Chinese
如是宣说并开示。第二，执著名相之菩萨，以执著般若波罗蜜多之相，因不善巧方便，舍弃三时平等性之般若波罗蜜多，是故彼入于般若波罗蜜多之相违品。总的来说，不执著且不分别之方式，一时了知三时之菩萨，因了知有寂与三时平等性，以善巧方便，宣说般若波罗蜜多为真实趋近。第三，以执著相和所缘之方式，了知色等蕴为空性，以贪执和执著之方式，于三时分别之诸法，了知为过去之法、未来之法和现在生起之法，以所缘之方式，布施和持戒等，以及正念住等菩提分法之行持之了知，乃是贪执和执著之门，颠倒之了知，是三时平等性之甚深般若波罗蜜多之相违品。第四，摄集对治品与所断品二者，第一，以于三轮作意和贪执，不能舍弃无贪执之般若波罗蜜多之故。于布施和持戒等三轮作意之我执和贪执，以及他执等之无贪执，乃是一切贪执之对治品。如是彼于布施等行持，其他所量之事物亦不于三轮分别之布施等之行持，能令趣入之菩萨，乃是遮止一切贪执之边，故亦舍弃微细之贪执。何为彼微细之贪执？谓于何等之相作意，即于彼等贪执之故。于胜者佛陀作意于相，以及于佛陀之善根作意于相，以及于彼等佛陀之声闻之善根等作意于相后回向菩提，乃是微细之贪执。以不为如是贪执所染之故，般若波罗蜜多乃是甚深。何以故，成为法身道之诸法
English
Thus it is declared and shown. Secondly, that Bodhisattva who is attached to names and signs, because of holding the Prajnaparamita as a sign, due to unskilled means, abandons the Prajnaparamita of the equality of the three times, because he enters into the opposite side of that Prajnaparamita. In general, that Bodhisattva who knows the three times simultaneously in a way that is non-attached and non-conceptual, because he knows existence and peace and the equality of the three times, and with skillful means, it is said that the Prajnaparamita is very close to reality. Thirdly, by adhering to characteristics and objects, one perceives the aggregates such as form as emptiness, and by clinging and adhering to the phenomena that are conceived in the three times, one perceives them as past phenomena, future phenomena, and phenomena that occur in the present, and by focusing on giving, discipline, and so on, and the mindfulness and other aspects of enlightenment, the perception of practicing the Dharma is a reversed perception through attachment and clinging, which is the opposite of the profound Prajnaparamita of the equality of the three times. Fourth, of the two, the collection of objects and antidotes, the first is that because of conceiving and clinging to the three circles, one cannot abandon the Prajnaparamita without clinging. Therefore, the non-clinging to the conception of the three circles, self-grasping, clinging, and grasping to others in giving, discipline, and so on, is the antidote to all clinging. That same Bodhisattva who practices giving and so on in this way, and who also engages in the practice of giving and so on without conceiving of the three circles, is one who prevents all extremes of clinging, and therefore also abandons subtle clinging. What is that subtle clinging? Because the more one focuses on characteristics, the more one clings. Therefore, focusing on the Victorious Buddha as a characteristic, focusing on the virtues of the Buddha as a characteristic, and dedicating to enlightenment after focusing on the virtues of the hearers of those Buddhas as characteristics is subtle clinging. Because that Prajnaparamita is not tainted by such clinging, it is profound. Because all the Dharmas that become the path of the Dharmakaya
Chinese
因为远离自性之骄慢和贪执，所以三时平等之般若波罗蜜多甚深。通晓之理，真实圆成之诸法，非为造作，且自性光明为一者，乃无分别。于智慧之现前，以各自自证之智慧之识，舍弃贪执之所有相状。以名相执著之心，般若波罗蜜多是见彼，并且以遮止分别和知晓等，甚深般若波罗蜜多，说是对于贪执所缘之补特伽罗难以证悟。不仅难以分别，而且超离具名相执著之思维境域，因为以名相执著所摄之色和识等不能知晓之故，甚深般若波罗蜜多，认为是所缘之不可思议，并且如是宣说。第二是，如上所说乃是通晓一切之理。于此时，三时平等性之般若波罗蜜多，其不相顺品为于三轮中分别之贪执，及其对治于三轮中不分别之智慧，了知其为法性一味，所有品类之差别，如前所说，于此处应当全部知晓。第五，如是般若波罗蜜多之瑜伽是，对于色等悦意不悦意等，于学习之时，法性之色等不言说，以及不学习之果时圆满，以及对于色等彼贪执，以及于无贪执性而缘之方式行持并且作瑜伽遮止，以无所缘之方式，法性圆成之色等作瑜伽并且修习和行持乃是甚深般若波罗蜜多之真实瑜伽。第二，所修之般若波罗蜜多，法界以说与不说不增不减，第三，于彼说好坏时，无有贪嗔之作者性，第四，如虚空般之般若波罗蜜多，于宣说之时不怯懦乃是难作，以及如虚空般之彼精进乃是难作，以及如虚空般之菩提不退转乃是难作，此三难作，菩萨修习并且披甲。第五，如是聚集之僧众之一此
English
Because it is devoid of the pride and attachment of self-nature, the Prajnaparamita of equality in the three times is profound. The way of knowing, the truly accomplished dharmas, are uncreated, and the one whose self-nature is luminosity is non-conceptual. In the manifestation of wisdom, with the knowledge of self-awareness of each individual, all aspects of attachment are abandoned. With the mind of grasping at characteristics, Prajnaparamita is seeing that, and by preventing conceptualization and knowing, etc., the profound Prajnaparamita is said to be difficult for individuals who are attached to objects to realize. Not only is it difficult to conceptualize, but it also transcends the realm of thought of those who grasp at characteristics, because the form and consciousness, etc., gathered by grasping at characteristics cannot be known. Therefore, the profound Prajnaparamita is considered and taught to be inconceivable by those who have objects. Secondly, as mentioned above, this is the way of knowing everything. In this context, the non-concordant aspect of the Prajnaparamita of equality in the three times is the attachment of conceptualization in the three spheres, and its antidote is the wisdom of non-conceptualization in the three spheres. Knowing that the nature of the Dharma is of one taste, all the distinctions of categories, as previously mentioned, should be fully understood here. Fifthly, such a yoga of Prajnaparamita is: regarding pleasant and unpleasant forms, etc., at the time of learning, the forms, etc., of Dharma-nature are not spoken of, and at the time of the fruit of non-learning, it is complete, and attachment to those forms, etc., and practicing and doing yoga by focusing on the nature of non-attachment is prevented. By the way of non-objectification, the forms, etc., of Dharma-nature, which are perfectly accomplished, are done as yoga, and practicing and acting is the actual yoga of profound Prajnaparamita. Secondly, the Prajnaparamita to be meditated upon, the Dharmadhatu, does not increase or decrease by being taught or not taught. Thirdly, when speaking of good and bad about it, there is no agent of attachment and aversion. Fourthly, the Prajnaparamita, which is like the sky, is difficult to be unafraid when taught, and diligence in it, which is like the sky, is difficult to do, and non-reversal from the Bodhi, which is like the sky, is difficult to do. For these three difficult things, the Bodhisattva practices and puts on armor. Fifthly, one of the assembled Sangha here
Chinese
思维如果对无生无灭的般若波罗蜜多进行修习，就会像各自的根器一样获得果报。因此，对具有持戒等五蕴，预流果等四果，三宝，以及转法轮之果的薄伽梵母般若波罗蜜多顶礼膜拜。如此思维之后，第六，安住于般若波罗蜜多的帝释天等菩萨，并不依赖于其他人的守护。原因是什么？怎样守护呢？因为安住于般若波罗蜜多者，了知诸法如幻化等，因此，此即是其最殊胜的守护。第七，如幻术、阳焰、梦境、回声、水月、化身等七种显现，既不能守护，也不能救护，也不应作意，如是了知，即是彼之加持。第六，结合的利益是，诸法平等性，即是对色等的作用特征等事物没有傲慢之心，以及对色等“我的”等主奴事物没有傲慢之心，以及对色等“于”等能依所依事物没有傲慢之心，以及对色等的相状等辨别观察的事物没有傲慢之心。这四种相是结合的利益，即是对一切法如梦等乃至如幻化般平等性完全了知。第七，通达一切之理，见道有二：以四谛之门略说，以刹那之门广说。第一，苦等，集、灭、道四谛，每一谛又各有法智忍、法智、类智忍、类智四种。如是了知的刹那十六，即是通达一切之道的自性，是见道。第二，于苦的法智忍是，境，法性的色等，因为不是常无常的戏论。有境，苦法智忍是远离常无常等的戏论之智慧。境，法性的色等，因为超越三时之边际，所以境
English
Thinking that if one practices the Prajnaparamita that is without arising or ceasing, one will obtain results according to one's capacity. Therefore, I prostrate to the Bhagavati Mother Prajnaparamita, who possesses the five aggregates such as morality, the four fruits such as stream-enterer, the Three Jewels, and the fruit of turning the wheel of Dharma. After thinking in this way, sixth, the Bodhisattvas such as Indra who abide in the Prajnaparamita do not depend on the protection of other beings. What is the reason? How is it protected? Because those who abide in the Prajnaparamita know that all phenomena are like illusions, etc., therefore, this is their most excellent protection. Seventh, the seven kinds of appearances such as illusion, mirage, dream, echo, water moon, and emanation, cannot protect, nor can they save, nor should they be conceived. Knowing this is the blessing of it. Sixth, the benefit of union is that the equality of all phenomena is the absence of arrogance towards things such as the characteristics of actions of form, etc., and the absence of arrogance towards things such as "mine" of form, etc., which are master-servant things, and the absence of arrogance towards things such as "in" of form, etc., which are dependent and supported things, and the absence of arrogance towards things such as the characteristics of form, etc., which are distinguished and observed things. These four aspects are the benefit of union, which is the complete knowledge of the equality of all phenomena as being like dreams, etc., and even like illusions. Seventh, the way to know everything, the path of seeing has two: briefly explained through the four truths, and extensively explained through moments. First, each of the four truths of suffering, etc., origin, cessation, and path, also has four kinds of Dharma-knowledge forbearance, Dharma-knowledge, subsequent-knowledge forbearance, and subsequent-knowledge. Thus, the sixteen moments of knowing are the nature of the path of knowing everything, and it is the path of seeing. Second, the Dharma-knowledge forbearance of suffering is: the object, the nature of phenomena, form, etc., because it is not the elaboration of permanence and impermanence. The subject, the Dharma-knowledge forbearance of suffering, is the wisdom that is free from the elaboration of permanence and impermanence, etc. The object, the nature of phenomena, form, etc., because it transcends the limits of the three times, therefore the object
Chinese
有境之痛苦，因了知法之智慧超越边际，以及境法性之色等极其清净之故，于境痛苦之后，随知之忍辱，乃清净之智慧。境法性之色等不生不灭，且无有烦恼净除等之故，于有境痛苦之后，随知不生、不灭等之智慧。如是，乃痛苦之谛的刹那四者。境胜义之色等如虚空般清净之故，于有境集起，了知法之忍辱，乃如虚空般清净之智慧。境胜义之色等舍弃贪执之故，于境集起，了知法，乃舍弃一切贪执之智慧。境胜义之色等不可执持之故，于境集起，随知之忍辱，乃从一切执著中解脱之智慧。境胜义之色等无有自性之言说体性之故，于有境集起，随知乃无有言说体性之智慧。如是，乃集起之谛的刹那四者。何以故？境灭谛深奥，且境灭，了知法之忍辱等词句是超越行境之故。仅以言说此境与有境之义，亦无法于他人相续中显现施予，且境灭谛深奥，无有对境之故，于有境灭，了知法，乃使一切皆无有之智慧。有境灭谛深奥，极其清净之故，于有境灭，随知之忍辱，乃极其清净之智慧。于灭，随知乃消除眼疾等一切疾病且不生之智慧。如是，乃灭谛之刹那四者。于道，了知法之忍辱，乃断除恶趣且生出一切善妙之智慧。于道，了知法乃般若波罗蜜多宝，增上生与决定胜之果，乃于现前实证亦不分别之智慧。境法界与相好等不相联之故，于有境道，随知之忍辱，相好等