Chinese
布施的，禅定的，智慧的波罗蜜多。这些也具有广大的和无杂染的，意义重大的和不穷尽的功德，是菩萨们的四种功德，应当了知。如是说，对于布施等一一，即使是最困难的也要做，其他更不用说了，所以在自己所学的一切境上修学，随之行持，是广大的功德。期望回报和异熟，以及舍弃我执等烦恼的想法，是无杂染的功德。自己所造的善根也回向给其他众生，并且让其他众生行布施等，安立于空性、菩提心、信心、随喜和回向，因为不离利他，所以是意义重大的功德。布施、布施者、受施者等六者，各自的三轮体空，被无自性的智慧所摄持，是不穷尽的功德，所以从最初的业行者起，努力修持具足四种功德，是波罗蜜多的因或修持。获得果位后，自然而然生起具足四种功德，是甚深且广大难以测量的，是道所摄持的真实波罗蜜多。偈颂是：违品与初入门，增长与成就大，究竟去处相违品。这些之间断除的法，如悭吝等六者，是违背不和合的品类。拖延和，对于大的怯懦和，对于小的轻蔑和，懈怠是对于最初入门不和合的品类。满足于少量是对于增长不和合的品类。期望回报和名声和异熟，以及亲友此世后世和，竞争和，轻蔑他人等烦恼者相关联，是对于成就大果不和合的品类。作意自利和执着相是对于究竟成就的不和合的品类。如是完全舍弃这五种不和合的品类，是从无杂染的意义中分别开来宣说的，对于成为波罗蜜多的修持，舍弃这些非常重要。这些的各自的对治品。
English
The perfections of generosity, meditation, and wisdom. These also have vast and untainted, meaningful and inexhaustible qualities, which are known as the four qualities of Bodhisattvas. It is said that even the most difficult of generosity and so on must be done individually, not to mention the others, so practicing in all the objects of one's learning and following through with it is the quality of being vast. Abandoning the expectation of return and ripening, as well as the thought of afflictions such as self-cherishing, is the quality of being untainted. Transforming one's own roots of virtue for the benefit of others, and placing others in generosity and so on, establishing them in emptiness, the mind of enlightenment, faith, rejoicing, and dedication, because it is inseparable from benefiting others, is the quality of being meaningful. The six, such as generosity, the giver, and the receiver, are each taken by the wisdom of the three wheels being empty of inherent nature, which is the quality of being inexhaustible, so from the very first practitioner, striving to cultivate the four qualities is the cause or practice of the perfections. After attaining the ground, the four qualities arise spontaneously, which are profound and vast and difficult to measure, and are the actual perfections gathered by the path. The summary is: Opposition and initial entry, growth and great accomplishment, the ultimate destination is the opposing side. The Dharma that cuts off between these, such as stinginess, etc., are the opposing and incompatible categories. Procrastination, cowardice towards the great, contempt for the small, and laziness are the incompatible categories for initial entry. Thinking of contentment is the incompatible category for growth. Expecting return, fame, and ripening, as well as relatives in this and future lives, competition, and association with afflictions such as despising others, are the incompatible categories for accomplishing great fruit. Focusing on self-interest and clinging to characteristics are the incompatible categories for ultimate accomplishment. Thus, completely abandoning these five incompatible categories is explained by distinguishing them from the meaning of being untainted, and it is very important to abandon these in order to become a practice of the perfections. The respective antidotes to these opposites.
Chinese
如果耽著这些，就会阻碍它们的显现。在未获得圣道之前，要以对治的作意和谨慎来统摄，并学习再三地努力。四种摄事是：财物的布施完全清净；以无罪且符合正法的方式使众生满足是布施；以符合各自心意的方式宣说殊胜的正法是爱语；使他人行持六度等善行是利行；自己也不违越如是的法行且恒常，亲近者是同事。六种神通是：天眼、天耳、他心通、宿命通、神足通、漏尽通。如是说：生语意善与不善生，其处与解脱现量与，知识普行种种差别分，无碍稳固获得之威力。如是，菩萨的威力，也要以自性、因果、作用、具备、进入的差别来详细了知。如是，迪旺嘎惹·西日·嘉纳说：犹如没有翅膀的鸟，不能在空中飞翔一样，没有神通力量的人，不能成办众生的利益。具有神通的人，日日夜夜所作的众生利益，没有神通的人，百世中也不会有。如是说，成办众生利益之力的主要就是神通。因此，显现六神通之后，愿能证得无上菩提！要知道这句话具有力量。第二，与胜义空性相关的愿文，有两颂，第一是：未生等。也就是以有法世俗的法为对境，执着为真实，这是法我执。如是的法，任何也未曾在事物实相中存在过，这是法无我。就此而言，此处所说，未生是未来，不生是过去。过去未来的事物二者，自性是不存在的。如果过去的事物存在，那么坏灭的种子也会生出苗芽，已经出生的人现在
English
If one clings to these, it will hinder their manifestation. Until the noble path is attained, one should gather together with the antidote of mindfulness and diligence, and learn to strive again and again. The four objects of gathering are: the giving of material things is completely pure; making sentient beings satisfied through the means of being free from sin and in accordance with the Dharma is giving; speaking sweetly by teaching the sublime Dharma in accordance with each person's thoughts is loving speech; causing others to engage in virtuous deeds such as the six perfections is beneficial conduct; and oneself also does not transgress such Dharma conduct and is always, the companion is acting in concert. The six superknowledges are: the divine eye, the divine ear, knowing the minds of others, remembering previous lives, the realm of miraculous powers, and the exhaustion of defilements. Thus it is said: Birth, speech, and mind, virtuous and non-virtuous arise, Their place and liberation, directly and, Knowledge, universal going, various distinctions, Unobstructed, stable, power of attainment. Thus, the power of the Bodhisattva, too, should be understood in detail through the distinctions of nature, cause and effect, function, possession, and entry. Thus, too, Dīvaṃkaraśrījñāna said: Just as a bird without wings, Cannot fly in the sky, Likewise, without the power of superknowledge, One is not able to accomplish the benefit of beings. If one possesses superknowledge, day and night, Whatever benefit of beings one does, Without superknowledge, Even in a hundred lifetimes, it will not exist. Thus it is said, the main power for accomplishing the benefit of beings is superknowledge. Therefore, after manifesting the six superknowledges, may I attain unsurpassed Bodhi! Know that this statement has power. Second, the aspiration prayer related to ultimate emptiness, there are two verses, the first is: Unborn, etc. That is, taking the conventional dharma as the object, clinging to it as true is the self-grasping of phenomena. Such a dharma has never existed in the reality of things, this is the selflessness of phenomena. In this regard, what is said here, unborn is the future, unarisen is the past. The two things of the past and future, their nature is non-existent. If the past thing exists, then a destroyed seed would also produce a sprout, and a person who has already been born would now
Chinese
在过去的时候，也会有前世地狱的痛苦和天界的快乐。如果存在，也会陷入体验，因为没有体验者的苦乐是存在的。如果未来是真实的，那么它就会变成过去的原因，并且也会变成未生而坏灭，因为每一刹那都在坏灭。自性，也就是阿赖耶识，也不是真实存在的。处所，也就是器世界，也没有在处所的实情上成立。识，也就是心和心所，以及它们各自的相状，也没有自性成立。事物，也就是外境，也不是自性成立的。这里所说的“没有”，是对于主要词语“没有”的敬语表达。因此，外境是不存在的，因为如果用方位的各个部分来分析，无论是一还是多都无法成立。因为这个原因，器世界也没有成立，识的显现也无法真实成立，因为蓝色本身是不真实的。显现为蓝色也是错觉，就像石女的儿子不存在一样。看到它的相状也完全是虚假的。因此，由于所取的相状不存在，执持或看到这种相状的心和心所也不存在，因为凡是境是虚假的，它的有境也必须是虚假的，就像梦中的形象和看到它的意识一样。阿赖耶识也是因为具有一切习气，如果从意识本身的多个部分进行区分，就像粗大的事物一样，既不是一也不是多。并且，被识的方面所包含的一切意识都是刹那的相续，如果将刹那也分为初、中、后三部分等等来进行分析，就不可能以自己的体性成立。一切都只是名称、术语、错觉、显现、假立而已，实际上并不是真实存在的。通过遮止这些过去、未来和外境，包括器世界，就显示了遍计所执相无自性，并且也显示了世俗谛的意义也没有成立，并且显示了识和自性是不存在的。
English
In the past, there would also be the suffering of hell and the happiness of the gods from previous lives. If they exist, there would also be the problem of experiencing them, because happiness and suffering without an experiencer are possible. If the future were real, then it would become a past cause, and it would also become something that perishes without being born, because it perishes in every instant. Self-nature, that is, the alaya-consciousness, is also not truly existent. The place, that is, the container world, is also not established in the reality of the place. Cognition, that is, the mind and mental factors, and their respective aspects, are also not established by their own nature. Things, that is, external objects, are also not established by their own nature. The term "does not exist" here is an honorific expression for the main word "does not exist." Therefore, external objects do not exist, because if analyzed by dividing the parts of the directions, neither one nor many can be established. For this reason, the container world is also not established, and the appearances of cognition are also not truly established, because blue itself is not true. Appearing as blue is also an illusion, just as the son of a barren woman does not exist. Seeing its appearance is also completely false. Therefore, since the aspect of what is grasped does not exist, the mind and mental factors that grasp or see such an aspect also do not exist, because whatever object is false, all its subjects must also be false, like the form in a dream and the consciousness that sees it. The alaya-consciousness is also because it possesses all habitual tendencies, and if it is distinguished from the many parts of consciousness itself, like coarse things, it is neither one nor many. Moreover, all the consciousnesses included in the aspect of consciousness are a continuum of moments, and if the moment is also divided into three parts, beginning, middle, and end, etc., it is impossible to be established by its own nature. Everything is just name, term, illusion, appearance, imputation, and nothing more, but it is not truly existent in reality. By negating these past, future, and external objects, including the container world, it is shown that the completely imputed characteristic is without inherent existence, and it is also shown that the meaning of conventional truth is not established, and it is shown that cognition and self-nature are non-existent.
Chinese
因此，他生起是无自性的，仅仅是世俗缘起的生起，此外没有在胜义中显示。这样，以遍计所执和依他起二者为空的空性之基础的智慧，称为空性之法。圆成实胜义谛是远离能取所取的法界，是如来藏。这里说空性之法，并没有单说空性，而是确定地使用了“法”这个词，是为了遮止仅是无遮的语词所指的离戏论的空性。这里的“法”不是指法性所分的法和法界等，而是指完全决定的意义。有六种遮遣的方式，以及一种成立的特征，这具有七种意义的偈颂，广阔而清晰地显示了法的无我。现在就人无我的角度来说，佛陀、仙人等，菩萨圣者们如前所示称为仙人。因此，圆满正等觉的佛陀是伟大的仙人。既是佛陀又是仙人，所以是伟大的佛陀仙人，就像他所证悟的那样，向所化众生显示，愿他们证悟无我的意义。人无我的法之谈论，包含在大乘和小乘的一切佛语中都有阐述。由于在佛陀的教法之外不会产生其他的，所以这是区分是否为佛陀教法的主要依据。因此，这里说了“如佛所说”。法的无我，不完全的是在外道中也有，法的无我圆满的是，仅仅是如来的行境，但对于引导小乘根器的人来说是不需要的，而且在小乘的许多论藏中也没有详细说明。因此，就法的无我不完全的角度来说，比导师的教言更为普遍，就圆满的角度来说，没有遍及所有的论藏，所以导师的教法中，传播范围相同的是人无我。其中，俱生我执等
English
Therefore, dependent arising is without inherent existence; it is merely the arising of conventional dependent origination, and nothing else is shown in the ultimate sense. Thus, the wisdom of the basis of emptiness, which is empty of both the imputed and the dependent, is called the Dharma of emptiness. The perfectly established ultimate truth is the Dharmadhatu, empty of both grasper and grasped, the essence of the Sugata. Here, in saying the Dharma of emptiness, the word 'Dharma' is definitely used without simply saying 'emptiness,' in order to negate the emptiness that is merely the object of the word of negation, the absence of elaboration. Here, 'Dharma' does not refer to Dharma and Dharmadhatu, which are divided by Dharma-nature, but to the meaning that is completely determined. There are six ways of negation and one characteristic of establishment. This verse, which has seven meanings, extensively and clearly shows the selflessness of Dharma. Now, from the perspective of the selflessness of the person, Buddhas, sages, etc., Bodhisattvas and noble ones are called sages as shown before. Therefore, the perfectly complete Buddha is the great sage. Since he is both Buddha and sage, he is the great Buddha-sage. Just as he realized it, he shows it to the trainable beings, may they realize the meaning of selflessness. The talk of the Dharma of the selflessness of the person is explained in all the Buddha's words, which are included in the Great and Small Vehicles. Since nothing else arises outside the Buddha's teachings, this is the main basis for distinguishing whether it is the Buddha's teachings or not. Therefore, here it is said, 'as the Buddha said.' The incomplete selflessness of Dharma is also found in outsiders, and the complete selflessness of Dharma is only the realm of the Tathagata, but it is not necessary for guiding people of the Lesser Vehicle, and it is not explained in detail in many of the Lesser Vehicle's scriptures. Therefore, from the perspective of the incomplete selflessness of Dharma, it is more pervasive than the teacher's words, and from the perspective of completeness, it does not pervade all the scriptures. Therefore, the selflessness that has the same scope of propagation in the teacher's teachings is the selflessness of the person. Among them, innate self-grasping, etc.