Chinese
已成难悟之大海，具备正法之光芒的说法之月们，以宣说利乐之因之法，成为消除有情痛苦的救护，成为安置于涅槃之乐的助伴，并且是消除痛苦之因之处。同样，这样成为趋向菩提之所依，成为了知利与不利之智慧，对于沉溺于有爱之河流者，成为洲渚，所谓洲渚，是指水中央可以作为立足之处，叫做岛，是位于两水之间的名称。通过开示无生之法性，就像从轮回之泥中彻底救度的想要利益或者行利益的船夫等一样。通过开示人无我，成为明示者，通过开示法无我，成为法的巨大明灯。通过各自正确认识之门，对于宣说法的殊胜空性，是不迷惑或者不畏惧的，自己对于甚深之法深信不疑，对于宣说其道和果，是完全具备战胜一切的无畏的。或者说，彻底救度就像船夫等一样，由他引导而进入道，以想要利益的悲心，自然成就他利，宣说那如实之法的殊胜，那不被魔和外道等他方驳斥或者不迷惑，这样分别解说也可以。第二，宣说听闻甚深智慧的弟子，其中有宣说具备信赖甚深的弟子，以及宣说那样信赖是困难的两种。第一种有智慧甚深的行相，以及宣说甚深之功德两种。第一。名声显赫者等一句偈颂，进入极其甚深和广大的道大乘者，在无边无际的诸佛刹土中，具有名为菩萨之名称的巨大名声者们，是穿戴难行之盔甲者，如此，名言上如同虚空般无边无际的一切有情，我将他们安置于不住涅槃之界中。
English
Having become the great ocean of difficult understanding, the moons of speech endowed with the rays of the true Dharma, by teaching the Dharma, the cause of benefit and happiness, become the refuge that dispels the suffering of beings, become the ally who places them in the bliss of Nirvana, and are the place that eliminates the cause of suffering. Likewise, in this way, they become the support for going to enlightenment, become the wisdom that knows benefit and harm, and for those who are immersed in the river of craving for existence, they become an island, so-called island, which refers to the middle of the water that can be used as a foothold, called Dwipa, which is the name of a place located between two waters. By showing the unborn Dharma nature, it is like a helmsman who wants to benefit or does benefit from completely saving from the mud of samsara. By showing the selflessness of the person, it becomes a clarifier, and by showing the selflessness of the Dharma, it becomes a great lamp of the Dharma. Through the gate of individual correct knowledge, one is not confused or afraid to speak of the ultimate emptiness of the Dharma, one has deep faith in the profound Dharma, and one is fully equipped with the fearlessness to overcome all when explaining its path and fruit. Alternatively, complete deliverance is like a helmsman, etc., who leads and enters the path, and with the compassion of wanting to benefit, spontaneously accomplishes the benefit of others, speaks of the supreme Dharma of that very nature, and is not refuted or confused by demons and heretics, etc. It is also okay to explain separately. Second, explaining the disciples who listen to profound wisdom, there are two types: explaining the disciples who have faith in the profound, and explaining that such faith is difficult. The first type has the aspect of profound wisdom, and the two types explain the merits of the profound. First. Those with great fame, etc., are one verse, those who have entered the extremely profound and vast path of the Great Vehicle, who have great fame with the name of Bodhisattva in the infinite Buddha fields, are those who wear the armor of difficult practice, thus, nominally, all sentient beings as infinite as the sky, I will place them in the realm of non-abiding Nirvana.
Chinese
发起“如月”之心，并且远离一切杂染和清净的对境，不披着以蕴、界、处等事物为对境的盔甲，远离对三乘的执着，安住于不对任何法进行完全执着或把握的般若波罗蜜多中，因此，由于深信甚深之义，具备三大必要条件，获得圆满菩提之果，不会退转，也不会偏离大乘之道，任何恶缘、魔障和外道都无法使其心续烦恼，因此是不动摇之法。如《广品经》云：“世尊，菩萨为使一切众生脱离苦难而披甲，然不执着众生，是为难行。”又云：“善现，此甲非与色相关。”等等。第二，彼等如此等一颂。如是，彼等菩萨具有如此甚深难测之法，因此，没有一切对境的戏论，对于甚深之义，远离怀疑、犹豫和二意，具有信心之义。此处，犹豫等只是怀疑的同义词，意指显现等，表明没有任何细微或粗大的怀疑。或者，现在怀疑，过去犹豫，未来二意，以这种方式，对于道果没有二心，应视为相反的差别。通过无有怀疑的信心，听闻甚深般若波罗蜜多后，心不从其义退转，这是因为自己的智慧使甚深之法纳入掌握，因此不依赖他人，不是像依赖他人，被他人牵着鼻子走一样没有定准。如此转变之后，应知其不从殊胜乘之道和果退转。第二，甚深之法难以证悟之理。分为所修之法甚深之显示，以及如此甚深之原因两部分。第一，引导者等一颂。引导者圆满正等觉之法
English
Generating the mind of "like the moon," and being free from the objects of all defilement and purification, not donning the armor that takes the aggregates, elements, and sense bases as objects, being free from the notion of clinging to the three vehicles, and abiding in the Prajnaparamita that does not completely fixate on or grasp any dharma, therefore, because of believing in the profound meaning, possessing the three great necessities, obtaining the fruit of complete enlightenment without turning back, and not deviating from the path of the Great Vehicle, no evil circumstances, demons, or external adversaries can cause their mindstream to be afflicted, therefore it is of the nature of non-wavering. As the Extensive Sutra says, "Bhagavan, Bodhisattvas don armor to liberate all sentient beings from suffering, but they do not fixate on sentient beings; this is difficult to do." And, "Subhuti, that armor is not related to form," and so on. Second, "Those such as these," etc., is one verse. Thus, those Bodhisattvas possess such profound and immeasurable dharmas, and therefore, there is no elaboration of all objects, and regarding the profound meaning, they are free from doubt, hesitation, and uncertainty, and possess the meaning of faith. Here, hesitation, etc., are merely synonyms for doubt, meaning manifestation, etc., indicating that there is no subtle or coarse doubt. Or, doubting in the present, hesitating in the past, and being uncertain in the future, in this way, there is no duality of mind regarding the path and fruit; this should be regarded as an opposite distinction. Through the faith without doubt, having heard the profound Prajnaparamita, the mind does not turn back from its meaning, because one's own wisdom has brought the profound dharma under control, therefore one does not rely on others, not being like relying on others, being led by the nose by others without certainty. Having transformed in this way, it should be known that one does not turn back from the path and fruit of the supreme vehicle. Second, the reason why the profound dharma is difficult to realize. It is divided into the display of the profoundness of the dharma to be practiced, and the two reasons for such profoundness. First, "Guides," etc., is one verse. The dharma of the guides, the complete and perfect Buddhas
Chinese
这位伟大的母亲是极其深奥的，因为所有根本的法都没有生起，并且仅仅是真如，没有可以执著的目标，完全超越了能取和所取的心识的活动范围，因此难以见到。因此，在道位时，没有人能够证悟，在果位时，也没有什么可以获得。如果存在可以证悟和获得的自性，那么它就不可能是真正的证悟和获得。正如其他经中也说，菩提即使是佛陀自己也无法获得，更何况是其他人呢？因为菩提的自性本来就是空寂的。像这样的话语被反复宣说。因此，这种没有见、证悟和获得的深奥法性，因为其深奥且难以衡量。为了利益一切众生，慈悲具足的圆满佛陀证得了无上的大菩提之后，心想：像我所证悟的这种深奥之法，在众生之中有谁能够理解呢？于是对于说法这件事感到不太热衷。正如（《大游戏经》）中所说：深寂离戏光明无为法，我已证得如甘露之法。纵为谁说亦不能解了，故我当于林中默然住。并且（《根本慧论》）中也说：因此知此甚深法，是诸劣慧之所难解，故佛世尊于说法，意乐退转而不欲说。就像这样。第二，众生等，是一段偈颂。如果说这种深奥的法难以被普通人理解，那么原因是什么呢？这是因为众生从无始以来，就习惯于执著心为实有，因此喜欢执著于贪爱的对象，并且贪求所执著的境。他们安住于执著的心，并且沉溺于能取和所取的戏论之中。因此，他们不擅长于以无能取和所取来彻底区分的真如之义，并且对于那种状态，无法运用智慧，变得愚昧无知，就像住在黑暗之中一样。导师和所要获得的法母的意义是，没有可以通过目标来安住的境。
English
This great mother is supremely profound, because all fundamental dharmas are without arising, and are merely Suchness, without any object to fixate upon. Since it is completely beyond the scope of the mind of grasping and being grasped, it is difficult to see. Therefore, in the stage of the path, no one can realize it, and in the time of the result, there is nothing to be obtained. If there were something that exists as the nature of realization and attainment, then that itself could not be true realization and attainment. As it is also said in other sutras, even the Buddha himself has not attained enlightenment, so what need is there to mention others? Because the nature of enlightenment is inherently empty. Such words are repeatedly spoken. Thus, this profound dharma nature without seeing, realization, and attainment is profound and difficult to fathom. Having attained the unsurpassed great enlightenment, the compassionate and perfect Buddha, who benefits all sentient beings, thought: Who among sentient beings can understand such a profound dharma as I have realized? Therefore, he was less inclined to teach the Dharma. As it is said in the (Lalitavistara Sutra): 'Profound, peaceful, free from elaboration, luminous, unconditioned, I have found a Dharma like nectar. Even if I were to show it to someone, they would not understand, so I will dwell silently in the forest.' And (in the Root Wisdom) it is also said: 'Therefore, knowing that this profound Dharma is difficult for those of inferior intelligence to understand, the mind of the Buddha turned away from teaching the Dharma and he did not want to speak.' Just like that. Second, 'Sentient beings,' etc., is one verse. If this profound Dharma is difficult for ordinary people to understand, what is the reason? It is because sentient beings, from beginningless time, have been accustomed to clinging to the mind as real, and therefore they like to cling to objects of craving and desire the objects that are grasped. They abide in the clinging mind and are immersed in the elaboration of grasping and being grasped. Therefore, they are not skilled in the meaning of Suchness, which is thoroughly distinguished by the absence of grasping and being grasped, and they cannot apply wisdom to that state, becoming ignorant and foolish, like dwelling in the midst of darkness. The meaning of the teacher and the Dharma-mother to be attained is that there is no object to be fixed upon by a target.
Chinese
在任何事物中都没有执着。因此，这些超越世间的法与所有世间法不一致且特别殊胜，所以才与世间产生争论。因为世间人执着于事物是存在的，而另一方为了显示它是没有的。因此，世间人没有见到显示事物不存在的法的道理而争论。如来如实地照见事物的本性，虽然没有本性，但在世间人看来，显现如幻的这些法，如其在世间显现的那样，与世间相符地进行诠释。因此，在其他经中说：‘世间人与我一起争论，而我不与世间一起争论。凡是世间认为存在的，我也认为是存在的。’等等。第二，修习能真实成就果的方式：确定所要获得的果，以及没有这条道路就无法获得它的方式这两种。第一种分为比喻和意义两种。第一，‘虚空的界限是’等，是一个偈颂。如此，虚空的界限是东方的方向和南方的方向，以及同样的西方的方向和北方的方向，无边无际，即四个方向有多少无限的边际。同样地，上方和下方以及四个隅角，总之，十方有多少无限的范围，也都在其中，没有虚空不遍及的地方。因为自身没有成为实物的自性，所以不同方向的虚空也不是不同的，并且自身的体性没有任何形状等不同的差别。第二，‘逝去的如来’等，是一个偈颂。就像比喻虚空没有差别那样，逝去的时间的法的事实真相是什么，以及未来没有到来的事实真相是什么，以及现在的事实真相是什么，以及阿罗汉等补特伽罗的事实真相是什么。以及作为基础的所知法的一切法的事实真相是什么。以及作为结果的胜者的事实真相是什么。以及证悟空性等道之法的事实真相是什么。像这样，所有这些事实真相都没有各自成立的差别。
English
There is no clinging to anything whatsoever. Therefore, these dharmas that transcend the world are inconsistent with all worldly things and are particularly superior, which is why disputes arise with the world. Because worldly people cling to things as existing, while the other side shows that they are non-existent. Therefore, worldly people do not see the way of the Dharma that shows the non-existence of things and argue. The Tathagata sees the nature of things as they are, and although there is no nature, these dharmas that appear like illusions to worldly people are interpreted in accordance with the world as they appear in the world. Therefore, in other sutras it is said: 'Worldly people argue with me, but I do not argue with the world. Whatever the world considers to exist, I also consider to exist,' and so on. Second, the way in which practice truly accomplishes the result: identifying the result to be obtained, and the way in which it cannot be obtained without this path. The first is divided into two: example and meaning. First, 'The realm of space is' etc., is one verse. Thus, the realm of space is the eastern direction and the southern direction, and likewise the western direction and the northern direction, which are infinite, that is, how many infinite boundaries are there in the four directions. Similarly, above and below and the four intermediate directions, in short, how many infinite expanses are there in the ten directions, all of which are there, and there is nowhere that space does not pervade. Because it does not have the nature of becoming a real thing, the space in different directions is not different, and there is no difference in its own nature such as shape. Second, 'The past thus' etc., is one verse. Just as the example of space has no difference, what is the suchness of the dharmas of past time, and what is the suchness of the future that has not come, and what is the suchness of the present, and what is the suchness of individuals such as arhats. And what is the suchness of all the dharmas of the knowable as the basis. And what is the suchness of the Victorious One as the result. And what is the suchness of the dharmas of the path such as realizing emptiness. In this way, all these suchnesses do not have separately established differences.