Chinese
因为适合作为证悟之因，所以这样说了。对于以外道之法为对境的分别念，又以阿閦（aphong）论师的例子，说明外道之法难以胜过。像这样，对于一切都不缘取而行持的菩萨，诸佛都以不缘取的行相来作意，因此以了知能取分别念的意义而说了。所取分别念是，能取分别念不是，这样的有四句。第一句是，对色等六境而转。第二句是，与一刹那相应的识。第三句是，其他刹那的自性。第四句是，远离这些行相的般若波罗蜜多。是种性，但不是种性的分别念，这是与后面的词语相连的。如果问，什么是种性的分别念，那就是种性，例如对治遍行时的种性一样。什么是种性，但不是种性的分别念呢？例如没有真实证悟的种性一样。是真实证悟的分别念，但不是所缘的分别念，这是与前面的词语相连的。如果问，什么是真实证悟的分别念，那就是所缘的分别念，例如与真实证悟的所缘相结合一样。什么是真实证悟的分别念，但不是所缘的分别念呢？例如所缘没有完全圆满一样。其余的也应按此方向来衡量。见道的相违品已经说完了。 又为什么认为这是见道呢？为了获得大菩提的缘故。获得它也是通过三种因，这些就是，“向菩提指示他人”等。也就是说，世尊所说的般若波罗蜜多甚深，那些菩萨是欢喜的，从这里开始，授记获得见道的六千比丘尼，就是这样说的。它的...
English
Because it is suitable as the cause of enlightenment, it was said so. Regarding the conceptualization that takes externalist doctrines as its object, again, using the example of the Acharya Aphong, it shows that externalist doctrines are difficult to overcome. Like this, for a Bodhisattva who practices without focusing on anything, all the Buddhas contemplate with the aspect of non-focus, therefore it was said with the meaning of understanding the grasping conceptualization. There are four possibilities: grasping conceptualization is, and grasping conceptualization is not. The first possibility is, it engages with the six objects such as form. The second possibility is, the consciousness that possesses one moment. The third possibility is, the self-nature of another moment. The fourth possibility is, the Prajnaparamita that is separated from these aspects. It is a lineage, but not a conceptualization of lineage, this is connected with the later words. If asked, what is the conceptualization of lineage, that is also lineage, for example, like the lineage at the time of applying antidotes. What is lineage, but not a conceptualization of lineage? For example, like the lineage without true realization. It is a conceptualization of true realization, but not a conceptualization of the object, this is connected with the previous words. If asked, what is the conceptualization of true realization, that is also a conceptualization of the object, for example, like combining with the object of true realization. What is a conceptualization of true realization, but not a conceptualization of the object? For example, like the object not being completely fulfilled. The remainder should also be measured in this direction. The opposing aspects of the path of seeing have been explained. Also, why is this considered the path of seeing? For the sake of attaining great Bodhi. Attaining it is also through three causes, these are, "Indicating others to Bodhi," etc. That is to say, the Bhagavan said that the Prajnaparamita is profound, those Bodhisattvas are joyful, starting from here, the prediction of six thousand Bhikshunis who attained the path of seeing, that is how it was said. Its...
Chinese
“交付”之义是，圣者阿难陀被交付般若波罗蜜多，故如是说。获得它的不间断之因，是众多福德的特征。意思是说，以三千大千世界之所有众生，获得阿罗汉果位者的布施等福德之事为例，广而言之，刹那、须臾、瞬间宣说般若波罗蜜多之法的福德，以极其增上的缘故而宣说。说刹那等，是为了按顺序了解众生根器的利、中、钝。此处应知刹那具有圆满成办之特征，因为“一”不是言说的对象。以示现不动如来，以及隐没不现为例，是为了知晓分别念不是以见道所能了知的对境，如是即是获得圆满菩提的三者。又问，何为“大菩提”？答曰：“无垢尽与不生之，智慧菩提如是说。”如是说。又问，何为知尽？何为知不生？答曰：“尽无生故彼等，次第应知当了知。”如是说。如是说：“阿难陀，若有人欲使般若波罗蜜多穷尽，彼则欲使虚空穷尽。”广说穷尽，又说“于彼等法无有生”，以说知不生而近于圆满菩提，故如是说。如何对此生起信解？答曰：以示现堪能说谛实语之广大舌相，以及圣者阿难陀必定与般若波罗蜜多之宣说等相结合，并且执持它即是执持一切陀罗尼和三摩地之门之法，故如是说。又问，如何知尽是无尽之相，而非事物坏灭之相？答曰：于何
English
The meaning of "entrusting" is that the noble Ananda was entrusted with the Prajnaparamita, hence it was spoken. The uninterrupted cause for obtaining it is the characteristic of many merits. It means that, taking the example of the meritorious deeds such as the giving of all sentient beings in the three thousand great thousand worlds who have attained the Arhat fruit, and speaking extensively, the merit of teaching the Prajnaparamita in a moment, a short time, and an instant, is spoken because of its extreme increase. Speaking of moments and so on is to understand the sharp, medium, and dull faculties of beings in order. Here, it should be known that a moment has the characteristic of complete accomplishment, because "one" is not an object of speech. By showing the immovable Tathagata and the example of disappearing, it is to know that the discriminating thoughts are not objects that can be known by the path of seeing, and thus they are the three who have attained perfect enlightenment. Again, what is called "Great Bodhi"? The answer is: "The wisdom of Bodhi, which is without defilement, exhaustion, and non-arising, is thus spoken." Thus it is said. Again, what is knowing exhaustion? What is knowing non-arising? The answer is: "Because exhaustion is non-arising, they should be known in order." Thus it is said. As it is said: "Ananda, if someone wants to exhaust the Prajnaparamita, he wants to exhaust the sky." Speaking extensively of exhaustion, and also saying "There is no birth in those dharmas," by saying that knowing non-birth is close to perfect enlightenment, hence it is said. How to generate faith in this? The answer is: by showing the great tongue that is capable of speaking truthfully, and the noble Ananda must be combined with the teaching of the Prajnaparamita, and holding it is holding all the dharmas of the Dharani and Samadhi gates, hence it is said. Again, how is knowing exhaustion the aspect of inexhaustibility, and not the aspect of the destruction of things? The answer is: in what
Tibetan
ཕྱིར་སྦྱོར་བའི་དུས་སུ་ཡང༌། རབ་འབྱོར་གཟུགས་མི་ཟད་པའི་ཕྱིར་ཤེས་རབ་ཀྱི་ཕ་རོལ་ཏུ་ཕྱིན་པ་མངོན་པར་བསྒྲུབ་པར་བྱའོ་ཞེས་བྱ་བ་ནས་བརྩམས་ཏེ། སྙིང་པོ་བྱང་ཆུབ་ལ་འདུག་གི་བར་མ་འདྲེས་པའི་ཆོས་དང་ལྡན་པ་དང༌། རྟེན་ཅིང་འབྲེལ་པར་འབྱུང་བ་ནམ་མཁའ་ལྟར་ཟད་མི་ཤེས་པའི་མངོན་པར་བསྒྲུབ་པ་ལ་རྣམ་པར་ལྟ་བ་ལ་རྣམ་པ་ཐམས་ཅད་མཁྱེན་པ་ཉིད་ཀྱི་ཡེ་ཤེས་གཏོད་པ་ཉིད་དང༌། དེ་ལྟར་ལྟ་པ་ནི་བདག་དང་ཆོས་སུ་འཛིན་པ་ཐམས་ཅད་སྤངས་པས་མཐོང་བའི་ལམ་གསལ་བར་བྱེད་པའི་དོན་དང༌། བྱང་ཆུབ་སེམས་དཔའ་དེ་ལྟར་སྤྱོད་པ་ན་ཕ་དང་མ་ཤི་བའི་སྐྱེས་བུའི་དཔེས་བདུད་རྣམས་རང་གི་སྤྱོད་ཡུལ་ལས་འདས་པར་སེམས་པས་མྱ་ངན་གྱི་ཟུག་རྡུ་དང་ལྡན་པ་ཉིད་ཀྱིས་གང་གསུངས་པ་ཡིན་ནོ། །གང་གི་ཕྱིར་དེ་ལྟར་འགའ་ཞིག་ཟད་པའམ་མི་སྐྱེ་བའི་ཕྱིར་ཟད་པ་དང་མི་སྐྱེ་བ་ཤེས་པ་མ་ཡིན་པ་དེས་ན། འགོག་པ་མེད་པའི་རང་བཞིན་ལ། །མཐོང་ཞེས་བྱ་བའི་ལམ་གྱིས་ནི། རྣམ་པར་རྟོག་རིགས་ཅི་ཞིག་ཟད། །སྐྱེ་མེད་རྣམ་པ་ཅི་ཞིག་འཐོབ། །ཅེས་བྱ་བ་འདི་སྨོས་པ་ཡིན་ཏེ། གང་དག་དངོས་པོ་འཇིག་པའི་བསམ་པས་ཟད་པ་ལ་ཟད་དོ་ཞེས་བྱ་བར་ཤེས་པ་ནི་ཟད་པ་ཤེས་པ་ཡིན་པ་དང༌། མ་འོངས་པའི་དངོས་པོ་མི་སྐྱེ་བའི་བསམ་པས་མི་སྐྱེ་བ་ཤེས་པ་ཡིན་པར་རྗོད་པར་བྱེད་པ་དེ་དག་ལ་འདིར་དངོས་པོའི་རིས་ཅི་ཞིག་ཟད་པའམ་སྐྱེ་བ་མེད་པར་ཅི་ཞིག་འཐོབ་ཅེས་འདྲི་བར་བྱེད་པ་ཡིན་ནོ། །དེའི་ཕྱིར་འདི་སྐད་དུ། གཞན་གྱི་ཆོས་རྣམས་ཀྱང་ཡོད་ལ། །ཤེས་བྱ་ལ་ཡང་སྟོན་པ་ཡིན། །སྒྲིབ་པ་ཟད་པར་བརྗོད་པ་གང༌། དེ་ལ་ཁོ་བོས་མཚར་དུ་བརྩིས། །ཞེས་གསུངས་པ་ཡིན་ནོ། །དེས་ན། འདི་ལ་གསལ་བྱ་ཅུང་ཟད་ མེད། །བཞག་པར་བྱ་བའང་ཅུང་ཟད་མེད། །ཡང་དག་ཉིད་ལ་ཡང་དག་ལྟ། །ཡང་དག་མཐོང་ན་རྣམ་པར་གྲོལ། །ཞེས་བྱ་བ་འདི་ཉིད་ལེགས་པ་ཡིན་ནོ། །དེ་འང་སྐད་ཅིག་གཅིག་པའི་མཐོང་བའི་ལམ་འདི་ཡིན་ནོ་ཞེས་གསུངས་པ་ནི། སྦྱིན་པ་ལ་སོགས་རེ་རེ་ཡང༌། །དེ་དག་ཕན་ཚུན་བསྡུས་པ་གང༌། །སྐད་ཅིག་གཅིག་པའི་བཟོད་པ་ཡིས། །བསྡུས་པ་དེ་འདིར་མཐོང་བའི་ལམ། །ཞེས་བྱ་བ་སྟེ། ཇི་སྐད་དུ་རབ་འབྱོར་འདི་ལ་བྱང་ཆུབ་སེམས་དཔའ་སེམས་དཔའ་ཆེན་པོ་སྦྱིན་པ་རྣམ་པ་ཐམས་ཅད་མཁྱེན་པ་ཉིད་དུ་ཡོངས་སུ་བསྔོ་ཞིང་སྦྱིན་པ་སྦྱིན་པར་བྱེད་པར་བྱེད་དེ་ཞེས་བྱ་བ་ནས་བརྩམས་ཏེ། ཤེས་རབ་ཀྱི་ཕ་རོལ་ཏུ་ཕྱིན་པ་ལ་སྤྱོད་པའི་བར་གྱིས་ཕ་རོལ་ཏུ་ཕྱིན་པ་དྲུག་ཡོངས་སུ་རྫོགས་པ་དང༌།
Chinese
而且在回向的时候，从“善现，为了色不穷尽之故，当现证般若波罗蜜多”开始，具有不杂于心要菩提之间的法，以及缘起如虚空般不可穷尽的现证，对于观视，乃是开创一切相智之智，如是观视，乃是舍弃一切我与法之执着，使见道明朗之义，菩萨如是行持时，以父母已死之人的譬喻，魔众思念已超出自己之行境，而具有忧恼之箭，即是所说之内容。因为如此，有些人因为穷尽或不生之故，若不是了知穷尽与不生者，则：无有止息之自性，以名为见之道，何种分别之种类穷尽？何种不生之相获得？此乃所说之内容。凡是了知事物以毁灭之想法而穷尽，称为知穷尽者，以及宣说未来事物以不生之想法为了知不生者，对于彼等，在此询问何种事物之种类穷尽，或不生而获得何物。因此如此说到：其他的诸法也有，也是示于所知，所说是遮障穷尽者，我对此视为稀奇。如是说。因此：于此无有少许当明者，也无有少许当置者，于真实性如实观视，如实见则解脱。此乃是善妙的。那也是说这乃是刹那间的见道。布施等一一，彼等互相摄集者，以刹那间的忍辱，摄集者在此乃是见道。如所说，善现，于此菩萨摩诃萨，布施回向一切相智，且行布施，从那里开始，到行持般若波罗蜜多之间，六度圆满，以及
English
And also at the time of dedication, starting from "Subhuti, for the sake of the inexhaustibility of form, one should realize the Prajnaparamita," possessing the Dharma that is not mixed with the essence of Bodhi, and the realization of dependent arising, which is inexhaustible like the sky, for the sake of contemplation, it is the creation of the wisdom of all-knowingness, and such contemplation is the meaning of clarifying the path of seeing by abandoning all attachments to self and Dharma. When a Bodhisattva practices in this way, with the analogy of a person whose parents have died, the demons think that they have gone beyond their own realm of practice, and they are filled with the arrow of sorrow, which is what is said. Because of this, some people, because of exhaustion or non-arising, if they do not know exhaustion and non-arising, then: In the nature of non-cessation, by the path called seeing, what kind of conceptualization is exhausted? What kind of unborn aspect is attained? This is what is said. Those who know that things are exhausted by the thought of destruction are called those who know exhaustion, and those who declare that future things are known to be unborn by the thought of non-arising, to them, here it is asked what kind of things are exhausted, or what is attained without being born. Therefore, it is said: Other dharmas also exist, and are also shown to the knowable, what is said to be the exhaustion of obscurations, I consider this to be wonderful. Thus it is said. Therefore: Here there is nothing to be clarified, nor is there anything to be placed, truly seeing reality, truly seeing is liberation. This is excellent. That is also to say that this is the path of seeing in an instant. Giving and so on, each one, those who gather each other, with the forbearance of an instant, those who gather are here the path of seeing. As it is said, Subhuti, here the Bodhisattva Mahasattva, giving is dedicated to all-knowingness, and giving is practiced, from there, until practicing the Prajnaparamita, the six perfections are completed, and