Chinese
被称为“大”是因为与虚空相等。第一是双足。这如何从虚空中消失并获得自己的位置呢？虚空之中没有减少或增加。同样，通过般若波罗蜜多，可以获得不显现的下劣之上的殊胜菩提，因为其中没有减少和增加，这是以没有减少和增加的差别来区分的。这是于止息中对法生起的忍。关于不可思议等的章节是第十三品，即不可思议品。 从“此后”等开始，与听闻俱者是指对听闻本身有兴趣，而不是指没有兴趣。不怯弱是指没有低劣的欢喜。普遍不退缩是指不是不欢喜。不遍住是指不退转。索玛尼是指颠倒。因为没有愚痴等，所以说不变成愚痴等。现前欢喜是指现前欲求。不舍弃是指不置之不理。后退者是指向后看。随顺是指如何以欲求而随顺，即恒常。所谓“将随之而去”是指不舍弃总的指示，所谓“将广说”是指详细的解释，所谓“身体的障碍”是指成为在前。如此，三种菩萨种姓以安住于修行而变得殊胜，这是对法的了知。从“谁”等开始，变得心浮气躁是指散乱。如同棉花或羊毛的绒毛一样，是指将被夺走。执持是指了知。进入是指随顺。完全围绕是指以五种波罗蜜多完全围绕。对于三者，“随顺”一词的意思是“随顺关联”，这是为了以三地如实成就果实，这是随顺了知的忍。比如，例如，从“此如是”等开始，时是指死亡。安乐是指无畏。障碍是指制造障碍的事物。未说的是指未触及。没有近害，即因为没有近害的障碍。所谓“何处”是指...
English
It is called "Great" because it is equal to the sky. The first is with two feet. How does this disappear from the sky and obtain its own position? There is no decrease or increase in the sky. Similarly, through the Perfection of Wisdom, one obtains the supreme Bodhi above the inferior that does not appear, because there is no decrease or increase in it, which is distinguished by the difference of no decrease and no increase. This is the forbearance of the arising of Dharma in cessation. The chapter on the Inconceivable, etc., is the thirteenth chapter, the Inconceivable Chapter. Starting from "Then," etc., being together with hearing means being interested in hearing itself, not meaning not being interested. Not being timid means not having inferior joy. Universally not shrinking means not being unhappy. Not abiding in distinction means not regressing. Somani means inverted. Because there is no ignorance, etc., it is said that one does not become ignorant, etc. Manifest joy means manifest desire. Not abandoning means not being indifferent. Turning back means looking back. Following means how one follows with desire, that is, constantly. The so-called "will go after" means not abandoning the general indication, the so-called "will explain in detail" means the detailed explanation, the so-called "obstacle to the body" means becoming in front. Thus, the three Bodhisattva lineages become distinguished by abiding in practice, which is the knowledge of Dharma. Starting from "Who," etc., becoming agitated means being distracted. Like cotton or wool fluff, it means being taken away. Holding means knowing. Entering means following. Completely surrounding means being completely surrounded by the five perfections. For the three, the word "following" means "following association," which is for the sake of truly accomplishing the fruit with the three grounds, which is the forbearance of following knowledge. For example, for example, starting from "This is like this," etc., time means death. Bliss means fearlessness. Obstacle means the thing that creates obstacles. Unspoken means untouched. There is no near harm, that is, because there is no obstacle of near harm. The so-called "where" means...
Chinese
于处所也。 恐怖之业乃邪道也。 将行者乃恐怖堕落也。 以信等故，与薄伽梵母相应也。 有信者，乃具功德，于能之力亦正信也。 忍乃于不生等法，与忍相应，并作意也。 贪乃欲作意相应也。 欲乃于从上至上之位也。 精进乃乐于相应也。 具念者，于善与不善，如其次第，依与不依也。 欲乐乃于所应成办而成办也。 如是者，乃决定显示也。 增上意乐乃增上趣入也。 空者，乃成办之障碍也。 恭敬乃于佛等成办，不越一切不空也。 欢喜乃于成办者也。 满足乃诸法一切成办空性而现证也。 胜喜乃如所说成办具功德，恭敬之差别也。 欢喜乃能成办之力也。 不舍精进乃为一切有情之义，为得一切种智，与愿相应，不舍誓愿之担与精进之担也。 将住者，乃以所缘之差别，随知也。 此如是譬如是等者，善巧方便乃五度波罗蜜也。 如是六度波罗蜜所摄持，乃至云何住者，乃以所依之差别，于道法智忍也。 此如是譬如是等者，平等乃无余相应，于一切事也。 具足者，乃随顺也。 乘乃乘之器也。 以般若波罗蜜多与善巧方便等，空性与悲心无余者，乃法智也。 此如是譬如是等者，陈设乃于一切施设，乃以一切作者也。 随顺者，乃随顺也。 乘乃乘具，即器也。 般若波罗蜜多
English
In the place. The terrifying deed is the wrong path. The one who is going to go is the terrifying fall. Because of faith and so on, it is in accordance with the Blessed Mother. The one who has faith is the one who has merit, and also has faith in the power of ability. Patience is in accordance with the patience of non-birth and other dharmas, and also with the intention. Greed is the desire to make intentions correspond. Desire is in the position from above to above. Diligence is the joy of correspondence. The mindful one, in good and non-good, in order, relies and does not rely. Desire is to accomplish what should be accomplished. Such is the definite display. Increased intention is increased interest. The empty one is the obstacle to accomplishment. Reverence is in the accomplishment of the Buddha and others, without exceeding all emptiness. Joy is in the accomplisher. Satisfaction is the manifestation of all dharmas accomplishing emptiness. Victory is the difference of reverence with the merit of accomplishment as said. Joy is the power to accomplish. Not abandoning diligence is for the sake of all sentient beings, for the sake of obtaining all kinds of wisdom, in accordance with the wish, not abandoning the burden of vows and the burden of diligence. The one who will abide is the one who knows according to the difference of the object. This is like this, for example, etc. Skillful means are the five perfections. Thus, the six perfections are held, and even how to abide is the difference of the support, in the patience of knowing the Dharma on the path. This is like this, for example, etc. Equality is the correspondence without remainder, in all things. The one who is complete is the one who is in accordance. The vehicle is the vessel of the vehicle. With the Perfection of Wisdom and skillful means, emptiness and compassion without remainder are the wisdom of Dharma. This is like this, for example, etc. The arrangement is the application to all arrangements, which is done by all authors. The one who is in accordance is the one who is in accordance. The vehicle is the vehicle, that is, the vessel. Perfection of Wisdom
Chinese
般若波罗蜜多和善巧方便 等以空性，以及不离慈悲等，是指了知法。比如，例如等，一百二十是指寿命一百二十岁。完全摄取是指被他人。床是指卧床。毁坏是指耗尽。谁是指在哪个方向，持续多久，多长。住处是指城市，是指完全摄取，即随知忍。接近表示是指例子，如海船等。那是讲述的章节，即那例子的章节，即第十四。然后等，安住是指通过修行。应学是指完全了知。应依止是指完全舍弃。应亲近是指完全依靠。瑜伽是指极度结合或显现结合。不骄慢是指不执著于事物。不骄慢是指诸法皆无分别。完全结合是指习惯。于正等觉圆满菩提中，以无骄慢和无味觉的差别，正确地完全回向是指于道上随知。作为有十一种，那是论典中：利益和安乐救护，以及人们的救怙等，住处和亲友洲渚，以及完全引导者，自然成就和三乘的，不显现果的自我，最后是依处的事业，这是作为的特征。如是说，是善现请问等，做苦行等是指机会。利益世间是指于菩提现证成佛后，完全解脱五道众生，并将他们安置于无畏的涅槃中，这利益是作为。世间安乐是指将众生安置于涅槃的安乐中，这安乐是作为。世间的救护等是简略的指示，如何是指 八种声音详细解释，追求意义是指穿戴盔甲。精进是
English
The Prajñāpāramitā and skillful means Etc., with emptiness, and without separation from compassion, etc., refers to knowing the Dharma. For example, like, etc., one hundred and twenty refers to a lifespan of one hundred and twenty years. Completely grasping refers to being taken by others. Bed refers to a sleeping bed. Destruction refers to exhaustion. Who refers to in which direction, how long, how far. Dwelling refers to a city, which means completely grasping, that is, subsequent knowledge of forbearance. Approaching representation refers to examples, such as sea vessels, etc. That is the chapter being narrated, that is, the chapter of that example, that is, the fourteenth. Then, etc., abiding refers to through practice. Should be learned refers to complete knowledge. Should be relied upon refers to complete abandonment. Should be approached refers to complete dependence. Yoga refers to extreme union or manifest union. Not being arrogant refers to not clinging to things. Not being arrogant refers to all Dharmas being without discrimination. Complete union refers to habituation. In perfect complete enlightenment, correctly completely dedicating to Bodhi refers to subsequent knowledge on the path with the distinction of no arrogance and no taste. Acting has eleven aspects, which is in the treatise: benefit and happiness, protection, and the refuge of people, etc., dwelling place and relatives, islands, and the complete guide, naturally accomplished and the three vehicles, the self that does not manifest the fruit, and finally the activity of the support, this is the characteristic of acting. As it is said, it is Subhuti's request, etc., doing asceticism, etc., refers to opportunity. Benefiting the world refers to after manifesting enlightenment into Buddhahood, completely liberating the sentient beings of the five paths, and placing them in the fearless Nirvana, this benefit is acting. Worldly happiness refers to placing sentient beings in the happiness of Nirvana, this happiness is acting. Worldly protection, etc., is a brief instruction, how refers to The eight sounds are explained in detail, pursuing meaning refers to wearing armor. Diligence is
Chinese
之结合。成为救护，是救护者，意为救护之作者。与生等之法结合，则成为救护具有生等法者，意为救护之作者。与何者无关联，即为无结合。与何者无结合，即为无关联，此二者被说成是相互不同的。无关联之特征是无生，即从原始就未曾生起。无灭亡，是因为没有生起。因此，对于与生和灭亡等无结合者，无关联也是因为它们本身，意指仅仅是法性。如此知晓和见到，就会变得无结合。在此，通过安住而安住，通过指示它而成为安住之处，意为安住之作者。亲友是指获得彼岸者，对于色之彼岸即是空性，因为在那里没有色，在世俗中区分是为了名言。在胜义谛中，如同色之彼岸是空性一样，色也是如此。它本身就是色的自性，因为缘起和空性是无二无别的。同样，对于受等以及所有法也是如此。如果说，仅仅是了知它就能够现证菩提，从而成为如是圆满正等觉的佛陀，因为对于法性没有分别念。那么，回答是“此亦”等。如果说，如此如何能够了知，所说的是“如此我等”等。殊胜是指对于彼岸，通过从那里产生的智慧之法来指示，从而成为亲友，意为亲友之作者。先前的边际是生，后来的边际是灭。通过这些完全断绝，就是完全舍弃，因为所有法在胜义谛中都是无自性的。任何通过那些完全断绝这些，这些就是寂静，因为痛苦得以平息。殊妙是指不净的烦恼得以平息。超越涅槃是指再生之存在已经穷尽。如是
English
of combination. Becoming refuge is the refuge giver, meaning the maker of refuge. Combining with the dharma of birth etc., one becomes a protector of those with the dharma of birth etc., meaning the maker of protection. That which is unrelated is without combination. That which is without combination is unrelated, these two are said to be mutually different. The characteristic of being unrelated is being unborn, that is, not born from the beginning. There is no cessation because there is no birth. Therefore, for those who are uncombined with birth and cessation etc., being unrelated is also because of those very things, meaning it is merely the nature of dharma. Knowing and seeing in this way, one becomes uncombined. Here, one abides by abiding, and becomes a place of abiding by indicating it, meaning the maker of abiding. A kinsman is one who has attained the other shore, for the other shore of form is emptiness, because there is no form there, and the distinction in conventional truth is for the sake of terminology. In ultimate truth, just as the other shore of form is emptiness, so is form. It itself is the nature of form, because dependent arising and emptiness are non-dual. Similarly, it is also the case for feelings etc. and for all dharmas. If it is said that merely knowing it, one can manifest enlightenment and thus become a perfectly complete Buddha, because there is no conceptualization about the nature of dharma. Then, the answer is "this also" etc. If it is said, how can one know in this way, what is said is "thus we" etc. Excellent means that for the other shore, by indicating with the dharma of wisdom arising from there, one becomes a kinsman, meaning the maker of kinsman. The prior limit is birth, and the later limit is cessation. Completely cutting off with these is completely abandoning, because all dharmas are without self-nature in ultimate truth. Whatever completely cuts off these with those, these are peaceful, because suffering is pacified. Excellent means that impure afflictions are pacified. Transcending nirvana means that the existence of rebirth is exhausted. Thus it is.