English
The way of speaking is to show that there are only sixteen moments in the path of seeing, and to show the function of the faculties. Not mentioning the past events such as "destruction of kalpas" is to let people know that its teachings are complete. Mentioning Maitreya and other future events is to show the necessity of benefiting sentient beings. Determining the number to be one thousand is to avoid disputes, because in the Good Kalpa, the world where Maitreya Buddha is located is known as "a thousand Buddhas appear in the world." Shantideva explains that this is to show that the activities of the thousand Buddhas of the Good Kalpa are the same as those of the Buddhas in the ten directions. The second part is divided into three points: a brief introduction to the path of seeing, a detailed explanation of its form, and the rationality of not showing the path of cultivation. The first point is divided into two points, and the first point is easy to understand. The second point is the path of seeing shown when attaining all-knowing wisdom. Where is it shown? In "moment" and so on. How are there sixteen moments? For each of the Four Noble Truths, there are Dharma-knowledge forbearance, Dharma-knowledge, Subsequent-knowledge forbearance, and Subsequent-knowledge, so each truth has four moments. On this point, the commentaries on the Twenty-five Thousand Verse Prajnaparamita Sutra and the Eight Thousand Verse Prajnaparamita Sutra do not cite the scriptures. The second part is divided into three points, the first point being: What is the way to realize the Four Truths through the sixteen wisdoms? The second point is divided into two points: explanation and summary. The first point is: from "form is permanent" to "consciousness is not born." The second point is: "all-knowing." This teacher believes that the "form is not permanent, not impermanent" etc. that appear in the first form also symbolize that the remaining forms are far from the extremes of duality, so they are supplemented. The form of being away from duality is narrated. The third part is divided into two points: directly showing the path of seeing of the Bodhisattva, and indirectly showing the path of seeing of the Hearers and Solitary Realizers. The first point is divided into two points: separate explanation and summary of meaning. The first point is divided into four forms: suffering, origin, cessation, and path. The first point is: there are four ways to realize the truth of suffering. What are they? The first is that the form etc. of the truth of suffering is neither permanent and unchanging, nor impermanent and decaying, so it is neither permanent nor impermanent. The second is mutually inclusive. The reason is established because form etc. are essentially empty.
Chinese
因为无有自性即是空性。这可以作为一切的证成理由。在显示远离痛苦是否等时，也应与各自情况的真谛相结合。在此，大菩萨慈氏（弥勒）在无上圆满菩提中现证成佛后，不会宣说色是常还是无常。如是说。第二是，因为远离感受不可意的痛苦和无有此痛苦的非痛苦之边，所以没有系缚解脱。超越或远离常断之边，即色极清净，会宣说极清净之法。如是说。第三是，因为远离以他义之我空和非空之边。所以以那两个边而清净。因为色完全清净，所以母完全清净。如是说。第四是，因为并非是成为自性的我和无有此我的无我自性，所以不是从自他所生，以及无有此故不灭，以及不是贪等一切烦恼，以及无有此故不是清净等等，所以不应有损益。即色的无生无灭，无有烦恼和无有清净，即是色完全清净。如是说。第二是，是了知痛苦集谛之理的四种相。那些是什么呢？第一是，积聚痛苦之因和无有此因的非因，因为是虚假的缘故，所以如同虚空一般。即从色到一切智之间，如同虚空般无生无灭，无有烦恼和无有清净，所以母完全清净。如是说。第二是，因为痛苦集起和无有此集起的无集起不相应，即远离的缘故。舍弃贪等烦恼和嗔恨以及怀恨等一切近烦恼。即如同虚空般从色到一切智之间无有染污的缘故，所以母完全清净。如是说。第三是，与其时和长久的痛苦强烈生起和无有此的强烈不生起不相关联
English
Because the absence of inherent existence is emptiness. This can be applied as the reason for establishing everything. When showing separation from suffering, whether it exists or not, it should also be combined with the truth of each situation. Here, the great Bodhisattva Maitreya, having manifestly awakened to perfect enlightenment, will not teach the Dharma by saying that form is permanent or impermanent. So it is said. The second is, because it is separated from the extremes of unpleasant suffering and the absence of such suffering, there is no bondage or liberation. Transcending or being separated from the extremes of permanence and annihilation, that is, form is extremely pure, and the Dharma of extreme purity will be taught. So it is said. The third is, because it is separated from the extremes of emptiness of self by other meaning and non-emptiness. Therefore, it is purified by those two extremes. Because form is completely pure, the mother is completely pure. So it is said. The fourth is, because it is not the nature of self that has become the essence and the selflessness that is without this self, it is not born from self or other, and because of the absence of this, it does not cease, and it is not all afflictions such as attachment, and because of the absence of this, it is not purified, etc., so there should be no increase or decrease. That is, the absence of birth and cessation of form, the absence of affliction and the absence of purification, is the complete purity of form. So it is said. The second is, these are the four aspects of how to realize the truth of the origin of suffering. What are those? The first is, accumulating the cause of suffering and the non-cause that is without this cause, because it is false, it is like the sky. That is, from form to omniscience, like the sky, there is no birth and no cessation, no affliction and no purification, so the mother is completely pure. So it is said. The second is, because the origin of suffering and the non-origin that is without this origin are not associated, that is, because they are separated. Abandoning all afflictions such as attachment and hatred, and all near afflictions such as resentment. That is, like the sky, from form to omniscience, there is no defilement, so the mother is completely pure. So it is said. The third is, it is not related to the intense arising of suffering at that time and for a long time, and the intense non-arising without it
Chinese
由于远离了这二者，因此从完全执著中解脱。如同虚空一样，从色到一切智之间都不可执著，因此般若波罗蜜多是完全不可执著的。第四，由于从痛苦一个接一个传递的因和没有那个因的因中解脱出来，自己的本性是语言无法表达的。例如，就像虚空中两个霹雳的声音一样，善现，如同虚空一样，从色到一切智之间都没有名言，因此般若波罗蜜多是完全清净的。这样说。以声音和影像为比喻，是为了顺应讲说和听闻二者回答和提问的名言和方式。第三是，证悟灭谛的方式的四种相。哪里呢？第一，因为什么原因，远离烦恼的灭和没有那个灭的无灭，即远离二者，因此，灭谛的意义，即远离烦恼，用语言表达无法施予其他众生的相续，因为从色到一切智之间都无法言说，因此般若波罗蜜多是完全清净的。这样说。因为遮止了言说，所以也遮止了通过那个途径施予他人。第二，真实而言，由于没有痛苦寂灭和没有那个寂灭的二边，因此，要做到无所缘，即要了知无所缘，因为从色到一切智之间都无所缘，因此般若波罗蜜多是完全清净的。这样说。第三，由于远离了安乐清净的富饶和没有那个富饶的非富饶的二边，因此，是极其清净的，即超越了常断二边的垢染，因为从色到一切智之间都是极其清净的，因此般若波罗蜜多是完全清净的。这样说。第四，以决定出离涅槃和没有那个决定出离的非决定出离的无有性，如果证悟到远离那二边，那么眼睛的疾病等一切疾病都不会产生，也不会产生如同众多天神一样跟随在后的众多利益。了知黑白外道的见解破灭，认为不生病是为了那个目的，与经不符。经中说，薄伽梵他的眼睛的疾病……
English
Because it is free from these two, it is liberated from complete clinging. Like the sky, from form to omniscience, there is nothing to cling to, therefore the Prajnaparamita is completely ungraspable. Fourth, because it is liberated from the cause of suffering passing from one to another and the cause of not having that cause, its own nature is inexpressible in words. For example, just as the sound of two thunderbolts in the sky, Subhuti, like the sky, from form to omniscience, there are no terms, therefore the Prajnaparamita is completely pure. So it is said. The analogy of sound and image is to conform to the terms and methods of answering and questioning by both teaching and listening. The third is, the four aspects of how to realize the truth of cessation. Where? First, for what reason, the cessation that is free from afflictions and the non-cessation that does not have that cessation, that is, being free from the two, therefore, the meaning of the truth of cessation, that is, being free from afflictions, cannot be bestowed upon the minds of other beings by expressing it in words, because it cannot be spoken from form to omniscience, therefore the Prajnaparamita is completely pure. So it is said. Because it prevents speaking, it also prevents giving to others through that path. Second, in truth, because there is no end of the cessation of suffering and the non-cessation of not having that cessation, therefore, one must make it without object, that is, one must know it without object, because there is no object from form to omniscience, therefore the Prajnaparamita is completely pure. So it is said. Third, because it is free from the two extremes of the richness of bliss and purity and the non-richness of not having that richness, therefore, it is extremely pure, that is, it transcends the defilement of the extremes of permanence and annihilation, because it is extremely pure from form to omniscience, therefore the Prajnaparamita is completely pure. So it is said. Fourth, by the very nature of definitely arising nirvana and the non-definitely arising non-arising, if one realizes that it is free from those two extremes, then all diseases such as eye diseases will not arise, and many benefits such as many gods following behind will not arise. The views of the knowers of black and white externalists are destroyed, and it is believed that not getting sick is for that purpose, which is inconsistent with the sutra. The sutra says that the Bhagavan, his eye disease...
Chinese
不会变成耳病，鼻病，舌病，身体的疾病也不会发生。心的疾病也不会发生。肢体不会不完整。身体不会衰老和僵硬。种姓之子或种姓之女，会舍弃不适而去世。等等。诸神也会跟随其后，在初八、十四和十五传法，功德会极大增长，并且在那时，诸神会供养、观看并亲近。第四是，领悟道谛的方式有四种。那四种是什么呢？第一种是，因为远离引导解脱之道和非道两种极端，当领悟到远离时，会断绝生于三恶道，把握生于善趣，并且能够成为一切清净之法的因。如果依止这部珍贵的佛母，众生将从地狱中完全解脱。等等。这和止灭的最后一种形态，都是以利益的形态来阐述的。第二种是，对治烦恼的道理和非对治的道理，不是不相同也不是混合，而是远离的缘故。在显现果实的方法上，不会在三轮中分别念，即是说，对于那部珍贵的般若波罗蜜多，没有任何法产生或 灭尽，或者完全烦恼，或者转变，或者完全执取，或者舍弃。这样阐述了没有那些分别念。第三种是，以心不颠倒的实证和非实证，从不是从中解脱，一切色等法的相，和蓝色等不相关联。这部珍贵的般若波罗蜜多，不会被任何法所染污。香提巴说：断绝恶趣和不分别，在显现果实时，和那些相不相关联。这样念诵。第四种是，前往恒常利益之地的决定和非决定的两种极端都没有，因此，可表达的事物的特征是所知，即意义和表达的本质特征，对于声音两种，不会产生将能表达的和所表达的执着为不同的意识。
English
Will not turn into ear disease, nose disease, tongue disease, and diseases of the body will not occur. Diseases of the mind will not occur. Limbs will not be incomplete. The body will not age and stiffen. A son or daughter of good family will pass away having abandoned discomfort. And so on. The gods will also follow after them, and by teaching the Dharma on the eighth, fourteenth, and fifteenth days, merit will greatly increase, and at that time the gods will make offerings, watch, and be near. Fourth, there are four ways to realize the truth of the path. What are those four? The first is that because it is separated from the two extremes of the path that leads to liberation and the non-path, when it is realized as separate, it will cut off birth in the three lower realms, grasp birth in the happy realms, and be able to be the cause of all pure dharmas. If one relies on this precious Mother, sentient beings will be completely liberated from hell. And so on. This and the last form of cessation are both explained in terms of benefits. The second is that the reasoning that is the antidote to afflictions and the reasoning that is not, are neither dissimilar nor mixed, but are separate. In the method of manifesting the fruit, there is no conceptualization in the three spheres, that is, for that precious Prajnaparamita, no dharma arises or ceases, or is completely afflicted, or transformed, or completely grasped, or abandoned. Thus, it is taught that there are no such conceptualizations. The third is that by the non-perverted proof of mind and non-proof, liberation from not being so, the characteristics of all phenomena such as form, are not related to blue, etc. This precious Prajnaparamita is not stained by any dharma. Shantipa says: Cutting off bad destinies and non-discrimination, when manifesting the fruit, and those characteristics are not related. Thus, it is recited. The fourth is that there is neither the determination to go to the place of constant benefit nor the two extremes of non-determination, therefore, the characteristic of the object to be expressed is knowable, that is, the essential characteristic of meaning and expression, for the two sounds, there is no arising of the consciousness that grasps the expressible and the expressed as different.