Explanation of the Brief Teaching
簡要教法的解釋
3.1Now I shall teach the meaning of the words in the brief statement. There, in, “Here, Śāriputra, bodhisattva great beings who want to fully awaken to all dharmas in all forms should make an effort at the perfection of wisdom,”
3.1現在我將講述簡略陳述中這些詞語的含義。在「舍利弗，菩薩摩訶薩若欲圓滿覺悟一切有情所有的法，應當精進於般若波羅蜜多」這句話裡，
“Śāriputra [Son of Śāradvatī]”
「舍利弗[舍利弗之母的兒子]」
is called by the name of the elder’s mother.
是以長老之母的名字而得名的。
“Here”
「此處」
should be construed as “in this” Great Vehicle discourse, or “in this” perfection of wisdom discourse, that is, put it together as: The bodhisattva great beings stand in this Great Vehicle, or in this perfection of wisdom.
應該理解為「在這個」大乘的論述中，或「在這個」般若波羅蜜多的論述中，也就是說，合起來理解：菩薩摩訶薩住立在這個大乘中，或住立在這個般若波羅蜜多中。
“Bodhisattva”—
「菩薩」—
bodhisattva is twofold: the conventional bodhisattva and the ultimate bodhisattva. The first thought that has arisen with perfect, complete awakening and beings as its objective support is called bodhisattva because it has awakening (bodhi) and beings (sattva) as its objective support. Whoever has that thought is also called a bodhisattva . Because they have thought, “Yes! I will become an unsurpassed and perfectly complete buddha and establish all beings in the absolutely complete nirvāṇa,” and because they stand, with awakening and beings as the objective support, in both the conventional and ultimate truth, in possession of the precious thought that is both wisdom and compassion, they are bodhisattvas . The ultimate bodhisattvas are the ten thoughts of awakening on the Pramuditā level, and so on.
菩薩分為兩種：世俗菩薩和勝義菩薩。第一念生起無上正等正覺和眾生作為所緣的，被稱為菩薩，因為它以覺悟（菩提）和眾生（有情）作為所緣。具有那種心的人也被稱為菩薩。因為他們懷有這樣的想法：「是的！我將成為無上正等正覺的佛，並將一切眾生安立在絕對完整的涅槃寂靜中。」而且因為他們以覺悟和眾生作為所緣，立足於世俗諦和勝義諦，具有既是慧又是悲心的珍貴之心，所以他們是菩薩。勝義菩薩是歡喜地及其後各地上的十種覺悟之心。
3.4Other masters say: [F.40.a] Because of the statement “all beings are tathāgatagarbha,” all beings are born through their tathatā (“suchness” or “reality”), and that suchness has three phases: an impure phase, a pure and impure phase, and a completely pure phase. Among these, in all ordinary beings in the impure phase there is no awakening period, it is only the phase of the “sentient being state” (sattva) alone, so that suchness is given the name sattva. In superior beings in the pure and impure phase there is both a bodhi (“awakening”) period and a sattva (“sentient being state”) phase, so, that pure and impure suchness is given the name bodhisattva (“awakening and sentient being state”). The completely pure period is during the awakening period alone, so at that time it is given the name tathāgata (“realized”). As it says: “Tathāgata (‘Realized one’), Subhūti, is a term for perfect reality (‘ tathatā ’).”
3.4其他大師說：由於「一切眾生都是如來藏」的說法，一切眾生都是由真如而生，而真如具有三個階段：不淨階段、淨不淨階段和完全淨階段。在這些當中，在不淨階段的所有有漏眾生中沒有覺悟期，只有「眾生狀態」（有情）這一個階段，所以真如被稱為有情。在淨不淨階段的殊勝有情中既有覺悟（菩提）期也有眾生狀態（有情）階段，所以那種淨不淨的真如被稱為菩薩（覺悟和眾生狀態）。完全淨階段只在覺悟期間，所以那時它被稱為如來（已實現者）。正如所說：「如來，須菩提，是完全真如（真如）的術語。」
“Great beings”—
「大有情」—
a bodhisattva is a great being because of being endowed with eleven types of greatness: possessing a lineage in accord with the result, a belief in accord with the lineage, intention in accord with the belief, a prayer that is a vow in accord with the intention, a course of conduct in accord with the prayer that is a vow, perseverance in accord with the course of conduct, duration in accord with perseverance, accumulation in accord with duration, achievement in accord with accumulation, a result in accord with the achievement, and the welfare of beings in accord with the result.
菩薩之所以稱為「大有情」，是因為具備十一種殊勝性：與果相應的種性、與種性相應的信心、與信心相應的意圖、與意圖相應的願力、與願力相應的修行、與修行相應的精進、與精進相應的持續、與持續相應的積聚、與積聚相應的成就、與成就相應的果報，以及與果報相應的眾生利益。
“All dharmas”—
「一切法」——
this indicates the diversity of suchness.
這表示如性的多樣性。
“In all forms”— [F.40.b]
「在一切色中」——
this indicates the nature of suchness.
這表示如性的本質。
“Want to fully awaken”—
「想要圓滿覺醒」—
this indicates the intention to awaken fully.
這表示了圓滿正等覺的意圖。
3.9There, the dharmas in “all dharmas” are two: imaginary dharmas and thoroughly established dharmas. “In all forms” has two aspects: conventional and ultimate. The full awakening in “want to fully awaken” has two aspects: a knower of all-knowledge and a knower of the knowledge of all aspects, which is to say, there is full awakening as a knower who knows all ordinary conventional aspects—all falsely imagined dharmas included in the three realms and included in the three periods of time. And there is full awakening as a knower who knows all aspects of the transcendental thoroughly established dharmas—nonarising, nonstopping, being calm from the beginning, being naturally in nirvāṇa, the intrinsic nature that is a nonexistent thing, and the liberations of emptiness and so on. Thus, it says “want to fully awaken… in all forms.” As for
3.9在這裡，「一切法」中的法有兩種：遍計所執法和圓成實法。「在一切色」有兩個方面：世俗和勝義。「想要正等覺」中的正等覺有兩個方面：一切智的智者和一切相智的智者，也就是說，有正等覺是智者，他知道所有普通的世俗諦方面——包含在三界中且包含在三時段中的所有遍計所執法。還有正等覺是智者，他知道超越的圓成實法的所有方面——無生、無滅、從本而來就寂靜、自然而然地住於涅槃、作為無事的自性，以及空性的解脫等等。因此，他說「想要正等覺……在一切色中」。至於
“at the perfection of wisdom (prajñāpāramitā),”
「於般若波羅蜜多」
because it has ultimately gone beyond (pāramitā) nine things (prayer, what has been undertaken by making an effort, the afflictions, karma, suffering, saṃsāra, conceptualization, good qualities, and the knowable), what is brought together in the nonconceptual vajra-like meditative stabilization, the transcendental knowledge (jñāna), is called perfection of wisdom . And, giving the name of the cause to the result, it teaches that the conceptual and nonconceptual mirror-like knowledge, the knowledge of sameness, discriminating knowledge, and the accomplishing knowledge attained subsequent to that are the perfection of wisdom , [F.41.a] because they are caused by it.
因為它究竟超越了九種事物（願力、透過努力所承擔的、煩惱、業、苦、輪迴、概念化、善質、所知），在無分別金剛喻三摩地中匯聚的超越智，被稱為般若波羅蜜多。而且，將原因的名稱給予結果，教導說在那之後所證得的有分別和無分別的鏡像智、平等性智、妙觀察智和成所作智是般若波羅蜜多，因為它們是由它所引起的。
3.11The path knowledge of the worthy one included in the final śrāvaka and pratyekabuddha levels is also the concordant cause that is the perfection of wisdom, so it gets to be the perfection of wisdom .
3.11包括在最終聲聞和辟支佛地位中的阿羅漢的道智，也是與般若波羅蜜多相應的因，所以它得以成為般若波羅蜜多。
3.12Those knowledges, from the bodhisattva’s devoted course of conduct level up to the tenth Dharmameghā level, distinguished by increasing through the stages of listening, thinking, meditation, and so on; making the dharma-constituent stainless; being informed by method; entering into suchness as an omnipresent suchness, as the highest suchness, and so on; and, as actualization, causing the attainment of a special feature, the surpassing realization, on account of purified knowledge located on level after level having become bigger and bigger, also get the name perfection of wisdom .
3.12那些智慧，從菩薩的資糧道階段開始，直到第十法雲地，透過聽聞、思考、禪定等各個階段逐步增長而得以區分；使法界清淨；得到方便善巧的指導；作為遍在的如性、最高的如性等進入於如性；以及作為現證，因為清淨智慧在逐層逐層增大而安住於各地之上，從而促成特殊的超越證悟的成就，這些也被稱為般若波羅蜜多。
3.13Because they are the causes that bring about the realization distinguished by all the topics to do with the practice and realization of, and abiding in, the meditative stabilization on the final level that is just that [perfection of wisdom], that collection of words, collection of sentences, and collection of knowledges dedicated to Dharma teaching are also entitled perfection of wisdom . Thus, those Great Vehicle modes of explanation, to the extent that they directly teach just those aspects, are all the perfection of wisdom .
3.13因為它們是引發證悟的原因，這種證悟在於對最後一個層級的定的修習和證悟以及安住其中的一切相關主題而有所區別，那個為了教導法而專門整理的詞集、句集和智慧集也被稱為般若波羅蜜多。因此，大乘的那些解釋方式，只要它們直接教導這些方面，就都是般若波羅蜜多。
Thus, from among these that are presented as the perfection of wisdom , here the transcendental, nonconceptual wisdom included in the Buddha level is the perfection of wisdom .
因此，在這些被呈現為般若波羅蜜多的法中，此處佛地所包含的超越性、無分別智才是般若波羅蜜多。
3.14Therefore,
3.14因此，
“should make an effort at the perfection of wisdom”
「應當於般若波羅蜜多精進修習」
means “should make an effort at the absolutely pure perfection of wisdom completely free from all conceptualization.”
意思是「應當在完全清淨、絕對遠離一切概念化的般若波羅蜜多中精進努力」。
3.15Some take the “perfection of wisdom” here [F.41.b] to be the Great Vehicle and say, [“make an effort at the perfection of wisdom”] means one should forsake the Śrāvaka and Pratyekabuddha Vehicles and “should make an effort at the Great Vehicle.”
3.15有人認為這裡的「般若波羅蜜多」是指大乘，並且說「應當在般若波羅蜜多上努力」的意思是應當捨棄聲聞和辟支佛乘，「應當在大乘上努力」。
3.16Others say that when the “perfection of wisdom” there is taken as the knowledge of all aspects, understand a dative of purpose. Hence, it means “make an effort for the perfection of wisdom,” for the knowledge of all aspects. When nonconceptual wisdom or the Great Vehicle is called the “perfection of wisdom” at that time, understand the “at” as a locative.
3.16有些人說，當那裡的「般若波羅蜜多」被理解為「一切相智」時，應該理解為目的的與格。因此，它的意思是「為了般若波羅蜜多而努力」，為了一切相智而努力。當無分別智或大乘被稱為「般若波羅蜜多」時，此時應該理解「在」為位置格。
3.17The effort in “make an effort at the perfection of wisdom” is threefold: an effort in training, effort in the course of conduct, and effort at accomplishing the final result.
3.17「應當勤行般若波羅蜜多」中的勤行分為三種：修習的勤行、修道的勤行，以及成就最終果位的勤行。
3.18There the effort in training is during the period of listening, thinking, and so on when it then says that they “should make an effort at the perfection of wisdom.” The effort in the course of conduct is during the practice period when it says below that they “should practice the perfection of wisdom.” And the effort at accomplishing the final result is during the realization period when it says below that they “make an effort.” The meaning of
3.18在這裡，修習中的精進是在聽聞、思惟等時期，當時說他們「應當於般若波羅蜜多而精進」。行持中的精進是在修習時期，當下面說他們「應當修習般若波羅蜜多」時。成就最終果實的精進是在證悟時期，當下面說他們「精進」時。其中的涵義是
“should make”
「應當修習」
is “it is proper to make,” or “it is right to make.”
是「應當作」或「正確地作」。
3.19Those three parts of the statement teach the three aspects: by whom an effort has to be made, for what it has to be made, and what has to be done. First, it is made by bodhisattvas, because those in the Śrāvaka and Pratyekabuddha Vehicles are not necessarily destined. It is made for just the perfection of wisdom because it is the root of all that has to be accomplished. The effort has to be done by continually understanding, respecting, and persevering at it and so on.
3.19這三個部分教導三個方面：努力應該由誰來做，為了什麼而做，以及應該做什麼。首先，努力應該由菩薩來做，因為聲聞乘和辟支佛乘中的有情不一定是決定的。努力應該是為了般若波羅蜜多，因為它是所有應該成就之事的根本。努力應該通過持續的理解、尊重和堅持等方式來進行。
3.20Here there is a completely perfect result, completely perfect cause, and completely perfect preparation. [F.42.a] “Fully awaken to all dharmas in all forms” is the result; “the perfection of wisdom” is the cause; and “should make an effort” is the preparation. Just like “the stand” that has to be taken, “the achieving” that has to be done, and “the state of mind” one has to be in as explained in the Triśatikā , here too “wants to fully awaken to all dharmas in all forms,” as a teaching about the completely perfect intention, teaches the stand; “should make an effort” teaches the achieving; and “at the perfection of wisdom,” insofar as it should be construed as the nonconceptual perfection of wisdom, teaches the state of mind one has to be in.
3.20這裡有完全圓滿的結果、完全圓滿的原因，以及完全圓滿的準備。[F.42.a]「對所有形式中的所有法完全開悟」是結果；「般若波羅蜜多」是原因；「應當努力」是準備。就像在《三百頌》中所解釋的「必須採取的立場」、「必須完成的成就」，以及「必須具備的心態」一樣，這裡「想要對所有形式中的所有法完全開悟」作為關於完全圓滿意圖的教導，教導了立場；「應當努力」教導了成就；而「在般若波羅蜜多」，既然應當理解為無分別的般若波羅蜜多，就教導了必須具備的心態。
3.21Having thus finished his brief explanation of the perfection of wisdom for those who understand by means of a brief indication, the Lord then fell completely silent.
3.21世尊以這樣的方式為那些通過簡要指示而能理解的人完成了對般若波羅蜜多的簡要解說之後，便完全沉默下來。