English
And the wisdom of abiding in the nature of all-knowing, such as generosity, and placing other minds in it. The subsequent wisdom of the path is: when practicing the six perfections, giving generosity, etc., and also meditating on wisdom, all of these are made common with all sentient beings, and the wisdom of dedicating them to perfect enlightenment in an unapprehending manner. Thus, in the nature of knowing the path itself, the path of seeing has sixteen states in an instant, with great benefits that are ultimate in this life and others, and is in accordance with the part of definite discrimination, having preceded the concordant liberation part. Obtaining the first non-conceptual, transcendental wisdom that is free from the two apprehensions of grasper and grasped. The second is the activity of the path of meditation, and the path of meditation that has activity. The first is: thus, the Bodhisattva of the Perfection of Wisdom is peaceful and gentle, and always bows down to others in every way, without arrogance or conceit, overcoming afflictions such as habitual tendencies, and is not harmed by poisons and weapons, etc., and accomplishes enlightenment, and when the path of meditating on the Perfection of Wisdom is completely perfected, abiding at the Vajra Seat as the cause of becoming a Buddha, that place becomes a stupa for all sentient beings, and is offered with flowers, etc. The second has five: faith, dedication, rejoicing, accomplishment, and the utterly pure path of meditation. The first is: the meaning of these is: thus, faith is to be known as having three aspects: one's own benefit, the benefit of oneself and others, i.e., two benefits, and each of those three is divided into three: small, medium, and large, and each is considered to have three aspects. Among those small ones, there is also the smallest of the small, and from the smallest of the small to the largest of the large there is a difference, and those small ones are also divided into three aspects each. Thus, there are nine aspects of one's own benefit, nine aspects of two benefits, and nine aspects of the benefit of others, for a total of twenty-seven. In the nine states of faith in one's own benefit, there is one set of nine verses praising the Perfection of Wisdom; in the nine states of faith in two benefits, there is one set of nine verses honoring the Perfection of Wisdom; and in the nine states of faith in the benefit of others, there is
Chinese
对般若波罗蜜多的赞颂有九类，这样一来，对于般若波罗蜜多，就想要并且宣说了三种九类的赞叹、恭敬和赞颂。第二，大乘的回向中，回向的自性是什么？作者是什么？相是什么？体性是什么？无毒且成为甘露之王的回向方式是什么？超越三界的方式是什么？产生大福德的分类是什么？第一，这个回向的自性，是三种特点的声闻缘觉的回向之外，是完全回向的特点，因为为了所有众生脱离痛苦，以及以无所缘的方式，以及回向于无上菩提的特点。第二，那个回向的作者殊胜之处是，能够获得佛果。第三，那个回向是，具有无所缘的相。第四，颠倒的想、心和见是那个回向的体性。第五，如果将回向的福德，以了知远离一切事物的方式，以及完全回向于脱离痛苦的佛陀的福德资粮，如同那些佛陀一样，那些佛陀的善资粮和，忆念脱离痛苦的自性的行境的回向心，也以了知脱离痛苦的方式，以及依靠般若波罗蜜多，以不违背无相和回向的方便善巧的方式，以及回向的善根无所缘且无相的方式，那些佛陀的善根如实领悟自性那样回向，就是以随喜佛陀的方式回向。第六，除了三界和三时之外的色等一切法，因为无自性而无事物，因为无事物而不能以所缘的方式回向。知道了这样之后，回向无毒且转变为甘露，就是超越三界的方式。第七，将那个特殊的回向分为小、中、大三种，从而产生大福德是，三千世界的所有的众生的十善、禅定等产生大福德的自性，就是无贪著的小回向，三千世界的所有的众生声闻缘觉殊胜
English
There is one set of nine praises to the Prajnaparamita. Thus, for the Prajnaparamita, it is desired and taught to praise, honor, and extol three sets of nine. Second, in the dedication of the Mahayana, what is the nature of the dedication? What is the agent? What is the aspect? What is the characteristic? What is the method of dedication that is non-toxic and becomes the supreme nectar? What is the method of transcending the three realms? What are the divisions of that which produces great merit? First, the nature of this dedication, apart from the dedication of the Hearers and Solitary Realizers with three characteristics, is the characteristic of complete dedication, because it is for all sentient beings to be liberated from suffering, and in the manner of non-objectification, and the characteristic of dedication to unsurpassed enlightenment. Second, the supreme agent of that dedication is that it causes the attainment of Buddhahood. Third, that dedication is of the aspect of non-objectification. Fourth, non-perverted perception, mind, and view are the characteristic of that dedication. Fifth, if the merit to be dedicated is understood as being separate from all phenomena, and if the accumulation of merit of the Buddhas who have passed beyond suffering is completely dedicated, then like those Buddhas, the accumulation of virtue of those Buddhas, and the mind of dedication that has the sphere of activity of remembering the nature of passing beyond suffering, also in the manner of knowing liberation from suffering, and relying on the Prajnaparamita, in the manner of being skilled in the means of non-contradiction between signlessness and dedication, and in the manner of the merit to be dedicated being non-objective and without signs, dedicating those virtues of the Buddhas as the nature is realized, is dedicating in the manner of rejoicing after the Buddhas. Sixth, all phenomena such as form, other than the three realms and the three times, are without nature and therefore without substance. Because they are without substance, it is not possible to dedicate in the manner of objectification. Having understood this, the dedication that is non-toxic and transforms into nectar is the manner of transcending the three realms. Seventh, dividing that special dedication into three: small, medium, and large, the arising of great merit is: the ten virtues, meditations, etc., of all sentient beings of the three thousand worlds, the nature of arising great merit, is the small dedication without attachment, and all sentient beings of the three thousand worlds, Hearers and Solitary Realizers, superior
Chinese
在已变成土地之上，有些人以衣物、食物、住所、卧具和医药等四种资具供养直至大海之间。从这之中，产生巨大福德的自性是：无执著的中等回向。如果三千大千世界的众生都变成菩萨，并且对十方所有众生的每一位菩萨都以四种资具进行供养，那么从中产生巨大福德的自性是：无执著的广大回向。以小、中、大三种方式，将回向分为三种自性，这三种殊胜的回向，就是产生巨大福德的自性。第三，随喜的体性是：所有法都没有实物的自性，并且随喜与此并不相违，这说明菩萨精通方便。随喜所有不执著任何相的善根，就是如实随喜真如，这是在此处所说和开示的，修习作意之殊胜的方式。第四，修道之体性的般若波罗蜜多的修习是：此甚深般若波罗蜜多的体性是，遣除一切过失和黑暗，并且极其清净和显现的自性。般若波罗蜜多是其他波罗蜜多和菩提之道的法类中最殊胜的。对色等不作实执，是因为对色等一切都不执著，并且不获得任何法。因此，修习般若波罗蜜多，并通过般若波罗蜜多所缘的方式，不获得任何法，而是瑜伽士相续中所有不缘法的法类，都应赞颂和获得。菩萨因为相信般若波罗蜜多，所以不相信色等假立的一切法，并且因为执著于所观察的一切法，所以相信般若波罗蜜多。因此，这是非常重大的意义。那么，对于如此甚深而难以信受的般若波罗蜜多，信受的原因是什么呢？从发起最初发心之后，亲近和承侍无数的善知识佛陀，并且从无数劫以来修习六度，这样的菩萨才能进入无上菩提的般若波罗蜜多。
English
Upon the earth that has become land, some individuals offer clothing, food, lodging, bedding, and medicine, the four requisites, up to the ocean. From this, the nature of generating great merit is: the medium dedication without attachment. If all beings of the three thousand great thousand worlds become Bodhisattvas, and each Bodhisattva of all beings in the ten directions is offered the four requisites, then the nature of generating great merit from that is: the great dedication without attachment. The supreme dedication, divided into three natures by small, medium, and great, is these three aspects, which are the nature of generating great merit. Third, the nature of rejoicing is: all dharmas do not have the nature of substantiality, and rejoicing does not contradict this, which shows that Bodhisattvas are skilled in means. Rejoicing in all the roots of virtue that do not fixate on any characteristics is truly rejoicing in Suchness as it is. This is what is said and taught here, the way to cultivate the noble mind of mindfulness. Fourth, the practice of Prajnaparamita, which has become the nature of the path of meditation, is: the nature of this profound Prajnaparamita is to eliminate all faults and darkness, and to be extremely pure and manifest. Prajnaparamita is the most supreme among the other Paramitas and the dharmas of the path to enlightenment. Not clinging to form, etc., is because one does not cling to all forms, etc., and does not attain any dharma. Therefore, practicing Prajnaparamita, and through the way of focusing on Prajnaparamita, one does not attain any dharma, but all the dharmas in the continuum of the yogi that do not focus on dharmas should be praised and attained. Because Bodhisattvas believe in Prajnaparamita, they do not believe in all the imputed dharmas such as form, etc., and because they cling to all the dharmas that are examined, they believe in Prajnaparamita. Therefore, this is a very great meaning. So, what is the cause of believing in Prajnaparamita, which is so profound and difficult to believe in? From the time of generating the first mind, relying on and serving countless virtuous friends and Buddhas, and practicing the six perfections from countless eons, such a Bodhisattva can enter the Prajnaparamita of unsurpassed enlightenment.
Chinese
对于此甚深之法，以不执著于信施等之心而精进，并且善于不见一切法之增减者，乃是具有锐利根器的菩萨，初发心时即对甚深般若波罗蜜多生起信心的因。那么，不信受且损减甚深般若波罗蜜多之法的因是什么呢？乃是被魔之阴影所压制并加持，以及不信受、不信解如是性之真实圆成甚深之法，并且对蕴等执著为真实的实有，以及被罪恶之友所摄持，此乃四种原因。第五，关于修道之清净有三：基果之法性本体一，以及彼者本来自性之客尘清净之方式，以及对此遣除诤论之方式。第一，果位涅槃之法性是自性清净，法等自性清净即是彼者，因为什么缘故？因为二者是一，因为二者无别，不能区分开来，因为二者不可分割，没有差别，因为不是事物，没有被包含且强烈，从不相异之角度而言，此二者不相异，并且不可分割、不可摧毁、不可破坏，因此，说示此二者清净之法性本体是一。第二，有四圣之法性清净之方式，以及修道小、中等九地之法性清净之方式。第一，从声闻预流果到阿罗汉之间的法性，在那里各自的份所应断而清净，因为各自份所应断之烦恼衰减且消失之故。独觉的法性，是各自的份所应断清净，因为各自的份所应断之烦恼与所知障，以及能取所取衰减且断除之故。处于地的菩萨，其法性是各自的份所应断而清净，因为各自的份所应断的三道之障碍衰减且清净之故。佛陀的如是性，并非于一切时与一切相皆极度清净，因为依靠断除二障及其习气之故。第二，于三界九地中，大
English
For this profound Dharma, to strive without attachment to faith, offerings, etc., and to be skilled in not seeing the increase or decrease of all Dharmas, that is the cause of a Bodhisattva with sharp faculties, who generates faith in the profound Prajñāpāramitā immediately upon generating the first thought. Then, what is the cause of not believing and diminishing the Dharma of the profound Prajñāpāramitā? It is being oppressed and blessed by the shadow of Mara, and not believing or understanding the profound Dharma of the true and perfect Suchness, and clinging to the aggregates, etc., as truly existent entities, and being possessed by sinful friends, these are the four causes. Fifth, regarding the purity of the path of meditation, there are three: the nature of the ground and fruit being one essence, and the way in which that very nature is primordially pure of adventitious stains, and the way to dispel disputes about that. First, the nature of the fruit, Nirvāṇa, is naturally pure, the nature of Dharmas, etc., being naturally pure is that very thing, because of what reason? Because the two are one, because the two are inseparable, they cannot be distinguished, because the two are indivisible, without difference, because they are not things, not included and strong, from the perspective of not being different, these two are not different, and because they are indivisible, indestructible, and unbreakable. Therefore, it is said and shown that the nature of purity of these two is of one essence. Second, there is the way in which the nature of the four noble ones is pure, and the way in which the nature of the nine grounds of the small, medium, etc., paths of meditation is pure. First, from the stream-enterer to the Arhat, the nature of the Dharma there is purified by the abandonment of their respective portions, because the afflictions to be abandoned of their respective portions diminish and disappear. The nature of the Pratyekabuddha is the purity of what is to be abandoned by their respective portions, because the afflictions and cognitive obscurations to be abandoned by their respective portions, as well as grasping and conceptions, diminish and are abandoned. The Bodhisattva who abides on the grounds, their Dharma nature is purified by the abandonment of their respective portions, because the obscurations of the three paths to be abandoned by their respective portions diminish and are purified. The Suchness of the Buddha is not utterly and completely pure at all times and in all aspects, because the two obscurations and their habitual tendencies are abandoned through reliance. Second, in the three realms and nine grounds, great