Chinese
《总集释经母论》入论之善说中，经与论结合之方式。 《总集释经母论》入论之善说中，经与论结合之方式。 《总集释经母论》入论之善说中，经与论结合之方式——无败尊者口传。 法界平等之智慧身，顶礼文殊童子后，将般若波罗蜜多之经，与论典结合略说之。 所谓般若波罗蜜多的意义，如虚空般广阔浩瀚，其中要点无余包含、总集的论典，即功德宝总集，此处暗示与现观次第结合之方式，汇集印度智者们所有论典之精华，以简短之语表达。 所谓般若波罗蜜多经之直接阐述，即从色法至一切种智之间的一切法，皆被确定为远离八边戏论之真如。 因此，从简、中、广三种分类入手，将基、道、果之所有法，皆以中观理证之门，知晓为离戏论，从而以不见之义，安住于见，以不住之方式安住。 以方便与智慧双运，从空性大悲之道的精要中完全清净，最终获得果位之母——一切种智之智慧，如何获得与法界无二之平等法身之方式，已于前述。 现在是第二种，与道现观结合之阐述方式。 一般而言，事物有八种，其中又分为七十种，按照这种分类方式进行阐述。 因此，能够完整且无重复地阐述大乘深广道之次第。 因此，如弥勒菩萨十大愿之意，将经与论结合起来阐述，是无与伦比的阐述方式。 如此阐述，首先从象征一切种智的十法中的发心开始。 在广经中，以总说和广说之次第，有二十二个分界。 此处以欢喜、恭敬等来表示，即以欢喜和，恭敬和欲望，以及信仰和信任这三者，专注于所求之菩提，以及众生。
English
Explanation on how to combine Sutra and Shastra from the excellent explanation of entering the Mother of Compendium. Explanation on how to combine Sutra and Shastra from the excellent explanation of entering the Mother of Compendium. Explanation on how to combine Sutra and Shastra from the excellent explanation of entering the Mother of Compendium - Oral Instructions of Mipham. The wisdom body that has become equality itself, after prostrating to Manjushri, I will briefly explain how to combine the words of the Prajnaparamita with the Shastras. Moreover, the meaning of the Prajnaparamita, which is as vast and extensive as the sky, the essence of all of which is gathered and compiled in the treatise, this Compendium of Precious Qualities, implicitly indicates the way to combine it with the stages of Abhisamaya. Compressing the essence of all the treatises of the Indian Pandits and Siddhas, and expressing it in few words. Moreover, the direct teaching of the Prajnaparamita Sutra is that all phenomena from form to omniscience are established as Suchness, free from the eight extremes of elaboration. Therefore, based on the three divisions of concise, intermediate, and extensive, all the phenomena of the ground, path, and fruition are understood as free from elaboration through the reasoning of the Middle Way, and through the door of abiding in seeing the unseen meaning in a way that does not abide. Completely purified from the path of method and wisdom combined, the essence of emptiness and compassion, how to obtain the wisdom of the fruition mother, the omniscient wisdom, the Dharmakaya of equality that is inseparable from the sphere, has been explained above. Now, the second is the way to explain it in conjunction with the path of Abhisamaya. In general, there are eight objects, and within them, they are explained in accordance with the way of dividing them into seventy meanings. Therefore, it is possible to explain the entire sequence of the profound and vast path of the Great Vehicle completely and without repetition. Therefore, according to the intention of the great Bodhisattvas of the ten Bhumis, combining the words of the Buddha and the Shastras to explain is the supreme way of explaining. Thus, to explain, first, from the ten dharmas that represent omniscience, the generation of Bodhicitta. In the extensive Sutras, there are twenty-two divisions in the sequence of brief and extensive explanations. Here, it is shown by joy, respect, etc., that is, with joy and, respect and desire, and faith and trust, these three focus on the Bodhi to be attained, and sentient beings.
Chinese
以承担无限意义的方式进入，为了慈悲而行事，专注于利他，从而展示了圆满的世俗菩提心。通过消除产生菩提心的障碍、遮蔽和烦恼，从资粮道的小道到佛陀的果位，远离这些障碍，并具备与愿望等同等的助伴，从而安立于如地般的菩提心等，因此其他一切实际上都包含于此。实际上，成就利他和他所追求的佛陀果位，依赖于般若波罗蜜多。因此，经中说：英雄菩萨们，在五道二十二地中，所修持的般若波罗蜜多，请谛听。顺便提及，果母般若波罗蜜多及其力量，经中以“在此赡部洲”等来阐述。第二，关于广说的十种诀窍，此处主要展示了教导修行自身本质的诀窍，即“对于谁，般若波罗蜜多”等一颂。也就是说，听闻了不执着三轮的诀窍后，不会对胜义自性空性感到迷惑，也不会阻碍世俗显现如幻，因此不会对空性感到恐惧，通过双运二谛的方式来修持道。由此，诀窍的目标是四谛，所依是三宝，助伴是三种精进，果是五眼和六神通。实际上也涵盖了教导基础见、修、道的诀窍。例如，“菩萨不执着”表示僧伽宝，“菩提心不执着”表示佛宝，“般若波罗蜜多不执着”表示法宝等，应如是理解。第三，将十二种决定义支归纳为四种，从本质上进行阐述。首先是暖位的智慧，“无色无受”等一颂，从无住而行的角度来说，只是假立，实际上色等自性是空性的，这是所缘，行相是完全执持或不可言说的行相。顶位是“如何周遍游行”等，即使勤奋地修持周遍游行，但由于执着于相，因此没有获得近寂，所以进入此教法，例如
English
Entering by bearing the meaning of the infinite, acting for the sake of compassion, focusing on benefiting others, thus showing the complete conventional Bodhicitta. By eliminating the obstacles, obscurations, and afflictions that arise from that Bodhicitta, from the small path of accumulation to the state of Buddhahood, being free from those obstacles, and possessing companions equal to aspirations, etc., thus establishing it in Bodhicitta like the earth, etc., therefore everything else is actually included here. In reality, what accomplishes the benefit of others and the Buddhahood that is sought, depends on the Prajñāpāramitā. Therefore, the sutra says: Heroes, Bodhisattvas, listen to the Prajñāpāramitā that is practiced in the five paths and twenty-two grounds. Incidentally, the fruit-mother Prajñāpāramitā and its power are explained in the sutra with "In this Jambudvipa," etc. Second, regarding the ten kinds of instructions in detail, here mainly the instruction that teaches the essence of practice itself is shown, that is, "For whom, the Prajñāpāramitā," etc., one verse. That is, having heard the instruction that shows non-attachment to the three spheres, one is not confused about the ultimate nature of emptiness, and one does not obstruct the conventional appearance like illusion, therefore one is not afraid of emptiness, and one is advised to practice the path by uniting the two truths. Thus, the goal of the instruction is the four truths, the support is the Three Jewels, the companions are the three kinds of diligence, and the result is the five eyes and six superknowledges. In effect, it also covers the instructions that teach the ground, view, meditation, and path. For example, "Bodhisattva does not fixate" indicates the Sangha Jewel, "Bodhicitta does not fixate" indicates the Buddha, "Prajñāpāramitā does not fixate" indicates the Dharma, and so on, it should be understood. Third, the twelve limbs of ascertainment are condensed into four here and explained from the aspect of essence. First is the wisdom of heat, "No form, no feeling," etc., one verse, from the aspect of acting without abiding, it is merely imputed, but in reality, the nature of form, etc., is emptiness, this is the object, and the aspect is the aspect of being completely grasped or inexpressible. The peak is "How to wander everywhere," etc., even if one diligently practices wandering everywhere, but because one fixates on signs, one has not attained near peace, so entering this teaching, for example.
Chinese
因此，不执著于色等，或者不将之视为相状，即是所缘。对此，以智慧完全通达时，诸法自性在一切方面皆不可得，即是行相。忍也是如此，以智慧等通达一切法为空性之后，见到无有能取之相，即是所缘。以不依赖于相状之心的方式，不信解且无有分别之行相，通过详细观察后不怯懦等方式来宣说，对于甚深之义不怯懦不恐惧，最初获得忍的这个阶段，犹如接近菩提的最初阶段。胜法是，如果不知晓，则以“如果不知晓”等两颂，通过遮止和建立的方式来宣说，所修之境无有色等，安住于禅定，以及“我行”等修行者不可得，这三者在空性之体性中互相成为一体，即是所缘。在此，由于已到达胜法之阶段，因此智慧稳固，并且是具有无生之心的禅定行相，因此立即触及寂灭之道。此时，宣说了四加行道中四大之所缘行相。对此，加行道之所缘，这些有些是从体性的角度，有些是从作用的角度，有些是从果的角度，有些是从所依禅定的角度来宣说的。但实际上，在暖位等所有阶段修持般若波罗蜜多，即是缘于远离一切戏论之真如，并且执著之行相也无有边和戏论之自性，因此，无论从哪个角度来宣说所破之戏论，如果不理解其要点，有时会认为是有执著的，因此很难了解般若波罗蜜多之甚深密意，因此这非常重要。因此，各个注释的结合方式虽然不同，但实际上并没有矛盾，只是在安立界限时不太方便，看到那些论典就清楚了。以如此之大乘加行道，能成为三乘皆可证得之因等功德，以此作结，即是“菩提心即是如此”等一颂，是往昔如来所授记成佛者，无有骄慢。
English
Therefore, not fixating on form, etc., or not seeing them as characteristics, is the object of focus. When this is fully understood through wisdom, the nature of phenomena is not fixated on in any way, which is the aspect. Patience is also like this; after realizing all phenomena as emptiness through wisdom, etc., seeing the absence of apprehendable characteristics is the object of focus. The aspect of not relying on characteristics with the mind, without faith or conceptualization, is explained through close examination and fearlessness, etc., not being timid or afraid of the profound meaning. This initial stage of obtaining patience is like the first stage of approaching enlightenment. The supreme dharma is, if one does not know, it is explained through the two verses "if one does not know," etc., through the means of negation and affirmation. The object of meditation is the absence of form, etc., abiding in samadhi, and the meditator being unfixated, saying "I practice," these three being one in the essence of emptiness, is the object of focus. Here, because one has reached the stage of supreme dharma, wisdom is stable, and it is the aspect of samadhi possessing the mind of non-arising, therefore immediately touching the path of peace. At this time, the objects and aspects of the four great ones among the four paths of joining are explained. Regarding this, the objects of the paths of joining, some of these are from the aspect of essence, some from the aspect of function, some from the aspect of result, and some from the aspect of the basis of samadhi. But in reality, practicing Prajnaparamita in all stages such as warmth is focusing on Suchness, which is free from all elaborations, and the aspect of grasping also has no nature of extremes or elaborations. Therefore, no matter from which aspect the elaborations to be refuted are explained, if one does not understand the key point that it is like that, sometimes one thinks that there is grasping, so it is difficult to understand even a little of the profound meaning of Prajnaparamita, so this is very important. Therefore, although the ways of combining the various commentaries are different, in reality there is no contradiction, but it is very inconvenient to apply the boundaries, which is clear from seeing those texts. Concluding with the qualities of such Mahayana paths of joining, such as being the cause for obtaining what can be realized by all three vehicles, is the one verse "The mind of enlightenment is like that," etc., which is the prediction of enlightenment by the Buddhas of the past, without arrogance.
Chinese
因为这个缘故。这里虽然有如教证和自诩穷尽的（中）等法门之相，但要知道总的来说是与法门相结合的。只有这种大乘的证悟之理才能成立的理由是，像那样行持等，唯一是无行之行。所断的分别有能取和所取两种。所取有应断的杂染品和应取的清净品两种。对于这二者，有认为补特伽罗实有以能取者或受用者来受用的分别，以及虽然非实有，但执著假立的士夫为受用者，总共有四种。内分杂染品，从集和苦中分出无明等九种。清净品有无漏蕴等九种。实执有执著我为自在等，从执著的方式上作为对境而分出九种。依于遍净之法的施设处，从安立的方式上分出九种，总共宣说了三十六种分别，这在广经中出现。执著这些为真实成立，在后得位确定时也会退转，执著仅仅是假立之相，也会被入定的力量所退转。因此，资粮道的证悟能使应断的这些显现衰损。此处总摄了舍弃遍净所取分别，以“何者非有”等来指示。任何遍净的所取，如果以胜义观察的理性能成立为真实或实有，那是不存在的，因为经由教证和理证已经成立。因此，孩子们通过对这些法进行观察，而执著为仅仅是安立名言而存在，而不是真实成立。为了真实之实相的意义而安立为有，和真实中不存在，这二者也是不存在的法，因为二者都是由分别的势力所安立，是相同的，因为二者都不能被观察。因此，任何菩萨如果像这样了知在世俗中存在，而在胜义中不存在的戏论，远离一切偏执的对境，了知不可言说的法界实相，则必定能从有寂二边中解脱。