English
The suffering of the object-possessor, because the wisdom of knowing the Dharma transcends the limits, and because the form of the nature of the object-Dharma is extremely pure, therefore, following the suffering of the object, the forbearance of knowing is the wisdom of purity. Because the form of the nature of the object-Dharma is unborn and unceasing, and there is no elimination of defilements, etc., therefore, following the suffering of the object-possessor, the wisdom of not being born, not ceasing, etc. Thus, these are the four moments of the truth of suffering. Because the form of the ultimate object is as pure as the sky, therefore, in the object-possessor's arising, the forbearance of knowing the Dharma is the wisdom as pure as the sky. Because the form of the ultimate object abandons attachment, therefore, in the object's arising, knowing the Dharma is the wisdom of abandoning all attachments. Because the form of the ultimate object is ungraspable, therefore, in the object's arising, the forbearance of following knowing is the wisdom of being liberated from all grasping. Because the form of the ultimate object is without the nature of expression, therefore, in the object-possessor's arising, following knowing is the wisdom without the nature of expression. Thus, these are the four moments of the truth of arising. For what reason? Because the object's cessation truth is profound, and the words of the object's cessation, the forbearance of knowing the Dharma, etc., are beyond the realm of practice. Merely expressing the meaning of this object and object-possessor cannot be manifestly bestowed upon the continuum of others, and because the object's cessation truth is profound and without an object of focus, therefore, in the object-possessor's cessation, knowing the Dharma is the wisdom that makes everything nonexistent. Because the object-possessor's cessation truth is profound and extremely pure, therefore, in the object-possessor's cessation, the forbearance of following knowing is the wisdom of extreme purity. In cessation, following knowing is the wisdom that eliminates all diseases such as eye diseases and does not arise. Thus, these are the four moments of the truth of cessation. In the path, the forbearance of knowing the Dharma is the wisdom that cuts off the lower realms and brings forth all goodness. In the path, knowing the Dharma is the Prajnaparamita jewel, the fruit of higher rebirth and definite goodness, which is the wisdom of non-discrimination even upon manifest realization. Because the object's Dharma realm is not associated with signs, etc., therefore, in the object-possessor's path, the forbearance of following knowing, signs, etc.
Chinese
当我不相关的智慧和道路被理解之后，对于事物所表达的，名称所表达的，以及对这两者所关注的，不会产生执着认知的智慧。如此，道路真谛的四个刹那。第二是，如前所说，如此这般，一切种智，以及此道智，以及一切智，这三者是相同的。通过完整地展示这三种智慧，也完整地展示了这三种智慧的阶段，功德圆满了。般若波罗蜜多窍诀论著《现观庄严论》的经部释，第三品释竟。 第二，广说四种学修瑜伽的支分。将基础三智的形态全部汇集后修习，是圆满瑜伽；将其增上的顶瑜伽；按次第修习的渐次瑜伽；以及与其修习相符的刹那瑜伽的支分广说。第一者，有各自独立的十个支分，以及普遍适用的善巧方便的解说。第一，所修习的诸法，自性清净，以及修习彼之瑜伽，佛母之法行的功德，与其不相符的方面，即是衰老的先前的形态，是突如其来的离垢之形态。体性：解脱分，决择分，不退转之理，轮回涅槃平等性，清净刹土之解说。第一者，有略说和广说。第一是，因此，基础智的差别等之义是：不与学道之阶段相混淆，在展示基础般若波罗蜜多的差别时，在此展示名为“种种”的名称差别，彼等之体性。彼等也是，由于一切智分为三种，因此彼等形态被认为是智慧的形态的三种类别而展示。第二，广说，在三智中，第一，一切智的二十七种形态，于一切智中，无有之形态，平等性，以及与其不符的四种痛苦，无有处所，虚空，不可言说，以及名基，无有名，四种生起，无有行，不可夺，无有刹那，生
English
When my unrelated wisdom and path are understood, the wisdom that does not give rise to the clinging cognition that focuses on things that are expressed, names that express, and those two. Thus, the four moments of the truth of the path. The second is, as previously stated, in this way, all-knowingness, and this path knowledge, and all knowledge, these three are the same. By fully demonstrating these three wisdoms, the benefits of fully demonstrating these three stages of wisdom are also complete. The Sutra-style commentary on the Prajñāpāramitā Upadeśa Śāstra, the Abhisamayālaṅkāra, the commentary on the third chapter is complete. Secondly, the detailed explanation of the four learning yogas. Gathering all the aspects of the three basic wisdoms and meditating on them is the complete yoga; the peak yoga that is superior to it; the gradual yoga that is meditated on in sequence; and the detailed explanation of the limbs of the momentary yoga that is in accordance with that meditation. The first has ten separate limbs, and an explanation of skillful means that are universally applicable. First, the objects of meditation are naturally pure, and the yoga for meditating on them, the merits of the Dharma practice of the Mother, the aspects that are incompatible with it, that is, the old former form, is the sudden form free from defilements. Characteristics: liberation part, decisive part, the reason for non-retrogression, equality of samsara and nirvana, explanation of pure lands. The first has a summary and a detailed explanation. The first is, therefore, the meaning of the differences of the basic wisdom, etc. is: not confused with the stage of learning the path, when showing the differences of the basic Prajñāpāramitā, here showing the nature of the name differences called "various". Those are also, since all-knowingness is divided into three types, therefore those forms are considered as three categories of the form of wisdom and shown. Second, the detailed explanation, among the three wisdoms, first, the twenty-seven forms of all-knowingness, in all-knowingness, the form of non-existence, equality, and the four sufferings that are incompatible with it, no place, space, unspeakable, and name base, no name, four arising, no going, unseizable, no moment, birth
Chinese
灭除之相四者：不可为、不可转、不可知，以及无惧。如梦、如影、如眼翳、如阳焰、如幻术。无有愚痴与烦恼之清净，无有对境、无有戏论、无有傲慢之心，此乃不动道之十五相。第二，道智之自性三十六相者：道智之三十六相之总摄为：离贪且无有俱生，寂静且无有贪著与嗔恨，无有愚痴与烦恼众生。此等乃俱生之八相。道之七相为：已断、不变异、不异体，无有退失、无有证悟、无有量，已达虚空彼岸之七相。苦谛之五相为：无明、痛苦、无有真谛、空性，无有自性，此乃五相。灭谛之十六相为：十六空性，无有对境。八者乃因之俱生之相，七者乃道之相，五者乃痛苦之相，十六者乃灭除之相。第三，一切智之相一百零八者：从正念住开始，直至佛陀之究竟相，皆与真谛相符。分为三种一切智，第一，弟子之遍知相，以及与之相应之母般若法界之三十七相为：菩提分法三十七，乃遍知。第二，菩萨之道智自性之相，以及与之相应之母般若法界之三十四相为：三解脱门、八解脱，九次第定与四谛，十度，此乃道智。如是三十四。第三，佛陀之遍知相，以及与之相应之母般若法界之三十九相为：十力、四无畏、四无碍解，十八不共法，如来，自生佛之遍知。如是认为有三十九。现在，第二，宣说以一百零三种相，皆能现证圆满觉悟之瑜伽。其中有二：修行者之补特伽罗之差别，以及所修之结合之差别。第一者为：对往昔诸佛尤为恭敬承侍，以及佛陀
English
The four aspects of cessation: Unattainable, immutable, unknowable, and fearless. Like dreams, shadows, eye ailments, mirages, and illusions. There is no purity of ignorance and afflictions. There is no object, no elaboration, no arrogance. These are the fifteen aspects of the immovable path. Second, the thirty-six aspects of the knowledge of the path itself: The summary of the thirty-six aspects of the knowledge of the path is: Freedom from desire and without co-emergence. Peaceful and without attachment and hatred. Without ignorance and afflicted beings. These are the eight aspects of arising. The seven aspects of the path are: Abandoned, unchanging, non-different. Without deterioration, without realization, immeasurable. Having reached the other shore of the sky, these are the seven. The five aspects of the truth of suffering are: Ignorance, suffering, without truth, emptiness. Without characteristics, these are the five aspects. The sixteen aspects of the truth of cessation are: The sixteen emptinesses, without object. Eight are the aspects of the cause of arising. Seven are the aspects of the path. Five are the aspects of suffering. Sixteen are known as the aspects of cessation. Third, the one hundred and eight aspects of omniscience: From the establishment of mindfulness onwards, until the ultimate aspects of the Buddha, in accordance with the truth. Divided into three omniscients, first, the aspects of the disciple's all-knowing, and the corresponding thirty-seven aspects of the Dharma realm of the Mother Prajnaparamita are: The thirty-seven wings of enlightenment are all-knowing. Second, the aspects of the Bodhisattva's knowledge of the path itself, and the corresponding thirty-four aspects of the Dharma realm of the Mother Prajnaparamita are: The three doors of liberation, the eight liberations. The nine successive abidings and the four truths. The ten perfections are the knowledge of the path. Thus, there are thirty-four. Third, the aspects of the Buddha's omniscience, and the corresponding thirty-nine aspects of the Dharma realm of the Mother Prajnaparamita are: The ten powers, the four fearlessnesses, the four analytical understandings. The eighteen unshared qualities, the Thus-Gone One. The self-born Buddha's omniscience. Thus, it is considered that there are thirty-nine. Now, secondly, the yoga of fully realizing all one hundred and three aspects is taught. There are two aspects to this: the distinction of the individual who meditates, and the distinction of the combination of what is meditated upon. The first is: having especially revered and served the Buddhas of the past, and the Buddha
Chinese
从这些之中，创造和增长一切善根，并通过善知识完全摄受的怙主和眷属，是听闻此甚深般若波罗蜜多的具器之人。听闻般若波罗蜜多不畏惧且堪为法器的原因是什么呢？往昔的诸佛依止为善知识，并且对于他们，不询问不了解的般若波罗蜜多的意义，通过请教而了解，以及在劫中显现布施和布施等波罗蜜多时，以先前修习的因缘，不那样宣扬，而是以信心接受，并且执持词义，以及使事业等意义通达，并且堪为修习之器，是圣者佛陀等所赞同的。第二，修习所缘的差别是，因此，这里显示了九个要点，即，如“色等不住”等等，两句的修习的体性是一样的，以及“其之如是”等等，三句是修习所缘的体性，般若波罗蜜多是甚深的，以及“难以衡量”和“无量”以及“艰难”一句，是甚深般若波罗蜜多对非法器所显示的过患，以及从“预言”到“利他”之间的，是具器者修习的利益，以及从“无增”到“不见”之间的，是般若波罗蜜多修习圆满的程度，以及从“色等”到“不分别”之间的，是从最初的有境到六度行持的标志，以及“果实珍宝施予者”的般若波罗蜜多，是施予果实佛陀的珍宝之法的，以及“那是清净”所说的般若波罗蜜多，是一切清净法的蕴聚，以及“具有界限”所说的，是般若波罗蜜多中请问修行次第等的时限的显示。第二中有九个，第一个是，以所缘的方式，色等不住于法，并且，因为名相和分别念对于自己的修持也很稀少，菩萨的道路是通晓甚深般若波罗蜜多的瑜伽。第二个是，因为色等的自性甚深，所以般若波罗蜜多甚深，以及法性的色等，因为那些难以衡量，所以般若波罗蜜多的甚深难以衡量。
English
From these, creating and increasing all virtuous roots, and the protectors and retinue completely taken by the virtuous friend, are the persons who are vessels for listening to this profound Prajnaparamita. What is the reason for not being afraid of hearing Prajnaparamita and being suitable as a vessel? The Buddhas of the past relied on virtuous friends, and for them, they did not ask about the meaning of Prajnaparamita that they did not understand, but understood through asking, and when manifesting generosity and the Paramitas such as generosity in the kalpas, they did not proclaim it in that way because of the cause of previous practice, but accepted it with faith, and held the meaning of the words, and made the meaning of the actions etc. understandable, and the holy Buddhas etc. agreed that it is suitable as a vessel for practice. Secondly, the difference of the object of meditation is that, therefore, nine points are shown here, that is, such as "form etc. does not abide" etc., the nature of the practice of the two lines is the same, and "its suchness" etc., the three lines are the nature of the object of meditation, Prajnaparamita is profound, and the one line of "difficult to measure" and "immeasurable" and "difficult" is the fault shown to the non-vessel of profound Prajnaparamita, and from "prophecy" to "benefit others", is the benefit of the practice of the vessel, and from "no increase" to "invisible", is the extent to which the practice of Prajnaparamita is completed, and from "form etc." to "non-discrimination", is the sign of practicing the six perfections from the first object, and the Prajnaparamita of "giver of precious fruits" is the giver of the precious Dharma of the fruit Buddha, and the Prajnaparamita said by "that is pure" is the aggregate of all pure Dharmas, and the one said by "with boundaries" is the display of the time limit for asking about the order of practice etc. in Prajnaparamita. There are nine in the second, the first is, in the way of the object, form etc. does not abide in the Dharma, and because the names and discriminations are also rare for one's own practice, the path of the Bodhisattva is the yoga of understanding the profound Prajnaparamita. The second is, because the nature of form etc. is profound, Prajnaparamita is profound, and the form etc. of Dharmata, because those are difficult to measure, the profoundness of Prajnaparamita is difficult to measure.