are ignorant of the nature of afflictions, because they do not know that the nature of attachment, etc., is emptiness. They are ignorant of non-duality, because they do not know that the characteristics of grasper and grasped are empty. Regarding these plagues, etc. A Bodhisattva abiding on the path of liberation at the peak of the path of meditation, as a phenomenon, relies on the aspect of all the qualities included in the three vehicles becoming manifest, because they have abandoned the obstacles to obtaining the qualities of the three vehicles, the one hundred and eight conceptual thoughts of grasper and grasped to be abandoned by meditation, along with their imprints. For example, if all plagues are eliminated, the strength of the body naturally increases, and one obtains the ability to utter joyful sounds, like that. For the beings of the three thousand worlds, Hearers, etc., the peak of the uninterrupted path, as a phenomenon. In the Sutra, it says, from the beings of the three thousand worlds, Hearers to Bodhisattvas.