English
Therefore. The very accomplishment of meaning is for the sake of benefiting and bringing happiness by saving all sentient beings and completely not abandoning them. This great accomplishment itself has three aspects: constantly rejoicing in the Dharma, abiding in emptiness, and abiding in samadhi. Among them, what is called Dharma is all white Dharma, because there is no difference there, so it refers to the Dharmakaya. Its constant joy is because of the increase in its practice. These great qualities are superior to solitary realizers and hearers, etc., because they do not have these. From the Bodhisattva lineage, starting from not abiding in the lower grounds, for these great qualities, there are differences from higher to higher, so it should be regarded as supreme, which is to be accomplished. Starting from "then" etc., to what Shariputra said. What is called "time" is the occasion. Starting from "seeing me" etc., it shows the absence of self of person and the absence of self of phenomena. Great pride is the self that arises from completely clinging to this. The thinker is a sentient being. What exists by relying on the life force is life. What repeatedly disappears is the person. The nature of arising from true desire is birth. What is separated from its own nature and form is destruction. Like me, it does not exist, it existed before, therefore it is annihilation. Whatever exists with various natures is not non-existent, therefore it is permanent. The self with such characteristics is the clinging to the appearance of "only one's own body," which is one's own body. The views of these selves, etc., are the wisdom that holds the supreme itself as supreme. Greatness itself should be understood through the very pervasiveness of the three realms, the very existence during the duration of samsara, all afflictions, and the very great support. Abandoning these views, when someone clings to the self, etc., that are different from the aggregates, etc., as the self, etc., then it is the absence of self of person. When the aggregates, etc., themselves are clung to as the nature of the self, etc., then it is the absence of self of phenomena. In order to indicate this meaning itself, it was finally said to observe one's own body. Those
Chinese
所谓“是”是指如是所说的一切。所谓“如此等等”是指其他的所缘见，虽然没有“也”和“的”的语气词，但理解为“也”和“的”的意思。所谓“已示教法”是指因为见到诸法自性空，为了使无有我见等分别念的见解，而为他人示教法。如果心想，宣说舍弃，示教有什么用呢？为了显示菩萨的一切功德都是以圆满利他为究竟，所以才那样说的。所谓“大我见”是指在某些情况下，断除第三边的执着。在那里，这些见以这些见本身，为了舍弃而成为示教法的因，因此他们示教法，是这个意思。应当宣说善现的勇气，从“此后”等等开始。从“善现所作是”等等开始，阐明其无碍之相，所谓菩提心，是从极喜地等开始，无分别心称为菩提心。彼即是一切智性的因，故为一切智心。无漏是指远离与烦恼相应的。在那个地上，心与虚空等同，见到一切法，以无等性的真如自性见到一切平等之法，因此称为不平等与平等之心。所谓心无等性，是指有些是更加超胜的，这里无等性即是不平等，因为菩萨的一切圆满都依赖于此。所谓“于彼亦”是指对于称为菩提心的心不执着。用“亦”字再次说明，对于其他诸法，何须再说呢？所谓“未圆满”是指因为恒常安住于不执着的安住本身而完全获得，并且因为没有圆满的体性，所以称为未圆满。因为所获得的自性没有圆满。其余部分容易理解，与已说的相似。
English
The term "is" refers to all that has been said as it is. The term "such as this" refers to other objects of view, although the particles "also" and "of" are not present, their meaning is understood as "also" and "of." The term "has taught the Dharma" means that because one sees that all dharmas are empty of inherent existence, in order to eliminate views of self and other conceptualizations, one teaches the Dharma to others. If one wonders, "What is the use of teaching if one is speaking of abandonment?" It is said in this way to show that all the qualities of Bodhisattvas are ultimately for the sake of perfect benefit for others. The term "great view of self" refers to cutting off the attachment to the third extreme in some cases. There, these views, by these views themselves, become the cause for teaching the Dharma for the sake of abandonment, therefore they teach the Dharma, that is the meaning. The courage of Subhuti should be explained, starting from "thereafter" and so on. Starting from "What Subhuti does is," and so on, it clarifies its unobstructed aspect. The term Bodhicitta refers to the non-conceptual mind, starting from the Joyful Ground and so on, and is called Bodhicitta. That itself is the cause of omniscience, therefore it is the mind of omniscience. "Without outflows" means being free from being associated with afflictions. On that ground, the mind is equal to space, seeing all dharmas, seeing all equal dharmas with the nature of unequaled Suchness, therefore it is called the unequal and equal mind. The term "mind without equality" means that some are more superior, here "without equality" means unequal, because all the perfections of the Bodhisattva depend on it. The term "also in that" refers to not being attached to the mind called Bodhicitta. The word "also" is used again to explain, what need is there to say more about other dharmas? The term "unfulfilled" means that because one constantly abides in the state of non-attachment itself and is completely attained, and because there is no nature of completeness, it is called unfulfilled. Because the nature of what is attained is not complete. The remaining part is easy to understand, similar to what has been said.
Chinese
的原因。这个道理刚说完，顺便提到的是其他人说的。对于这样的问题，没有其他的回答，因此为了充分显示没有其他方法，从“哪里说了对境”等开始说起。其中，“披上大铠甲”是指从最初的发心开始，阐述广大的发心。其中，“真实进入大乘”是指从胜解行地开始，直到第七地，努力且伴随思索的观察阶段。其中，“真实安住于大乘”是指从第八地开始，阐述胜义的行持。其中，大铠甲本身以两种方式显示：一是为了一切有情众生的利益而努力，即广大的发心；二是完全度脱于苦难，即不执着于有情众生，并通过行动来实现广大的成就。其中，所说的广大发心，如“我将度脱无量众生”等。所谓“无量”，是因为数量广大而无法穷尽。所谓“无边”，是因为地域广大而无法穷尽。所谓“无量”，应理解为下文将要出现的数量，因为对个体的穷尽是没有的。所谓“完全度脱于苦难”，是指通过指示道路，使之安住于从苦难中解脱的状态。所说的广大成就，如“那些也并非存在”等。这表明，在思考将有情众生从苦难中解脱出来的时候，做了与一切有情众生共同的圆满六度等行为，却不执着于有情众生的相状。如果还没有完全舍弃世俗谛，就将布施等回向菩提，并且没有完全舍弃胜义谛，就具备不执着的行为的作意，布施等的相状和菩提的相状，以及不执着菩提的相状。然而，因为菩萨为了有情众生的利益而行事，所以主要阐述了有情众生的相状。
English
The reason for that. This principle was just stated, and it was mentioned in passing that it was said by others. For such a question, there is no other answer, so in order to fully show that there is no other method, it starts from "Where it is said about the object," and so on. Among them, "putting on great armor" refers to starting from the initial aspiration and elaborating on the vast aspiration. Among them, "truly entering the Mahayana" refers to starting from the stage of adhimukti-caryā-bhūmi and continuing until the seventh bhumi, the stage of observation with effort and accompanied by thought. Among them, "truly abiding in the Mahayana" refers to starting from the eighth bhumi and elaborating on the ultimate conduct. Among them, the great armor itself is shown in two ways: one is to strive for the benefit of all sentient beings, which is the vast aspiration; the other is to be completely delivered from suffering, which is to not be attached to sentient beings and to achieve great accomplishment through action. Among them, the vast aspiration that is spoken of, such as "I will liberate countless sentient beings," and so on. The so-called "countless" is because the number is vast and cannot be exhausted. The so-called "immeasurable" is because the area is vast and cannot be exhausted. The so-called "unlimited" should be understood as the number that will appear below, because there is no exhaustion of individuals. The so-called "completely delivered from suffering" means to be placed in a state of liberation from suffering by indicating the path. The great accomplishment that is spoken of, such as "those are also not existent," and so on. This shows that when thinking about liberating sentient beings from suffering, doing actions such as perfecting the six perfections common to all sentient beings, but not being attached to the characteristics of sentient beings. If one has not completely abandoned the conventional truth, one dedicates generosity and so on to Bodhi, and if one has not completely abandoned the ultimate truth, one possesses the intention of non-attachment, the characteristics of generosity and so on, and the characteristics of Bodhi, as well as the non-attachment to the characteristics of Bodhi. However, because Bodhisattvas act for the benefit of sentient beings, the characteristics of sentient beings are mainly explained.
Chinese
是。又“何者以”是指菩萨以何者也完全圆满了布施等等，所谓“以”是指作者和行为二者也想表达为因，唯一者所说。“有情从忧恼中解脱”如思维时一样，在从忧恼中解脱之时也，宣说了不观察相状，以“彼有情”等等。有些地方念作“彼等也不存在”，那为什么呢？所谓宣说了不观察有情之相状等等之因，即是“诸法之法性此”中，诸法是指蕴等等。彼等的此即是与一切相状相离之法性，即是自性，如是此一切法不观察之相，以菩萨之广大修行即显示为大铠甲。此即是以世间人成立之比喻所说，如“譬如”等等。没有如此转变是不可能的。所谓“如何也”即是“如何”之义。名声即是比喻。名字之声音是清晰的，聪明是敏锐的。以幻术师之幻术为生计。幻术师之近侍，即是某人为了其弟子习惯之义而化现，但不是以幻术为生计。生民之集合是生民之蕴。不显现即是不真实见，因为幻化收摄之故。善现，彼如何思维，是先总的提问，然后特别的询问，所谓“又”即是“然而”之义。杀害是杀害有情。死亡是自己死亡。对于没有计数之有情的衣服等等有情之近需而说的破坏。不显现即是自己毁灭。名字和等等已经说过了。之后，具寿善现从与幻化相似之因中，稳固自己所生之勇气，即是世尊“奇哉”等等。此是无铠甲，所谓“奇哉”之声是欢喜
English
Yes. "By which ones" refers to which Bodhisattva, by which ones are completely perfected, such as generosity, etc. The term "by" indicates that both the agent and the action are intended to be expressed as causes, spoken by the one and only. "Sentient beings are liberated from sorrow" just as in the time of thinking, also at the time of liberation from sorrow, it is said that one does not observe characteristics, with "those sentient beings" etc. In some places, it is recited as "those do not exist either," but why is that? The reason for not observing the characteristics of sentient beings, etc., is explained in "This is the Dharma-nature of all dharmas," where dharmas refer to the aggregates, etc. Their very nature, the Dharma-nature that is separate from all characteristics, is their own nature. Thus, this characteristic of not observing all dharmas, with the Bodhisattva's vast practice, is shown as great armor. This is explained with an example established for worldly people, such as "for example," etc. It is impossible for there to be no such transformation. "How also" means "how indeed." Fame itself is the example. The sound of the name is clear, and intelligence is sharp. Living by the illusion of a magician. The attendant of a magician is someone who conjures for the sake of his disciple's habit, but does not live by illusion. The collection of people is the aggregate of people. Non-appearance is not seeing truthfully, because the illusion is gathered up. Subhuti, how do you think, is first asking generally, and then asking specifically. "Again" means "however." Killing is killing sentient beings. Death is dying oneself. Destruction is spoken in relation to the near needs of uncounted sentient beings, such as clothes, etc. Making invisible is destroying oneself. Name and so on have already been said. After that, the Venerable Subhuti, from the cause similar to illusion, stabilizes the courage born from himself, that is, the Blessed One "How wonderful" etc. This is without armor, the sound of "How wonderful" is joy.