Chinese
譬如，即使学习了雕塑，如果执着于相，就无法获得寂静，因此进入此教法。不执着于色等，或者不见相，是为所缘。以智慧完全了悟它时，诸法自性在一切情况下皆不可得，是为行相。忍位也是如此，以智慧等了悟一切法皆空，见到无有能取之相，是为所缘。以不依赖于相的思维方式，不信解且无有分别之行相，通过近取无怯等进行阐述，即对于甚深之义不怯懦不畏惧，最初获得忍位之时，犹如接近菩提之初。最胜法是，如果不知晓，则通过“不知晓”等两颂，以遮遣和建立的方式进行阐述，即所修之色等不存在，安住于三摩地，以及不执着于修行者，即三者在空性之体性中相互为一，是为所缘。在此，由于已到达最胜法之阶段，因此智慧稳固，且具有不生之心的三摩地行相，由此立即触及寂灭道。此时，阐述了四加行道中四大之所缘行相。这些加行道的所缘行相，有些从体性方面，有些从作用方面，有些从果方面，有些从所依三摩地等方面进行阐述。但实际上，在暖位等所有阶段修习般若波罗蜜多时，以不离一切戏论之如实性为所缘，且执着的行相也无有边和戏论之自性。因此，即使从断除何种应破之戏论的角度进行阐述，如果不能理解其如是之要点，有时会认为具有实执，因此很难稍微了解般若波罗蜜多的甚深密意，故此非常重要。因此，虽然各个注释的连接方式各不相同，但实际上并没有意义上的矛盾，只是在连接地界时不太合适，阅读那些论典便会明白。以如此之大乘加行道，能成为三乘皆可证悟之种姓的因等功德进行结尾，即菩提心如是等一颂。
English
For example, even if one studies sculpture, if one clings to characteristics, one cannot attain quiescence, therefore one enters this teaching. Not clinging to form, etc., or not seeing characteristics, is the object of focus. When it is fully understood with wisdom, the nature of all phenomena is unattainable in all ways, which is the aspect. Patience is also like this, with wisdom, etc., understanding that all phenomena are empty, seeing the absence of apprehendable characteristics is the object of focus. The aspect of not relying on characteristics with the mind, without faith and without conceptualization, is explained through near attainment without fear, etc., that is, not being timid or afraid of the profound meaning, the first time one attains patience, it is like the beginning of approaching enlightenment. The supreme Dharma is, if one does not know, then through the two verses "not knowing" etc., it is explained through the means of negation and establishment, that is, the form etc. that is to be cultivated does not exist, abiding in samadhi, and not clinging to the practitioner, that is, the three are one in the nature of emptiness, which is the object of focus. Here, because one has reached the stage of the supreme Dharma, wisdom is stable, and the aspect of samadhi with the mind of non-arising, thereby immediately touching the path of peace. At this time, the object and aspect of the four great ones among the four paths of joining are explained. These objects and aspects of the paths of joining, some are explained from the aspect of essence, some from the aspect of function, some from the aspect of result, and some from the aspect of the basis of samadhi. But in reality, when practicing Prajnaparamita in all stages such as the heat stage, the object of focus is the suchness that is free from all elaborations, and the aspect of clinging also has no nature of extremes and elaborations. Therefore, even if it is explained from the perspective of cutting off which elaborations should be refuted, if one does not understand the key point that it is like that, sometimes one thinks that one has real clinging, so it is difficult to understand even a little of the profound meaning of Prajnaparamita, so this is very important. Therefore, although the ways of connecting the various commentaries are different, in reality there is no contradiction in meaning, but it is not very appropriate to connect the boundaries, it will be clear when reading those treatises. With such Mahayana paths of joining, the ending is made by stating the qualities such as being the cause for the three vehicles to attain the lineage that can be realized, that is, the Bodhicitta is like that, etc., one verse.
Chinese
诶！往昔的如来已经授记成佛，因为没有傲慢的缘故。此处授记和傲慢断尽，虽然有如中品殊胜法的对境相，但总的来说要知道是与殊胜法相连的。大乘的这种证悟之理，唯独以此才能成立的道理是：如是行持等，唯一是无行之行故。所断的分别有能取和所取二者。所取有应断的杂染品和应取的 清净二者。对于这二者，有认为能取者或受用者是实有补特伽罗受用的分别，以及虽非实有，但执著假立的士夫为受用者，有这二者，所以总的来说有四种。内分杂染品，从集和苦中分出无明等九种。清净品有无漏蕴等九种。在实执上，有执著我为自在者等，从执著方式上作为对境的方式分出九种。以及依靠清净法的施设处，从安立方式上分出的九种，总共有三十六种分别，这在广经中都有出现。执著这些为真实成立，在后得位确定之境中也会退转。执著仅仅是假立之名相，也会被入定的力量所退转。因此，资粮道的证悟能使应断的这些显现衰损。此处总摄了舍弃清净的所取分别，以“何者存在非有”等来显示。清净的所取，哪一个以胜义谛观察的理性能真实或实有存在呢？那是不存在的，因为以教理和正理成立的缘故。如此，孩童们观察这些法后，会执著为仅仅是安立名言而存在，而不是真实成立。以真实之实相的意义而安立的存在，和真实不存在的这二者也是不存在的法，因为二者都是由分别的势力而安立的 是同等的，因为二者都不能被观察。因此，任何菩萨以这种方式，对于世俗中存在和胜义中不存在之类的戏论，远离一切偏执的对境之法
English
E! The Tathagata of the past has already prophesied Buddhahood, because there is no arrogance. Here, the prophecy and the exhaustion of arrogance, although there are aspects of objects like the middle-grade supreme Dharma, in general, it should be known that it is connected to the supreme Dharma. The reason why this realization of the Great Vehicle can only be established by this is: acting in this way, etc., is solely the action of non-action. The objects to be abandoned are the two, the apprehended and the apprehender. The apprehended has two aspects: the defiled aspect to be abandoned and the pure aspect to be taken. For these two, there is the thought that the apprehender or enjoyer is a real person enjoying, and the grasping of a merely imputed person as the enjoyer, even though not real. Since there are these two, there are generally four. Internally dividing the defiled aspect, from the origin and suffering are divided the nine ignorances, etc. The pure aspect has the nine uncontaminated aggregates, etc. In the grasping of substance, there are the nine ways of grasping, such as grasping the self as independent, etc., from the way of grasping as an object. And the nine ways of dividing from the way of imputation based on the basis of imputation of pure Dharma, there are thirty-six kinds of thoughts, which appear in the extensive sutras. Grasping these as truly established also reverses in the state of certainty after attainment. Grasping even the mere imputation of names as a sign also reverses by the power of meditative equipoise. Therefore, the realization of the path of accumulation causes the manifestation of those to be abandoned to decline. Here, the abandonment of the apprehended thought of purity is summarized, and it is shown by "Whatever exists is not," etc. Which of the apprehended of purity exists truly or substantially by the reasoning that examines ultimate truth? That does not exist, because it is established by scripture and reason. Thus, children, after examining these dharmas, will grasp that they exist only as the establishment of names, and not as truly established. The existence established in the meaning of the true reality, and the non-existence of truth, these two are also non-existent dharmas, because both are established by the power of thought are equal, because both cannot be examined. Therefore, any Bodhisattva, in this way, for the proliferation of what exists in conventional truth and does not exist in ultimate truth, the Dharma power that is free from all biased objects
Chinese
如果了解这种无法言说的实相，就一定会从有寂的二边中解脱出来，从而获得不住涅槃。如是说。作为对治执著分别的对治法：此处五蕴等等，享用一切清净的，也仅仅是五蕴而已，这与幻术没有差别，因此显示了无实有。从施设的方面来说，远离了执著于各种假立存在的概念，并且细致地观察和修行。全知善知识是，由善知识等等所开示。第四，修行的所依——法界自性安住种性是，从菩提萨埵的词义出发，为什么这个等等用两句偈颂来表示。经中广说从暖位到不需勤作的智慧之间，作为十三种所依修行的所依的法界虽然开示了，但在此从暖位到不需勤作的智慧之间，通过缘于法界如是性，逐渐断除实执的贪著，最终将对一切所知法的贪著连根拔起，抛向圆满佛地的，也是因为所依法界自性安住的种性。因为如是性本来就是存在的实相，并且缘于它就能消除障碍。第五，修行的所缘是，一般来说，必须缘于所有应取舍和舍取的法，特别是必须缘于大乘的道果。而且，经中广说了十一种分类，此处以诸佛的菩提无染等等两句偈颂来表示。十一种所缘的最后，将能仁的不共之处，即诸佛的菩提无有染著的智慧作为所缘来开示。为了修证它，对应该取舍的善恶、无记、有漏无漏等进行了区分，从而认识到，不共的能仁智慧是一切所知法中最殊胜无上的，并缘于修证它的方法。第六，修行的目的，也就是为了获得什么：是究竟的佛陀的大悲或大心，以及大断和大证悟这三者。这是为什么呢？
English
If one understands this inexpressible reality, one will surely be liberated from the two extremes of existence and peace, thereby attaining non-abiding Nirvana. Thus it is said. As an antidote to clinging to conceptualization: Here, the five aggregates and so on, the one who enjoys all purity is merely the five aggregates, which are no different from illusion, thus showing that they are without substance. From the aspect of imputation, it is said to be free from the notion of clinging to various imputed existences, and to practice with close examination. The omniscient virtuous friend is taught by the virtuous friend and so on. Fourth, the basis of practice, the element of reality, the naturally abiding lineage, is based on the meaning of the word Bodhisattva. Why is this, etc., indicated by two verses. Although the sutra extensively explains the element of reality as the basis for the thirteen bases of practice, from the stage of warmth to the wisdom of non-exertion, here, from the stage of warmth to the wisdom of non-exertion, by focusing on the suchness of the element of reality, one gradually cuts off the attachment of substantial clinging, and ultimately uproots the attachment to all knowable phenomena, casting it into the state of perfect Buddhahood, which is also due to the lineage of the naturally abiding element of reality. Because suchness is the reality that has always existed, and by focusing on it, one is able to eliminate obscurations. Fifth, the object of practice is that, in general, one must focus on all phenomena that should be accepted, rejected, and abandoned, and in particular, one must focus on the result of the Great Vehicle path. Moreover, the sutra extensively explains eleven categories, which are indicated here by two verses, such as the Buddhas' unattached Bodhi. The last of the eleven objects of focus is the unique aspect of the Sage, the wisdom of the Buddhas' Bodhi without attachment, which is taught as the object of focus. In order to attain it, distinctions are made between good and evil, indeterminate, contaminated and uncontaminated, which should be accepted and rejected, and thus it is recognized that the unique wisdom of the Sage is the most supreme and unsurpassed among all knowable phenomena, and one focuses on the method of attaining it. Sixth, the purpose of practice, that is, for the sake of attaining what: is the ultimate great compassion or great mind of the Buddha, as well as great abandonment and great realization. Why is this?
Chinese
总而言之，这由“心雄”等一颂来阐述，即对有情界无量之部类和种姓大者的殊胜大心，以及断除一切见网的大智慧证悟。由此也暗示了已断除一切应断之法。第七，关于意乐铠甲之修持，广而言之，通过以每一种波罗蜜多都具备六种特性的铠甲之门，成为难以用方位和时间来衡量之铠甲。虽然以三十六种方式来阐述，但此处将布施的施舍，持戒的智慧，以及以威力涵盖其他四种波罗蜜多结合起来。即使给予微小的布施，也通过以每一种都具备六种特性的铠甲之门，远离了与自身利益和低劣道途的作意以及执着相等的违背之污垢。由于利益的差别以方位和时间的延续而难以衡量，因此用“大”字来特别说明。还有一些其他的解释方法，如：大的施舍是布施，舍弃恶行的心是大智慧的持戒，大的威力是忍辱，进入大乘是精进，不为散乱所动的铠甲是禅定，调伏魔之幻化是智慧。还有，“大的施舍”等这一颂，也被认为是共同简要地阐述了后面四种，即铠甲、修持等，有各种各样的说法。第八，进入之修持，是通过具备如此铠甲之门，进入到包含大乘道和果的一切法中。经中广说了九种，但此处用“例如幻术师的”等两颂来阐述。首先，对于铠甲和修持的例子，也可以共同适用。如同幻术的例子一样，通过了知自性不成立之门，毫不退转地进入到大菩提道和果，并最终完成圆满、成熟和清净。也就是说，道的自性是进入大乘的见修行，以及作为寂止或禅定的所依，以及成为胜观部分的无分别，以及后得三轮清净，修习布施等六度，朋友的慈爱等四无量心，威力神通等六通，三大事业，以及果位的一切知智。这些