Chinese
如果说十，还说什么特定时间呢？ 问：这是什么意思呢？答：在究竟的大乘地上，一切如波罗蜜多的法都变成了成熟的自性，并随顺于空性，因此，在那里既没有所谓的同时性，也没有属于三时的布施波罗蜜多等。这是中观派所说。这不是指念诵和甚深等持的场合，在其他很多场合也没有指念诵，对于那些不理解所说的不缘的人，把一切都用于后得分别的场合，这比错误还要错误，所以无论如何都要舍弃。未来的时间和纸张二张和八个半念珠时，自然会显现。获得之相是决定义。之后，具寿善现说，如果说十一，就没有教导过的数字，这是因为般若波罗蜜多和大乘二者没有差别，所以认为教导大乘也就是教导般若波罗蜜多。这是伟大的中观派所说。薄伽梵开示说，纸张三张和七个念珠时，应当了知无边。等等，因为色等一切法，没有前际等三边，所以是周遍无边，同样，菩萨也应当了知周遍无边。这是总结语。这是中观派所说。感受和一串念珠时，没有，不可得。等等。如是，因为三时中不可得菩萨，所以色等也不可得菩萨的自性，因此，菩萨是不可得的。因为不可得，所以教诫和随教二者也没有。这是中观派所说。感受和多于三串念珠时，只是名言而已。这是说，因为这样不可得，所以菩萨只是假立而已。这样显示了菩萨在胜义中不存在之后，为了显示比喻。这是中观派所说。薄伽梵...
English
If it is said ten, what need is there to mention a specific time? What is meant by this? Answer: On the ultimate ground of the Great Vehicle, all dharmas such as the perfections become the nature of maturation and follow emptiness. Therefore, there is neither what is called simultaneity there, nor are there the perfections of giving, etc., that belong to the three times. This is what the Madhyamikas say. This does not refer to the occasion of recitation and profound samadhi. In many other occasions as well, it does not refer to recitation. Those who do not understand the meaning of what is said about non-apprehension, applying everything to the occasion of subsequent discrimination, is more mistaken than a mistake. Therefore, it should be abandoned in every way. In the future time, with two sheets of paper and eight and a half rosaries, it will naturally appear. The characteristic of attainment is definite emergence. Then, the venerable Subhuti said, if it is said eleven, there is no number that has not been taught, because there is no difference between the Prajnaparamita and the Great Vehicle. Therefore, it is thought that teaching the Great Vehicle is also teaching the Prajnaparamita. This is what the great Madhyamikas say. The Blessed One taught, when there are three sheets of paper and seven rosaries, one should know the infinite. Etc., because all dharmas such as form do not have the three limits such as the prior limit, they are completely infinite. Likewise, a Bodhisattva should also know the completely infinite. This is the concluding statement. This is what the Madhyamikas say. With feeling and one rosary, there is neither existence nor apprehension. Etc. Thus, because a Bodhisattva is not apprehended in the three times, form, etc., are also not apprehended as the nature of a Bodhisattva. Therefore, a Bodhisattva is unapprehendable. Because it is unapprehendable, there is neither instruction nor subsequent instruction. This is what the Madhyamikas say. With feeling and more than three rosaries, it is only a name. This means that because it is thus unapprehendable, a Bodhisattva is merely imputed. Thus, after showing that a Bodhisattva does not exist ultimately, in order to show an example. This is what the Madhyamikas say. The Blessed One...
Chinese
按照这种方式，如果能达到三串，就说“不是色”等等。没有显现成就的体性是圆满成就的体性，而不是遍计所执的色等等。这是总结性的词语。这是大中观派论师世亲所说。凡是没有显现成就的，就是感受等。如果达到半串，就不是，因为这样遍计所执的菩萨不存在，所以显示不是教诲的对象。现在就以胜义法性的菩萨为主，世尊，如果是这样，如果多出一串，可以教诲吗？胜义菩萨是法界的自性，所以是没有显现成就的体性，而且也超离一切戏论，所以不是教诲和随顺指示的对象。这是总结性的词语。这是大中观派论师世亲所说。这样显示了胜义菩萨之后，如果这样显示的时候，如果达到一串，就在波罗蜜多上行持。这样就显示了胜义的行持。之后，具寿舍利弗说，一张纸和五串，在中间不可得。这是因为对补特伽罗无我的缘故。菩萨在过去时已经出现。菩萨在未来时将会出现。菩萨在现在出现时存在。这样显示了在三时中没有靠近。这是中观派所说。众生空性和，如果达到六串，就是无二。这是认为在圆满成就的体性中一切都是一体。这是中观派所说。具寿，九张纸和两串，不可思议的法界等等，以及对它的分别念，包括显现对境的遍计所执，因为这些在自性上不存在。五张纸上缺少三串，色即是空，这是说圆满成就的法性之色为空性的遍计所执之色。这是总结性的词语。这是大中观派论师世亲所说。感受和，如果达到半串，空性中没有色，这是因为色
English
According to this way, if one can achieve three strings, it is said "not form" and so on. The nature of not manifestly accomplished is the nature of perfectly accomplished, but not the form of completely imputed, etc. This is a concluding word. This is what the great Madhyamaka master Vasubandhu said. Whatever is not manifestly accomplished is feeling, etc. If half a string is reached, it is not, because in this way the completely imputed Bodhisattva does not exist, so it is shown that it is not an object of instruction. Now, taking the ultimate Dharmata Bodhisattva as the main focus, World Honored One, if it is like this, if one more string is added, can it be instructed? The ultimate Bodhisattva is the nature of the Dharmadhatu, so it is the nature of not manifestly accomplished, and it also transcends all elaborations, so it is not an object of instruction and subsequent indication. This is a concluding word. This is what the great Madhyamaka master Vasubandhu said. Having shown the ultimate Bodhisattva in this way, if it is shown in this way, if one string is reached, one practices on the Paramitas. In this way, the ultimate practice is shown. Then, the Venerable Sharadvatiputra said, one sheet of paper and five strings, in the middle it is not seen. This is because of the selflessness of the person. The Bodhisattva has appeared in the past. The Bodhisattva will appear in the future. The Bodhisattva exists when it appears now. In this way, it is shown that there is no approaching in the three times. This is what the Madhyamaka school said. Sentient beings emptiness and, if six strings are reached, they are non-dual. This is the thought that everything is one in the nature of perfect accomplishment. This is what the Madhyamaka school said. Venerable one, nine sheets of paper and two strings, the inconceivable Dharmadhatu, etc., and the conceptual thoughts about it, including the completely imputed objects of appearance, because these do not exist in their own nature. On five sheets of paper, three strings are missing, form is empty of form, this means that the form of Dharmata, which is perfectly accomplished, is empty of the form of completely imputed. This is a concluding word. This is what the great Madhyamaka master Vasubandhu said. Feeling and, if half a string is reached, emptiness has no form, this is because of form