Chinese
说的是，名为“般若波罗蜜多”的，应当如是寻觅。 如是结合。如何寻觅呢？以不离一切智之心的心来寻觅。有些地方说“不离”时，在作意之词的前面加上，这是不合适的。无论是这个还是其他的，因为经卷不同。与般若波罗蜜多相应而作意，因为片刻也不分离。这是第二种增长。从“善现请问”到“此无处所”之间所说的是，获得不生法忍，得到授记，这是第三种增长。从“善现请问”到本章结束，因为对获得圆满菩提的授记没有傲慢之心，这是第四种增长。关于善知识等的章节是善知识之章。《圣八千颂般若波罗蜜多释难》，由寂静宝生论师所著，名为《精华妙义》，第二十二章。 又，彼时诸天等，到“将给予”之间所说的是，天、人、阿修罗所包括的世间声闻、缘觉一切乘者，以及不善巧方便的菩萨们，将被压倒。那些不会被压倒的，这是第五种增长。从“菩萨摩诃萨”到本章结束所说的是，四大天王、帝释天以及其他诸天将来到这里等等，关联是第六种。帝释天所宣说的章节是帝释天之章。《圣八千颂般若波罗蜜多释难》，由寂静宝生论师所著，名为《精华妙义》，第二十三章。 此后，世尊又从“世尊”到“安住”之间所说的是，结合。
English
It is said that the so-called "Prajnaparamita" should be sought in this way. Combine it like this. How to seek it? Seek it with a mind that is inseparable from the mind of all-knowingness. In some places, when saying "inseparable," it is inappropriate to add it before the word "attention." Whether it is this or another, because the scriptures are different. Corresponding to Prajnaparamita and paying attention, because it is never separated for a moment. This is the second increase. What is said from "Subhuti's question" to "this has no place" is that obtaining the forbearance of non-arising dharma, receiving the prophecy, is the third increase. From "Subhuti's question" to the end of this chapter, because there is no arrogance in receiving the prophecy of attaining perfect enlightenment, this is the fourth increase. The chapter on good spiritual friends, etc., is the chapter on good spiritual friends. "Commentary on the Difficult Points of the Holy Eight Thousand Verse Prajnaparamita," written by Teacher Ratnakara Shanti, called "Essence of Excellent Meaning," Chapter Twenty-two. Also, what is said from "At that time, the gods, etc." to "will give" is that the world including gods, humans, and asuras, all vehicles of Shravakas and Pratyekabuddhas, and Bodhisattvas who are not skilled in means, will be overwhelmed. Those who will not be overwhelmed, this is the fifth increase. What is said from "Bodhisattva Mahasattva" to the end of the chapter is that the Four Great Kings, Indra, and other gods will come here, etc., and the connection is the sixth. The chapter proclaimed by Indra is the chapter on Indra. "Commentary on the Difficult Points of the Holy Eight Thousand Verse Prajnaparamita," written by Teacher Ratnakara Shanti, called "Essence of Excellent Meaning," Chapter Twenty-three. After that, the Blessed One again said from "Blessed One" to "abide," combining.
Chinese
名为“转”者，即是随顺而转。如何呢？从“这些”等开始，到“令其圆满”之间所说。所谓“不得”等，即如来于其他经中所说的道理，即是说并非如此。深者，即是极住。味者，即是尝。说名字和种姓，以及述说修习的功德，如前一样。不尽者，即是增长。聚者，即是蕴。这是第七种增长。从“阿难陀”到本品结束，全部都容易理解，是第八种增长。菩萨的不退转的慢心，是众多烦恼的因，而对此进行阐述的品，即是慢心品。《圣八千颂般若波罗蜜多释难》，由寂静的莲花戒论师所著的《心要精华》中的第二十四品。 从“尔时，世尊”到“度彼岸”之间所说。如果学习，学习一切智，这是提问。学习尽、不生、不灭、无生、无事物、寂静、离欲、虚空、法界、涅槃，这是回答。此处的道理是，因为如来的如是性为何，所以如来是不尽的，因为不尽的缘故才是尽。其生、灭、生、事物、寂静、贪欲、虚空的体性、法的体性、涅槃也不是存在的，如果如此学习，就是学习般若波罗蜜多。对此，这是宣说了道。从“学习佛地”等，是宣说了果。甘露界之门，即是认为解脱的怙主，即是认为是怙主本身。殊胜者，即是特别殊胜。因杀鸟而成为鸟夫。
English
That which is called 'transformation' is to transform accordingly. How is it? It is said from 'these' and so on, to 'making it complete'. The so-called 'unattainable' and so on, is like the reasoning spoken by the Tathagata in other sutras, which means that it is not so. Deep means extremely abiding. Taste means tasting. Mentioning the name and lineage, and describing the merits of practice, is the same as before. Inexhaustible means increasing. Aggregate means skandha. This is the seventh increase. From 'Ananda' to the end of the chapter, everything is easy to understand, it is the eighth increase. The irreversible pride of a Bodhisattva is the cause of many afflictions, and the chapter that elaborates on this is the chapter on pride. The 'Difficult Explanation of the Holy Eight Thousand Prajnaparamita', the twenty-fourth chapter from 'Essence of the Heart', composed by the teacher Ratnakara Shanti. From 'Then, the Bhagavan' to 'go to the other shore' is what is said. If one studies, one studies omniscience, this is the question. Studying exhaustion, non-arising, non-cessation, non-birth, non-existence, tranquility, detachment, emptiness, the realm of Dharma, Nirvana, this is the answer. The reason here is that because of what the Suchness of the Tathagata is, the Tathagata is inexhaustible, and because of inexhaustibility, it is exhaustion. Its arising, cessation, birth, things, tranquility, desire, the nature of emptiness, the nature of Dharma, Nirvana are also non-existent, if one studies in this way, one is studying Prajnaparamita. To this, this is the path that is proclaimed. From 'studying the Buddha-land' and so on, the fruit is proclaimed. The gate of the nectar realm, that is, considering the protector of liberation, that is, considering it as the protector itself. Superior means particularly superior. Because of killing birds, he became a bird-man.
Chinese
哦！猎人就是杀戮者。杀鱼的人是渔夫。羊就是羊，杀羊的人是屠夫。没有眼睛的人是瞎子。听不见的人是聋子。独眼的人是瞎子。断手的人是残疾人。驼背的人是背部受伤的人。瘸子是手腕受伤的人。跛子是膝盖并拢行走的人。瘫痪的人是不能行走的人。哑巴是不能说话的人。口吃的人是说话不稳的人。结巴的人是舌头不灵活的人。耳朵听不清楚的人是能听到大声音的人。肢体残缺是下部的肢体。肢体不完整是肢体短小。肢体丑陋是不像人的肢体。转变，是指完成。获得它会转变，是指力量等完全清净地产生。剩余部分容易理解。任何到达彼岸的这个是第九种增长。从“善现，这样”到“非常多”之间所说的是，黄金和郁金香是指牛和公牛的方式。含盐的是指含盐的土地。砾石地是指寂静处。草是指毗罗那等。树桩是指干树的残余。带刺的是指波森查等。任何具有各种形状的，就称之为那个。剩余部分容易理解。这是第十种增长。另外，从“善现”到“非常多”之间所说的是，由此获得轮王之王位，因此是获得。这是第十一种增长。另外，从“善现”到“非常多”之间所说的是，由此获得帝释天的是获得。这是第十二种。另外，从“另外”到“应当瑜伽”之间所说的是，由此获得梵天的是获得，这是第十三种。另外，从“善现”到“将会聚集”之间，是与善妙的庄稼生长相违背的。贪欲、嗔恨和愚痴是争论。怀疑是对真理和三宝心存二念。嫉妒是对他人的圆满内心感到烦躁。剩余部分是六度。
English
O! A hunter is a killer. A fish killer is a fisherman. A sheep is a sheep, and the one who kills it is a butcher. A person without eyes is blind. A person who cannot hear is deaf. A one-eyed person is a squint-eyed person. A person with a missing hand is a cripple. A hunchback is a person with a damaged back. A lame person is a person with a damaged wrist. A limping person is a person who walks with their knees together. A paralyzed person is a person who cannot walk. A mute person is a person who cannot speak. A stuttering person is a person who speaks unstably. A stammering person is a person whose tongue is not flexible. A person who cannot hear clearly is a person who can hear loud sounds. A damaged limb is a lower limb. An incomplete limb is a small limb. An ugly limb is one that does not resemble a human limb. Transformation means to complete. To obtain it will transform, which means that strength and so on are completely purified and generated. The remainder is easy to understand. Whoever goes to the other shore, this is the ninth increase. From "Subhuti, like this" to "very many" what is said is that gold and saffron are in the manner of cows and bulls. Salty is the land with salt. Gravelly ground is a solitary place. Grass is virana and so on. A stump is the remnant of a dry tree. Thorny is posoncha and so on. Whatever has various forms is called that. The remainder is easy to understand. This is the tenth increase. Furthermore, from "Subhuti" to "very many" what is said is that by this one obtains the kingdom of a wheel-turning king, therefore it is obtained. This is the eleventh increase. Furthermore, from "Subhuti" to "very many" what is said is that by this one obtains Indra, that is obtained. This is the twelfth. Furthermore, from "furthermore" to "should be practiced in yoga" what is said is that by this one obtains Brahma, that is obtained, this is the thirteenth. Furthermore, from "Subhuti" to "will be assembled" is contrary to the growth of virtuous crops. Desire, hatred, and ignorance are disputes. Doubt is having two minds about the truth and the Three Jewels. Jealousy is being inwardly agitated by the perfection of others. The remainder are the six perfections.
Tibetan
་མི་མཐུན་པའི་ཕྱོགས་སོ། །ལྷག་མ་ནི་རྟོགས་སླའོ། །འདི་ནི་བཅུ་བཞི་པའོ། །རབ་འབྱོར་འདི་ལྟ་སྟེ་ཞེས་བྱ་བ་ནས། བྱང་ཆུབ་ལ་ཉེ་བར་འགྱུར་རོ་ཞེས་བྱ་བའི་བར་གྱིས་གསུངས་པ་ལ། མི་ཤེས་པ་ཞེས་བྱ་བ་ནི་ཕ་རོལ་ཏུ་ཕྱིན་པའི་མི་མཐུན་པའི་ཕྱོགས་སོ། །བསོད་ནམས་ཀྱི་མཆོག་ཡིན་པས་ན་བསོད་ནམས་ཀྱི་མཆོག་གོ །སངས་རྒྱས་ཀྱི་ཡུལ་ནི་སངས་རྒྱས་ཀྱི་ཆོས་ཐམས་ཅད་དོ། །དབང་བསྒྱུར་བ་ནི་ཁྱུ་མཆོག་སྟེ། དེའི་དངོས་པོ་ནི་དེ་ཉིད་དོ། །རྣམ་པར་རོལ་པས་ཞེས་བྱ་བ་ནི། རྫུ་འཕྲུལ་གྱི་ཆོ་འཕྲུལ་གྱིས་སོ། །སེང་གེའི་སྒྲ་སྒྲོགས་པ་ནི་རྗེས་སུ་བསྟན་པའི་ཆོ་འཕྲུལ་གྱིས་སོ། །སངས་རྒྱས་ཀྱི་ཕུན་སུམ་ཚོགས་པ་ནི་གཉི་གའི་འཕགས་པའི་དགེ་འདུན་གྱི་དབང་ཕྱུག་གོ །རྣམ་པར་དཔྱད་པ་ནི་ཡོངས་སུ་ཤེས་པའི་ཕྱིར་རོ། །འགལ་བར་ནི་མི་བྱེད་དོ་ཞེས་བྱ་བ་ནི་དེ་དག་ལ་མི་གནས་པའི་ཕྱིར་རོ། །ལྷག་མ་ནི་རྟོགས་པར་སླ་སྟེ། །འདི་ནི་བཅོ་ལྔ་པའོ། །ཡང་གལ་ཏེ་ཞེས་བྱ་བ་ནས་ལེའུ་རྫོགས་ཀྱི་བར་དུ་གསུངས་པ་ལ། དེ་སྟེ་དེ་ཡང་དག་པར་མི་ཤེས་ཞེས་བྱ་བ་ཇི་ལྟར་ཞེ་ན། འདི་ནི་ཞེས་བྱ་བ་ལ་སོགས་པ་ནས། སྡུད་པའོ་ཞེས་བྱ་བའི་བར་གྱིས་གསུངས་སོ། །དེ་ལྟར་ཡང་ཞེས་བྱ་བ་ནི་རྣམ་པ་འདི་གསུམ་ཉིད་ཀྱིས་སོ། །གལ་ཏེ་དེ་ལྟར་སྤྱོད་ན་ཞེས་བྱ་བ་ནི་དེ་བཞིན་ཉིད་དུ་ཡང་དག་པར་མི་ཤེས་ཡང་དག་པར་རྗེས་སུ་མི་མཐོང་ནའོ།།འདི་ནི་འཕེལ་བ་བཅུ་དྲུག་པའོ། །བསླབ་པ་སྟོན་པར་བྱེད་པའི་ལེའུ་ཡིན་པས་ན་བསླབ་པའི་ལེའུའོ། །འཕགས་པ་ཤེས་རབ་ཀྱི་ཕ་རོལ་ཏུ་ཕྱིན་པ་བརྒྱད་སྟོང་པའི་དཀའ་འགྲེལ། སློབ་དཔོན་རིན་ཆེན་འབྱུང་གནས་ཞི་ བས་རྣམ་པར་སྦྱར་བ་སྙིང་པོ་མཆོག་ཅེས་བྱ་བ་ལས་ལེའུ་ཉི་ཤུ་རྩ་ལྔ་པའོ།། །།རྣམ་པར་འཕེལ་བ་བཤད་ནས། བརྟན་པ་བརྗོད་པར་བྱ་སྟེ། དེའི་ཕྱིར་བསྟན་བཅོས་ལས། སེམས་ཅན་དོན་ཡོངས་མི་གཏོང་བ། །ཀུན་མཁྱེན་ཉིད་གསུམ་ཆོས་རྣམས་ཀྱི། །ཡོངས་སུ་རྫོགས་པ་བླ་མེད་པ། །ངེས་པ་ཞེས་ནི་མངོན་པར་བརྗོད། །ཅེས་གསུངས་ཏེ། ཐམས་ཅད་མཁྱེན་པ་ཉིད་གསུམ་གྱིས། ཡང་དག་པར་བསྡུས་པའི་ཆོས་ནི་ཀུན་མཁྱེན་ཉིད་གསུམ་གྱི་ཆོས་སོ། །བསྒྲལ་བ་དང༌། དགྲོལ་བ་དང༌། དབུགས་དབྱུང་བ་ནི་ཡོངས་སུ་མྱ་ངན་ལས་འདས་པ་རྣམས་ནི་སེམས་ཅན་གྱི་དོན་ནོ། །དེའི་ཕྱིར་མདོ་ལས། དེ་ནས་ལྷའི་དབང་པོ་བརྒྱ་བྱིན་ཞེས་བྱ་བ་ནས། བགྱིད་པ་ལེགས་སོ་ཞེས་བྱ་བའི་བར་གྱིས་གསུངས་པ་ལ། སྤྱོད་པ་ཉིད་ཀྱང་ཞེས་བྱ་བ་གང་དུ་
Chinese
是不和合的方面。剩余的容易理解。这是第十四品。从“善现，这样”到“接近菩提”之间所说，其中“不了解”是不和合于波罗蜜多的方面。因为是福德的殊胜，所以是福德的殊胜。佛的境界是佛的一切法。自在是殊胜的群体，它的本体就是它本身。“以种种游舞”是指以神变的奇迹。“发出狮子吼”是指随教的奇迹。佛的圆满是二种圣者僧众的自在。分别是为了完全了解。 “不相违背”是因为不住于那些法。剩余的容易理解。这是第十五品。又，从“如果”到本品结束之间所说，其中“如果他不正确地了解它”，这是怎么回事呢？从“这是”等等到“摄集”之间所说。 “像那样也”是指这三种方式本身。“如果那样行持”是指即使不正确地了解真如，不正确地随顺观察。这是增长第十六品。因为是显示学处的品，所以是学处品。《圣八千颂般若波罗蜜多释难》，导师宝生寂所造的《心要精华》中的第二十五品。已经解释了增长，将要讲述稳固，因此论典中说：“不舍弃有情义，一切智性三法之，圆满无上之，确定是为现观。”意思是说，一切智性三者，以真实的方式所摄集的法，就是一切智性三的法。救度、解脱和舒缓，就是完全从痛苦中解脱出来，这些都是有情的事情。因此，经中说：“此后，天王帝释”等等，到“做的好”之间所说，其中“行为本身”在哪里
English
are the discordant aspects. The remainder is easy to understand. This is the fourteenth chapter. From "Subhuti, like this" to "approaching enlightenment" is what was said, wherein "not knowing" is the aspect discordant with the pāramitā. Because it is the supreme of merit, it is the supreme of merit. The realm of the Buddha is all the dharmas of the Buddha. Sovereignty is the supreme group, its essence is that itself. "By various sports" means by the miracles of magical display. "Roaring the lion's roar" means by the miracles of subsequent teaching. The Buddha's perfection is the sovereignty of the two kinds of noble sangha. Discrimination is for the sake of complete understanding. "Not contradicting" is because they do not abide in those dharmas. The remainder is easy to understand. This is the fifteenth chapter. Again, from "if" to the end of the chapter is what was said, wherein "if he does not correctly understand it," what is that like? From "this is" etc. to "collecting" is what was said. "Like that also" means by these three ways themselves. "If he acts like that" means even if he does not correctly understand suchness, does not correctly observe accordingly. This is the sixteenth chapter on increase. Because it is the chapter that shows the training, it is the chapter on training. The Difficult Points of the Holy Eight Thousand Verse Prajñāpāramitā, the twenty-fifth chapter from The Essence of the Heart, composed by the teacher Ratnakaraśānti. Having explained the increase, stability will be spoken of, therefore in the treatise it says: "Not abandoning the meaning of beings, the omniscient nature of the three dharmas, complete and unsurpassed, certainty is what is expressed." This means that the dharmas gathered in a true way by the three omniscient natures are the dharmas of the three omniscient natures. Saving, liberating, and relieving are completely liberated from suffering, these are the affairs of sentient beings. Therefore, in the sūtra it says: "Then, the king of the gods, Indra" etc., to "well done" is what was said, wherein "the conduct itself" where