Chinese
啊，大菩萨是指，普遍适用于安住于清净地者，但主要是指获得大光明灌顶的，如来佛的补处们。关于它的词义解释是，在《功德宝集》中说：‘为何此被称为菩萨？断除贪执，意为完全灭尽贪执。诸佛之菩提，触及无执着之转变。因此，此获得菩萨之名。’又说：‘为何此被称为大勇士？乃是众多有情众之殊胜者，亦是断除有情界之大天神者，因此，此被赞为大勇士。’大布施、大智慧、大威力，进入诸佛之殊胜大乘，披上大盔甲，调伏魔之因，因此被称为大勇士。’如是所说。这些偈颂的密意，下文也将阐述。圣观世音，就实义而言，本是圆满正等觉之佛陀，在许多其他世界也示现为佛陀，但为了在所有其他佛陀的眷属坛城中，也示现菩萨之相，所以是就所化众生的主要显现而说的。以行持和修习甚深般若波罗蜜多的方式，安住于真实义，并以殊胜智慧进行观察，这是总的说法。特别是，进入般若波罗蜜多的门径，即观五蕴自性本空，从一开始就空。至于那些，也用文字声音，显示了界、处等一切入门。因为此经的广释者是圣观世音，所以这些法类之词产生的根源，是开创新证悟实义空性的智慧之方式。而所示现的观修五蕴等为空性，是为了让后学者也通过观修五蕴等为空性，从而证悟般若波罗蜜多的智慧。这是为了理解。二
English
Ah, the great being refers generally to those who abide in pure lands, but primarily to those who have received the empowerment of great light, the representatives of the Thus-Gone Ones. The explanation of its meaning is: In the Collection of Precious Qualities, it says: 'Why is this called a Bodhisattva? It cuts off attachment, and is said to completely exhaust attachment. It touches the unattached transformation of the Buddhas' enlightenment. Therefore, this obtains the name of Bodhisattva.' And it says: 'Why is this called a great hero? It is the supreme of many sentient beings, and it cuts off the great gods of the sentient realm. Therefore, this is praised as a great hero.' Great generosity, great wisdom, great power, entering the supreme Great Vehicle of the Buddhas, donning great armor, subduing the cause of demons, therefore it is called a great hero.' As it is said. The hidden meaning of these verses will also be explained below. Noble Avalokiteshvara, in terms of the actual state of affairs, is himself a complete and perfect Buddha. Although he also appears as a Buddha in many other world realms, he also appears as a Bodhisattva in the mandala of the retinue of all other Buddhas. Therefore, it is spoken of in terms of the predominant appearance of those to be tamed. By practicing and cultivating the profound Prajnaparamita, one abides in the true meaning and observes with superior wisdom. This is a general statement. In particular, the gateway to entering the Prajnaparamita is to observe the five aggregates as being empty by nature, empty from the very beginning. As for those, the letters and sounds also show all the gateways such as realms and sources. Since the expounder of this sutra is Noble Avalokiteshvara, the source of these words of the categories of Dharma is the way of newly generating the wisdom of realizing the ultimate emptiness. And the teaching of meditating on the five aggregates and so on as emptiness is so that later followers may also realize the wisdom of Prajnaparamita by meditating on the five aggregates and so on as emptiness. This is for the sake of understanding. Two
Chinese
在段落中确定甚深且广大的意义时，通过问答的方式详细确定，并通过协调一致的方式消除疑惑。第一部分分为提问和回答两部分。第一部分是：从“之后，以佛陀的加持力”等开始，这也是基于当时被调伏者们的显现方式。因为圣者舍利子是智慧者中的佼佼者，所以适合谈论如此甚深的法。然而，这甚深的大乘之法并非声闻乘行者的境界，因此提问此事也不是自己的力量，而是佛陀加持力的作用。实际上，舍利子也是一位示现为声闻乘的大菩萨，所以并非不能掌握大乘之法。这确实是佛陀的加持力，因为世间和出世间的一切安乐和善行都源于佛陀的加持力。所谓“种姓之子或种姓之女”，指的是男子和女子。之所以没有提及其他阴阳人，是因为他们修法的力量较弱。关于“想要修习甚深般若波罗蜜多”：一般来说，菩萨的行持分为四种：为了信奉小乘者而行菩提分法之行，为了信奉大乘者而行六度之行，为了使两者都满意而行神通之行，为了调伏两者而行成熟众生之行，即四摄事。所有这些都不能归纳为般若波罗蜜多的行持，因为一切都是为了证悟般若波罗蜜多的方法。正如大宝法王所说：“有情大乘与，信奉小乘诸有情，使二者皆悦意，为调伏故所依者，四种行持如经说，随行之后而宣说。”此义出自《圣宝积经》中《宝髻菩萨请问经》。其中，考虑到初学者容易实践，所以有十种法行。
English
In establishing the profound and vast meaning within the section, it is thoroughly established through questions and answers, and doubts are dispelled through consistency. The first part consists of two sections: questions and answers. The first part begins with "Then, by the power of the Buddha," etc., which is also based on the appearances of those to be tamed at that time. Because the venerable Shariputra is the foremost among the wise, it is appropriate to discuss such a profound Dharma. However, this profound Mahayana Dharma is not the realm of the Shravakas, so asking this question is not by one's own power but by the power of the Buddha's blessing. In reality, Shariputra is also definitely a great Bodhisattva who has taken the form of a Shravaka, so it is not that he is incapable of mastering the Mahayana Dharma. This is indeed the power of the Buddha, because all happiness and virtue in the world and beyond come from the power of the Buddha. The term "son of good family or daughter of good family" refers to men and women. The reason why other hermaphrodites are not mentioned is because it is thought that their power to practice Dharma is weaker. Regarding "wanting to practice the profound Prajnaparamita": In general, the conduct of a Bodhisattva is of four types: the conduct of the aspects of enlightenment for those who are devoted to the Hinayana, the conduct of the six perfections for those who are devoted to the Mahayana, the conduct of clairvoyance to satisfy both, and the conduct of ripening sentient beings to tame both, which are the four ways of gathering disciples. All of these are not included in the practice of Prajnaparamita, because everything is a method for realizing Prajnaparamita. As the great Regent said: "Sentient beings of the Great Vehicle and those who are devoted to the Lesser Vehicle, to please both and for the sake of taming, the four conducts of those who rely, are explained after following the Sutra." This meaning comes from the "Precious Jewel Sutra" within the "Heap of Jewels Sutra." Among these, considering that it is easy for beginners to practice, there are ten Dharma practices.
Chinese
因此，如经中所说：“书写、供养、布施文字，听闻、读诵、受持，讲解、背诵，思惟、禅修，此十种行持，是无量功德之聚。”因此，对于般若波罗蜜多经，以十法行精进修持，即是对甚深般若的行持。这也能清楚地显示证悟般若的因缘方法。在此，按照《大疏》的说法，不念“种姓之女”，也不称“圣观自在”，而是念“任何种姓之子”。因为“种姓之子”是佛子，所以虽然说是对圣观自在的称呼，但如果翻译和解释其含义，可能会那样出现。然而，按照字面意思，会变成对圣观自在不恭敬的措辞。因此，我认为那些念诵经文的方式和说法是不好的。第二部分，包括：简要地说明修持般若的方式，详细地说明般若的体性，证悟般若之道的功德，此道所获得的果位显现的方式，以及包含利益和功德的陀罗尼真言，以及以总结的方式劝诫学习般若。第一部分是：“如是说”等等。前后两个“任何”的意思是，任何想要修持般若的人，都是指所有的人。 “应当如此观察”的意思是，即将要讲解的，应当如此精进地禅修。无论是进入十法行、六度、四摄等任何一种行持，都要观自身和他人的蕴界处，即五蕴，其自性从原始以来就是空性的。也就是说，通过直接见到空性，或者通过信仰，或者通过体验，来非常彻底地，也就是多次和长时间地禅修。 “也”字表示其他的类别，也和上面一样。总之，所有的布施等行持，都需要被证悟离戏论的见地所摄持。第二，详细解释般若的体性，通过甚深的八种特征来解释自性。
English
Thus, as it is said in the scriptures: "Writing, offering, giving letters, listening, reading, receiving, explaining, reciting, contemplating, and meditating; these ten practices are the embodiment of immeasurable accumulations of merit." Therefore, to diligently practice the Prajñāpāramitā Sutra through the ten practices is to engage in the profound Prajñāpāramitā. This also clearly shows the causes and methods for realizing Prajñāpāramitā. Here, according to the Great Commentary, one does not recite "daughter of good family," nor does one invoke "Noble Avalokiteśvara," but rather recites "any son of good family." Because "son of good family" is a son of the Buddha, although it is said to be an invocation of Noble Avalokiteśvara, it may appear that way if the meaning is translated and explained. However, according to the literal meaning, it would become a disrespectful term towards Noble Avalokiteśvara. Therefore, I think those ways of reciting the sutra and those explanations are not good. The second part includes: briefly explaining the way to practice Prajñāpāramitā, explaining in detail the nature of Prajñāpāramitā, the merits of the path to realizing it, the way the fruits obtained by that path manifest, and the dhāraṇī mantras that include benefits and merits, and advising to study Prajñāpāramitā in a summary manner. The first part is: "Thus said," and so on. The two "any" before and after mean that anyone who wants to practice Prajñāpāramitā refers to everyone. "One should observe in this way" means that what will be explained immediately should be meditated on very diligently in this way. No matter which of the ten practices, the six perfections, the four ways of gathering disciples, etc., one engages in, one should view the five aggregates, which include oneself and others, and the environment, as being empty in nature from the very beginning. That is, through directly seeing emptiness, or through faith, or through experience, one should meditate very thoroughly, that is, many times and for a long time. The word "also" indicates other categories, and it is the same as above. In short, all practices such as giving need to be held by the view of realizing freedom from elaboration. Second, to explain in detail the nature of Prajñāpāramitā, to explain the nature through the eight characteristics of profundity.
Chinese
这是关于般若波罗蜜多的决定。以精通六种事物的方式，如何修持般若波罗蜜多之路。第一是“色即是空”等等，即空性、无相、无生、无灭、无垢、无离垢、无减、无增。这八个方面中，首先详细解释了空性，考虑到其余的可以通过类比来理解，所以只提到了名称。其中，五蕴等等，以及了解它们是空性的方法。首先，如果能详细了解总体的所知，那就很好。即使是非常愚钝的人，也必须了解这些。在这里，所有需要了解的法，简而言之，可以归纳为属于有为法和无为法两种。有为法又可以分为显现为色法、识，以及对它们的阶段的假立三种。前两种是真实的事物，后一种是假立的。其中的第一种，通过对境的分析，是可以作为色法的，即产生触觉，具有障碍等等，是根识的行境或所依的特征。其中，作为因的色法是：坚硬、潮湿、温暖和运动的自性之微粒，即四大种：地、水、火、风。作为果的色法是：白色、红色、蓝色、黄色等等颜色，以及正方形、圆形等等形状，即色；听到悦耳和不悦耳的声音，或者像歌声一样属于有情相续的，以及像水声一样不属于有情相续的，即声音；嗅到的是香味和不香味的区别等等，即气味；甜、酸等等味道；柔软、粗糙等等许多触觉；以及眼、耳、鼻、舌、身的根，这些都是从因，四大种产生，并且与真实产生的四大种相关联，所以称为从四大种转变而来的色。一般来说，四大种也包含在触觉之中，因为它们是坚硬的触觉等等的自性。这样，色等等五种，以及眼等等五种，这十种就是从色界和色处，到身界和身处的
English
This is a determination on the Prajñāpāramitā. How to cultivate the path of Prajñāpāramitā through mastering the six objects of expertise. The first is "form is emptiness," and so on, namely emptiness, signlessness, unborn, unceasing, stainless, without stain, without decrease, and without increase. Among these eight, the first, emptiness, is explained in some detail, and the others are mentioned only by name, considering that the others can be understood by analogy. Among these are the five aggregates, etc., and how to understand them as empty. First, it is good to know the general characteristics of knowable objects in detail. Even those with very dull minds need to know this much. Here, all the dharmas to be known can be summarized into two
Chinese
其次，十界和十处，因为一切都显现为有色，所以称为色蕴。六道众生的身体，以及外面的山、树木、河流、海洋、食物和饮料等等，所有这些处所、身体、受用，都是这十种有色之物相互聚集混合的团块，不要认为它们与此不同。第二是识，五根的识和意识这六种是粗大的识，显现为我的烦恼意是中等的，遍及一切的阿赖耶是细微的，这些都是识蕴。从眼识界到意识界之间的六界，以及意界这七种，在处的方面来说，也仅仅是意处。然而，阿赖耶识被归纳为法界，这也有必要单独进行分析。与这六种根识相关联，感受快乐、痛苦和舍受这三种，是受蕴。对于内外有为法和无为法的任何事物，‘这是瓶子’，‘这是毡子’，‘这是好的’，‘这是坏的’，‘这是长的’，‘这是短的’，‘这叫做甲’，‘这叫做柱子’等等，仅仅执著名相，仅仅执著意义，仅仅执著名相，仅仅执著意义，执著名相和意义两者的有相分别念，无论是依赖于理由根据还是不依赖，都称为想蕴。贪欲、嗔恨等等烦恼，以及信心、精进等等善法，以及寻思、审察等等不定法，以及遍及这一切的作意于境，以及动摇于境的心勇等等，总之，与作用相关的分别念都是相应行，是行蕴的前半部分，是真正的行，是行的主要部分。这样，识、受、想、行蕴的一半，这四个半蕴就是觉或知