Chinese
彼等。他性之义，即他者。所欲者，如天界等安乐；不欲者，如恶趣等痛苦；如实了知，则心得以清净；境之量，时之量，如是如是之事物同时生起，同时不生起，本体与作用何者为他所支配等。支配者为他所支配，获得者为他所转移，恒常受用者为他所转移等，彼等乃是象征。任何法可作为因与缘，以及决定为因缘，由此获得彼等，即是处所；反之，则非处所。如是，如是之获得与未获得之种种差别，皆仅是缘起之力的世俗幻相，如未混杂般显现，然真实而言，获得与未获得，处所与非处所，彼等丝毫不存在。如是，于彼等六处，世俗谛中，各自之因缘、体性、种种差别，皆能详尽、不混杂且清晰地了知；胜义谛中，于彼等任何处皆不成立之离边；以及彼等之自性、法性、不变、种种相，皆超越言语思虑之大离边。于闻思之时，获得定解，以明智之力，刹那间于心中显现，如泉涌般之方便而修习。于修习时，以作意与无分别之二种方式而修持，积累善根。此乃从大乘起始，精通六种应精通之事物，若能于圣者地证悟世俗与胜义之如是如是、如是之境况，即是已精通六处，亦即已获得大乘圣者之位。如是，蕴无自性、处无自性、界无自性之三者之决定，乃是精通彼等法之世俗谛体性与胜义谛自性之所缘或理由。精通十二缘起与真
English
Those. The meaning of otherness, that is, others. What is desired, such as the happiness of the heavenly realms; what is not desired, such as the suffering of the evil realms; knowing reality as it is, the mind becomes purified; the measure of the object, the measure of time, such and such things arise simultaneously, and do not arise simultaneously, which of the essence and function are controlled by others, etc. The controller is controlled by others, what is obtained is transferred by others, what is constantly used is transferred by others, etc., these are symbols. Any dharma that can serve as cause and condition, and is determined as cause and condition, obtaining those from this is the place; conversely, it is not the place. Thus, all the various differences of obtaining and not obtaining, are merely the illusory appearance of dependent origination, appearing without being mixed, but in reality, obtaining and not obtaining, place and non-place, none of them exist at all. Thus, in those six places, in the conventional truth, the causes and conditions, nature, and various differences of each, can be known in detail, without confusion, and clearly; in the ultimate truth, the freedom from extremes that is not established in any of those places; and their nature, dharma nature, immutability, and all aspects, are the great freedom from extremes that transcends the realm of words and thoughts. During the time of hearing and thinking, obtain certainty, and with the power of clear wisdom, instantly appear in the mind, and practice the means like a spring. In practice, cultivate with the two methods of attention and non-discrimination, and accumulate roots of virtue. This is from the beginning of the Mahayana, mastering the six things to be mastered, and if one can realize such and such, such and such states of conventional and ultimate truth in the land of the noble ones, then one has mastered the six places, that is, one has obtained the position of the Mahayana noble one. Thus, the determination of the three, aggregates without self-nature, sources without self-nature, and realms without self-nature, is the object or reason for mastering the conventional nature and the ultimate nature of those dharmas. Mastering the twelve links of dependent origination and the truth
Chinese
四者精通，即对彼和彼无自性，通过闻思修三者确定并修习，就能精通取舍的世俗谛，以及取舍之基础的胜义谛。四谛与缘起要点相同，也就是为了消除对因果之本质的迷惑而宣说四谛，集是作为因的轮回，苦是作为果的轮回。道是获得之因的清净，灭是获得之果的清净。此二因成就彼二果的方式是缘起，集产生苦的方式是，从无明到老死之间的轮回顺生缘起产生；修道而灭苦的方式是，因道谛而获得果灭谛的方式，即生起智慧时，从无明灭尽到老死灭尽之间的轮回逆转十二缘起。精通处与非处，是缘起的后盾，因为无论什么内外一切缘起的因果，乃至极细微的缘起都能了悟。十二缘起是根本缘起，而这是细微的支分。以处与非处为对境修习空性，就能精通它们的自性空性，以及变化因果。因此，菩萨们应当努力修学这六种应精通之事物。第三，证悟此之道的功德是，如是故菩萨们以无所得故等。此处以无所得故是最后的明示，因此，从无色开始的一切都显现为追求，主要说的是获得本身。实相中因果、生者、能生者任何都不成立，如是菩萨修习时，显现之时，自心所住之二障及其习气从本以来空无，怖畏即是恐惧，也就是轮回的业惑痛苦等。
English
Being skilled in the four means that by thoroughly contemplating and meditating on the absence of inherent existence in this and that through hearing, thinking, and meditating, one becomes skilled in the conventional truths of what to accept and reject, and the ultimate truth that is the basis for acceptance and rejection. The four truths and dependent origination share the same key point, which is that the four truths are taught to dispel confusion about the nature of cause and effect. Accumulation is the cycle of existence that is the cause, and suffering is the cycle of existence that is the result. The path is the purification of the aspect of the cause to be attained, and cessation is the purification of the aspect of the result to be attained. The way these two causes accomplish these two results is dependent origination. The way accumulation generates suffering is that the dependent origination of the cycle of existence from ignorance to old age and death arises. The way suffering is ceased by cultivating the path is the way the result, the truth of cessation, is attained by the cause, the truth of the path, that is, when wisdom arises, from the cessation of ignorance to the cessation of old age and death, the twelve links of dependent origination of the cycle of existence are reversed. Being skilled in what is and is not the case comes as a support for dependent origination, because one understands all the cause and effect of all internal and external dependent origination, no matter what, even the most subtle dependent origination. The twelve links of dependent origination are the root dependent origination, and these are the subtle branches. By focusing on what is and is not the case and meditating on emptiness, one becomes skilled in the emptiness of their nature and the changing cause and effect. Therefore, bodhisattvas should diligently train in these six things to be skilled in. The third, the qualities of the path of realizing this, is that, therefore, bodhisattvas, because of having no attainment, and so on. Here, "because of having no attainment" is the final clarification, so everything starting from "formless" appears to be striving for, and mainly what is mentioned is attainment itself. In reality, neither cause and effect, nor what is produced or what produces, are established, and when a bodhisattva meditates as if they do not exist, when they become manifest, the two obscurations residing in one's own mind, together with their predispositions, are empty and non-existent from the beginning, and fear is terror, that is, the karma, afflictions, and suffering of cyclic existence, and so on.
Chinese
地，以及无明习气的地，以及无漏的业，以及意的身体不可思议的死亡和转移都包含在内，但见到除了是错觉的显现之外，本来就无有，因此颠倒止息，于无常执为常，于常执为无常等颠倒的分别念的错觉，以及能取所取错觉的显现是颠倒的显现。超越那样的仅仅是初地获得者才出现，之后地越来越高，就越能从颠倒中解脱。涅槃是圆满的佛陀，触及到它就是究竟，意思是十地相续的最后显现金刚喻定。如果看这部经的直接显示，那么地道的现观，都由这部经文的章节清楚地显示了。在《六十正理论》中说：智者们认为，诸行是无常的，是欺骗的法，积聚和空虚，无我，是种种差别。就像这样，如果精通六处，就能超越颠倒，触及种种差别，也就是触及实相。第四，以该道获得之果显现的方式是，三世等，三世的一切佛陀，也是依靠和安住于这部般若波罗蜜多之桥，而证得无上正等正觉，因为是依靠具有八种甚深特征的自性般若波罗蜜多作为所缘境的方式，以及精通六处之道的般若波罗蜜多作为修持的方式。就像赞颂中所说：证悟差别的智慧者，超越世间者，向您敬礼顶礼，为了利益众生，您以长久的慈悲而疲惫。就像这样，从上面所说的“无色”到“无未获得”，以文字所表达的六个应精通的境，已经确定为离戏，并且暗示地也必定显示了精通六境的境之智慧，而该智慧的利益和果报是，因此从“因此”到“显
English
The ground, as well as the ground of ignorance and habitual tendencies, as well as uncontaminated actions, as well as the inconceivable death and transference of the mind's body are all included, but seeing that apart from being merely an illusory appearance, it has never existed from the beginning, therefore the perversion ceases, clinging to impermanence as permanence, and clinging to permanence as impermanence, etc., the delusion of the perverse conceptual thoughts, and the appearance of the subject-object duality delusion is a perverse appearance. Merely transcending that kind of thing only arises from the first Bhumi achiever, and then the higher and higher the Bhumi, the more one will be able to be liberated from that perversion. Nirvana is the complete Buddha, and touching it is the ultimate, meaning that at the end of the ten Bhumis continuum, the Vajra-like Samadhi is manifested. If we look at the direct teaching of this Sutra, then the Abhisamayas of the Bhumis and Paths are clearly shown by this chapter of the text. In the Sixty Stanza Reasoning it says: The wise ones see that things are impermanent, deceptive dharmas, accumulation and emptiness, selflessness, are called differentiations. Like this, if one is proficient in the six places of expertise, one will transcend perversion and touch differentiation, that is, touch reality. Fourth, the way in which the fruit obtained by that path becomes manifest is, the three times, etc., all the Buddhas of the three times also rely on and abide in this bridge of the Prajnaparamita, and attain the unsurpassed perfect enlightenment, because it is relying on the nature Prajnaparamita with eight profound characteristics as the object of focus, and the path of being proficient in the six places of expertise as the practice of Prajnaparamita. Just like it says in the praise: The one who has realized the wisdom of differentiation, the one who has transcended the world, I prostrate and pay homage to you, for the sake of benefiting beings, you have become weary with long-lasting compassion. Like this, from "formless" above to "nothing unobtained", the six objects to be mastered that are expressed in words have been determined as free from elaboration, and implicitly it is also certain that the wisdom of the object possessing the six objects of expertise is also shown, and the benefits and fruits of that wisdom are, therefore, from "therefore" to "manifest".
Chinese
直至究竟圆满成佛之间。如此，此直示是仅就法无我而说的，并未着重阐述人无我，因为那是必须在此顺带产生的缘故。然而，作为顺带，在精通真如的十种方式中，也极其广博地阐述了人无我，如是，法王补处（宗喀巴大师）云：“一与因与食者与，作者以及自在转，主宰之义常恒与，烦恼以及清净处，瑜伽士与解脱否，于此等中执为我。”又说：“精通彼真如十法，乃是执我之对治。”如是所说，对于执著我为唯一的对治，是精通蕴；对于执著为因的对治，是精通界；对于执著为受用的对治，是精通处；对于执著为作者的对治，是精通缘起；对于执著我为一切烦恼所为和清净所为的对治，是精通四谛，这些已在前面讲述中理解了。对于执著为主宰的对治，是精通根，这由“无智慧”所显示，二十二根中，男女和命根包含在身和意界中，眼耳鼻舌身意六根，已由“无眼”等确定了，五种感觉根也已确定为无感觉了，剩余的信等五根是加行道之智慧，全知之根是见道的智慧，已知的根是修道的智慧，具全知之根是无学道的智慧，因此，“无智慧”显示了那八根无自性。最后三个根，总的来说，如是：“见修无学道有九”，等等，信等五根，已说为意和感觉三者的自性，其他论典中，说全知之根有十种自性，但主要是智慧。对于执著为自主的对治，精通处与非处，是无所得等等。对于执著为瑜伽士的对治，精通乘，是无障碍。
English
Until the ultimate and complete Buddhahood. Thus, this direct teaching is spoken solely in terms of the selflessness of phenomena, without emphasizing the selflessness of persons, because that is necessary to arise incidentally here. However, as an aside, the selflessness of persons is also very extensively explained in the ten ways of being skilled in Suchness, as the Regent said: "One and cause and eater and, doer and also independent, the meaning of master and constant and, afflictions and the place of purity, yogi and liberated or not, in these one sees as self." And: "Those ten skilled in Suchness, are the antidote to seeing as self." As it is said, the antidote to clinging to self as singular is being skilled in aggregates; the antidote to clinging to cause is being skilled in elements; the antidote to clinging to enjoyment is being skilled in sources; the antidote to clinging to the agent is being skilled in dependent origination; the antidote to clinging to self as the object of all afflictions and purifications is being skilled in the four truths, these are understood from the previous explanations. The antidote to clinging to a lord is being skilled in faculties, which is shown by 'no wisdom', among the twenty-two faculties, the faculties of male, female, and life are included in the realms of body and mind, the six faculties of eye, ear, nose, tongue, body, and mind have already been established by 'no eye' etc., and the five feeling faculties have also been established as no feeling, the remaining five faculties of faith etc. are the wisdom of the path of joining, the faculty of making all known is the wisdom of the path of seeing, the faculty of knowing all is the wisdom of the path of meditation, and the faculty of having all knowledge is the wisdom of the path of no more learning, therefore, 'no wisdom' shows that those eight faculties are without inherent existence. The latter three faculties, in general, as it is said: "Seeing, meditation, and no more learning path have nine," etc., the five of faith etc., have been said to exist as the substance of mind and the three feelings, and in other texts, it is also said that the faculty of knowing all has ten substances, but the main one is wisdom alone. The antidote to clinging to independence, being skilled in place and non-place, is no attainment etc. The antidote to clinging to being a yogi, being skilled in vehicle, is without obscurations.