Chinese
众生依于空性而生悲悯，由此而发起菩提心。因此，在正行之时，无论何种事物或相似之物，都必须被不分别三轮的空性所摄持。那时，发起菩提心和菩提心的所有行为，都将转变为般若波罗蜜多的道。从最初的业者开始，直到未获得佛果之间，都具备菩提心的特征。在佛的境界，虽然有那无所缘的种姓，有大悲，但菩提心的特征已经消失。在资粮道和加行道上，菩提心也只是般若波罗蜜多的修持，而不是真正的般若波罗蜜多。获得见道之后，要知道那是真正的般若波罗蜜多菩提心。口诀是：一位菩萨导师，对于那些发起菩提心的弟子，以宣说般若波罗蜜多之法的言辞为缘，使他们的相续中生起般若波罗蜜多的力量，或者在相续中生起真正的止观双运之道，或者使先前生起的道更加增上，或者消除罪业的障碍，这样的状态被称为此处所说的口诀之道。特殊的口诀是指获得法脉的禅定之后，如来亲自教导。口诀，按照字面意思，是指教导的言辞，但以果为因命名，指的是其真实的成就果实生于弟子的相续中。决择支分是：此处指的是大乘加行道。决择是法性，而开显它的是见道，因此，它的支分，也就是因的积聚，就是它。加行道获得了法性的光明，也以不分别的方式，自己稍微证悟了法性，但不是瑜伽士的现量证悟。并且，能取所取的暂时的分别念会逐渐止息。任何显现而未止息的分别念，虽然不会在等持中生起，但在后得位中会生起，并且那些
English
Compassion arises in sentient beings based on emptiness, and from this, the mind of enlightenment is generated. Therefore, during the main practice, whatever the object or similar thing may be, it must be seized by emptiness that does not conceptualize the three spheres. At that time, all actions of generating the mind of enlightenment and the actions of the mind of enlightenment will transform into the path of the Perfection of Wisdom. From the very first practitioner until Buddhahood is attained, one possesses the characteristics of the mind of enlightenment. In the state of Buddhahood, although there is the lineage of that which is without object, and there is great compassion, the characteristics of the mind of enlightenment have ceased. On the paths of accumulation and preparation, the mind of enlightenment is merely the practice of the Perfection of Wisdom, and not the actual Perfection of Wisdom. After attaining the path of seeing, one should know that it is the actual mind of enlightenment of the Perfection of Wisdom. The pith instruction is: A Bodhisattva teacher, for those disciples who generate the mind of enlightenment, uses the words that teach the Dharma of the Perfection of Wisdom as a condition, causing the power of the Perfection of Wisdom to arise in their continuum, or causing the actual path of calm abiding and insight to arise in their continuum, or causing the previously arisen path to increase, or eliminating the obstacles of misdeeds, that state is called the path of pith instruction taught here. The special pith instruction refers to the Tathagata directly instructing after obtaining the samadhi of the Dharma lineage. Pith instruction, according to the literal meaning, refers to the words of instruction, but naming the result after the cause, it refers to the actual fruit of accomplishment arising in the disciple's continuum. The limb of ascertainment is: Here it refers to the Mahayana path of joining. Ascertainment is the nature of reality, and that which reveals it is the path of seeing, therefore, its limb, that is, the accumulation of causes, is that. The path of joining has obtained the clear appearance of the nature of reality, and also slightly realizes the nature of reality itself in a non-conceptual way, but it is not the direct realization of a yogi. And the temporary conceptualizations of grasping and being grasped will gradually cease. Whatever conceptualizations manifest and have not ceased, although they do not arise in equipoise, they do arise in the post-meditation state, and those
Chinese
由于断除的力量，等持也稍微不明显。所有这些加行道的智慧都是无分别、离戏的相状，因此，中间稍微夹杂着分别的执着，但其自性始终不是分别。法性稍微明显，稍微不明显，例如用薄纱遮面看东西一样。如此发菩提心并接受诀窍后，修持波罗蜜多的意义（《ཛཾ》，dzaṃ，种子字；梵文天城体：जं；梵文罗马拟音：jaṃ；汉语字面意思：藏文种子字）后，决定胜解支分在相续中生起，从而断除资粮道和加行道，因此按照次第如此宣说。一般来说，菩提心本身或者诀窍本身中就包含了所有的道，因此没有次第。但这个次第是按照首先发菩提心和首先接受诀窍的角度来说的。这样，资粮道和加行道，总的来说只是现观的修持，但不是特殊的。特殊的修持是圣道，因此以主要安立道的方式，所有修持的所依或因是法界，而法界也是离戏且具一切相的。虽然从其自性上来说，没有被任何世俗的法所染污，但按照瑜伽士的智慧显现的方式，资粮道的所依法界和加行道的所依法界等五道十地的所依的进入方式来行持。法界是否需要近取因呢？通过相似的角度安立修持的近取因的名称。法界是自性住种姓，也是解脱之因的善法增长的增长之种姓所依处而进入，因此也作了与其相关的安立。修持的所缘只是所有的法，而所缘的主要则是所有法的法性，即如来藏，因此胜义谛的空性可以作为所依和所缘两者。所为之事是修持时期的希求之义，对此，汉藏大多数都包括在佛地所摄的断证功德三者或者四身或者三智等之中。
English
Due to the power of abandonment, even the equipoise is slightly unclear. All these wisdoms of the path of joining are in the nature of non-conceptual and free from elaboration. Therefore, although there is a slight mixture of conceptual grasping in between, its own nature is never conceptual. The Dharma-nature is slightly clear and slightly unclear, like looking at an object with a veil covering the face. Thus, after generating the mind of enlightenment and receiving the instructions, meditating on the meaning of the pāramitās (《ཛཾ》, dzaṃ, seed syllable; Devanagari: जं; Romanized Sanskrit: jaṃ; Literal meaning: Tibetan seed syllable), the decisive factors arise in the mind-stream, thereby cutting off the paths of accumulation and joining. Therefore, the order is taught in this way. In general, all the paths are included within the mind of enlightenment itself or the instructions themselves, so there is no order. However, this order is based on the perspective of first generating the mind of enlightenment and first receiving the instructions. Thus, the paths of accumulation and joining are generally just the practice of realization, but they are not special. The special practices are the noble paths, so based on the way the path is mainly established, the basis or cause of all practices is the Dharmadhātu, and the Dharmadhātu is also free from elaboration and has all aspects. Although it is not defiled by any conventional Dharma from its own nature, based on the way it appears to the wisdom of the yogi, the Dharmadhātu, which is the basis of the path of accumulation, and the Dharmadhātu, which is the basis of the path of joining, etc., act as the way to enter the basis of the five paths and ten bhūmis. Does the Dharmadhātu need a proximate cause? The name of the proximate cause of practice is established through the aspect of similarity. The Dharmadhātu is the naturally abiding lineage, and it is also the place where the lineage of the increase of virtue, which is the cause of liberation, enters, so the establishment related to it is also made. The object of practice is just all Dharmas, and the main object is the Dharma-nature of all Dharmas, the Tathāgatagarbha, so the emptiness of ultimate truth can be both the basis and the object. The purpose is the meaning of desire during the time of practice. In this regard, most of the Chinese and Tibetan traditions include the three aspects of abandonment, realization, and activity, or the four kāyas, or the three wisdoms, etc., included in the Buddha-ground.
Chinese
虽然显现出与那波三尊的结合，但这与那方面的经典不符。将菩萨摩诃萨的解释应用于佛陀，也是一种过分的解释。因此，这只是菩萨自己在修行时，当下需要的意愿，而不是最终目的的行为。经中说，以菩萨的解释为准，以“心”和“大心”的解释来表示大心，以“菩”的解释来表示大舍，以“提”的解释来表示大悟。在广经中，世尊说了大心，舍利子说了大舍，善现说了大悟。在《功德宝聚》中说：“为何称其为大勇士？因为是众多有情众生中的佼佼者，能断除有情界的大见。因此，称其为大勇士。大布施、大智慧、大威力，进入诸佛的殊胜大乘，披上大铠甲，调伏魔军。因此，称其为大勇士。”这样说。对于世间人、声闻、缘觉和所有菩萨的功德之聚，如何才能在每一个刹那获得未获得的功德，增长已获得的功德，具有这种发心的行持，因此成为所有其他有情众生的主宰和殊胜者，这就是大心。自己为他人说法，对于他们的我见和边见等，更不用说，对于执着于道和果的所缘之见，也都能舍弃，这就是大舍。对于具有其他众生所没有的无量功德者，也能以证悟法界自性的力量而不执着，这就是大悟。如果专注于须弥山，就不会对榕树生起大的想法。这些是菩萨们无论修行何种行为，都需要立即专注和结合的，所以是专门的行为。
English
Although a union with the three Napas appears, it does not agree with the sutras on that subject. Applying the explanation of Bodhisattva Mahasattva to the Buddha is also an excessive explanation. Therefore, this is only the immediate desire needed when the Bodhisattva himself practices, and not the ultimate purpose of the action. In the sutra, it says, "Taking the explanation of Bodhisattva as the authority, the explanation of 'mind' and 'great mind' indicates great mind, the explanation of 'bodhi' indicates great renunciation, and the explanation of 'awakening' indicates great realization." In the extensive sutra, the Blessed One spoke of great mind, Shariputra spoke of great renunciation, and Subhuti spoke of great realization. In the 'Collection of Precious Qualities,' it says, "Why is he called a great hero? Because he is the best among many sentient beings, and he cuts off the great views of the sentient realm. Therefore, he is called a great hero. Great generosity, great wisdom, great power, entering the supreme Great Vehicle of the Victorious Ones, donning great armor, and subduing the armies of Mara. Therefore, he is called a great hero." It is said that for the assembly of qualities of worldly people, Shravakas, Pratyekabuddhas, and all Bodhisattvas, how can one obtain the qualities that have not been obtained in each moment, and increase the qualities that have been obtained? Having this mind of engagement, one becomes the master and supreme of all other sentient beings, and this is great mind. Because one teaches the Dharma to others, what need is there to mention their views of self and extremes? All views of objects clinging to the path and the result are also abandoned, and this is great renunciation. Even for those who possess immeasurable qualities that others do not have, not being attached by the power of realizing the nature of Dharmadhatu is great realization. If one focuses on Mount Meru, one will not have a great thought about the banyan tree. These are the actions that Bodhisattvas need to focus on and combine immediately, no matter what actions they practice, so they are specialized actions.
Chinese
被称为，必须立刻立刻地去做。实际的修法是，将六度都包含在般若波罗蜜多中，然后付诸实践。有些人认为本体是六度，但从修法的角度来看，是精进。所以，如果大多数人说修法的本体是精进，那么稍微涉及意义是可以的，但说法的能力就不是很好。由于《般若心经》中没有提到四种修法的分类，所以这里不讲。总之，没有不包含使自己功德圆满的修法和使他人成熟解脱的修法这两种修法的。详细内容可以从《菩萨地论》中了解。现在，即使将了解道路本身分为见道和修道两种，但从所缘的角度来看，没有不同，因为见道如何见到的意义，修道就是使其习惯。那么，修道之路的智慧又是怎样的呢？如是说：彼之自性乃胜妙，于诸不显亦不集，诸法无缘而能入，是为要义最殊胜。经中也说：般若波罗蜜多是为了极其清净而显现的。等等。因为没有修法，所以应当修持般若波罗蜜多。等等。如是说，黑暗般的能取所取之相消失，智慧之相增长的法界，安住于具足一切相的法界中，这就是修道等持的自性。那是所有善法中最殊胜的，对于色等世俗的一切，不显现修法，也不获得。将这些法安住在无所缘的法界中，具有融入胜义法界的特点。这被称为等持修法修道，后得时必须学习信解、回向和随喜这三者，这是象征，也应当学习一切方便善巧之门。所谓的清净修道，虽然在第二十五品经中没有直接提到，但也只是顺便提及而已，是修道所获得的清净。
English
It is called, it must be done immediately. The actual practice is to include the six perfections in the Prajnaparamita, and then put them into practice. Some people think that the essence is the six perfections, but from the perspective of practice, it is diligence. Therefore, if most people say that the essence of practice is diligence, then it is okay to be slightly involved in the meaning, but the ability to speak is not very good. Since the Heart Sutra does not mention the classification of the four practices, it will not be discussed here. In short, there is no practice that does not include the practice of perfecting one's own qualities and the practice of maturing and liberating others. Details can be found in the Bodhisattvabhumi Sutra. Now, even if understanding the path itself is divided into the path of seeing and the path of meditation, there is no difference from the perspective of the object of focus, because the meaning of how the path of seeing sees, the path of meditation is to make it habitual. So, what is the wisdom of the path of meditation like? As it is said: Its nature is supreme, It does not appear or gather in all, All dharmas can enter without conditions, This is the most supreme of essential meanings. The sutra also says: Prajnaparamita appears for the sake of being extremely pure. And so on. Because there is no practice, one should practice Prajnaparamita. And so on. As it is said, the appearance of the darkness-like grasper and grasped disappears, and the Dharmadhatu where the appearance of wisdom increases, abiding in the Dharmadhatu that possesses all aspects, this is the nature of the Samadhi of the path of meditation. That is the most supreme of all virtuous dharmas, and for all the conventionalities such as form, it does not manifest practice, nor does it obtain it. By placing these dharmas in the realm of no object of focus, it has the characteristic of merging into the realm of ultimate truth. This is called the Samadhi practice of the path of meditation, and in the post-meditation state, one must learn faith, dedication, and rejoicing. This is a symbol, and one should also learn all the skillful means. The so-called pure path of meditation, although not directly mentioned in the twenty-fifth chapter of the sutra, is only mentioned in passing, and is the purity obtained by the path of meditation.