Chinese
此處，以「沒有菩提和佛等」之語，應知遮止了所觀察的法，而非思維遮止了自性之佛、菩提和法界。對道的諦實之教誡是：於色等精進是也。所謂不精進，即不見，因此菩薩於般若波羅蜜多如是精進，應知是名為精進。第三，對所依三寶之教誡是：損害佛寶者，乃未如實見三世故，不將一切智與三世相合，以及未如實見色等故，不將色等與一切智合一。如是精進，是名為精進於般若波羅蜜多。以「等」字與法寶相合者，即不將色等諸法與生起和執持、常與無常、樂與苦、有我與無我、寂靜與不寂靜、空與不空、相與願、有與無、生與滅和三世等相合，如是精進，是名為精進於般若波羅蜜多。第四，對圓滿成就之因的教誡有四：捨棄修持之違品的因——精進；不將修持置於他人之數的因——五眼；成就修持之所有功德的因——六神通；對修持究竟之因——道的教誡。第一，精進有三種：對不執著之教誡是：於此，執著並緣於身、語、意者，乃菩薩之惡趣。不緣於身等，捨棄聲聞和獨覺之心，於一切時，以慈悲親近有情，所謂清淨惡趣，即是對不執著於身等之教誡。對不完全疲倦之教誡是：於一切法緣念作意之傲慢心，乃成疲倦和勞累，不作此者，則無人能勝且不疲倦，如是教誡。對完全執持道之教誡是：八地之智慧，亦包含此下乘之斷證，故具足彼等智慧者，乃完全執持一切乘之道，具足彼智慧者，不執持惡趣等一切過患。
English
Here, with the words "there is no enlightenment and Buddha, etc.," it should be known that the investigated dharmas are prevented, but it should not be thought that the Buddha of nature, enlightenment, and dharmadhatu are prevented. The instruction on the truth of the path is: to strive diligently in form, etc. Not striving means not seeing, therefore, a Bodhisattva striving in this way in Prajnaparamita should be known as striving. Third, the instruction on the three jewels of refuge is: harming the Buddha jewel is due to not truly seeing the three times, not combining omniscience with the three times, and not truly seeing form, etc., not combining form, etc., with omniscience itself. Striving in this way is called striving in Prajnaparamita. Combining with the Dharma jewel with the word "etc." means not combining form, etc., all dharmas with arising and holding, permanence and impermanence, happiness and suffering, self and no-self, peace and non-peace, emptiness and non-emptiness, signs and aspirations, existence and non-existence, birth and cessation, and the three times, etc. Striving in this way is called striving in Prajnaparamita. Fourth, there are four instructions on the cause of perfect accomplishment: diligence, the cause of abandoning the opposing side of practice; the five eyes, the cause of not placing the number of practice on others; the six superknowledges, the cause of perfecting all the qualities of accomplishing practice; the instruction on the path, the cause of ultimate accomplishment of practice. First, there are three types of diligence: the instruction on non-attachment is: here, attachment and focusing on body, speech, and mind is the bad state of a Bodhisattva. Not focusing on body, etc., abandoning the mind of hearers and self-realizers, and abiding closely with compassion for sentient beings at all times, what is called purifying the bad state is the instruction on non-attachment to body, etc. The instruction on not being completely tired is: making the arrogant mind of conceptualization that focuses on all dharmas is becoming tired and weary, not doing that means no one can overcome and not being tired, as instructed. The instruction on completely holding the path is: the wisdom of the eighth ground, also including the abandonment and realization of this lower vehicle, therefore, possessing those wisdoms is completely holding the path of all vehicles, possessing that wisdom does not hold all the faults of bad states, etc.
Chinese
如是教诲。二是，依仗自因和神变足四者而见境，是其体性。能观看境和使之明晰，故称为眼。《损毁》中说：进入一切色法的知识是肉眼。知晓一切禅定和等持是天眼。一切遍知的智慧是智慧之眼。知晓处与非处，通达的九种知识是法眼。如金刚般的禅定智慧是佛眼，如是说。欲界之理是，如是菩萨五眼完全清净，且应精勤于欲获得的六度。如是教诲。三者，有因、自性、果三者。第一，如《经庄严论》中说：获得极清净的第四禅等。二是，依仗自生禅定，境显现的觉性，总的来说是仅为现量之识的体性。特别是示现神变的各种变化，听到各种声音，进入众生的心行，忆念过去的一切，知晓他人的生和死等，以及知晓从生中必定解脱的方法等，这些安立于境的方面，是现量功德六者的体性。以境在前的方式知晓，故为现量之识，在一切时处无始无终地行事，故为威力。这些以世俗的知识而圆满，以胜义谛不缘，故为清净，此为二者之宣说。四是，对成就究竟的因道进行教诲，分二，第一是对见道进行教诲：一切法仅是声响，因此要学习对色等进行名言和假立。众生无有自性且不可得，因此色等不会转变为菩萨，应如是学习般若波罗蜜多。色等无有依处且不可得，因此菩萨不会转变为色等的赘词，应如是学习般若波罗蜜多。如是教诲。二是，对修道进行教诲：因为一切法不可得且不可见，所以一切法
English
Thus, it is taught. Secondly, seeing objects based on the four factors of self-cause and miraculous feet is its characteristic. It is called the eye because it can view objects and make them clear. In 'Destruction', it is said: The knowledge that enters all forms is the flesh eye. Knowing all samadhi and absorption is the divine eye. The wisdom of all omniscience is the eye of wisdom. Knowing what is and is not, the nine knowledges of understanding are the Dharma eye. The wisdom of vajra-like samadhi is the Buddha eye, so it is said. The principle of the desire realm is that the Bodhisattva's five eyes are completely pure, and one should strive for the six perfections that one desires to attain. Thus, it is taught. Thirdly, there are three: cause, essence, and result. First, as it is said in the Ornament of the Sutras: Having attained the extremely pure fourth dhyana, etc. Secondly, the awareness in which objects become manifest based on self-generated dhyana is generally the characteristic of mere direct perception. In particular, showing various transformations of miraculous powers, hearing various sounds, entering the minds of sentient beings, remembering past lives, knowing the birth and death of others, and knowing the means of definite liberation from birth, etc., these are established in terms of objects, which are the characteristics of the six qualities of direct perception. Knowing by way of the object being in front is direct perception, and acting without beginning or end at all times and places is power. These are perfected by conventional knowledge and are pure because they do not focus on ultimate truth, which is the explanation of the two. Fourth, there are two instructions on the causal path for achieving ultimate accomplishment. The first is the instruction on the path of seeing: Since all phenomena are merely sounds, one should train in naming and labeling forms, etc. Since sentient beings have no inherent existence and are unobtainable, forms, etc., do not transform into Bodhisattvas; one should train in prajnaparamita in this way. Since forms, etc., have no basis and are unobtainable, Bodhisattvas do not transform into redundant words of forms, etc.; one should train in prajnaparamita in this way. Thus, it is taught. Secondly, the instruction on the path of meditation: Because all phenomena are unobtainable and invisible, all phenomena
Chinese
如是不吝惜心，应如是修学般若波罗蜜多，以诸法皆无所缘而作教诫。二是分别解说小乘僧伽，为使修学二下乘之士，易于了知经中上中下三处所说之以一切智引导至寂灭之理，故论典将之汇集一处，所谓小乘之二十种僧伽者，何谓也？即钝根与利根二者。其上加上中根，即入灭者。其上加上信解与见得二者，共四。其上加上从天趣生于天趣，以及从人趣生于人趣，共六。其上加上一生一障碍，共七。其上加上中阴入灭者，生后入灭者，以及具有现行造作者入灭者，不具有现行造作者入灭者四者，共十一。其上加上往生色究竟天者，共十二。其上加上三增上生者，共十五。其上加上穷尽有顶者，共十六。其上加上色之成坏者，共十七。其上加上于现法中得寂静者，共十八。其上加上身之现证者，共十九。其上加上如犀牛角者，即独觉，共二十。三是彼之修习果，于决择支分中，以六法略示之门，以四种差别之法显示胜于声闻缘觉。以本体认定之门，将六者一一分别而广说之。初者，从“所缘”至“差别超胜”之间，显示菩萨之加行道胜于声闻缘觉之加行道四法之差别。如是菩提萨埵具有救护一切有情之意乐者，彼之加行道暖等之“等”字所摄之顶与忍与世第一法之自性四者，如其次第为遣除之陀罗尼，命与入之陀罗尼想，实执之想与常执之分别四者，具有所应断除，且彼之对治菩萨之因
English
Thus, without being stingy with the mind, one should study the Prajnaparamita in this way, giving instructions by not focusing on any phenomena. Secondly, the specific explanation of the Hinayana Sangha is for the sake of easily understanding the reasons for guiding to tranquility with omniscience by those who study the two lower vehicles, which appear in the upper, middle, and lower parts of the sutra. Therefore, the treatise gathers them in one place. What are the twenty types of Hinayana Sangha? They are the dull faculties and the sharp faculties, which are two. On top of that, there is the intermediate state, which is passing into sorrowlessness. On top of that, there are faith-inclined and sight-attained, which are two, making four. On top of that, there are those who are born from the realm of gods to the realm of gods, and those who are born from the realm of humans to the realm of humans, making six. On top of that, there is one life with one interruption, making seven. On top of that, there are those who pass into sorrowlessness in the intermediate state, those who pass away after being born, those who pass away with manifest activities, and those who pass away without manifest activities, which are four, making eleven. On top of that, there are those who go to Akanistha, making twelve. On top of that, there are the three increasing ones, making fifteen. On top of that, there are those who go to the ultimate end of the peak of existence, making sixteen. On top of that, there are the formation and destruction of form, making seventeen. On top of that, there are those who attain peace in the visible dharma, making eighteen. On top of that, there are those who manifest the body, making nineteen. On top of that, there are those who are like rhinoceros horns, which are solitary Buddhas, making twenty. Thirdly, the result of that meditation is in the definitive discernment branch. Through the door of briefly stating the six dharmas, it is shown to be superior to the Shravakas and Pratyekabuddhas by the four distinctive dharmas. Through the door of identifying the essence, the six are separated one by one and explained in detail. The first is from "object" to "distinctive excellence," showing that the path of joining of Bodhisattvas is superior to the path of joining of Shravakas and Pratyekabuddhas by the difference of four dharmas. Thus, the Bodhisattva who has the intention to protect all beings, the path of joining of warmth and so on, summarized by the word "etc.," the nature of the four, peak, forbearance, and supreme dharma, in order as the Dharani of reversing, the Dharani of life and entering thought, the thought of substance-grasping, and the four distinctions of the thought of permanence, have what should be abandoned, and the antidote to that is the cause of the Bodhisattva.
Chinese
再者，稳固的暖等各自又分为小、中、大十二种，这些是从别处来的。特殊的法，所缘和行相，以及因和能摄持这四者就是了。第二，从本体认定的角度，将六者各自区分开来，详细解说有六种：所缘和行相以及因，还有大、中、小三种的区分，以及四种分别念，还有能摄持的详细解说。第一，所缘的本体是什么呢？暖等四者的所缘，色等无常，以及以“等”字概括的痛苦，无我，不净，寂静，空性，无相，无愿，即是四圣谛所诠释的法。第二，行相的本体是什么呢？以真实的法，无明等，就是对无明等行相显现执着，以及以“等”字概括的安住和遍知，次第是颠倒的见，颠倒的想这三者，因此，能遮止并灭除这三者的行相就是了。第三，所谓获得三乘之因，这表明了四种决择分的一切都是获得三乘之因。第四，解说小、中、大三种的区分，有暖小、中、大三种的解说，顶小、中、大三种的解说，忍小、中、大三种的解说，世第一法小、中、大三种的解说。第一，暖小，对于色等真实存在的事物，仅仅施加名称的安立，就是意欲，即没有减损也没有增益，仅仅施加名称的增益，就是安置，即是增益。真实地，暖小的智慧没有见到所考察的一切法，而且名称也不存在，因此，色等远离损害，以及远离不住的智慧就是暖小。因此，暖小就是对于色等没有施加增益，而且一切名称都不存在的智慧的意思。第二，暖中，以不住的方式安住在不退转地，从蕴、界到不混杂之间仅仅是安立为法，并且如此安立的