English
Volpa. The Blessed One said, "Thus, a son of good family or a daughter of good family, with all the roots of virtue of that person, from rejoicing up to dedication," is explained below. Non-conceptualization. Practice. The uncontaminated path of non-conceptualization is also twofold: practice and purification. Practice is also fourfold: seeing form and so on without inversion, is self-nature; others not seeing the Buddha, is supreme nature; understanding that the distinctions of all phenomena are unborn, not manifestly engaging in thought; and directing all phenomena without objectification is the great purpose of becoming a Buddha, thus it is the nature of great purpose. These four are explained. Among them, self-nature is from the beginning of the thirty-fourth chapter, "Then, the venerable Shariputra said to the Blessed One," is explained below. Supreme nature is the word of the sutra. Shariputra asked, "Blessed One, by thus realizing the Perfection of Wisdom, what Dharma should one attain?" is explained below. Not manifestly engaging in thought is also the word of the sutra. Indra asked, "Blessed One, thus this Perfection of Wisdom, all these phenomena are unborn," is explained below. The nature of great purpose is also the word of the sutra. Subhuti asked, "Blessed One, thus, this Perfection of Wisdom is great," is explained below. Purification is also practice, therefore the causes for the arising of the path of meditation are three: pleasing the Buddha, perfecting the Paramitas, and being skilled in Shamatha. The causes for not arising are four: being harmed by Mara, not having faith in the profound Dharma, clinging to things as real, and associating with evil friends. Purification. Purification, a general explanation, and the particular purification of Shravakas, Pratyekabuddhas, Bodhisattvas, and the purification of Buddhas, etc., are explained. The cause for the arising of the purification of the path of meditation, pleasing the Buddha, is also the word of the sutra. From the beginning of the thirty-fifth chapter, "Then, the venerable Shariputra said to the Blessed One," is explained below. Perfecting the Paramitas is also the
Tibetan
འི་ཚིག །དེ་ནི་སེམས་དང་པོ་བསྐྱེད་ཕྱིར་ཆད་སྤྱིན་པའི་ཕ་རོལ་ཏུ་ཕྱིན་པ་ལ་སྤྱད་ཅིང་ཞེས་པ་མན་ཆད་ཀྱི་བསྟན། ཞིག་གནས་ལ་མཁས་པ་ཡང་མདོའི་ཚིག །ཤཱ་རིའི་བུ་བྱང་ཆུབ་སེམས་དཔའ་སེམས་དཔའ་ཆེན་པོ་དེས་ནི་མཚན་མ་མེད་པ་དང༌། གཉིས་སུ་མེད་པ་དང་ཞེས་པ་མན་ཆད་ཀྱིས་བསྟན། མི་སྐྱེ་བའི་རྒྱུ་བཞི་པོ་བདུད་ཀྱིས་གནོད་པ་བྱས་པ་ལ་སོགས་པ་ནི་མདོའི་ཚིག །རབ་འབྱོར་མི་བླུན་པོ་དེ་དག་ནི་རྣམ་པ་བཞིས་ཤེས་རབ་ཀྱི་ཕ་རོལ་ཏུ་ཕྱིན་པ་ཟབ་མོ་འདི་ཟློག་པར་བྱེད་དེ་ཞེས་པ་མན་ཆད་ཀྱིས་བསྟན། སྤྱིར་རྣམ་པར་དག་པ་བསྟན་པ་ཡང་མདོའི་ཚིག །རབ་འབྱོར་གཟུགས་རྣམ་པར་དག་པ་གང་ཡིན་པ་དེ་ནི་འབྲས་བུ་རྣམ་པར་དག་པའོ་ཞེས་པ་མན་ཆད་ཀྱིས་བསྟན། རབ་འབྱོར་ལམ་གྱི་རྣམ་པ་ཤེས་པ་ཉིད་ཀྱི་ཕྱིར་རོ་ཞེས་པ་མན་ཆད་ཀྱིས་བསྟན། ཁྱད་པར་ནི་དེའི་སྐབས་ནས། སྦྱིན་པའི་ཕ་རོལ་ཏུ་ཕྱིན་བ་རྣམ་པར་དག་པ་ཚུལ་ཁྲིམས་ཀྱི་ཕ་རོལ་ཏུ་ཕྱིན་པ་རྣམ་པར་དག་པའོ་ཞེས་པ་ལ་སོགས་པས་བསྟན། སངས་རྒྱས་ཀྱི་ནི་ཤིན་ཏུ་རྣམ་པར་དག་པ་ཡིན་པས་དེ་ཡང་ལེའུ་སུམ་ཅུ་རྩ་དྲུག་པའི་ལྡས་ནས། དེ་ནས་བཅོམ་ལྡན་འདས་ལ་ཚེ་དང་ལྡན་པ་ཤཱ་རིའི་བུས་འདི་སྐད་ཅེས་གསོལ་ཏོ། །ཞེས་པ་ལ་སོགས་པས་བསྟན། གཞན་ནི་ཤུགས་ཀྱིས་བསྟན་ཏོ། ། ལམ་ཤེས།
Chinese
的词。那是为了发起最初的发心，从“施舍的波罗蜜多被使用”等以下所说。精通寂止也是经的词。舍利子菩萨摩诃萨以“无相，无二”等以下所说。不生的四种因被魔所损害等是经的词。具寿，那些愚笨的人以四种方式阻碍这甚深的般若波罗蜜多，从“饶益，那些愚笨的人”等以下所说。总的来说，所显示的清净也是经的词。饶益，凡是色清净，那就是果清净，从“饶益，色清净”等以下所说。饶益，因为仅仅是了知道的相，从“饶益，道的相”等以下所说。特别是从那时起，以“布施的波罗蜜多清净，戒律的波罗蜜多清净”等来说明。佛的则是非常清净，那也是从第三十六品的结尾开始，从“那时，具寿舍利子对薄伽梵说了这样的话”等来说明。其他的是通过暗示来说明的。 道智。
English
The words of. That is, in order to generate the initial mind, it is taught from "the perfection of generosity is practiced" and so on. Being skilled in abiding is also the word of the sutra. Shariputra, the Bodhisattva Mahasattva, is taught by "without characteristics, without duality" and so on. The four causes of non-birth being harmed by demons, etc., are the words of the sutra. Subhuti, those foolish people hinder this profound Prajnaparamita in four ways, from "Subhuti, those foolish people" and so on. In general, the purity that is shown is also the word of the sutra. Subhuti, whatever is the purity of form, that is the purity of fruit, from "Subhuti, the purity of form" and so on. Subhuti, because it is only knowing the aspect of the path, from "Subhuti, the aspect of the path" and so on. In particular, from that time on, it is explained by "the perfection of generosity is pure, the perfection of discipline is pure," and so on. The Buddha's is extremely pure, and that is also from the end of the thirty-sixth chapter, from "Then, the venerable Shariputra said this to the Bhagavan," and so on. The others are shown by implication. Path Knowledge.