English
By diligently keeping in mind the Prajñāpāramitā, which is superior to that merit, 2 one becomes a sacred place of giving, and from that, merit increases, and by obtaining forbearance of the unarisen dharma, 3 beings are completely liberated, and especially, by the power of the union at the peak, one strives greatly without perceiving the fruits of enlightenment and the dharmas that are the causes of enlightenment, 4 surpassing the merit of sentient beings in Jambudvipa who have attained the ten virtues, meditative absorption, and equipoise, 5 the gods come to protect those who abide in the union at the peak and urge them towards enlightenment, 6 by the power of the one at the peak meditating on the Prajñāpāramitā, all the maras are subdued, 7 by the power of the Prajñā at the peak, one abides respectfully as if showing it to other Bodhisattvas, 8 these eight, with the outer as the main, are called the eight outer main ones, because they are mainly represented by relying on other examples and other individuals. The eight with the inner as the main are: by the power of the Prajñā at the peak, one is free from the mental activity of the formless, Śrāvakas, Pratyekabuddhas, etc., and is skilled in means, thus the discipline is completely purified, 9 by the power of the Prajñā at the peak, the Buddha's lineage, especially in the extensive Sutras, is shown by the example of a place with little gold production. Note. One obtains certainty, 10 the cause of obtaining the fruit of Buddhahood, in the Sutras of generating the mind of enlightenment, etc., is shown by the example of few Cakravartins. Note. The ability increases even more, 11 by the power of the Prajñā at the peak, the mind that is contrary to the Pāramitās does not arise, 12 from form to omniscience, the mind of true clinging and conceptual imputation that is manifest does not arise, 13 within the Prajñāpāramitā, one knows how to gather all the Pāramitās and practice them, 14 by the power of meditation-born wisdom, one obtains all the perfections of the realizations of the three vehicles, 15 by that power, one approaches complete enlightenment, 16 these eight. Here, these signs and increases, etc., are holding the boundary of the first obtained ground, not that they did not exist on the higher grounds, and although similar parts such as pure lands and unions have existed before, the especially pure parts are obtained from the ground, so they are placed there, etc., such methods should be understood by combining all the upper and lower parts. Among them, the first increase is: shown by the two verses such as Jambudvipa, etc. The second is wisdom to the other shore
Chinese
第一，殊胜等一颂。第三，菩萨等一颂。第四，某人往昔等二颂。第五，太阳脱离云雾等二颂。第六，譬如国王之子等二颂。第七，彼时魔等以六颂宣说，初二颂以直接方式，其后三颂以间接方式寻隙之方式，最后一颂宣说彼之对治。彼亦是魔寻隙之菩萨，于《八千颂》中宣说十种，于《二万颂》中宣说十二种，此处宣说最后一种。此第七之语势显示第八，即宣说菩萨不和诤讼之过患，并以宣说彼之对治之义，显示菩萨应恭敬他人。第九种殊胜增长是，何者学习时等以一颂。菩萨何者等以一颂显示三种殊胜增长，即以“彼为成佛证法之故”显示第十种获得种姓决定，以“彼为学增”显示第十一种发心等之能力增上，以“善于学故无所缘”显示第十三种不生起实执现前之心。智者光作等以一颂显示第十二种以般若波罗蜜多之不顺品不生起心，即不生起非善法悭吝等之心。第十四种殊胜增长是，般若波罗蜜多等以二颂宣说。第十五种殊胜增长是，菩萨智者等以一颂宣说，第十六种虽无有直接宣说，然从前述诸法之语势中以意义了知。此第十五种殊胜增长，由智足将安忍之顶峰与二义稳固结合。以稳固象征之安忍是，以三智之证悟圆满而安忍且通达，自利证悟稳固，以及成办一切有情之义，以意乐加行不舍弃，利他慈悲稳固。以彼二稳固象征安忍，四洲１三千２世界，以及二千中间世界３和三千
English
First, one verse such as "Supreme". Third, one verse such as "Bodhisattva". Fourth, two verses such as "A certain person in the past". Fifth, two verses such as "The sun free from clouds". Sixth, two verses such as "For example, a king's son". Seventh, at that time, the demon, etc., is taught in six verses. The first two verses are direct, and the next three verses describe how to find fault indirectly. The last verse shows its antidote. Also, the bodhisattva who finds fault with the demon is taught as ten from the Eight Thousand and twelve from the Twenty Thousand. The last one is taught here. The eighth is shown by the force of this seventh, that is, the fault of the bodhisattva arguing in disagreement is shown, and by the meaning of showing its antidote, it is shown that the bodhisattva should respect others. The ninth kind of increase is: "When one learns," etc., in one verse. The bodhisattva, etc., shows three kinds of increase in one verse, that is, "Because he wants to attain the Buddha's Dharma" shows the tenth kind of attainment of certainty of lineage, and "He is more learned" shows the eleventh kind of increase in the power of generating the mind, etc., and "He is skilled in learning, so there is no object" shows the thirteenth kind of mind that does not arise with the manifestation of clinging to reality. The wise light maker, etc., shows in one verse that the twelfth kind of mind does not arise due to the opposite side of the perfection of wisdom, that is, the mind of non-virtue, stinginess, etc., does not arise. The fourteenth kind of increase is taught in two verses such as the Perfection of Wisdom. The fifteenth kind of increase is taught in one verse such as the Bodhisattva Wise. Although the sixteenth is not directly stated, it is known by implication from the force of the previous ones. This fifteenth kind of increase is combined by Yeshe Zhap with the peak of patience and the stability of the two meanings. Patience, symbolized by stability, is: enduring and understanding the complete realization of the three wisdoms, the stability of realizing one's own benefit, and the stability of compassion for the benefit of all sentient beings, without abandoning the intention and effort. The two stabilities symbolize patience, the four continents 1, the three thousand 2 worlds, and the two thousand intermediate worlds 3 and the three thousand.
Chinese
以母音大空性的第四个世界等守护是可衡量的。第一，发起菩提心；第二，进入修行；第三，不退转；第四，一生补处菩萨的四种发心之善根，随喜其无量功德，以比喻和意义次第结合而宣说，通过具有众多福德之门。在无二心中恒常安住，显现殊胜的禅定。也就是说，对于那四个境的善根，殊胜者随喜所产生的功德是如此的无量。由于心中具有恒常安住于真如的特殊禅定，凭借着胜过他人随喜的功德，也从其他方面阐释了自身禅定的所依。或者说，随喜殊胜者的善根是此时的阐释对象。仅仅他人随喜他的发心，也能产生如此利益的功德，具有这种功德的特殊禅定，这就是殊胜之顶点的象征。此时，将安忍和殊胜合二为一，以“不退转菩提”等两句偈颂来阐述。如果随喜不退转而进入殊胜菩提，安住于安忍和殊胜的菩提心，就会产生无量的利益。因为那善根必定是菩提之因，所以随喜它，也就等同于随喜一切众生的善根。因为他成佛后会利益一切众生。此善根与其他声闻缘觉等不同，因为它会成为一切众生的利益。那些不退转是因为坚定和心恒常安住的力量所致，应当了知。现在阐述见道顶加行，所断为分别念，对治为见道二者。首先，所断之分别念，总摄为所取之境和能取者二者。首先，对于境，此时有将大乘道及其果作为趣入之境的分别念，以及将声闻缘觉之道果作为应断之境的分别念，此为二者。以及针对凡夫而执著为实有，针对圣者声闻缘觉等而执著为假立，分为二者，总共有四种。其中，趣入和应断之境。
English
Protecting with the fourth world of the great emptiness of vowels, etc., is measurable. First, generating Bodhicitta; second, entering practice; third, non-retrogression; fourth, rejoicing in the roots of virtue of the four Bodhicittas of a Bodhisattva bound by one lifetime, which are immeasurable, and explaining them by combining metaphors and meanings in order, through the gate of having many merits. Constantly abiding in non-dual mind, manifesting the supreme Dharma Samadhi. That is to say, the merit of the supreme Dharma rejoicing in the roots of virtue of those four realms is so immeasurable. Because the mind has a special Samadhi that constantly abides in Suchness, by the power of the qualities that surpass the rejoicing of others, one's own basis, Samadhi, is also explained from others. Or, rejoicing in the roots of virtue of the supreme Dharma is the subject of explanation in this context. Even if others only rejoice in his aspiration, it can generate such beneficial qualities, and it is a special Samadhi endowed with such qualities, which symbolizes the pinnacle of the supreme Dharma. In this context, patience and the supreme Dharma are combined, and it is explained by two verses such as "non-retrogressive Bodhi". If one rejoices in the Bodhicitta that enters the supreme Bodhi without retrogression and abides in patience and the supreme Dharma, immeasurable benefits will arise. Because that virtue is definitely the cause of Bodhi, rejoicing in it is equivalent to rejoicing in the virtue of all sentient beings. Because he will benefit all sentient beings after becoming a Buddha. This root of virtue is different from other Shravakas and Pratyekabuddhas, because it will become the benefit of all. Those non-retrogressions are due to the power of steadfastness and the constant abiding of the mind, it should be understood. Now, explaining the application of the peak of the Path of Seeing, what is to be abandoned is conceptual thought, and the antidote is the Path of Seeing, the two. First, the conceptual thought to be abandoned is summarized into the object to be grasped and the grasper, the two. First, regarding the object, in this context, there are the conceptual thoughts that take the Mahayana path and its fruit as the object of entry, and the conceptual thoughts that take the path and fruit of the Shravakas and Pratyekabuddhas as the object to be abandoned, these are the two. And dividing into two, those who fixate on things as real with reference to ordinary beings, and those who fixate on imputations with reference to noble Shravakas and Pratyekabuddhas, there are four in general. Among them, the object of entry and abandonment.
Chinese
由于这些在胜义谛中没有成立的缘故。执著这些为真实成立，而生起进入和返回之心的分别念，在止观二者中都是应断除的。不执著真实的进入和返回之执，在后得二者显现的层面，虽然不需要断除。然而，仅仅执著于此的相之分别念，在止观无二的智慧中也不显现。因此，要知道在正确的意义上，如此执著的对境也不成立，这一点非常重要。同样，也要了解实有和假立。因为对凡夫的法显示了实有执，也暗示了有执著为假立的方式。从圣者的法中显示了假立执，因此凡夫们也执著其为实有，实际上要知道如对境分别念所说的那样，断除执著实有和假立。每一个也以内部的分类，从依赖对境而执著的方式上分，有九九三十六种。首先是进入对境分别念。经中说：‘善现，你怎么想，你没有如实见到如幻的心吗？’从木制幻轮的比喻，到对行为的果不分别念之间所说等等。以先前和之后所显示的见修所断的这些分别念为代表，要知道必须以取舍、破立的无量分别念的方式，断除一切实执和所缘。并且要知道，如此显示的暗示了俱生之自性，以及大小乘的区别等等。如此了解之后，以不执著的方式进入，这是般若波罗蜜多的教义。那些分别念需要结合论典和广经来了解。这里是为了断除进入返回的对境分别念，菩萨如何等等有两个偈颂。因为在如是性之层面上，任何进入返回的对境都没有缘取，所以不应以执著进入返回或亲疏取舍之智慧来寻求菩提，而应以一切法无二的大平等之方式来行持般若波罗蜜多。例如，因为虚空本身不是存在的