Chinese
再者，法性的色等是不可计量的，因此般若波罗蜜多也是不可计量的。第三，此般若波罗蜜多不应为非法器者宣说，若宣说则彼等会因怖畏和不信而造下舍法之业，以此因缘，即使后来付出巨大的努力，也难以在长久的时间里证悟菩提。第四，对于具器之诸佛，特别是已完成应做之事的菩萨，将会得到菩提的授记，并且对此般若波罗蜜多生起信心并在如是性上精进者，是不会从无上菩提中退转的。对般若波罗蜜多生起信心并修学者，必定会从轮回的荒野中解脱，并且在二地之间毫无障碍地成佛。如春天的例子一样，善根成熟并且修学般若波罗蜜多者，会接近无上菩提。如孕妇迅速生产的例子一样，对般若波罗蜜多极度信奉并修学者，会迅速得到菩提的授记。如是，修学般若波罗蜜多并在行菩萨行之时，以四摄法广大利益其他众生。第五，当看不到色等的增长，也看不到色等的减少之时，修习般若波罗蜜多就会圆满。看不到法与非法，以及三时等一切事物，也看不到对色等不可思议的假立的一切之时，就是圆满般若波罗蜜多。第六，菩萨从长久以来就修习六度，并且被善知识摄受的征象是：不觉知色等他法的遍计所执的相，以及不觉知色等自性的圆成实性。第七，般若波罗蜜多是生起一切所欲之果的法，是具有珍宝、十种功德等的法，并且从四念住到一切种智之间，为菩萨修持和布施。第八，为了使胜义谛的法，即色等一切法清净，此般若波罗蜜多是清净的蕴聚。第九，迅速地做般若波罗蜜多的衰损等事，以及般若波罗蜜多的法行的时间界限确定等，经中已宣说。
English
Furthermore, the forms of suchness, etc., are immeasurable, therefore the Prajñāpāramitā is also immeasurable. Third, this Prajñāpāramitā should not be taught to those who are not vessels, for if taught, they will generate the karma of abandoning the Dharma due to fear and disbelief, and due to this cause, even with great effort later, it will be difficult to realize enlightenment for a long time. Fourth, for the Buddhas who are vessels, especially the Bodhisattvas who have accomplished what needs to be done, they will be prophesied to Buddhahood, and those who have faith in this Prajñāpāramitā and diligently practice in suchness will not regress from unsurpassed enlightenment. Those who have faith in and study the Prajñāpāramitā will surely be liberated from the wilderness of samsara and will attain Buddhahood without any obstacles between the two grounds. Like the example of spring, virtue ripens and those who study the Prajñāpāramitā will approach unsurpassed enlightenment. Like the example of a pregnant woman giving birth quickly, those who have extreme faith in and study the Prajñāpāramitā will quickly be prophesied to Buddhahood. Thus, when studying the Prajñāpāramitā and practicing the conduct of a Bodhisattva, one will greatly benefit other sentient beings through the four means of gathering. Fifth, when one does not see the increase of forms, etc., and does not see the decrease of forms, etc., then the meditation on the Prajñāpāramitā will be perfected. When one does not see all things such as Dharma and non-Dharma, and the three times, and does not see all the inconceivable imputations on forms, etc., then one perfects the Prajñāpāramitā. Sixth, the signs of a Bodhisattva who has practiced the six perfections for a long time and is embraced by a virtuous friend are: not perceiving the imputed characteristics of other-powered forms, etc., and not perceiving the perfectly established nature of forms, etc. Seventh, the Prajñāpāramitā is the Dharma that produces the fruit of all desires, it is the Dharma that possesses jewels, ten virtues, etc., and from the four mindfulnesses to omniscient wisdom, it is practiced and given to Bodhisattvas. Eighth, for the sake of purifying the Dharma of ultimate truth, that is, all Dharmas such as forms, etc., this Prajñāpāramitā is a pure aggregate. Ninth, quickly doing things that cause the decline of the Prajñāpāramitā, etc., and the definite time limits for the practice of the Prajñāpāramitā, etc., are explained in the sutras.
Chinese
完成了。第三，般若经的功德是降伏魔力，修法没有障碍等等的总结是：降伏、意、眼观、亲近、不退转、佛、无漏者、不相干、舍善圆满欢喜和依靠、意和异熟果。众生义即十四。第四，新入法门者，未尝法味，故于般若经之行持生障碍之过患是：十数女的<此处底本缺一页，版本中注释为“未找到”>，那是妄加臆断，从劝勉的边际中解脱出来。第二是：因此，从决定胜解支分的阶段开始，就要再三地思维那些甚深之处。在见道的阶段，也要再三地衡量那些甚深之处。在修道的阶段，也要再三地确定地领悟那些甚深之处。在那些阶段，如果按照那样的方式修持，那就是那样的修持之道。第三是：如《二观察》中所说：“河流之流急速奔流”等等。因此，修道之路，在未获菩提之前，要持续不断地修持。仅仅一个“持续”本身，又分为小、中、大三种。小又分为小小、小中、小大。中和大也各自有三种分法。像这样，每一个又分为三种的方式，将修道之路分为九种，是薄伽梵的意旨。第四是：胜义谛空性甚深之界，也是无数的意义。也是不可思议的意义。也是无量的意义。因此，经中所说的无数等等。从胜义谛到空性甚深之义，在那唯一的真如中，是不允许作他异的区分的，因为是不可言说的。在世俗谛中，不可数、不可计量的无为法，是无数的。对三世诸法不作度量，是不可思议的。不能衡量，是无量的。利益有情，是大慈悲的果。
English
Completed. Third, the merit of the Prajnaparamita Sutra is that it subdues the power of demons, and the summary of having no obstacles to Dharma practice, etc., is: Subduing, intention, eye-watching, closeness, non-retrogression, Buddha, those without outflows, non-association, abandoning virtue, complete joy, and reliance, intention, and the result of maturation. The meaning of sentient beings is fourteen. Fourth, for those who newly enter the Dharma, not having tasted the flavor of the Dharma, the fault of obstacles arising in the practice of the Prajnaparamita Sutra is: The ten-numbered woman's <Here, one page is missing from the original text, and the version notes "not found">, that is arbitrary speculation, and liberation from the edge of exhortation. Second is: Therefore, from the stage of the limbs of definitive understanding, one must repeatedly think about those profound places. In the stage of the path of seeing, one must also repeatedly measure those profound places. In the stage of the path of meditation, one must also repeatedly and definitively realize those profound places. In those stages, if one practices in that way, that is the path of practice in that way. Third is: As it is said in the "Two Examinations": "The flow of the river flows rapidly," etc. Therefore, the path of meditation is to be practiced continuously until enlightenment is attained. The single "continuous" itself is divided into small, medium, and large. Small is further divided into small-small, small-medium, and small-large. Medium and large also each have three divisions. In this way, each divided into three ways, dividing the path of meditation into nine kinds, is the intention of the Bhagavan. Fourth is: The ultimate truth, emptiness, the profound realm, is also the meaning of countless. It is also the meaning of inconceivable. It is also the meaning of immeasurable. Therefore, the countless, etc., mentioned in the sutras. From the ultimate truth to the profound meaning of emptiness, in that one suchness, it is not permissible to make other distinctions, because it is inexpressible. In the conventional truth, the unconditioned, uncountable, and unmeasurable is countless. Not measuring the dharmas of the three times is inconceivable. Not being able to measure is immeasurable. Benefiting sentient beings is the result of great compassion.
Chinese
之故。如來大悲之因同類之果，分開宣說無數等，是能仁所許。五者，請問答覆二者中。初者，請問若無遍知，誰能成佛？答：深奧空性，自性不可言說且不成立，以黑法之故而衰損，以及白法之故而增長亦不應理。彼所攝之布施等亦無增減，如是，修持空性之道的捨棄所斷，以何衰損，以及親近所治，以何增長之門，而能獲得無上菩提耶？如是請問。二者，彼之答覆是，此迴向是修道之體性之故，以善巧如夢之彼等，如菩提如何一般，迴向之修道，是成辦且獲得所欲之義之勝無上菩提。菩提如何者，菩提是諸法如是性之體性之相，如是性亦是菩提之相，是體性，如是世尊所許。六者，宣說深奧之法性，有請問答覆二者。初者，初發心與後發心不相伴，後發心與前發心不相伴，不相伴則不轉為善法之聚，不積累善則不能獲得菩提。以一一發心之門，僅以一前發心，不應理獲得菩提，僅以後發心，亦不應理獲得菩提。如是請問。二者，彼之答覆，有以譬喻之門簡略宣說，以及以意義之門廣說。初者，火焰剎那不相伴，僅以初次相遇之火焰，亦不燃燒精髓，僅以後次亦不燃燒，不依賴前後相遇亦不燃燒，然精髓燃燒，是說以燈火相遇之剎那，精髓燃燒之深奧譬喻之方式，前後發心串習習氣，以能獲得菩提之甚深緣起，以深奧之法性八種相來宣說。二者是，
English
Therefore. The Thus-gone One's great compassion is the cause, and the fruits of the same kind are divided and taught in countless ways, which is what the Able One accepts. Fifth, there are two parts: questioning and answering. First, the question is: If there is no omniscience, who will attain Buddhahood? The answer is: The profound emptiness, whose self-nature is inexpressible and unestablished, cannot be diminished by the power of black dharma, nor can it be increased by the power of white dharma. If the generosity and other virtues it encompasses have no increase or decrease, then how can the path of meditating on emptiness diminish what is to be abandoned, increase what is to be cultivated, and attain the supreme enlightenment? This is the question. Second, the answer is: This dedication is the essence of the path of meditation. Therefore, through skillful means, these dream-like qualities are dedicated to the path of meditation, just as enlightenment is. This path of meditation accomplishes and attains the supreme and unsurpassed enlightenment, which is the ultimate meaning of desire. What is enlightenment like? Enlightenment is the nature of the suchness of all phenomena. Suchness is also the nature of enlightenment. This is what the Blessed One accepts. Sixth, the teaching of the profound nature of reality has two parts: questioning and answering. First, the initial generation of bodhicitta does not accompany the later generation, and the later generation does not accompany the earlier generation. If they do not accompany each other, they will not become a collection of virtuous deeds, and if virtue is not accumulated, enlightenment cannot be attained. Through each generation of bodhicitta, it is not reasonable to attain enlightenment with only the first generation of bodhicitta, nor is it reasonable to attain enlightenment with only the later generation of bodhicitta. This is the question. Second, the answer has two parts: a brief explanation through examples and a detailed explanation through meaning. First, flames do not accompany each other instantaneously. Even if only the first flame meets, it will not burn the essence. Even if only the later flame meets, it will not burn. Even if they do not rely on meeting each other before and after, they will not burn. However, the essence is burned. It is said that the moment the lamp meets the essence, the profound example of the essence burning is that the earlier and later generations of bodhicitta accumulate habitual tendencies. The profound interdependence that enables one to attain enlightenment is taught through the eight aspects of the profound nature of reality. Second is:
Chinese
前念生起灭尽之后，后续的生起不会产生，但依靠前念的灭尽，后续的生起才会产生，这是甚深的。灭尽灭尽，没有第二个灭尽，因此灭尽不会灭尽，所以灭尽是甚深的。极其微细且难以理解，因此如是性是甚深的。心是世俗谛，心的法性是胜义谛，无论是相同还是不同都无法言说，因此所知二谛是甚深的。能见和所见二者不二，因此如是性的如是性是甚深的。以无法言说的方式行持般若波罗蜜多是甚深的。安住于如是性，能安住和所安住二者不二，因此是甚深的，名相和无名相二者的所有变动都已消失，但如果不圆满佛法，就无法成佛，这是菩萨的方便善巧，是甚深之性。如是生灭等甚深之法的法性与梦境相似，这是因为超越了执着实有的心识，因此在此处显示了甚深。第九，等同轮回涅槃的等性三摩地是：菩萨醒时和梦境没有差别的缘故，以轮回涅槃所摄的一切法，因为见到没有实有如同梦境一般。不分别轮回和涅槃的实有是不同的，这就是轮回涅槃的等性。如果一切法都如同梦境，那么就没有业等，修持般若波罗蜜多和回向菩提也就没有必要了，对于这个责难的回答是：舍利子从清醒时开始思考，那么对于这些提问也同样是梦境一般，经典中已经如此宣说了。第十，证悟轮回涅槃等性的菩萨，为了自身能够成佛，而成就清净无上的佛土：菩萨在行持六度时，看到由于悭吝等不净的过患而不清净，以及受用果报的过患，贫穷、痛苦等各种各样的有情世界不清净，同样，器世界由不清净的因所成，没有金银等，散乱，以及看到树桩等不清净的过患而不清净，对此无法忍受，所以在自己的佛土中，没有器情二者的过患，并且成就器情清净的