Chinese
具有殊胜菩萨行者，最终会超越所有遮蔽不住涅槃的障碍，必定会显现为伟大的菩提果。而究竟的显现之处即是佛地。对此，有无间道金刚定和解脱道，从功德方面分为七种，总共八种显现。对此的阐述，如“何者乘”等所示。其中，三大要事因是最终可得之物，故而总的进行阐述。其中，又具体分为三大菩萨的特点：以圆满的智慧，视一切法平等性而不动摇；以无缘大悲的圆满成熟，在一切方时无尽地利益众生；并且，毫不费力地自然成就。这是三种特点。两大断除的特点：必定超越常断或有寂的边际；以及获得三乘断证一切种性的具有特征的显现，这是殊胜的断除。两大证悟的特点：以发心等十法为代表，直接了知一切所知之相的智慧；以及能够无间断地与之结合，如常恒金刚般的等持，是成佛的无间道，被称为具有道之境的显现。这些在《广经》第十四品《善现品》中有所阐述。如是八种要事，即是乘于何种道之乘，具备三大要事，趋向不住涅槃，也以不观待胜义谛来表示。以彼之因，彼即涅槃，以此表示从有寂边际的显现，是获得之相的显现。菩提萨埵往昔之边等，以不观待获得者，何者是不作，以此表示不观待所获得之物。获得之体性无有戏论等来表示，从胜义谛上表示无有获得，是直接表示空性，而在名言上获得，则与现证之次第相连。众生义利的显现是，菩提
English
Those who possess the distinguished practice of a Bodhisattva will ultimately transcend all obscurations to the non-abiding Nirvana, and will certainly manifest as the great fruit of Bodhi. The ultimate place of manifestation is the Buddha-ground. To this end, there are the Vajra Samadhi of the Uninterrupted Path and the Path of Liberation, divided into seven aspects of qualities, making a total of eight manifestations. This is explained by "Whosoever rides," etc. Among these, the three great purposes are generally explained because they are the ultimate objects to be attained. Specifically, there are three distinctions of great Bodhisattvas: unwavering due to seeing all dharmas as equality through perfect wisdom; endlessly benefiting sentient beings in all directions and times due to the complete maturation of impartial great compassion; and also accomplishing spontaneously without the effort of movement or exertion. These are the three distinctions. The two distinctions of great abandonment: definitely transcending the extremes of permanence and annihilation or existence and peace; and the manifestation characterized by obtaining all lineages of abandonment and realization of the three vehicles, which is a distinguished abandonment. The two distinctions of great realization: the wisdom that directly knows all aspects of knowable objects, represented by the ten dharmas such as the generation of Bodhicitta; and the samadhi like an eternal Vajra that can connect to it without interruption, the uninterrupted path to Buddhahood is called the manifestation possessing the realm of the path. These are explained in detail in the fourteenth chapter, the Chapter of Subhuti, of the Extensive Sutra. Thus, the eight purposes are: riding on whichever vehicle of the path, possessing the three great purposes, going to the non-abiding Nirvana is also indicated by not observing ultimate truth. By that cause, that is Nirvana, this indicates the manifestation from the boundary of existence and peace, which is the manifestation of the aspect of attainment. The edge of the Bodhisattva's past, etc., by not observing the attainers, whatever is unconditioned, this indicates not observing the object to be attained. The nature of attainment is expressed by non-proliferation, etc., indicating that there is no attainment from the perspective of ultimate truth, which is the direct indication of emptiness, while attainment in conventional terms is connected to the sequence of actual realization. The manifestation of the benefit of sentient beings is, Bodhi
Chinese
心之智等一颂。不费力之出离，是从遮止或断除的角度来阐述的。如果众生之想等一颂。也就是说，断除所有我与他者的分别等戏论，从而表明不可能有努力的动摇。遍知是，以我如何等一颂来阐述。证得自性法身平等性，如是观照一切法与法性味等同。因为对于观照一切法之实性如是性，不具有丝毫障碍的智慧。处所显现一切皆需相同，因为安住于处所之平等性。因此，观照一切法在一切方面皆现证圆满菩提之自性，是佛陀不共之观照。这些是从经和论中最为清晰阐述之重要关键。具有道之境是，世间诸等一颂。观照一切法，并观照一切法无生灭而平等之相。本体是不分别之智慧，是不死，即以证悟不死或不退转如金刚之等持。在学道上，证得无有胜于彼之圣者。因此，此是名为果之般若波罗蜜多。平等性出离是，任何菩萨等一颂来阐述。༈ 现在是第二品，为了知晓三乘之道，为了表示此有十一种法，首先是阐述生起道之所依，在广经中作五部经，但此处是从侧面阐述所依，而无有直接阐述。第二，声闻之道之知晓，是以不执著相的方式进入四圣谛。这也是从暖相等四加行道之相来阐述的。总之，直接阐述的是无执著、离戏论的大乘道。然而，通过暗示，声闻之道也是为了让其他同类众生能够跟随，以及为了菩萨自己通过知晓和见证来超越而需要了解的。
English
One verse on the wisdom of the mind, etc. Effortless renunciation is explained from the perspective of preventing or eliminating. If sentient beings' perception, etc., one verse. That is, eliminating all elaborations such as the distinction between self and other, thus showing that there is no possibility of effortful movement. Omniscience is explained in one verse, such as "How am I?" Having attained the equality of the Dharmakaya of self, one sees that all dharmas and the nature of dharmas are of equal taste. Because one possesses the wisdom that has no subtle obscurations that obscure the seeing of the reality of all dharmas as they are. All places and appearances must be the same in every way, because they abide in the equality of places. Therefore, seeing all dharmas as the nature of perfect complete enlightenment in every way is the unique vision of the Buddhas. These are important points that are most clearly explained in the sutras and shastras. Having the object of the path is one verse, such as "In the world, etc." It has the aspect of focusing on all dharmas and seeing them as equal without arising or ceasing. The essence is non-conceptual wisdom, which is immortal, that is, a samadhi like a vajra that does not die or regress through realization. On the path of learning, one attains the holy one who is unsurpassed. Therefore, this is called the Prajnaparamita of the result. Equality and liberation is explained in one verse, such as "Any Bodhisattva, etc." ༈ Now is the second chapter. In order to know the paths of the three vehicles, there are eleven dharmas that represent this. First, the basis for the arising of the knowledge of the path is explained. In the extensive sutras, it is made into five sutras, but here the basis is explained indirectly, and there is no direct explanation. Second, the knowledge of the path of the Shravakas is to enter the Four Noble Truths in a way that does not grasp at characteristics. This is also explained from the aspect of the four paths of application, such as warmth, etc. In short, what is directly explained is the Mahayana path that is without grasping and free from elaboration. However, by implication, the path of the Shravakas is also for the sake of allowing other beings of the same kind to follow, and for the Bodhisattva himself to know and see in order to transcend.
Chinese
由于显示了与不同无别，是声闻的暖位。由于显示了色等不可得，是顶位。由于遮止了色等以常无常等方式安住于彼，是忍位。由于从十地开始，广说不住之理，是表示世第一法。因此，此处的暖位是：以色等显示，由于五蕴是空性的缘故，不住于彼，是暖位的智慧。所谓安住于法性，显示了具有不可得之相的顶位。从遮止方面来说是不可得，从建立方面来说是安住于法性，二者成立为同一意义。以常与无常等显示了忍位。以此来表示，应知远离了有无二边。以获得果等显示了世第一法。虽然从十地开始广说，但此处是归纳到四圣位来显示的。第三，在自证之道的道智中，自己如何证悟缘起之义，如何为他人宣说佛法，此道的差别，以及宣说真实道，共有四点。第一，没有由他人教导，以自然的方式通达甚深缘起之义，暗示此义的经文是：如何引导等一颂。由于佛陀的心不住于任何所缘之相，因此其智慧不是从所缘之缘而生，而是自然之智慧。由此暗示，自证的证悟二分无我的智慧，虽然没有由他人教导之因，但也是自己现证的。如果认为自证的智慧会变成无因，那么为了消除此疑惑，或者一般来说，如果是自然之智慧，那么由于彼无因，因此不能以道来成办，或者认为即使不修道也会现证。像这样，息灭一切所缘的智慧，如果不依靠对甚深之义具有忍位的道——般若波罗蜜多，就不会现证，因为被突如其来的垢染所遮蔽而无法显现。更何况是与法性如如不二而逝的究竟自然智慧呢？以小乘道所获得的如来藏，以各种各样的障碍而清净，或者断除实有之见的空性
English
Since it shows that there is no difference from the various, it is the heat stage of the Hearers. Since it shows that form and so on are not perceived, it is the peak stage. Since it prevents form and so on from abiding in it in the manner of permanence and impermanence, it is the forbearance stage. Since it extensively speaks of the manner of non-abiding, starting from the ten grounds, it represents the supreme mundane dharma. Therefore, the heat here is: whatever is shown by form and so on, because the five aggregates are empty, not abiding in it is the wisdom of heat. What is called abiding in the nature of reality shows the peak stage with the aspect of non-perception. From the aspect of negation, it is called non-perception, and from the aspect of affirmation, abiding in the nature of reality, the two are established as the same meaning. By permanence and impermanence, etc., the forbearance stage is shown. By this, it should be known that it is free from the two extremes of affirmation and negation. By obtaining the result, etc., the supreme mundane dharma is shown. Although it is extensively taught starting from the ten grounds, here it is summarized and taught in the four noble states. Third, in the path of self-realization, how one realizes the meaning of dependent origination, how one teaches the Dharma to others, the difference of that path, and the actual path being taught, there are four points. First, without being taught by others, the sutra that implicitly shows the meaning of profound dependent origination being understood in a natural way is: "How to lead," etc., one verse. Since the mind of the Buddha does not abide in any aspect of the object of focus, therefore its wisdom is not born from the condition of the object of focus, but is natural wisdom. This implicitly shows that the wisdom of self-realization, which realizes the two aspects of selflessness, although there is no cause of being taught by others, is also self-realized. If one thinks that the wisdom of self-realization will become causeless, then to dispel this doubt, or in general, if it is natural wisdom, then since it is causeless, it cannot be accomplished by the path, or one might think that even if one does not practice the path, it will be realized. Such wisdom that pacifies all objects of focus will not be realized without relying on this Prajnaparamita, the path of forbearance towards the profound meaning, because it is obscured by sudden defilements and cannot appear. What need is there to mention the ultimate natural wisdom that has passed away inseparable from the nature of reality, suchness? The Tathagatagarbha obtained by the path of the lesser vehicle is purified by various obscurations, or the emptiness that cuts off the view of substantiality.
Chinese
因为显示了凭借属于忍耐或胜解的般若波罗蜜多之威力。所以在我国，对于二种无我，先前串习的因，如果成为最后有，即使没有其他人教导，也能如此证悟，实际上是这样显示的。第二，以无声之身说法的方式，此经中没有。第三，其道的差别是：舍弃所取义的分别念，而没有舍弃能执。因此，比声闻殊胜，但比大乘的证悟种类低劣，成为中等根器的所依或种姓者的道，是现证。从那之中，对于所取不成立和能执成立而执著的道，是现证，以威力引生的经是：以讲法等显示。如在梦和幻化的显现中，显现境在自性上不成立，但对于能执，显现于彼不被遮止一样，对于所取没有而能执有的见解种类，是这样表示的。所依是：以四种补特伽罗等。因为宣说了不畏惧真实显示的空性的四种补特伽罗，所以自证也增长了。第四，对于真实道，自证的四加行道，以威力引生的四种情况是：在此，以不舍弃在广大母经等中安立的方式，并且以显示不违背法性的方式，来表示暖位。如“菩提萨埵，精通智慧”等，即以仅是假立名言的方式，善于说法，并且虽然如此假立而显示，但以胜义中不可言说的法性智慧，不与法性相违背的方式，称为行于说法。以色等无有增减而证悟的方式，顶位是：以“色增长完全衰损”等一句来显示。因为是内空性等，所以对于色等不执著于彼，因此，此处显示了忍耐。如“为了完全执持诸法之种种，而不学习，学习”等显示，即为了遮止执著外内等种种法，而显示十八空性等。如以彼等方式，为了完全执持种种法，而不学习，或者完全不执持。