Chinese
总之。第二点是，如果赞颂一切智慧度，那就太少了，因为没有赞颂四种加行。如果赞颂一个方面，那就太多了，因为只赞颂了遍智，一切都包含在那里。如果有人这样认为，即使赞颂一切，也没有不包含四种加行的过失，因为三种智慧包含了四种加行。即使遍智包含了所有，但只赞颂它，就不能完全表达佛母的功德，因为没有表达其他三位圣者成办意愿的功德。如果通过三种智慧来赞颂，就能完全表达佛母的功德，因为已经显示了成办四圣者意愿的方式，并且仅仅通过这种方式，那些渴望显现自己和他人利益的分别念得以显现的人，他们的愿望就能完全实现。因此，赞颂三种智慧没有过多或过少的过失。如果早期的人只赞颂遍智，就会说其他两种有情不会生起欢喜心，这是不合理的。因为这里赞颂佛母，是为了仅仅让具有大乘种性的人产生欢喜心，而不是为了声闻和独觉的种性。产生欢喜心的必要性是，为了让人们通过听闻等方式进入佛母，而声闻和独觉的种性无法实现这个必要性。第三点是，如果佛母和佛子在因果先后上是相关的，那么三种智慧和四圣者之间没有先后，因此佛母和佛子的关系是不合理的。如果早期的人解释说，同时存在的三种智慧和四圣者是分别安立的因果，而先后存在的是生起者和所生起的因果，那么，这部论典中，是通过般若波罗蜜多的三种智慧来成办四圣者的意愿，因此般若波罗蜜多本身被说是四圣者的佛母。而“基础智只是声闻和独觉的佛母，道智只是菩萨的佛母”等等说法，在任何论典和注释中都没有出现。像“一切智是声闻和独觉的”等等说法，只是为了显示三种智慧是各个圣者的证悟，而不是为了显示它们是佛母。因此，这里产生四圣者的佛母，主要是指佛地的无二智慧。
English
In short. Secondly, if all the Prajnaparamita is praised, it is too little, because the four applications are not praised. If one aspect is praised, it is too much, because only omniscience is praised, and everything is included there. If someone thinks that even if everything is praised, there is no fault of not including the four applications, because the three wisdoms include the four applications. Even if omniscience includes everything, but only praising it, the merits of the Mother cannot be fully expressed, because the merits of accomplishing the wishes of the other three noble ones are not expressed. If praised through the three wisdoms, then all the merits of the Mother will be expressed, because it has been shown that the wishes of the four noble ones are accomplished, and just by this, those who desire to manifest the benefit of themselves and others, their desires will be completely fulfilled. Therefore, praising the three wisdoms has no fault of being too much or too little. If the early people only praised omniscience, they would say that the other two sentient beings would not generate joy, which is unreasonable. Because here, praising the Mother is only to generate joy in those who have the Mahayana lineage, not for the Sravakas and Pratyekabuddhas. The necessity of generating joy is to allow people to enter the Mother through hearing and so on, but the Sravakas and Pratyekabuddhas cannot fulfill this necessity. Thirdly, if the Mother and Son are related in terms of cause and effect, then there is no before and after between the three wisdoms and the four noble ones, so the relationship between Mother and Son is unreasonable. If the early people explained that the three wisdoms and the four noble ones that exist simultaneously are the cause and effect of separate establishment, and that what exists before and after is the cause of the arising and what arises, then in this treatise, it is through the three wisdoms of Prajnaparamita that the wishes of the four noble ones are accomplished, so Prajnaparamita itself is said to be the Mother of the four noble ones. And the statement that "the base wisdom is only the Mother of the Sravakas and Pratyekabuddhas, and the path wisdom is only the Mother of the Bodhisattvas" and so on, does not appear in any treatise or commentary. The statement that "all wisdom is of the Sravakas and Pratyekabuddhas" and so on, is only to show that the three wisdoms are the realization of each noble one, not to show that they are the Mother. Therefore, here, the Mother who produces the four noble ones mainly refers to the non-dual wisdom of the Buddha's realm.
Chinese
正是这样。因为他为三种根器者转法轮，所以在暂时的阶段，生起与各自根器相应的道智和基智的证悟，成办有情之利益和寂灭之意愿，最终生起遍智的证悟，为了成办转法轮的意愿。因此，先前诸佛心续中的般若波罗蜜多，是其事业所生的后来的四圣者的生母。因此，母子是异体，是具有先后次第的所生能生的自性。如果因为异体而不成为母子，那么佛和菩萨因为异体，也不应成为父子，理由相同。第四，引导至寂灭的遍智是什么？它不应在声闻、缘觉的相续中产生，因为那不是般若波罗蜜多。也不应是佛和菩萨的，因为它不成办声闻、缘觉的意愿。如果这样说，那么古代的人说，这是声闻、缘觉自续的基智，因为不是般若波罗蜜多的自性，所以不是赞叹的对境，道智也会变成那样。而且，不成立不是假立的，因为仅仅是证悟人无我的部分，与般若波罗蜜多的自性相似，而且赞叹的对境也是实有和假立二者。他们这样说。这也不合理，因为与释论中“完全了知一切基无生”相违背。因此，赞叹的对境的基智和道智二者，也不安立在声闻、缘觉和菩萨上，而是主要的般若波罗蜜多本身，从证悟基和道无生的反体中，安立为基智和道智。因为它宣说基无我和三道无生之法，所以声闻和菩萨生起与此相应的证悟，通过般若波罗蜜多的两种智慧之门，成办他们的意愿，从而说成办声闻等的意愿。这样一来，释论中“般若波罗蜜多是三遍智的自性，具有三种方式”的说法，也会被很好地解释。如果不是这样，那么成办四圣者意愿的生母三种智慧
English
It is indeed so. Because he turns the wheel of Dharma for beings of three capacities, in the temporary stage, he generates the realization of the path-wisdom and base-wisdom that are in accordance with their respective capacities, accomplishing the benefit of sentient beings and the desire for nirvana, and ultimately generating the realization of omniscient wisdom, in order to accomplish the intention of turning the wheel of Dharma. Therefore, the Prajnaparamitas in the mind-streams of the previous Buddhas are the mothers who produce the later four noble ones who arise from their activities. Therefore, the mother and son are of different substances and are characterized by being the producer and the produced, with a sequential order. If, because of being different substances, they do not become mother and son, then the Buddhas and Bodhisattvas, because of being different substances, should also not be father and son, for the same reason. Fourth, what is the all-knowing that leads to nirvana? It is not appropriate for it to arise in the streams of Hearers and Solitary Realizers, because it is not Prajnaparamita. It is also not appropriate for it to be that of Buddhas and Bodhisattvas, because it does not accomplish the intentions of Hearers and Solitary Realizers. If you say so, then the ancients say that this is the base-wisdom of the Hearers and Solitary Realizers' own streams, and because it is not characterized as Prajnaparamita, it is not an object of praise, and the path-wisdom would also become that. Moreover, it is not established that it is not imputed, because the mere realization of the selflessness of persons is similar to the characteristic of Prajnaparamita, and the object of praise is both substantial and imputed. They say so. This is also not reasonable, because it contradicts the commentary which states, "Completely knowing that all bases are unborn." Therefore, the base-wisdom and path-wisdom, which are objects of praise, are also not placed on Hearers, Solitary Realizers, and Bodhisattvas, but rather the main Prajnaparamita itself, from the aspect of realizing the unbirth of the base and the path, is established as base-wisdom and path-wisdom. Because it teaches the Dharma of the selflessness of the base and the unbirth of the three paths, Hearers and Bodhisattvas generate realizations that are in accordance with this, and through the two wisdom doors of Prajnaparamita, their intentions are accomplished, and thus it is said that the intentions of Hearers, etc., are accomplished. In this way, the commentary's statement, "Prajnaparamita is the nature of the three omniscient wisdoms, possessing three modes," will also be well explained. If it is not so, then the three wisdoms of the mother who accomplishes the intentions of the four noble ones
Chinese
既然仅仅是不同的事物，那么具有三种方式的说法怎么能成立呢？根本颂中也说：声闻、菩萨的眷属以及佛陀的母亲。用单数词来表达是不合适的，应该用复数词“母亲们”来组合才合适。第三，有必要通过四个方面来确定，即必要性、总结、词义和辩驳。第一，有信仰的因缘，以及由此产生信仰两种。第一是：通过“声闻寻求寂静”等偈颂来说明。第二，有详细解释和总结两种，第一种有三种：从听闻产生信仰，从信仰产生恭敬，从恭敬获得最好的利益。第一种又分为根器迟钝者产生信仰的方式和根器敏锐者产生信仰的方式两种，第一种是：产生信仰。在哪里产生呢？在仅仅跟随信仰的词句之后产生确定。在哪里产生呢？在这位母亲身上。从什么因缘产生呢？从听到赞颂的偈颂后产生。时间是暂时，即最初的时候。方式是怎样的呢？对于这样的功德是否存在没有怀疑，认为一定存在，并且也是听闻后立即快速地产生。本体是由于因缘而不会被夺走，以巨大的方式产生，因此是极度的。第二种是：使极度的信仰产生。这样说。谁呢？通过理性分析佛法的特征而进入的根器敏锐的追随佛法者们。这表示不仅仅是信仰的追随者。在哪里呢？在那位母亲身上。方式是怎样的呢？确定地认为不会被魔所食，一定是存在的。什么呢？无二智慧自性的般若波罗蜜多，唯一的那位，从了悟基、道、果三种无生灭的转变，到将一切智置于三性的本体中，以一个本体通过不同转变的方式，具有三种方式，佛陀等创造了声闻、独觉、菩萨们。根器敏锐者的确定是：依赖于见到能立或者没有见到能破。那么这里有什么理由呢？古代的人们将前文与没有见到能破结合，后文与见到能立结合也是不合理的，因为没有进入经文的字面意义。
English
Since it is only different things, how can the statement of having three ways be established? In the root verse, it also says: "The mother of the Buddhas, along with the assembly of Hearers and Bodhisattvas." It is not appropriate to express it with a singular word, it should be appropriate to combine it with the plural word "mothers." Thirdly, it is necessary to determine through four aspects, namely, necessity, summary, meaning of words, and refutation. Firstly, there are two aspects: the cause of faith and the arising of faith from it. The first is: it is explained through the verse "Hearers seeking peace," etc. Secondly, there are two aspects: detailed explanation and summary. The first has three aspects: faith arises from hearing, respect arises from faith, and the best benefit is obtained from respect. The first is further divided into two aspects: the way faith arises in those with dull faculties and the way faith arises in those with sharp faculties. The first is: faith arises. Where does it arise? In those who only follow the words of faith, certainty arises. Where does it arise? In this mother. From what cause does it arise? From hearing the verse of praise. The time is temporary, that is, at the beginning. How is the manner? Without doubt about whether such qualities exist or not, thinking that they certainly exist, and also arising quickly immediately after hearing. The essence is that it arises greatly without being taken away by conditions, therefore it is extreme. The second is: it is the very act of generating extreme faith. Thus it is said. Who? Those with sharp faculties who enter by analyzing the characteristics of the Dharma with reason, the followers of the Dharma. This means not only followers of faith. Where? In that mother. How is the manner? By holding firmly that it will not be eaten by demons, it must exist. What? The Prajnaparamita, the nature of non-dual wisdom, the only one, from the reversal of realizing the three aspects of base, path, and result as unborn, to placing omniscience in the essence of the three natures, with one essence through different aspects of reversal, having three ways, the Buddhas and others create Hearers, Solitary Realizers, and Bodhisattvas. The certainty of those with sharp faculties is: it depends on seeing the proof or not seeing the refutation. Then what reason is there here? The ancients combined the former text with not seeing the refutation, and the latter text with seeing the proof, which is also unreasonable, because it does not enter into the literal meaning of the text.
Chinese
而且，如果见到实事理的能立，由于未见相违在根本上已成立，所以安立没有意义。因此，此处以量未见相违本身就是理由，因为，母产生四圣子，是极其隐蔽的，所以不应有实事理的能立，并且有证悟者进入极隐蔽的因也是，仅仅是见到圣教的能立并且没有见到理证的相违而已。因此，此处通达基、道、体三种无生是赞颂偈的意义的体性，因为对于具有产生四圣子的母没有见到相违并且见到能立赞颂的圣教。这样结合，其中的“ནས”意思是理由的词。如果问以什么量没有见到相违呢？如果此处有相违，则应以“离一与多体性”等，以及以金刚屑和“有无生灭”和“缘起”等遮止生的量相违，因为没有见到这些相违，母产生四圣子是在名言中，并且这些遮止生是在胜义中。或者想以什么成立基、道、体等无生呢？则应结合以“离一与多体性”等量。为了确定这个，四者中的第一个，对体性进行观察，对离一与多安立宗，立宗方式，与圣教结合三种中的第一个是：凡是离一与多体性的，则没有胜义中谛实的体性，例如影像一般。基、道、体的法也都是离一与多体性的。这是未见到周遍或者自性因。第二个中的法与有法，以及周遍二者的第一个是：事物决定为义和识二者，瓶子和毯子等称为义的，没有成立为粗大的一个，因为存在着遮盖与不遮盖，移动与不移动等相违的法。如果说存在于无分微尘的体性中，那么，这些是否如有部行者所承认的那样互相接触呢？