Chinese
这是因为具备了所有圆满无缺的因缘。第二，关于内在依止的分别解说，分为般若经是善知识的道理，以及如何依止善知识两种。第一，‘诸佛已逝’等一颂，意思是，虽然诸佛和菩萨普遍被认为是善知识，但有人会想，般若波罗蜜多如何成为善知识呢？过去已经逝去的圆满正等觉佛陀，以及未来尚未到来的佛陀，还有现在成佛后安住于十方的佛陀，这三世诸佛的道路就是这般若波罗蜜多，而不是其他的。因为不依赖般若波罗蜜多，以其他道路成佛是不可能的，因为没有证悟轮涅平等的智慧，就无法通过其他道路成佛。因此可以肯定地说，般若波罗蜜多是进入殊胜菩提之道的众生的照明者、明灯、光明和殊胜导师。诸佛如是说，依次是为了显示人无我，显示法无我，显示世间和出世间的一切法，以及显示最终的果位——一切种智的菩提道。第二，分为所依止的般若经的体性，以及劝诫必须依止它两种。第一种又分为正文，以及如果那样，一切都会变成菩提，这不合理的辩驳。第一，‘如何智慧’等一颂，在《八千颂般若经》中，有人请问般若波罗蜜多的体性，回答说：般若波罗蜜多的体性是空性。没有显示名言的体性，而是显示了胜义的体性，因为可以被见到的色法的体性等等名言的状况，在胜义中是不成立的，只是分别假立的，是经不起观察的。一切法的真实状况是空性，因为是无过失的实相，所以那样说了。这里也是如此。ཇ
English
This is because it possesses all the complete and flawless causes. Second, regarding the specific explanation of the inner reliance, there are two aspects: how the Prajñāpāramitā is a spiritual friend, and how to rely on that spiritual friend. First, "The Buddhas who have passed..." and so on, one verse. Although the Buddhas and Bodhisattvas are universally known to be spiritual friends, one might wonder, how does the Prajñāpāramitā become a spiritual friend? The path of all the Buddhas of the three times—those perfect, complete Buddhas who have already appeared in the past, those who have not yet appeared in the future, and those who are now enlightened and abide in the ten directions—is none other than this Prajñāpāramitā. It is impossible to attain enlightenment through any other path without relying on the Prajñāpāramitā, because without the wisdom that realizes the equality of saṃsāra and nirvāṇa, one cannot attain enlightenment through any other path. Therefore, it is certain that the Prajñāpāramitā is the illuminator, the lamp, the light, and the supreme guide for those who have entered the path of supreme enlightenment. The Buddhas have said that it is in order to show the selflessness of persons, to show the selflessness of phenomena, to show all phenomena of the world and beyond, and to show the path to the ultimate result, the enlightenment of omniscience. Second, there are two aspects: the nature of the Prajñāpāramitā to be relied upon, and the exhortation that it must be relied upon. The first is divided into the main point and the refutation of the objection that if that were the case, everything would become bodhi, which is unreasonable. First, "How is wisdom..." and so on, one verse. In the Noble Eight Thousand Verse Prajñāpāramitā, when asked about the characteristics of the Prajñāpāramitā, the answer was: the characteristic of the Prajñāpāramitā is emptiness. It did not show the characteristic of conventional terms, but showed the characteristic of ultimate truth, because the state of conventional terms, such as the characteristic of form that can be seen, is not established in ultimate truth, but is merely conceptually imputed and cannot withstand scrutiny. The true state of all phenomena is emptiness, because it is the flawless reality, and that is why it was said that way. It is the same here as well.ཇ
Chinese
如是，般若波罗蜜多的体性是空性。不仅是它的体性是空性，而且色等一切法的体性也应知与般若波罗蜜多一样是空性。如果能彻底了知一切所诠之法，其自性皆空，且无所缘之相，那么如此行持，即是行持善逝的般若波罗蜜多。第二部分分为正文、比喻、以及如此宣说的结尾三个部分。第一部分，众生皆是等一颂，经中如果一切法皆寂静和空性，那么众生如何被烦恼染污和清净呢？为了与所问的回答之义相符，阐述了一切清净是合理的。众生由于具有不如理的分别念，以致增长分别念，对欲妙之食生起贪欲，又因贪欲之故，具有耽著轮回之心者，犹如猪在不净的泥潭中游荡一般，恒常于有中流转，因此，从现象上看，存在着被烦恼染污的一面。虽然从现象上看，由于错觉而存在，但从实相上看，却从未如此存在过。因为如分别念所执著的我和我所之二法，并非真实成立，而是空性的，本来就没有产生过。虽然没有对境，但不明智的孩童却将不存在的事物执著为存在，譬如认为在虚空中打了结一般。因此，对于诸法体性本为空性，虽无一切烦恼，但对于不执著体性之错觉者而言，却存在着一切烦恼。第二部分，譬如怀疑等一颂。如果事物本体上不存在，那么执著它的分别念是如何产生的呢？譬如，自己以怀疑的念头生起毒，即认为毒已入腹，从而现前生起对毒的分别念。实际上，毒并未进入他的腹中，但由于分别念的力量，他会像中毒一样感到痛苦，甚至因恐惧而昏厥。这种情况常发生在胆小的人身上，就像鬼神作祟一
English
Thus, the characteristic of the Perfection of Wisdom is emptiness. Not only is its characteristic emptiness, but the characteristic of all phenomena, such as form, should also be known to be emptiness, just like that Perfection of Wisdom. If one thoroughly knows that all that is designated as phenomena are empty in essence and without the sign of an object of focus, then practicing in that way is practicing the Perfection of Wisdom of the Sugatas. The second part has three sections: the actual meaning, its example, and the conclusion of the teaching. The first, "Beings are all..." is one verse. In the sutra, if all phenomena are solitary and empty, how can beings be defiled and purified? To accord with the meaning of the answer to the question, it is explained that all purification is reasonable. Beings, due to having improper conceptualizations, increase those conceptualizations, causing desire to arise for the food of desirable qualities. And due to that desire, those who have minds attached to samsara are constantly wandering in existence like pigs wallowing in unclean mud. Therefore, from the perspective of appearance, there is a side of being defiled by afflictions. Although it exists due to delusion in appearance, it has never existed that way in reality. Because the two phenomena of self and what belongs to self, as grasped by conceptualization, are not truly established but are empty, since they have never been born from the beginning. Although there is no object, unwise children grasp what does not exist as existing, like thinking that a knot has been tied in the sky. Therefore, for those who are deluded and do not grasp the characteristic of emptiness, although there are no afflictions in the nature of all phenomena, there are all afflictions. The second part, "For example, doubt..." is one verse. If something does not exist in reality, how does the conceptualization that grasps it arise? For example, one's own doubtful thought arises as poison, thinking that the poison has entered the stomach, and thus the conceptualization of poison manifestly arises. In reality, the poison has not entered his stomach, but due to the power of that conceptualization, he feels as if he is suffering from poison and even faints from fear. This often happens to cowardly people, like being possessed by spirits.
Chinese
就像仅仅听到“罪人和敌人会杀死你”等话语就颤抖一样。毒药虽然没有进入体内，却因为自己的分别念执着于它，从而导致昏厥等情况发生，同样，不聪明的孩子们，各个凡夫俗子们，由于习惯于将本不存在的“我”执着为存在，并将属于自己相续的法执着为“我的”。因此，在被称为“我”的对境上，产生非真实的错觉，并因此而在轮回中不断经历生死的幻象。第三，如何执着等一颂：如实而言，虽然没有“我”和“我的”，但却执着为有，这样就显示了由于自己的分别念而完全被烦恼所染污。如果按照事物的实相，不执着“我”和“我的”，则被认为是清净的。因此，即使在世俗谛中会变得烦恼和清净，但在胜义谛中，没有任何人会变得烦恼，也没有任何烦恼会变得清净，菩萨从一开始就证悟了平等性，即般若波罗蜜多。第二，劝诫必须依止般若波罗蜜多，分为从必要性的角度劝诫精进于此法，从譬喻的角度说明如何精进，以及阐述如此精进的利益三个方面。第一方面又分为以少量行为即可成就巨大福德，成为一切众生的布施处，以及成为调伏对象的引导者三个方面。第一，赡部洲等两颂：如果以彻底考察的例子来说明，假设赡部洲所有的众生都获得了人身，并且他们都发起了无上菩提心，然后在数百万年中对佛和一切众生进行了广大的布施，并将所有这些善根都回向给众生的利益，作为无上菩提的因，那么这样做也有着无量的利益。然而，如果有人对殊胜的般若波罗蜜多精进修持，那么不要说长久的时间，即使仅仅一天的时间里修持般若波罗蜜多
English
Just as one trembles upon merely hearing words like, "Sinners and enemies will kill you," so too, even if poison hasn't entered the body, fainting and other symptoms arise from one's own conceptual clinging to it. Similarly, ignorant children, ordinary individuals, are accustomed to clinging to a non-existent "I" as existent and claiming ownership of phenomena belonging to their own continuum. Therefore, in the object called "I," a non-veridical conceptualization arises, and due to its influence, the illusion of continuously experiencing birth and death in samsara occurs. Third, one verse, such as, "How it is grasped," shows that although "I" and "mine" do not exist in reality, they are grasped as existing, thus becoming completely afflicted due to one's own conceptualization. It is said that if one does not perceive "I" and "mine" according to the reality of things, one becomes purified. Thus, even if one becomes afflicted and purified in conventional truth, in this ultimate reality, no person becomes afflicted, and no affliction becomes purified. Bodhisattvas have realized the Prajnaparamita, the equality from the very beginning. Second, the advice that one must rely on the Prajnaparamita is divided into three aspects: advising diligence in this Dharma from the perspective of necessity, explaining how to be diligent through examples, and showing the benefits of being diligent in this way. The first aspect is further divided into three: accomplishing great merit with little effort, becoming a source of generosity for all beings, and becoming a guide for those to be tamed. First, two verses, such as, "In Jambudvipa": If we take the example of thorough examination, suppose all sentient beings in Jambudvipa obtain human bodies, and all of them generate the supreme Bodhicitta, and then for millions of years make vast offerings to the Buddhas and all sentient beings, and dedicate all those roots of virtue to the benefit of beings as the cause of supreme Bodhi, then there are also immeasurable benefits. However, if someone diligently practices the supreme Prajnaparamita, not to mention a long time, even if they practice Prajnaparamita for just one day
Chinese
在那之后，如果一致，即自己思考并向他人展示等，那么那样的福德，先前所说的布施的蕴聚，也无法比得上福德的雨，因此，不放逸地，应当时常进入这般若波罗蜜多。第二，般若波罗等一颂：那些行持殊胜般若波罗蜜多的瑜伽士，即使对一切有情界生起大悲心，也不会转变为有情之想。如是，在那具有无缘大悲之时，那些智者将成为一切有情的殊胜布施处，并且时常在各个地方行持乞食等，是有意义地完全受用，因为供养他们具有广大的意义。第三，菩提心为何等一颂：任何菩提萨埵，在此轮回之处，往昔长久地与父母子女等有联系的，天、人、恶趣三者，即五道的有情众生，为了从束缚和痛苦中解脱出来。依靠那宽广的道路，即从中产生三种菩提，并为无量有情开启机会，想要向有情界展示轮回的彼岸涅槃，因此日日夜夜应当精勤于般若波罗蜜多。如果精勤于此，将成为宣说无量佛法的导师。第二，如何精勤。某人先前等二颂：例如，某人在过去未曾获得，即未曾获得过的殊胜珍宝，在其他时候获得了，心中极其欢喜。一旦获得，如果不谨慎，导致珍宝丢失，那么，因为丢失了那难以获得的珍宝，心中显现想要得到那样的珍宝，而时常痛苦。如是，进入殊胜菩提道，如同难以获得的殊胜珍宝般的般若波罗蜜多，不应舍弃修习，例如，从丢失中后来再次获得那珍宝，欢喜地取回，并极其精勤地缝在衣服上
English
After that, if it is consistent, that is, if one thinks for oneself and shows it to others, etc., then that merit, the accumulation of generosity mentioned earlier, cannot even compete with the rain of merit. Therefore, without negligence, one should always engage in this Prajnaparamita. Second, Prajnaparamita, etc., one verse: Those yogis who practice the supreme Prajnaparamita, even if they generate great compassion for all realms of beings, will not transform into the perception of sentient beings. Thus, at the time of having such objectless compassion, those wise ones will become the supreme place of generosity for all beings, and they will always perform alms-seeking, etc., in various places, which is meaningfully and completely utilized, because offering to them has great meaning. Third, what is Bodhicitta, etc., one verse: Any Bodhisattva, in this place of samsara, who has long been connected with parents, children, etc., in the past, the three of gods, humans, and evil destinies, that is, the sentient beings of the five realms, in order to liberate them from bondage and suffering. Relying on the wide path, that is, from which the three bodhi arise and opens opportunities for immeasurable sentient beings, wanting to show the realm of sentient beings the other shore of samsara, nirvana itself, therefore, day and night, one should strive in the Prajnaparamita. If one strives in this, one will become a teacher who speaks of immeasurable Buddha Dharma. Second, how to strive. Someone previously, etc., two verses: For example, if someone previously did not find, that is, a supreme jewel that has never been found, and at another time it is found, and the mind is extremely happy. Once found, if one becomes careless and loses the jewel, then, because the difficult-to-find jewel is lost, one will always suffer while wanting to manifest such a jewel in one's mind. Likewise, having entered the supreme path of Bodhi, one should not abandon the practice of this Prajnaparamita, which is like a precious and supreme jewel that is difficult to find. For example, after losing it, one finds the jewel again, joyfully takes it back, and diligently sews it onto one's clothes.