Chinese
如果考虑到这一点，要知道，由于佛的加持是否融入，会产生各种各样的障碍。第二，如果母亲没有死去等，这是一个偈颂。佛陀守护的原因是，例如，如果母亲没有死去而变成了寡妇，她有很多儿子，所有这些儿子都不快乐，并且侍奉着母亲，同样，十方世界的诸佛也都是如此。对于成为各自所生之母的殊胜智慧，他们都是用心来忆念的。第四，解释结合的行为，包括产生自己儿子的行为和使自己儿子与功德结合的行为两种。第一，凡是过去等两句，正如刚才所说，如果称此为胜者的母亲，那么成为母亲的方式是怎样的呢？就像世间母亲生子，生子后安排事务一样，这里也是如此，凡是过去和现在十方世界的一切处所居住的世间怙主佛陀薄伽梵有多少，以及未来时将要出现多少佛陀，所有这些都从此般若波罗蜜多中产生，因此是三世诸佛的母亲。第二，分为使之了知基、轮、涅槃之理，使之结合一切智之事业，使之结合遮止二边之道三种。第一，依靠般若波罗蜜多而精通世间二谛，以及因证悟真如而获得名称两种。第一，世间示现等一颂半，世间是指蕴、界、处之法有多少，它们的名称的因果、体性的自性如何，这是般若波罗蜜多向自己的儿子诸佛所示现的，依靠胜者们的生母般若波罗蜜多，那些佛陀们就像把一颗湿润的余甘子放在手掌中一样地照见那些法。此外，为了调伏所化众生的利益，特意区分必要，众生的界限有多少
English
Considering this, it should be known that various obstacles arise depending on whether or not the blessings of the Buddha are integrated. Second, "If the mother has not died," etc., is one verse. The reason why the Buddha protects is that, for example, if the mother has not died and has become a widow, she has many sons, all of whom are unhappy and serve the mother. Similarly, all the Buddhas of the ten directions also contemplate with their minds this supreme wisdom that has become the mother of their respective births. Fourth, explaining the actions of combining, there are two: the action of producing one's own sons and the action of combining one's own sons with qualities. First, "Those who have passed," etc., are two lines. As just explained, if this is called the mother of the victors, then how does it become a mother? Just as in the world a mother gives birth to a son and, after giving birth, arranges affairs, so too here, all the lords of the world, the Buddhas, the Bhagavad-Buddhagatas, who reside in all the places of the ten directions in the past and present, and however many Buddhas will appear in the future, all of them arise from this Prajñāpāramitā, therefore it is the mother of all the Buddhas of the three times. Second, it is divided into three: combining with knowing the nature of the base, the wheel, and nirvana; combining with the activity of omniscient fruition; and combining with the method of preventing the two extremes. First, there are two: becoming skilled in the two truths of the world by relying on the Prajñāpāramitā, and obtaining a name by realizing Suchness. First, "The world shows," etc., is one and a half verses. The world refers to as many phenomena of aggregates, elements, and sources as there are. How are the cause and effect of their names and the nature of their essence? This is what the Prajñāpāramitā shows to its own sons, the Buddhas. Relying on the Prajñāpāramitā, the mother who gives birth to the victors, those Buddhas see those phenomena as if placing a moist emblic myrobalan in the palm of their hand. Furthermore, in order to benefit the disciples to be tamed, it is necessary to specifically distinguish the purpose, however many realms of sentient beings there are.
Chinese
将他人的心之行为，内摄和外散，以及有贪和无贪等等无边无际的法，也因精通般若波罗蜜多的威力，而向自己的儿子宣说，这是世俗谛的宣说。世间五蕴的真如，以及阿罗汉的真如、独觉的真如，和佛子菩萨的真如等，因为不是各自分别成立，所以是同一的。所有这些也因为远离事物，所以不是存在于其他和另外的他者，因此称为真如。如是所有清净的法的一切实相真如，是如来所知，并且如实地证悟。如是，这两句半颂，依靠般若波罗蜜多，简而言之，一切二谛的法理，佛陀都已照见。第二，智者世间等一颂。犹如世间母亲给儿子取名一样，依靠胜者之母，而获得名为如来的名号。精通此真如的诸佛，无论是在此世间界安住、存在，还是入灭，任何无垢的法性，即宣说诸法空性，此是永不改变，且任何人都无法扰乱，如虚空般安住。菩萨们以智慧无误地随顺了知此真如本然安住之理，当何时证悟达到究竟之时，因为如实地趋入或证悟了真如，所以诸佛被尊称为如来。第二，将果位一切智与之结合的方式。依靠般若波罗蜜多，成就二利，特别是为利他而宣说佛法的两种方式。第一，智慧彼岸等一颂。安住于般若波罗蜜多，由于生起无漏的无边喜悦，因此如同安住在天界的喜悦园林一般，具有十力的导师佛陀们的行境就是如此。什么是呢？就是无量众生。
English
The actions of others' minds, including internalizing and external scattering, as well as attachment and non-attachment, and so on, are limitless. Through the power of being accustomed to the Prajñāpāramitā, one teaches one's own son, which is the teaching of conventional truth. The suchness of the five aggregates of the world, as well as the suchness of the Arhats, the suchness of the Pratyekabuddhas, and the suchness of the Bodhisattva princes, are all the same because they are not established as separate entities. All of these are also called suchness because they are devoid of substance and therefore do not exist as other and different others. The reality of all such pure dharmas, the Prajñāpāramitā, is known by the Tathāgatas and realized as it is. Thus, these two and a half verses, relying on the Prajñāpāramitā, in short, all the doctrines of the two truths are seen by the Buddhas. Second, "Wise one, the world," etc., is one verse. Just as in the world a mother gives a name to her son, so too, relying on the mother of the Victorious Ones, one obtains the name "Tathāgata." The Buddhas, who are wise in this very suchness, whether they live and abide in this world or pass into nirvāṇa, whatever flawless dharma nature speaks of the emptiness of all dharmas, this is unchanging and cannot be disturbed by anyone, remaining like the sky. Bodhisattvas, without error, follow and realize with their minds the way this suchness naturally abides, and when their realization reaches its culmination, because they have gone or realized suchness as it is, the Buddhas are called Tathāgatas. Second, the way to connect the result with omniscience. Relying on the Prajñāpāramitā, two aims are accomplished, and in particular, two ways of teaching the Dharma for the benefit of others. First, "The perfection of wisdom," etc., is one verse. Wherever one abides in the Prajñāpāramitā, because limitless undefiled joy arises, it is like relying on a garden of joy in the realm of the gods. The sphere of activity of the Buddhas, the guides who possess the ten powers, is like this. What is it? It is limitless sentient beings.
Chinese
即使能从各种痛苦和三恶道中完全解脱，那些佛陀也永远不会变成有情众生的概念，因为他们以无缘大慈悲恒常遍布、自然成就的事业来教导佛法等。第二，分为：断除非道和宣说正道两种方式。第一，例如狮子等一颂：例如，作为野兽之王的狮子，依靠雪山的岩穴而住，对任何其他事物都没有恐惧，使许多小野兽感到害怕，并发出吼叫的声音。同样，人中狮子佛陀也依靠甚深般若波罗蜜多空性的意义，使许多执着于我的外道感到害怕，并在世间宣扬神圣的佛法之声。第二，例如天空等一颂：例如，居住在天空中的太阳的光芒能够晒干这片土地上的湿气，并且也能清晰地显示各种形状，同样，作为佛法之王的佛法之日，佛陀薄伽梵依靠般若波罗蜜多如同天空的虚空，能够晒干对存在的贪欲之河，并且也能正确地清晰地显示所有知识的对象。第三，分为：道的自性和作用两种。第一，分为意义和比喻两种，第一，色等不可见等一颂：由于色等没有自己的自性，因此是无所缘或不可见的。同样，感受也是不可见的，想也是不可见的，心也是不可见的。在安住于真如的行境中，对于什么是被称为识、心和意的基础，也是什么都不可见的。对此，从过去心、未来识和现在作意的角度来说，是这样说的，或者说是以名称的类别来说的，这是从其他关联中解释的。而智慧足（耶谢夏布）则按照普遍的说法，说心是阿赖耶识，意是染污意，识是六入识。这样，用五蕴来象征，一切法都是无所缘的，什么和什么
English
Even though they completely liberate from various sufferings and the three lower realms, those Buddhas never become the concept of sentient beings, because they teach the Dharma etc. with the activity of great compassion that is constantly pervasive and spontaneously accomplished without object. Second, it is divided into: cutting off the non-path and teaching the correct path in two ways. First, for example, a lion etc. one verse: For example, the lion, as the king of beasts, dwells relying on the caves of the snowy mountains, without fear of anything else, making many small beasts afraid, and uttering a roaring sound. Similarly, the Buddha, the lion among men, also relies on the profound meaning of emptiness of the Prajnaparamita, making many non-Buddhists who cling to self afraid, and proclaiming the sound of the sacred Dharma in the world. Second, for example, the sky etc. one verse: For example, the rays of the sun residing in the sky are able to dry up the moisture on this earth, and also clearly show the various forms, similarly, the Dharma-king, the Dharma-sun, the Buddha Bhagavan, relying on the Prajnaparamita like the expanse of the sky, is able to dry up the river of craving for existence, and also correctly and clearly show all objects of knowledge. Third, it is divided into: the nature and function of the path in two ways. First, it is divided into meaning and example in two ways, first, forms are invisible etc. one verse: Since forms etc. do not have their own nature, they are without object or invisible. Similarly, feelings are also invisible, perceptions are invisible, and mind is invisible. In the realm of practice that abides in Suchness, there is nothing visible that is the basis of what is called consciousness, mind, and intellect. In this regard, it is said from the perspective of past mind, future consciousness, and present attention, or it is said by categories of names, which is explained from other connections. And Yeshe Zhab (Jñānapāda) said that according to the common saying, mind is the alaya-consciousness, intellect is the afflicted mind, and consciousness is the six entering consciousnesses. Thus, symbolizing with the five aggregates, all phenomena are without object, what and what
Chinese
没有在任何事物的本质中看到，这才是见到诸法真实本性。如来是这样教导的，就像没有眼疾的人没有看到眼花缭乱，就是看到了眼花缭乱的本性一样。第二，‘见到虚空’等是一段偈颂。没有见到的见，那样的比喻是怎样的呢？世间有众生这样想，这样说：‘我见到了虚空’。然而，虚空怎么能被见到呢？虚空没有可以被见到的形状和颜色的形体，成为眼睛的对象。如果这样，那么这样想和说的意义是什么呢？自己去考察一下，就会明白，仅仅是没有见到任何有形之物，就称之为见到虚空了。同样，见到诸法的真如，也是用智慧之眼，知道任何法都没有成立，因此对于任何事物的本质都不执著或没有见到，就说这是见到法了，如来是这样教导的。世间上所见到的，都是以有境者见到所境者来命名的，如果对于任何边都不执著，对于任何戏论的相状都没有见到的见，这只是用见到虚空的比喻来表示，而真实的情况是，超越了有无、是与非等一切边际的法界，各自以自证的智慧来见到，这样的见是无法用其他的比喻来完全表达的，因为是不可思议的，所以超越了用比喻和理由等来衡量和计数。第二，关于那条道路的作用：包括了道路和结果的所有功德，以及远离歧途的方法两种。第一种包括用大臣的比喻来做一切事，以及用国王的比喻来包括一切功德两种。第一种：‘谁以那样’等是一段偈颂。任何菩萨以任何方式都没有见到所缘的相状，像那样用智慧之眼见到，那就是见到了所有法，从中获得巨大的利益，那是怎样的呢？就像国王不费力气地处于平静状态，而贤臣则做一切国王的事业一样，佛的事业
English
Not seeing in the essence of anything, this is seeing the true nature of all dharmas. The Tathagata taught it this way, just as a person without eye disease not seeing the blurred vision is seeing the nature of the blurred vision. Second, 'Seeing the sky' etc. is one verse. What is the simile for the seeing of not seeing? In the world, beings think and speak like this: 'I see the sky.' However, how can the sky be seen? The sky has no shape or color that can be seen, becoming the object of the eye. If so, then what is the meaning of thinking and saying this? Examine it yourself, and you will understand that merely not seeing any form is called seeing the sky. Similarly, seeing the suchness of all dharmas is also using the eye of wisdom, knowing that no dharma is established, therefore not clinging to or not seeing the essence of anything, it is said that this is seeing the dharma, the Tathagata taught it this way. What is seen in the world is all named by the subject seeing the object, if not clinging to any side, and not seeing any aspect of elaboration, this seeing is only expressed by the simile of seeing the sky, but the real situation is that the dharmadhatu beyond all boundaries such as existence and non-existence, is seen by the self-aware wisdom of each individual, such a view cannot be fully expressed by other metaphors, because it is inconceivable, so it transcends measuring and counting with metaphors and reasons, etc. Second, regarding the function of that path: it includes all the merits of the path and the result, and the two ways to stay away from straying. The first includes the two ways of doing everything with the metaphor of the minister, and including all the merits with the metaphor of the king. The first: 'Who in that way' etc. is one verse. Any Bodhisattva who does not see the aspect of the object of focus in any way, seeing with the eye of wisdom in that way, that is seeing all the dharmas, and obtaining great benefits from it, how is that? Just as the king is in a state of tranquility without effort, and the virtuous minister does all the king's affairs, the Buddha's deeds