Chinese
在阐述了广大的功德之后，要理解那些所说的，从那不执著自性的般若波罗蜜多的力量中产生的方式。要精通方便与智慧双运的甚深般若波罗蜜多的结合。此时，狮子贤论师认为：心安住于一切处，在法胜之后，摧毁无明黑暗而获得自生之前，是见道的顶峰；具有大威力等三颂是修道的顶峰；例如，一个赡部洲的人等两首偈颂是无间顶；大自在等五首偈颂与去除应去除的邪见和修行应修行的正见相结合；众生为了他人等一颂是渐次；呵责或等两颂及两句是刹那的结合；独子玛尼功德等两句是显示法身；从那之后，完全寻觅佛母与寻法之时相结合。虽然如此结合的方式与八千颂相结合似乎是可行的，但在寻法品中，虽然完整地包含了如何所说的意义并且可以结合，但因为是通过意义而获得的缘故。也要知道从常啼和法胜的例子出发，通过精进等修行般若波罗蜜多的方式相结合，然而八个阶段的结合方式是按照智慧足的观点，通过这部经本身的自然而知晓，因此如此结合是安乐的。又如智慧足所说：菩萨如果依靠等一颂与见道的果，证得无尽无生智相结合。见道的因直到那之前，具有大威力等一颂与修道顶峰相结合。也就是说，不依靠就是舍弃所取分别，因为没有安住，所以认为舍弃能取分别。获得殊胜智慧等一颂是无间顶，这从功德等奇妙稀有等开始，是舍弃应舍弃的邪分别。精进等其他波罗蜜多也是通过舍弃其不顺品的方式来宣说的。现在是第六品渐次品： 在一刹那间，观想一切法显现而不混杂的无生之相，是极明晰的
English
After explaining the vast qualities, one should understand those things that are said to arise from the power of the Prajñāpāramitā that does not fixate on its own nature. One should become skilled in the union of profound Prajñāpāramitā, the union of skillful means and wisdom. At this time, the teacher Siṃhabhadra thought that: the mind dwells in all places, after Dharma Superior, destroying the thick darkness of ignorance and obtaining self-arising, is the peak of the path of seeing; having great power, etc., three verses are the peak of the path of meditation; for example, a person of Jambudvipa, etc., two ślokas are the uninterrupted peak; great self, etc., five ślokas are combined with abandoning what should be abandoned, wrong views, and practicing what should be practiced, right views; sentient beings for the sake of others, etc., one verse is gradual; rebuke or, etc., two verses and two lines are the momentary union; only son, Maṇi's merit, etc., two lines are the display of the Dharmakāya; from then on, completely seeking the mother is combined with the time of seeking the Dharma. Although this way of combining seems feasible to combine with the Eight Thousand Stanza, in the chapter on seeking the Dharma, although the meaning of how it is said is completely contained here and can be combined, it is because it is obtained through meaning. One should also know how to combine the way of practicing the pāramitās through diligence, etc., starting from the examples of Sadāprarudita and Dharmodhgata, however, the way of combining the eight stages is according to the view of Jñānapāda, because it is known naturally by this sūtra itself, so it seems comfortable to combine in this way. Also, according to Jñānapāda: a bodhisattva who relies on, etc., one verse is combined with the fruit of the path of seeing, the knowledge of knowing the unceasing and unarising. The cause of the path of seeing until then, having great power, etc., one verse is combined with the peak of the path of meditation. That is, not relying is abandoning the grasped concepts, and because there is no dwelling, it is thought to abandon the grasping concepts. Obtaining supreme wisdom, etc., one verse is the uninterrupted peak, this, starting from the wonders and marvels of qualities, etc., is abandoning the wrong concepts that should be abandoned. Other pāramitās such as diligence are also declared through the way of abandoning their unfavorable aspects. Now is the sixth chapter, the gradual chapter: In one instant, contemplating the unborn aspect of all dharmas appearing without being mixed is extremely clear.