English
Because it shows that it is by the power of the Prajñāpāramitā belonging to the category of patience or conviction. Therefore, in our country too, due to the previous habituation with the two kinds of selflessness, if it becomes the last existence, even if there is no teaching by others, it is reasonable to realize it in this way, which is actually shown. Second, the way of teaching the Dharma with a soundless body is not in this sutra. Third, the distinction of that path is: by abandoning the conceptualization of the object of grasping but not abandoning the grasping, it is superior to the Śrāvakas but inferior to the types of realization of the Mahāyāna, and the path of the basis or lineage holders who have become intermediate faculties is manifest realization. From that, the sutra that powerfully draws out the manifest realization of the path of holding that the object of grasping is not established and the grasping is established is: it is shown by teaching the Dharma and so on. Just as in the appearance of dreams and illusions, although the appearing object is not established in its own nature, the appearance of it is not prevented for the grasping, so the type of realization that believes that there is no object of grasping but there is grasping is represented in this way. The basis is: by the four persons and so on. Because the four persons who are not afraid of the emptiness that is explicitly shown are explained, the self-realization also increases. Fourth, for the actual path, the four preparatory paths of self-realization, the four situations that powerfully draw out are: here, the warmth is represented by the manner of not abandoning the way of establishing in the extensive mother sutras and so on, and by showing that it does not contradict the Dharma nature. Such as "Bodhisattva, skilled in wisdom," etc., that is, by the method of merely nominally establishing terms, being skilled in teaching the Dharma, and although it is established and shown in this way, the wisdom of the Dharma nature that cannot be expressed in the ultimate sense does not contradict the Dharma nature, and it is called acting in teaching the Dharma. The peak is the way of realizing that form and so on have no increase or decrease: it is shown by one line such as "Form increases and completely deteriorates." Because it is the emptiness of the inner and so on, therefore, one does not grasp form and so on there, therefore, patience is shown here. Such as "In order to completely grasp the various dharmas, without learning, learning," etc. shows, that is, in order to prevent grasping various dharmas such as outer and inner, the eighteen emptinesses are shown and so on. Such as in those ways, in order to completely grasp the various dharmas, without learning, or completely not grasping.
Chinese
因为教导不缘于任何事物。殊胜法在广大的经典中以无生之相的语句来阐述，但在此处，以“甚至遍知也完全执持”等来阐述，意思是，通过思维，甚至遍知也完全执持，以见到无生的形态的殊胜法之智慧的力量，必定会在超越之路上出现。现在，在菩萨的道上，有见和修两种，首先，作为象征道之智慧的第四法，菩萨的见道在其他经典中以十六刹那的忍智的方式来阐述，但在此处，阐述为显见四谛的四种智慧。也就是说，如果按照广大的方式，此处阐述了象征四法忍之智慧的四个经文。首先，色等之如是性是境，而其境之有境般若被称为佛，因为如果考察二者互相依赖，则不成立。不承认境与有境一异等的名相，即如此见到的智慧象征苦法忍。这些在此处以“色不是智慧”等来阐述，意思是，苦谛的所依色和基础般若，通过非一非异等，如是性和法性等不是二和一的方式，因此一切法从一开始就平等，以天空的方式，无法以名相来区分地存在。通过其力量，其他三个也会增长。从集起的根本来说，首先是无边，以所缘等之自性等来阐述，即没有边际作为所缘。也就是说，作为集起，成为有漏之因的色等，作为所取之所缘，以及执持者有情，以及法性如天空，以及其有境，即通达世间之智慧的般若，是无边际的智慧。如此通达的行为，从色等必定执持为佛，没有取舍，生起慈等修习圆满者。在四灭中，空性的形态以“意识此岸”等来阐述，也就是说，不是空性阻碍事物，而是对事物本无，却以各种意识来缘取，这是此岸轮回。
English
Because it teaches not to fixate on anything. The supreme Dharma is explained in the extensive sutras with words that have the aspect of unbornness, but here, it is explained with "even omniscience is completely held," etc., meaning that through thought, even omniscience is completely held, and by the power of the wisdom of the supreme Dharma, which sees the aspect of unbornness, it will definitely arise on the path of transcendence. Now, on the path of a Bodhisattva, there are two: seeing and meditation. First, as the fourth Dharma symbolizing the wisdom of the path, the seeing path of a Bodhisattva is explained in other sutras as the sixteen moments of forbearance and knowledge, but here, it is explained as the four wisdoms that directly see the four truths. That is to say, if according to the extensive way, here are explained about four sutras symbolizing the wisdom of the four Dharma-forbearances. First, the suchness of form, etc., is the object, and its object-possessor, Prajnaparamita, is called Buddha, because if the two are examined as mutually dependent, it is not established. It does not accept the nomenclature of object and object-possessor being one or different, etc., that is, the wisdom that sees it in this way symbolizes the Dharma-forbearance of suffering. These are explained here with "form is not wisdom," etc., meaning that the basis of the truth of suffering, form, and the basis, Prajnaparamita, through being neither one nor different, etc., suchness and dharmata, etc., are not in the manner of two or one, therefore all dharmas are equal from the beginning, in the manner of the sky, they exist without being able to be divided by nomenclature. Through its power, the other three will also increase. From the basis of arising, first is the limitless, explained by the nature of objects, etc., that is, without limit as an object. That is to say, as arising, form, etc., which have become the cause of contaminated things, as the objects to be grasped, and the grasping sentient beings, and the nature of Dharma like the sky, and its object-possessor, the wisdom of knowing the world, Prajna, is the wisdom of realizing the absence of end. The action of realizing in this way, from form, etc., definitely holds to the Buddha, without acceptance or rejection, those who have perfected the meditation of love, etc., will arise. Among the four cessations, the aspect of emptiness is explained by "consciousness this shore," etc., that is to say, it is not that emptiness obstructs things, but that although things do not exist, they are fixated on by various consciousnesses, this is this shore, samsara.
Chinese
由于见到诸法无自性，从而彻底摧毁并断除对它们的执着概念，这被称为到达彼岸寂灭之境，安住于导师的教诲之中。因此，对一切法本性空寂的断除，即是缘于真实边际的智慧，是见断灭谛的智慧。由此获得成佛，一切对治法皆汇集于此，获得一切损害的寂灭，这三者皆由此获得。从道之基础上，对寂灭的执着得以平息，如导师等所说：众生从本初以来未曾生起，因此其自性即是寂灭。由于未成立获得者等，因此在胜义中，证悟无法证得寂灭的智慧，是见道谛法性的忍。凭借此力量，诸佛进行守护、保护和隐藏，安住于自相智之道，并将他人安置于此，将布施等回向于圆满菩提。因此，以见到一切法平等性的智慧，如实地照见四谛的法性。因此，虽然从地和相的角度分为十六种，但关键在于一点，有时也从功德的角度进行阐述，但都包含在此处所说的内容中。第二，关于大乘修道，分为修道之作用和修道本身两种。修道本身又分为有漏修道后得位和无漏修道等持位两种。对于这两种，耶谢夏（Yéshé Zhap）尊者将其分为清净世间智慧和出世间智慧。第一种有信解、发愿和自性三种。信解分为本体以及它的利益、赞颂、恭敬和称赞三种。无漏包括实修、修道等持之本体和清净修道解脱道两种，总的来说。现在是第五个修道之作用，一般来说，修道的作用是不可计量的，但在其他经部中说了六种，从这些中，此时，宣说了获得无上菩提和不被损害所侵扰两种，其余四种通过意义来宣说。这些是“何时我”以及“般若波罗蜜多”等每个偈颂所宣说的。第六，关于信解，分为简略和广繁两种，即自利信解、二利信解、他利信解三种，如此。
English
Because of seeing that phenomena are without inherent existence, thereby completely destroying and abandoning the concepts of attachment to them, this is called reaching the shore of nirvana and abiding in the teachings of the teacher. Therefore, the abandonment of the emptiness of all phenomena from the beginning, which is focused on the true boundary, is the wisdom of seeing the cessation truth. From this, obtaining Buddhahood, all antidotes gather there, and obtaining the pacification of all harm, these three are obtained by this. From the basis of the path, the attachment to nirvana is pacified. As the teacher and others have taught: since sentient beings have not arisen from the beginning, their nature is naturally in nirvana. Since the obtainer and others are not established, therefore, in the ultimate sense, the wisdom of realizing that nirvana cannot be obtained is the forbearance of seeing the nature of the path truth. By this power, the Buddhas protect, guard, and conceal, abide in the path of self-knowing, and place others there, dedicating generosity and so on to perfect enlightenment. Therefore, with the wisdom of seeing all phenomena as equality, one sees the nature of the four truths as they are. Therefore, although divided into sixteen from the perspective of grounds and aspects, the key is one point, and sometimes it is also explained from the aspect of qualities, but it is all included in what is said here. Second, regarding the Mahayana path of meditation, it is divided into the function of the path of meditation and the path of meditation itself. The path of meditation itself is divided into the stage of the contaminated path of meditation post-attainment and the stage of the uncontaminated path of meditation equipoise. For these two, Yeshe Zhap distinguished them as pure worldly wisdom and transcendental wisdom. The first has three: faith, aspiration, and self-nature. Faith is divided into the essence and its benefits, praise, reverence, and commendation. The uncontaminated includes the essence of practice, the path of meditation equipoise, and the pure path of meditation liberation path, in general. Now is the fifth, the function of the path of meditation. Generally speaking, the function of the path of meditation is immeasurable, but in other sutras, six are mentioned. From these, at this time, the two of obtaining unsurpassed enlightenment and not being overwhelmed by harm are taught, and the other four are taught through meaning. These are what is taught by each verse such as "When I" and "Prajnaparamita". Sixth, regarding faith, it is divided into brief and extensive, namely, self-benefit faith, two-benefit faith, and other-benefit faith, and so on.
Chinese
每个又分小、中、大三种。再次将小的再分为小的小等三种，就变成二十七种信解，其中有二十七种讲述这些利益的次第。这里是为自利而信解的大中的大的利益。有些人从“善逝”到“不畏惧雨”之间广说，将四大部洲安置于十善等九种之中，这是最后一种。二是为利他而信解。从“胜者的智慧”到“一切法皆行”之间所显示的。这能成就自他的利益，并且要深信这是轮回与涅槃一切安乐的来源，这是用土地和转轮王的例子来显示的。为他利而信解，从胜者向帝释提问等直到变成一味，用树的阴影的例子，连同一切道都以一种方式成为大菩提的道理来显示。第七是赞叹、恭敬、称赞三种，广说有二十七种，但这里只显示为他利而信解的称赞。也就是首先为了他利而宣说般若波罗蜜多时，说了如像和真实的差别。菩萨如果非常等两颂。它的称赞分为总和别两种。第一种有些人像恒河的沙等。第二种用例子显示它的道理。小的是信行地的信解，如没有苗等，像苗一样，从最初生起心就产生一切道的功德的方式。中等的是不净七地的信解，如太阳的轮圆满时等，如果在这个世间生起圣者的智慧，胜义菩提心等。大的是清净三地的信解，譬如像无热恼海等，如果没有清净地的智慧菩提心，就不会产生善逝的智慧一切相智的方式。这里虽然是修道信解，但也顺便显示了信行地的信解的称赞。或者要知道依次与不净七地、清净地的前面两种和十地相配。第八是随喜，经中广说回向之前和随喜之后，但这里是总合起来说的。第一个例子是，这个世间能照亮等两颂。其中，方便随喜和