English
Each is further divided into small, medium, and large categories. Again, dividing the small into small of the small, etc., into three, it becomes twenty-seven kinds of faith and understanding, and there are twenty-seven stages of explaining the benefits of these. Here, it is the benefit of the great of the great of faith and understanding for one's own benefit. Some extensively explain from "Sugata" to "not fearing rain," placing the four continents in the ten virtues, etc., among the nine, this is the last one. Second is faith and understanding for the benefit of others. It is shown from "the wisdom of the Victorious One" to "all dharmas proceed." This accomplishes the benefit of oneself and others, and one should firmly believe that this is the source of all happiness in samsara and nirvana, which is shown by the example of the earth and the wheel-turning king. Faith and understanding for the benefit of others, from the Victorious One asking Indra, etc., until it becomes one taste, is shown with the example of the shade of a tree, along with the reason that all paths become great enlightenment in one way. Seventh, praise, respect, and commendation are extensively twenty-seven, but here only the commendation of faith and understanding for the benefit of others is shown. That is, first, when teaching the Prajnaparamita for the benefit of others, the difference between appearance and reality is explained. If a Bodhisattva is very, etc., two verses. Its commendation is divided into general and specific. The first, some like the sands of the Ganges, etc. The second shows its reason with examples. The small is the faith and understanding of the stage of faith practice, such as without sprouts, etc., like a sprout, the way all the qualities of the path arise from the initial generation of the mind. The medium is the faith and understanding of the seven impure grounds, such as when the sun's orb is full, etc., if the wisdom of the noble ones, the ultimate Bodhicitta, arises in this world, etc. The great is the faith and understanding of the three pure grounds, for example, like the Anavatapta lake, etc., if there is no wisdom Bodhicitta of the pure grounds, the omniscient wisdom of the Sugata will not arise. Here, although it is the faith and understanding of the meditation path, the commendation of the faith and understanding of the stage of faith practice is also shown incidentally. Or one should know to apply it sequentially to the seven impure grounds, the first two of the pure grounds, and the tenth ground. Eighth is rejoicing, the sutra extensively speaks of dedication before and rejoicing after, but here it is spoken of in a combined way. The first example is, in this world, the illuminator, etc., two verses. Among them, skillful means rejoicing and
Chinese
以不执著智慧双运的方式，对善根生起随喜，也与回向的对境一同宣说。狮子贤将这两颂加入到赞叹之中。第九，关于回向，广说了十一种
English
Rejoicing in roots of virtue through the union of non-conceptual wisdom is also shown together with the objects of dedication. Simhabhadra added these two shlokas to the category of praise. Ninth, regarding dedication, eleven categories are extensively taught: From the perspective of ultimate truth, the three circles of dedication 123 are pure; from the perspective of conventional truth, recollecting the assembly of Buddhas 4, the objects of dedication; possessing perfections such as the pāramitās, seized by the thought of omniscience 5; moreover, not fixating on the characteristics of the three circles with wisdom 6; its merit is that it is a dedication approved by the Buddhas 7; the result does not belong to the three realms 8; the distinctions are small 9, medium 10, and large 11, totaling eleven categories. In essence, it is all included in dedicating the roots of virtue of oneself and others as the cause of enlightenment in conventional truth, and dedicating in the manner of non-fixation in ultimate truth. In this sutra, from "past times" etc. to "to overcome," it is taught to recollect the assembly of Buddhas. By exemplifying the assembly of Buddhas as the most excellent of the objects of dedication, it is taught to generate rejoicing and dedication by making all virtuous deeds, both contaminated and uncontaminated, the object of focus. In brief, the two lines beginning with "Bodhisattva" show that it possesses skillful means and does not belong to the three realms. From "If the complete dedication" to "is not in vain," it shows the understanding that it is the aspect of non-appearance, etc., and that the three circles are not established. From "If it is like this" to "spoken by the Victorious Ones," it shows the dedication without characteristics. From "Thus, these" etc. to "speak what the Victorious Ones have said," it shows the dedication approved by the Buddhas. The three dedications spoken of in other sutras are distinguished by their objects, so here these three are summarized. The two lines beginning with "Thus, the complete dedication" are because they are all included in the above categories. Tenth, regarding the path of cultivation, five are extensively taught: The essence of the path of cultivation is the wisdom that directly realizes freedom from elaboration in meditative equipoise. This is the main or supreme among the dharmas of the path, and other perfections are taken by this and brought to unsurpassed enlightenment.
Chinese
那是从功德方面来说的。特殊之处在于，对于从色蕴到一切种智之间的所有法，不以实执和相执来显现执著的自性。果，暂时是将诸法无所缘而住的意义，安置于修行者的相续中；究竟则是成就无上之大义菩提。此经中，殊胜性以盲人无目标等两颂来显示。通过它的力量，成就大义佛果也得以增长。对一切不显现执著，以何时有为无为等两句偈颂，通过肯定和否定的方式来显示，通过它的力量，能够了知本体是离戏的智慧，以及诸法安置于无所缘。第十一，清净道生起的因，不生起的因，清净道自己的体性三者中。第一，某菩萨等一颂来显示。第二，以前行持时等来显示。第三，以色之清净等偈颂来显示，将有境清净的证悟作为果，有境清净是由境色等清净，因此不是他体。其理由是从对境的实执和二取之相执的障碍清净的方式，安立三乘证悟之果。当有境如此清净之时，如眼疾清净之所见，因为如实见到境的自性，所以境也显现为清净，而这两种清净不是他体，心清净是依于见到境的自性，境清净是自性如此安住，不是由心清净所改造的缘故。因此，实际上一切法本来就是大清净，安住于无垢的自性中，虽然本来是白色的海螺，但对于有眼病的人来说却显现为黄色一样。以颠倒错乱之心被迷惑，而缘取颠倒错乱之境，通过正确的道来修习，从而逐渐见到事物清净之实相的关键。因此，在广经中说：善现，色之清净即是果之清净。等等，总的来说明，
English
That is in terms of qualities. The specialty is that for all the dharmas from form to omniscience, it is the nature of not manifestly adhering with the clinging to reality and the clinging to characteristics. The fruit, temporarily, is to establish the meaning of all dharmas abiding without an object of focus in the continuum of the meditator; ultimately, it is to accomplish the great meaning of unsurpassed enlightenment. In this sutra, the supreme nature is shown by two shlokas, such as the blind person without a target. By its power, the accomplishment of the great meaning of Buddhahood is also increased. Not manifestly adhering to all is shown by two verses, such as when there is conditioned and unconditioned, through the means of affirmation and negation, and by its power, it can be known that the essence is the wisdom that realizes freedom from elaboration, and that all dharmas are established as without an object of focus. Eleventh, of the cause of the arising of the pure path of meditation, the cause of not arising, and the nature of the pure path of meditation itself, the first is shown by one verse, such as whichever Bodhisattva. The second is shown by such as in the time of prior conduct. The third is shown by verses such as the purity of form, and the realization of the purity of the object is established as the fruit, and that purity of the object is pure by the object form, etc., and is therefore not different. The reason for this is that from the way the obscurations of clinging to reality and clinging to characteristics of dualistic appearance are purified in the mind, the fruits of the realizations of the three vehicles are established. When the object is so pure, like the vision of someone whose eye disease has been purified, because the nature of the object is seen as it is, the object also appears as pure, and these two purities are not different, mind purity is due to seeing the nature of the object, and object purity is naturally abiding in that way, not because it is transformed by mind purity. Therefore, in reality, all dharmas are originally great purity, abiding in the nature of being free from obscurations, even though it is originally a white conch, it appears yellow to someone with an eye disease. By being deluded by a reversed mind, and focusing on a reversed object, by practicing with the correct path, the key is to gradually see the pure reality of things. Therefore, in the extensive sutra it says: Subhuti, whatever is the purity of form is the purity of the fruit. And so on, generally explaining,
Chinese
以声闻的清净而论，显示了三毒清净和色等清净二者没有差别；对于独觉来说，在此之上，以知障一方面清净作为显示，从色清净、果清净、果清净、般若波罗蜜多清净等，直到无明清净而使行清净之间。以菩萨而论，显示了布施清净而使戒律清净等，使一切道都清净。这样看来，从所断的烦恼障，以及独觉的在此之上知障一方面，菩萨道的障碍等，从减弱或脱离的方面来说，刚才所说的经就显示了声闻、独觉、菩萨的三种清净。诸佛是二障及其习气都清净的极其清净、究竟的清净。那也是通过有九种修道，从小之小的极清净般若波罗蜜多清净而使色极清净等，直到大之大的未现证等之间所说而显示的。无戏论的智慧不依赖于能衡量之识和所衡量之二谛等，作为他体的能所，而是以成为平等性的方式，成为三界之对治的，大乘的特殊证悟之理。显示它的经是，以“清净是没有寻求”等显示了平等性，以“清净不是欲界、色界、无色界中产生”等显示了作为以三界所摄的所断之摧毁对治。对此，为了遣除诤论，这个般若波罗蜜多不作为医治，不作为完全执持，以“没有获得”等来看待所断和对治，以及以努力产生和看待所获得等来消除诤论，例如，看待大所断被小对治所摧毁等不合理，但在胜义中，所断对治和大小并不成立，在世俗中，就像洗去衣服上的污垢一样合理等，要知道很多也是通过暗示而表达的。这些都在广经中存在，所以在论典中是那样说的，但在此处并未说明，要通过意义来理解。༈ 第三，一切智智，有九法来表示它，也就是“基”是指作为断除增益的基础的蕴、界、处。