English
It has become a printed edition. Because the ability to generate it exists in the union of omniscience, it also becomes the knowledge name of the union. By way of not possessing this knowledge name of omniscience, it is established in the union of omniscience, although it symbolizes the generator of omniscience. But since it was not made into solely generated by that, that is, excluding other factors, therefore, by explaining the particularity of the path knowledge, the fruit knowledge of omniscience can be indirectly understood, and it is understood through meaning that the base knowledge also surpasses the (wisdom) of hearers and solitary realizers, which is the surpassing point. Here, what is explained from "Prajnaparamita Joyful Grove" etc. up to "also skillful in teaching the Dharma" is: the dwelling place of the Buddha, that is, the source of all the qualities of the Prajnaparamita at the time of fruition, relying on a place like a joyful grove, dwelling in bliss is directly shown. Its implication is to be respectful, to be a guru, to please him, to make offerings, in reality, these are all unnecessary to do. The latter three verses explain the suchness of quiescence and inconceivability to be revealed, revealing it in the manner of speaking, understanding, and manifesting to the beings to be tamed, thereby liberating them from samsara. However, those speakers will never become the concept of sentient beings and samsara etc., this shows the cessation of concepts. For example, like a lion etc. in one verse, by (the lion) relying on the mountain cave of sight, causing the group of heretical beasts to be frightened, this roar of the lion of emptiness is proclaimed in this world by the lion among men, the Buddha, this shows the proclaiming of emptiness. For example, like abiding in the sky etc. in one verse, by "drying up the river of existence," it shows the cessation of the world, and by "also skillful in teaching the Dharma," it shows teaching the Dharma through the gate of the wisdom of all-entering, thereby also including teaching what has not been seen. In terms of particularities, there are sixteen kinds in detail, here the first four are directly shown, therefore the latter three are surpassed through meaning. First, representing the wisdom of the forbearance of suffering Dharma, that is, inconceivability, are the two verses of meaning and metaphor such as "all forms are invisible." The characteristic of the truth of suffering, that is, form etc., is actually invisible, therefore it is inconceivable like the sky. The nature of such inconceivability is not the same as any metaphor, and it transcends measurement, as well as number.
Chinese
由此便能从意义上得知，已完全超越了以……来计数。在证悟灭谛的四种智慧中，此处实际展示了圣者总集和速知两种智慧，由此便能从意义上得知其他两种智慧，即如前所述的道路，是那些心思细腻、聪慧且具有智慧的贤者菩萨们所应了解的，并且是未成为声闻等行境的、不共的智慧。其中，在宣说汇集所有圣者断证功德的经文中，从汇集者的角度进行阐述，以及如何汇集的方式，分为两种，第一种，以大臣的比喻来阐述，即国王平等对待等一个偈颂；第二种，以国王的比喻来阐述，即国王进入城市等一个偈颂。由于安住于大乘的觉悟之种姓中，并且不离般若波罗蜜多，因此对于如实证悟事物，由于现观智慧迅速，所以对于显现菩提的经文，分为总说和广说两种。第一，无论何处如来等一个偈颂。第二，从比喻和意义的角度，各有三个偈颂，例如进入大海等。在证悟灭谛的四种智慧中，此处展示了道路的成就和果的成就两种。由此便能从意义上得知，此道路的对境是真如，并且也因其无减无增而显得殊胜，与之前所说的不可思议等要点相同。其中，第一种分为比喻和意义两种，例如有些人没有扔掉瓦器等两个偈颂。也就是说，应知殊胜方便智慧双运的道路，才能成就不住涅槃，否则便不是这样。第二，圆满成就大菩提果，通过比喻和意义两种方式来展示，例如善加修饰等两个偈颂。也就是说，凭借不执着于两边且不离般若波罗蜜多的力量，直至获得究竟的果位之间都不会浪费，而是在果位上必定会显现，并如发愿般成就。此处也宣说了证悟道谛的全部四种智慧。通过比喻的方式进行总的阐述，即一百二十岁等两个偈颂，即不退转于道。
English
Thus, it can be understood in meaning that it has completely transcended being counted by... Among the four wisdoms of seeing the truth of cessation, here, the noble collection and quick knowledge are actually shown, from which it can be understood in meaning that the other two wisdoms, that is, the path just mentioned, are to be understood by those subtle, intelligent, and wise Bodhisattvas, and are uncommon wisdoms that have not become the realm of hearers and others. Among them, in the sutra that proclaims the collection of all the realizations and relinquishments of the noble ones, there are two aspects: the presentation from the perspective of the collector, and how to collect. The first is presented by the analogy of a minister, that is, one verse such as the king's equanimity, etc.; the second is presented by the analogy of a king, that is, one verse such as the king entering the city, etc. Because it abides in the lineage of great vehicle realization and is inseparable from Prajnaparamita, therefore, for the sutra of manifesting enlightenment quickly due to the quickness of direct perception for realizing things as they are, there are two types: summary and detailed explanation. First, one verse such as wherever the Sugata, etc. Second, from the perspective of analogy and meaning, there are three verses each, such as entering the ocean, etc. Among the four wisdoms of seeing the truth of cessation, here, the accomplishment of the path and the accomplishment of the fruit are shown. Thus, it can be understood in meaning that the object of this path is suchness, and it is also distinguished by its lack of decrease or increase, which is the same as the points mentioned above as inconceivable, etc. Among them, the first is divided into two: analogy and meaning, such as some people not throwing away earthenware, etc., two verses. That is to say, it should be known that the path of the union of skillful means and wisdom can accomplish non-abiding Nirvana, otherwise it is not so. Second, the perfect accomplishment of the great enlightenment fruit is shown through two ways: analogy and meaning, such as well-repaired, etc., two verses. That is to say, by the power of not clinging to the two extremes and not being separated from Prajnaparamita, it will not be wasted until the ultimate fruit is obtained, but will surely manifest in the realm of the fruit and be accomplished as vowed. Here, all four wisdoms of realizing the truth of the path are also proclaimed. The general explanation is given through analogy, that is, two verses such as one hundred and twenty years old, etc., that is, not degenerating from the path.
Chinese
这是依赖于内外摄受的例子。意思是，从“初发菩提心”等开始，到“如是宣说”为止所阐述的内容。其中，“初发菩提心的事业”等，以一个偈颂的前三句阐述了所依。以殊胜的意乐缘于无上菩提者，阐述了所依的补特伽罗。之后，以五句阐述了内外的摄受。从“布施和戒律”等开始，到“回向”为止，完整地阐述了道的全部形态。之后，以两句阐述了对道没有执著和实执的品尝。在展示广略经典的例子时，有时虽然相互交错，但要知道意义并不冲突。而且，这十六种特点，是以处不可思议等所区分的，是真实地缘于如是的对境，因此，总集了三乘的断证等，成立了远远胜过下劣道。作用的特点广说有十一种。基础智的作用有三种：暂时成办增上生的安乐，究竟成办决定胜的利益，以及通过安置于涅槃而从一切痛苦中永远救护，即成办利乐救护三者。这是从基础蕴等所具有的众生，使这些作用得以施加的角度来说的。道智修的作用特点有七种：以证悟无生灭的道，作处所的事业，即成为以执著实有之因受苦的众生们得以喘息的处所。对于被相的分别念所束缚和折磨的众生，以证悟无取舍的道作为助伴。通过遮止常断有寂的边，作如河流中央之岛屿的事业。成办暂时和究竟二利，而作为完全引导至解脱之地的作用。以无所缘而无勤任运地成办他利。还有，为了他利，虽然必须通过三乘，但为了自利，却不现前其果，这是第七种。遍知的特点之一是所依的事业，即获得了一切相智的智慧身之后，其本身遍及方时之
English
This is an example of relying on inner and outer acceptance. The meaning is explained from "the first Bodhicitta," etc., to "to be taught as such." Among them, "the actions of the first Bodhicitta," etc., explain the basis with the first three lines of a verse. The person who aims at the unsurpassed Bodhi with superior intention explains the individual of the basis. After that, the five lines explain the inner and outer acceptance. From "giving and morality," etc., to "dedication," the entire form of the path is completely explained. After that, the two lines explain that there is no taste of clinging and clinging to the path. When showing examples of extensive and concise scriptures, it should be understood that even if they are sometimes intertwined, the meaning does not conflict. Moreover, these sixteen characteristics, which are distinguished by inconceivable places, etc., are objects that truly focus on suchness, so they gather all the abandonment and realization of the three vehicles, etc., and are established as far superior to the inferior path. There are eleven characteristics of action in detail. There are three actions of the base knowledge: temporarily accomplishing the happiness of higher realms, ultimately accomplishing the benefit of definite goodness, and permanently saving from all suffering by placing in Nirvana, that is, accomplishing the three benefits of benefit, happiness, and protection. This is from the perspective of sentient beings with basic aggregates, etc., so that these actions can be applied. There are seven characteristics of the action of the path knowledge combination: the path of realizing no birth and no death performs the function of a place, that is, it becomes a place where sentient beings suffering from the cause of clinging to reality can breathe. For those who are bound and tormented by conceptual thoughts of characteristics, the path of realizing no acceptance or rejection acts as a companion. By preventing the extremes of permanence, annihilation, existence, and peace, it acts as an island in the middle of a river. It accomplishes both temporary and ultimate benefits, and acts as a complete guide to the land of liberation. Because there is no object, it accomplishes the benefit of others effortlessly and spontaneously. Furthermore, although it is necessary to go through the three vehicles for the benefit of others, it does not manifest its fruit for the benefit of oneself, and this is the seventh. One of the characteristics of omniscience is the action of the basis, that is, after obtaining the wisdom body of all-knowing, it itself pervades the directions and times.
Chinese
成为如意宝，能随顺实现所有暂时和究竟的利益。也就是说，诸法不离一切智的体性，从现证菩提的自性中，恒常不移，不需勤作，时时常在，以周遍一切方向的事业之行，引导众生安住于暂时的道之所依和道上，并安住于究竟不住涅槃大菩提之境。此处，显示作用之名的经是《如是行善海》等一颂。从引导众生安住于暂时和究竟的利益安乐的角度救护，是基智的作用之名。利益安乐虽未分开阐述，但也包含于此。眷属等，各自以其词语自明。不显现果，是义欲，即希求利他。而且，以“明灯法胜说”显示成办他利。以“不动”显示不以戏论或勤作而动摇。其中，显现或明示的是显示人无我，明灯显示法无我，法胜说为四种正理，不动为四无畏或具足八功德藏。此经中也说了知利益和非利益的智慧，这些是从修习瑜伽中产生的。自性之名广说有十六种。基智的四种是：远离贪等烦恼，远离彼烦恼之相三门恶行，彼烦恼之因是相，即远离清净、常、我的分别，远离与不顺品烦恼和顺品无烦恼于彼执著，即前三者是远离烦恼障，后者是就远离所知障而言。道智的五种是：胜义中虽未见众生，然于世俗中以荷负度化彼之重任而难行，不堕入下劣道而决定于大乘道，成办三大事业，不执著所缘修习之三轮，以及不执著能缘之色至一切智之间。