Chinese
如是行持，布施波罗蜜多得以增长，从“直至菩萨无过失而得真实趣入”之间所说之内容。于灭谛中获得法智忍，如是行持，必将证得不退转地，此乃所说之义。此当知为菩萨八地。于灭谛中获得法智，如是行持之大菩萨，将圆满诸神通，将供养诸佛世尊，前往彼等处，并从彼等处听闻佛法，此乃所说之义。于灭谛中获得随法智忍，如是善现，汝作何想？所谓菩萨，汝以为是色之菩萨耶？或以为非色之其他是菩萨耶？汝以为菩萨有色耶？或以为色中有菩萨耶？或以为无色是菩萨耶？如是等等所说之内容，因不从其他名相而取，故遮止了色等为菩萨之体性。于灭谛中获得随法智，如是善现，汝作何想？色之真如为何，汝以为是菩萨耶？或以为非色之真如的其他是菩萨耶？如是等等如前所说之内容。于道谛中获得法智忍，如是善现，汝作何想？所谓菩萨，此是色之假名耶？如是，色是常性，或无常性，色是乐性，或色是苦性，如是乃至菩萨，此是色之愿性，或色之无愿性之假名耶？如是之间所说之内容。于道谛中获得法智，如是善现，不以法而如实见法界，不以法界而如实见法，此乃所说之义。其中，初者为修证之法，即是道。第二者为果之法。
English
Thus practicing, the perfection of generosity increases, from "until the Bodhisattva truly enters without fault" is what was said. Having the forbearance of knowledge of Dharma in cessation, practicing thus, one will surely attain the irreversible stage, this is the meaning of what was said. This should be known as the eighth Bodhisattva ground. Having the knowledge of Dharma in cessation, the great Bodhisattva who practices thus will perfect all the superknowledges, will make offerings to those Buddhas, the Bhagavat, go to those places, and also hear the Dharma from them, this is what was said. Having the subsequent knowledge of Dharma in cessation, so, Subhuti, what do you think? What is called a Bodhisattva, do you think it is a Bodhisattva of form? Or do you think something other than non-form is a Bodhisattva? Do you think a Bodhisattva has form? Or do you think there is a Bodhisattva in form? Or do you think non-form is a Bodhisattva? Such and so on what was said, because it does not take from other names, therefore it prevents form etc. from being the nature of the Bodhisattva. Having the subsequent knowledge of Dharma in cessation, so, Subhuti, what do you think? What is the suchness of form, do you think it is a Bodhisattva? Or do you think something other than the suchness of non-form is a Bodhisattva? Such and so on as before what was said. Having the forbearance of knowledge of Dharma in the path, so, Subhuti, what do you think? What is called a Bodhisattva, is this a designation of form? Likewise, form is permanence, or impermanence, form is pleasure, or form is suffering, thus even to Bodhisattva, is this a designation of the wish of form, or the non-wish of form? Such and so on what was said. Having the knowledge of Dharma in the path, so, Subhuti, one does not truly see the realm of Dharma with Dharma, one does not truly see Dharma with the realm of Dharma, this is the meaning of what was said. Among them, the first is the Dharma of practice, which is the path. The second is the Dharma of fruit.
Chinese
也即是涅槃。那二者也是互相阻碍见到的，因为自性是物质的缘故。在道上随知忍是，饶益，色界不能如实随见法界。法界不能如实随见色界。同样，从受界和法界，到识界和法界之间，以及同样从眼界和法界，到意界和法界之间，凡是所说的互相阻碍见到的，就是那些。前者是想要说修行的扼要概括，现在是各自不同的。在道上随知是，饶益，有为界的不能如实随见无为界。无为的法界不能如实随见有为界，凡是所说的那些，就像这样，有为和无为的界，被说成是轮回和涅槃的那些，阻碍互相见到的，在道上随知是显示轮回和涅槃是平等性的对境。见道的教授已经说完了。 进入修道教授的范畴，饶益，没有有为界，就不能安立无为界。没有无为界，也不能安立有为界。凡是所说的那些，其中有为是道，无为是断除，那二者因为不能安立成互相不同，所以修道的安立是假立的，不是自性的，就像见到之物显现趋向，因为没有不同的事物之缘故，这样来显示。如果这样做，那么般若波罗蜜多的修行，凡是不缘的相，以及所缘的，是四圣谛，以及所依的是三宝，以及特别的，行走的因是什么，是不执著，以及不退转行走的因是什么，是完全不疲劳，以及不被其他乘所行走的因是什么
English
That is, nirvana. The two also prevent each other from seeing, because their nature is material. In the path of subsequent knowledge and forbearance, Rabjor, the realm of form cannot truly see the realm of dharma. The realm of dharma cannot truly see the realm of form. Similarly, from the realm of feeling and the realm of dharma, to the realm of consciousness and the realm of dharma, and similarly from the realm of the eye and the realm of dharma, to the realm of the mind and the realm of dharma, whatever is said to prevent mutual seeing, those are the ones. The former is intended to state the concise summary of practice, and now they are distinct. In the path of subsequent knowledge, Rabjor, the realm of conditioned phenomena cannot truly see the realm of unconditioned phenomena. The realm of unconditioned dharma cannot truly see the realm of conditioned phenomena, whatever is said, like this, the realms of conditioned and unconditioned phenomena, which are said to be samsara and nirvana, preventing mutual seeing, in the path of subsequent knowledge, it shows that samsara and nirvana are the objects of equality. The instructions on the path of seeing have been explained. Entering the category of instructions on the path of meditation, Rabjor, without the realm of conditioned phenomena, the realm of unconditioned phenomena cannot be established. Without the realm of unconditioned phenomena, the realm of conditioned phenomena cannot be established. Whatever is said, among them, the conditioned is the path, the unconditioned is abandonment, because the two cannot be established as mutually different, therefore the establishment of the path of meditation is imputed, not intrinsic, like the object of seeing appears to tend towards, because there is no different object, this is how it is shown. If this is done, then the practice of Prajnaparamita, whatever is the aspect of non-objectification, and whatever is the object, are the Four Noble Truths, and whatever is the support, are the Three Jewels, and especially, what is the cause of going, is non-attachment, and what is the cause of non-reversing going, is complete non-fatigue, and what is the cause of not being traveled by other vehicles
Tibetan
ལམ་ཡོངས་སུ་འཛིན་པ་དང༌། གཞན་གྱི་དྲིང་མི་འཇོག་པར་འགྲོ་པའི་རྒྱུ་གང་ཡིན་པ་སྤྱན་ལྔ་དང༌། རྣམ་པ་ཐམས་ཅད་མཁྱེན་པ་ཉིད་ཡོངས་སུ་རྫོགས་པའི་རྒྱུ་གང་ཡིན་པ་མངོན་པར་ཤེས་པ་དྲུག་དང༌། སྒྲུབ་པ་མཐར་ཐུག་པའི་རྒྱུ་གང་ཡིན་པ་མཐོང་པ་དང་སྒོམ་པའི་ལམ་དག་སྟེ་དེ་དག་ཐམས་ཅད་གདམས་ངག་གི་གནས་སུ་བསྟན་པར་རིག་པར་བྱའོ། །དེ་ནས་འདི་ནི་བྱང་ཆུབ་སེམས་དཔའ་ཆེན་པོ་ལ་ཤེས་རབ་ཀྱི་ཕ་རོལ་ཏུ་ཕྱིན་པར་གདམས་པ་སྟེ། འདི་ནི་རྗེས་སུ་བསྟན་པ་ཡིན་ནོ། །ཞེས་གསུངས་པ་ ཡིན་ནོ། །གདམས་ངག་བཤད་ཟིན་ཏོ།། །། ངེས་པར་འབྱེད་པའི་ཆ་དང་མཐུན་པ་བཤད་པ། ངེས་པར་འབྱེད་པའི་ཆ་ངང་མཐུན་པ་རྣམས་བརྗོད་པར་བྱའོ། །འདི་དག་ལ་བརྗོད་པར་བྱ་བ་ཅི་ཡོད་ཅེ་ན། ཉན་ཐོས་ལ་སོགས་པ་ལས་ཁྱད་པར་རྣམ་པ་བཞི་བརྗོད་པར་བྱ་བ་ཡིན་ཏེ། དམིགས་པའི་ཁྱད་པར་དང༌། རྣམ་པའི་ཁྱད་པར་དང༌། རྒྱུའི་ཁྱད་པར་དང༌། ཡོངས་སུ་འཛིན་པའི་ཁྱད་པར་རོ། །འཆད་པར་འགྱུར་བ་གཟུང་བ་དང་འཛིན་པའི་རྣམ་པར་རྟོག་པ་མཐོང་པའི་ལམ་གྱི་སྤང་བར་བྱ་བ་བཞི་རྣམས་ཀྱིས་རྣམ་པར་རྟོག་པ་དང་ཡང་དག་པར་ལྷག་པ་ཡང་བརྗོད་པར་བྱ་བ་ཡིན་ནོ། །ངེས་པར་འབྱེད་པའི་ཆ་དང་མཐུན་པ་གང་ལ་རྣམ་པར་རྟོག་པ་གང་རྣམ་པར་གཞན་པར་བྱ་བ་དང༌། འདི་དག་གི་ཆུང་དུ་དང་འབྲིང་དང་ཆེན་པོའི་དབྱེ་བ་ཡང་སོ་སོར་བརྗོད་དགོས་སོ་ཞེ་ན། དེའི་ཕྱིར་ཚིགས་སུ་བཅད་པ་གཉིས་པོ་འདི་ཉེ་བར་བཀོད་དེ། དམིགས་པ་དང་ནི་རྣམ་པ་དང༌། །རྒྱུ་དང་ཡོངས་སུ་འཛིན་པ་ཡིས། །བྱང་ཆུབ་སེམས་དཔའ་སྐྱོབ་པ་ཡི། །དྲོད་སོགས་བདག་ཉིད་ཇི་བཞིན་དུ། །རྣམ་རྟོག་བཞི་པོ་ལྡན་བསྟེན་པ། །ཆུང་དང་འབྲིང་དང་ཆེན་པོ་རྣམས། །ཉན་ཐོས་བསེ་རུ་ལྟ་བུ་དང༌། བཅས་པ་དག་ལས་ཁྱད་པར་འཕགས། །ཞེས་བྱ་བའོ། །དེ་ལྟར་གདམས་ངག་དང་རྗེས་སུ་བསྟན་པའི་སྦྱོར་བ་དང་ལྡན་པའི་ཐོས་པ་དང་བསམ་པ་གོམས་པས་དག་པ་ལ་སོགས་པའི་མཚན་ཉིད་ཐར་པའི་ཆ་དང་མཐུན་པའི་དགེ་བའི་རྩ་བ་ཕུལ་དུ་ཕྱིན་པ་ཐོབ་པ་ལས་དྲོ་བར་གྱུར་པ་ཞེས་བྱ་བ་ལས་བྱུང་བ་ངེས་པར་འབྱེད་པའི་ཆ་དང་མཐུན་པའི་དགེ་བའི་རྩ་བ་སྐྱེ་སྟེ། རྣམ་པར་མི་རྟོག་པའི་མེའི་སྔོན་དུ་འགྲོ་བའི་རང་བཞིན་ཡིན་པའི་ཕྱིར་དྲོ་བར་གྱུར་པ་དང་འདྲ་བས་དྲོ་བར་གྱུར་པ་ཡིན་ནོ། །དེ་ལས་ནི་རྩེ་མོར་གྱུར་པའོ། །དེ་ལས་ནི་བཟོད་པར་གྱུར་པའོ། །དེ་ལས་ནི་འཇིག་རྟེན་པའི་ཆོས་ཀྱི་མཆོག་གོ །གང་གི་ཕྱིར་དྲོ་བར་གྱུར་པ་ཆུང་དུའི་དབང་དུ་མཛད་ནས་དམིགས་པ
Chinese
通达一切道，以及不依赖他力而行走的因是什么？是五眼。圆满一切种智的因是什么？是六神通。究竟修持的因是什么？是见道和修道。应当了知，所有这些都已在窍诀之处显明。此后，这是对大菩萨宣说的般若波罗蜜多之窍诀，这是随教。如是说。 窍诀已宣说完毕。 宣说与决择分相应的法。 现在要讲述与决择分相应的法。那么，这些有什么要讲述的呢？就是要讲述与声闻等四种差别：所缘的差别、相的差别、因的差别、以及成办的差别。将要解释的取和执的分别念，以及见道所断的四种分别念和增上慧，也应当讲述。与决择分相应的法，哪些分别念应当转变？以及这些小、中、大的差别也需要分别讲述吗？因此，将这两个偈颂放在近处：所缘以及相，因和成办，菩萨救护者，暖等自性如是。四种分别念，具足而修习，小、中、大诸等，胜过声闻缘觉等，以及有学等。如是。如是，与窍诀和随教的结合相应的闻、思、修的串习，从清净等功德，获得与解脱分相应的殊胜善根，从中生起名为“暖位”的，与决择分相应的善根。因为是不分别念之火的前行之自性，所以与暖相类似，故为暖位。从那之后是顶位。从那之后是忍位。从那之后是世间法的最胜位。因为暖位是以小位的角度来安立所缘，
English
The means of fully grasping the path, and what is the cause of proceeding without relying on others? It is the five eyes. What is the cause of perfecting omniscience? It is the six superknowledges. What is the cause of ultimate accomplishment? It is the paths of seeing and meditation. It should be understood that all of these have been shown as the place of pith instructions. Furthermore, this is the instruction on the Perfection of Wisdom for the great Bodhisattva, this is the subsequent teaching. Thus it was said. The pith instructions have been explained. Explanation of what is in accordance with the part of ascertainment. Now, let us speak of those things that are in accordance with the part of ascertainment. What is there to speak of in these? It is to speak of the four distinctions from the Hearers and so forth: the distinction of the object, the distinction of the aspect, the distinction of the cause, and the distinction of the complete attainment. The conceptualizations of grasping and apprehending that will be explained, and the four conceptualizations to be abandoned on the path of seeing, and also the higher wisdom, are also to be spoken of. With what that is in accordance with the part of ascertainment should the conceptualizations be transformed? And should the distinctions of small, medium, and large of these also be spoken of separately? Therefore, these two verses are placed nearby: The object and also the aspect, the cause and the complete attainment, the Bodhisattva protector, the nature of heat and so forth as it is. The four conceptualizations, possessing and cultivating, the small, medium, and large ones, are superior to the Hearers, Pratyekabuddhas, and those with vows. Thus it is. Thus, from the purification and so forth of the qualities of hearing, thinking, and meditating that are in accordance with the union of pith instructions and subsequent teachings, from obtaining the excellent root of virtue that is in accordance with the part of liberation, there arises the root of virtue that is in accordance with the part of ascertainment that arises from what is called "becoming warm." Because it is the nature of being the preliminary of the fire of non-conceptualization, it is similar to becoming warm, therefore it is becoming warm. From that is the peak. From that is patience. From that is the supreme of worldly dharma. Because the warm is made to be in the power of the small, the object