Chinese
虽然是这样，然而此物的体性是怎样的呢？是谁的人呢？从哪个地方来的呢？如果这样去考察和分析，也会知道它并没有以一个体性真实成立。以此为例，从色到一切种智之间的所有法，都要了知和分析它们都是以自己的体性而空。像这样以正确的理智详细观察，对于空性的意义不会感到迷惑和沮丧，对于甚深的法性不会感到恐惧的菩萨，就是接近圆满菩提的。 第二，如果是不知等等四句的意义是：如果不知道一切法本来就空的意义，却安住在色蕴上，认为色蕴的自性是完全成立的。同样，对于受、想，也就是行蕴和识蕴，也以真实执着的观念来行事。即使他通过理智分析，认为所有这些蕴的自性，仅仅是破除所破的真实成立的无遮空性，是唯一的实相，但这样的菩萨，因为不住于远离增益和损减的实相，不住于超出分别念的境界的意义，所以他是在有相的行相上行事，而不是对远离一切行相戏论的无生法界深奥之处获得信解的信心，要知道他是被执着目标和相所束缚的。 第三，何者非色等等四句的意义是：像这样所开示的真实意义是：何者不是执着色为色，同样也不是执着受，也不是执着想和行蕴本身，对于识也不以自性成立的方式来行事。总之，对于蕴等等任何法，都不以有无等等执着目标的行相来行事，因此对于任何事物都不安住而行事，那就是无论在哪里行事，都不执着于“我行事”这样的想法，因为他已经获得了远离一切骄慢的无相智慧的稳固。 像这样具有证悟无生智慧的人，就是具有名为勇猛行等的寂静三摩地。
English
Although it is so, what is the nature of this thing? Whose person is it? From which place does it come? If we investigate and analyze in this way, we will also know that it does not truly exist as a single entity. By this example, all dharmas from form to omniscience should be understood and analyzed as being empty of their own nature. Like this, by thoroughly examining with correct reasoning, the bodhisattva who does not feel confused or discouraged about the meaning of emptiness, and does not feel fear towards the profound nature of reality, is close to perfect enlightenment. Secondly, the meaning of the four lines, "If one does not know," etc., is: If one does not know the meaning that all dharmas are empty from the beginning, but abides in the form aggregate, thinking that the self-nature of form is completely established; similarly, for feeling and thought, that is, the aggregates of formation and consciousness, one acts with a concept of true clinging. Even if he analyzes through reasoning and thinks that the nature of all these aggregates is merely the non-affirming emptiness that refutes the truly established object to be refuted, and that this alone is the reality, such a bodhisattva, because he does not abide in the reality that is free from exaggeration and depreciation, and does not abide in the meaning that transcends the realm of conceptualization, he acts on the aspect of signs, and does not gain faith in the profound state of the unborn dharmadhatu, which is devoid of all elaboration of signs. Know that he is bound by clinging to objects and signs. Thirdly, the meaning of the four lines, "Whoever is not form," etc., is: The true meaning shown in this way is: Whoever does not grasp form as form, and similarly does not grasp feeling, nor does he grasp thought and formation themselves, and does not act with consciousness in a way that it is established by its own nature. In short, for any dharma such as the aggregates, he does not act with the aspect of clinging to objects such as existence or non-existence, therefore he acts without abiding in anything. That is, wherever he acts, he does not cling to the idea of "I am acting," because he has obtained the stability of signless wisdom that is free from all pride. One who possesses the wisdom of realizing the unborn in this way is one who possesses the peaceful samadhi named Courageous Conduct and so on.
Chinese
将触及到殊胜的境界。第二，关于没有道路的行持：菩提心等等两颂的意义是：任何菩萨如前所说那样在修道的时候，如果我的相续安住于寂静，那么这就是往昔的如来们为我授记为无上圆满菩提。对于那样的菩萨，不会生起“我安住于空性”或者“我从空性中出定”这样的傲慢心，那是因为他已经完全了知一切法无二性的法性平等性。如果按照那种方式行持，就是行持诸佛的智慧。因为那位菩萨完全了知，对于任何法都是无所行持的行持才是殊胜的。无论行持道路等等任何法，那法和行持者也不会成为所缘，像这样的方式就是行持殊胜的般若波罗蜜多。第三，有意义和比喻两种。第一，关于“任何存在”等一颂的意义：当指出任何这些法都不是以自性而存在，凡是可以被安立为法的，都是无自性的时候，那些贪执名相的凡夫们，在对那个意义进行观察和分析之后，要么执着于有边的增益，要么执着于无边的诽谤，不能领会脱离边见的实相。对于真实的意义来说，“有”和“无”这两个都是平等无所缘的法。远离有无、是与非等等凡夫的增益戏论，双运不住的意义是，一切边见和承诺的相状都寂灭，各自自己才能证悟。任何菩萨如果了知不分别有无二取的法界之义，那么必定会从一切边见中解脱。第二，关于“任何在此蕴”等一颂的意义：任何在此修道的时候，要知道以五蕴为代表的一切法，就像显现却不真实的幻象一样。并且，在那里幻象和其他，蕴的其他
English
Will touch the supreme state. Second, regarding the absence of conduct on the path: The meaning of the two verses, "Whatever Bodhi-mind," etc., is: Whatever Bodhisattva, as previously stated, when meditating on the path, if my mind abides in peace, then the Buddhas of the past have prophesied that I will attain unsurpassed perfect enlightenment. For such a Bodhisattva, there is no arrogance of thinking, "I am abiding in emptiness" or "I have arisen from emptiness," because he fully knows the equality of the Dharma-nature, which is the non-duality of all phenomena. If one practices in that way, it is practicing the wisdom of the Sugatas. Because that Bodhisattva fully knows that the very act of not practicing any Dharma is the supreme practice. Whatever Dharma one practices, such as the path, neither that Dharma nor the practitioner becomes an object of focus. Such a way is practicing the supreme Perfection of Wisdom. Third, there are two aspects: meaning and example. First, regarding the meaning of the verse "Whatever exists," etc.: When it is pointed out that all these phenomena do not exist by their own nature, and that whatever is designated as a phenomenon is without self-nature, then those childish beings who are attached to names and signs, after examining and analyzing that meaning, either cling to the extreme of addition, the extreme of existence, or cling to the extreme of denial, the extreme of non-existence, and are unable to comprehend the reality that is free from extremes. For the true meaning, both "existence" and "non-existence" are equally non-objective phenomena. The meaning of non-abiding union, which is free from all the elaborations of childish imputations such as existence and non-existence, is that all aspects of extremes and commitments are pacified, and each individual realizes it for themselves. Any Bodhisattva who knows this meaning of the Dharma-dhatu, which does not discriminate between existence and non-existence, will surely be liberated from all extremes. Second, regarding the meaning of the verse "Whatever aggregates here," etc.: Whoever is learning on the path here, should know that all phenomena represented by the five aggregates are like illusions that appear but are not true. And there, illusion and other, aggregates other
Chinese
并且不认为这两者有真假大小的区别，而是了知五蕴等同于幻术和梦境等。远离执着于我与法的各种概念，行于寂静的戏论，这就是行于殊胜的般若波罗蜜多。第二，关于善知识的差别，有肯定和否定两种。第一，善知识等两句的意义。菩萨们因为具有内外的摄持，所以不会从殊胜乘的道上退转。什么呢？外在的摄持是通过智慧之门显示诸法无自性，以及通过方便之门显示将一切善根回向一切智智的善知识，并且具有内在的摄持，自己具有想要获得一切智智的心，并且具有三轮清净的胜观，像这样的人，听闻诸佛之母甚深般若波罗蜜多后，永远不会恐惧，并且能够忍受般若波罗蜜多的意义。第二，任何等两句的意义。与刚才所说的相反，最初的业者如果具有诽谤殊胜乘意义的恶友，并且自己智慧不成熟而依赖他人，也就是依赖于他人，那么就像没有擦拭干净的容器接触到水就会立即损坏一样，会从殊胜乘的道上退转。第三，关于菩萨的词义，有菩萨这个词的意义和，大菩萨这个词的意义两种。第一，为何此等四句的意义。因为什么原因，将此人称为菩萨呢？因为通过随顺法界自性的听闻等智慧之门，断除对色等一切法的完全执着或贪恋，并且完全舍弃以真实执着贪恋一切所知法的连同习气的分别念，想要灭尽，并且最终触及到诸佛的无染大菩提，因此这个人就获得了菩萨的名称。第二，关于心
English
And not considering these two to have differences of truth and size, but knowing that the five aggregates are equal to illusion and dreams, etc. Separated from various concepts of clinging to self and dharma, acting in the pacification of serene elaboration, this is acting in the supreme Prajnaparamita. Second, regarding the difference of the spiritual friend, there are two: affirmation and negation. First, the meaning of the two lines, 'virtuous friend' and so on. Because Bodhisattvas possess outer and inner support, they will not degenerate from the path of the supreme vehicle. What is it? The outer support is the virtuous friend who shows that all dharmas are without self-nature through the door of wisdom, and shows the way to dedicate all roots of virtue to the omniscient wisdom through the door of skillful means, and the inner support is that one possesses the mind of wanting to attain omniscience oneself, and possesses the superior insight of the three circles being pure. Such a person, after hearing the profound Prajnaparamita, the mother of the Buddhas, will never be afraid, and will be able to endure the meaning of Prajnaparamita. Second, the meaning of the two lines, 'whoever' and so on. Contrary to what was just said, if a beginner has a bad friend who slanders the meaning of the supreme vehicle, and because one's own intelligence is immature, one relies on others, that is, one is dependent on others, then, like a vessel that has not been wiped clean and is damaged as soon as it touches water, one will degenerate from the path of the supreme vehicle. Third, regarding the meaning of the word Bodhisattva, there are two: the meaning of the word Bodhisattva, and the meaning of the word Mahasattva. First, the meaning of the four lines, 'why is this' and so on. For what reason is this person called a Bodhisattva? Because through the door of wisdom such as hearing that follows the nature of the realm of phenomena, one cuts off all manifest clinging or attachment to all dharmas such as form, and completely abandons the conceptual thoughts together with the seeds of clinging to all knowable dharmas as true, wanting to exhaust them, and ultimately touches the great, unattached Bodhi of the Buddhas, therefore this person obtains the name Bodhisattva. Second, regarding the mind
Chinese
是诸有情之最胜，及大铠甲二者。初者，何以此等一颂之义。又何以故，此名大勇识耶？谓由此发心普救一切有情，及悟甚深法之大，故于如是世界界中，所有有情之部多及类别之众，多谓无量无数者之最胜及殊胜之性故。有情界等之我及蕴等之见，是无边者，谓从无始来串习故，是难破及无边故是大。如是所有诸见，亦由此显示无相甚深法而断除及遣除故。是故名为大勇识。二者，有二，谓真实及说铠甲之理。初者，施性大等一颂之义。不但说讫彼，而且以分大铠甲故，亦名大勇识。彼铠甲为何耶？谓不贪一切所有，具足施性大者，是布施之铠甲。及舍弃邪行之意乐或智大者，是戒律之铠甲。及具足忍等余四之铠甲故，有大能摧伏扰乱心等各自之相违品。及具足入于诸佛之大乘胜道，从发心乃至遍智之间，具有道及果。总之，从修持六度之门，对于如虚空般无边之大乘道之所有诸法，披上无退转之大铠甲，且于十方世界界中，消除见之翳膜，及救度恶趣等，精勤于调伏一切魔之幻术，是故名为大勇识。二者，有譬喻及意义二者。初者，譬如幻师等一颂。其中，菩提萨埵如何披甲之理者，是不畏惧及无怯懦之自性者。何以故耶？谓譬如幻师于十字路口，变化显现种种色相。
English
It is the most excellent of all sentient beings, and the two great armors. The first, what is the meaning of this verse? And why is this called a great hero? Because of the greatness of generating the mind to save all sentient beings and realizing the profound Dharma, therefore, in such a world realm, the groups and categories of sentient beings, many, that is, the most excellent and superior nature of the immeasurable and countless ones. The views of self and aggregates, etc., of the sentient realms are infinite, because they are difficult to break and infinite due to habituation from beginningless time. All such views are also cut off and eliminated by this showing the profound Dharma without characteristics. Therefore, it is called a great hero. The second has two parts: the actual and the explanation of the armor. The first, the meaning of the verse "Great generosity," etc. Not only that, but also because of dividing the great armor, it is also called a great hero. What is that armor? It is the armor of generosity, which is not attached to all possessions and possesses great generosity. And the great intention or wisdom of abandoning immoral conduct is the armor of discipline. And because it possesses the armor of patience and the other four, it has great power to subdue the conflicting aspects of disturbing minds, etc. And it possesses entering the supreme path of the Great Vehicle of the Buddhas, from the generation of the mind to omniscience, with the path and the fruit. In short, from the gate of practicing the six perfections, for all the Dharmas of the Great Vehicle path, which is as limitless as the sky, having put on the great armor of irreversible courage, and in all the world realms of the ten directions, eliminating the darkness of seeing, and saving the lower realms, etc., diligently subduing all the illusions of demons, therefore it is called a great hero. The second has two parts: example and meaning. The first, the verse "Like a magician," etc. Among them, how the Bodhisattva puts on armor is fearless and of a nature without cowardice. Why is that? It is like a magician at a crossroads, transforming and manifesting various forms.