Chinese
临近到来之后，如此说道：‘这是你和父母，以及你七代祖先的名字，当你成佛时，这是你的名字。’拥有学戒、三摩地瑜伽将会如何出现呢？你以前的功德也是如此。’听到这些话语，傲慢的菩萨会被魔所蛊惑，变得心胸狭窄、智慧低下。远离的村庄、城市、山谷，以及寺庙、寂静的森林，都应极力依止。自赞毁他的菩萨，会被魔所蛊惑，变得心胸狭窄、智慧低下。总是居住在村庄、乡村、城镇，除了成熟众生的菩提精进之外，不会生起想要成为阿罗汉或独觉的念头。这是善逝之子的过失。如果有人在五百由旬的山谷中，被蛇充满的地方，居住无数年，却不了解这种寂静，那么这位菩萨会因获得过分的我慢而像鬼一样居住。菩萨为了众生的利益而精进，拥有禅定、力量、根、解脱和三摩地，却轻视认为这不是寂静的修行，佛陀说，那是魔的行境。无论居住在村庄还是寺庙，如果远离二乘之心，确定了殊胜的菩提，这就是进入利益众生之道的寂静，菩萨不冷不热，就会自我衰退。因此，寻求殊胜菩提的有强烈意愿的智者，应彻底摧毁我慢，就像病人为了治疗而依止医生一样，不散乱地依止善知识。想要进入殊胜佛陀菩提的菩萨们，应与波罗蜜多一起依止善知识。这些是跟随教导的修行之地，通过两种因，迅速证悟佛陀菩提。过去、未来和十方一切诸佛，唯一的道路就是波罗蜜多，没有其他。这波罗蜜多是进入殊胜菩提者的光明、灯和最胜的显现和教导。
English
Having come near, he says, 'This is your name, your parents' name, and the name of your seven generations of ancestors, and when you become a Buddha, this is your name.' How will the possession of discipline, samadhi, and yoga arise? Your previous qualities were also like this.' Having heard these words, the arrogant Bodhisattva is completely instigated by the demon and becomes narrow-minded and ignorant. Villages, cities, mountain valleys that are utterly secluded, and monasteries and secluded forests should be relied upon. The Bodhisattva who praises himself and disparages others is completely instigated by the demon and is known to be narrow-minded. Always dwelling in villages, rural areas, and towns, except for striving for Bodhi to ripen sentient beings, he does not generate the desire to become an Arhat or a Pratyekabuddha. This is said to be the fault of the Sugata's son. If someone dwells for many hundreds of years in a mountain valley of five hundred yojanas, filled with snakes, but does not understand this solitude, then that Bodhisattva, having obtained excessive pride, dwells like a ghost. The Bodhisattva strives for the benefit of beings, and having obtained meditation, powers, faculties, liberation, and samadhi, if he despises the solitary practice, thinking it is not, the Victorious One said that is the realm of demons. Whether one dwells in a village or a monastery, if one is free from the mind of the two vehicles and is certain of supreme Bodhi, this is the solitude of those who have entered the path of benefiting beings; the lukewarm Bodhisattva deteriorates himself. Therefore, the wise one who seeks the supreme Bodhi with strong intention should completely destroy pride, and just as a group of patients relies on a doctor for healing, one should rely on a spiritual friend without distraction. Bodhisattvas who have entered the supreme Buddha Bodhi should rely on a spiritual friend together with the Paramitas. These are the places of practice that follow the teachings; through the two causes, Buddhahood and Bodhi are quickly realized. All the Buddhas of the past, future, and present in the ten directions, the only path is the Paramitas, there is no other. This Paramita is the light, lamp, and supreme manifestation and teaching for those who have entered supreme Bodhi.
Chinese
如是说。 如何般若波罗蜜多自性空？ 所有这些法，知晓与那自性相同。 若能善知诸法空性且无相， 如是行持即是善逝般若行。 众生为饥饿所逼迫，贪求食物， 具有贪恋轮回之心者，恒常流转。 我与我所之法，皆非真实为空性， 孩童于虚空中结绳。 例如因疑虑之念而中毒， 毒虽未入腹，亦会昏厥。 同样，孩童执着于我与我所， 于我生起非真实之念，生起恐惧。 如何执着，即如是宣说一切烦恼。 不见我与我所，即说为清净。 于此，任何烦恼皆成清净不变异， 菩萨通达般若波罗蜜多。 赡部洲所有一切众生， 彼等皆发无上菩提心之后， 于千百万年中行布施， 皆为利有情故回向菩提之因， 然而，若有人精勤于般若波罗蜜多， 乃至一日亦随顺而行， 布施之聚亦无法承受其福德之雨。 是故当无有散乱，恒常入于般若。 修行殊胜般若波罗蜜多之瑜伽士， 生起大悲心，然无众生之想。 彼时智者即成一切众生之布施处， 恒常于聚落乞食，有意义地受用。 菩萨于此处长久结缘， 为了解脱天人恶趣三界众生， 亦欲为他方众生宣说解脱道， 当昼夜精勤于般若波罗蜜多。 如同某人先前未曾获得之珍宝， 于他时获得而生欢喜， 然才得不久即放逸而失之， 因失此珍宝，恒常痛苦希求。 如是，已入殊胜菩提之珍宝般若波罗蜜多，不应舍弃瑜伽。 如同获得珍宝后，拾取并极力缠裹， 迅速前往寂静之处。 太阳脱离云翳。
English
Thus it is said. How is the Prajnaparamita nature empty? All these dharmas, knowing that they are the same as that nature. If one knows well that all dharmas are empty and without characteristics, Such conduct is the Sugata's conduct of Prajna. Beings are compelled by hunger, desiring food, Those who have minds attached to samsara, constantly wander. The two, self and the dharmas of self, are not truly empty, Children tie knots in the sky. For example, being poisoned by the thought of doubt, Even though the poison has not entered the stomach, one will faint. Similarly, children cling to self and what belongs to self, In that self, non-real thoughts arise, giving rise to fear. How one clings, so it is taught that all afflictions arise. Not seeing self and what belongs to self is said to be purified. In this, any affliction becomes pure and unchanging, Bodhisattvas realize the Prajnaparamita. All sentient beings in Jambudvipa, After all of them have generated the supreme Bodhicitta, Having given charity for many millions of years, And dedicating all as the cause of Bodhi for the benefit of beings, However, if someone diligently engages in Prajnaparamita, Even for a single day, if they act in accordance with it, The accumulation of charity cannot withstand the rain of merit. Therefore, one should always engage in Prajna without distraction. The yogi who practices the supreme Prajnaparamita, Generates great compassion, yet has no concept of sentient beings. At that time, the wise become the place of giving for all beings, Constantly begging for alms in villages, using them meaningfully. Bodhisattvas who have a long-standing connection here, In order to liberate beings from the three realms of gods, humans, and hells, Also wishing to show the path of liberation to other beings, Should diligently engage in Prajnaparamita day and night. Like a person who has never found a precious jewel before, And then finds it at another time and rejoices, But if they become careless and lose it as soon as they find it, Because of losing the jewel, they are always in pain and longing. Likewise, one should not abandon the yoga of the Prajnaparamita, which is like a precious jewel that has entered the supreme Bodhi. Just as after finding a jewel, one picks it up, wraps it carefully, And quickly goes to a peaceful place. The sun is free from clouds.
Chinese
具有光芒四射的光网。 摧毁所有黑暗的浓厚黑暗。 压倒所有萤火虫、生物和众生， 以及星群和月亮的所有光芒。 同样，菩萨般若波罗蜜多， 至高的行为是空性和无相的行为。 智者摧毁了观视的昏暗，以及所有众生， 压倒了阿罗汉、独觉和众多菩萨。 例如，一个渴望财富的王子， 理应成为一切之主，显赫地行事。 即使如此，他也能使众多众生欢喜。 如果他获得了方法并统治王国，那还用说什么呢？ 同样，精通智慧行为的菩萨， 施舍七宝，使天人和人们欢喜。 即使现在，他也努力利益众多众生。 如果他成为了佛法的国王，那还用说什么呢？ 那时，魔会变得痛苦。 悲伤、沮丧、痛苦、不适、虚弱。 为了显示恐惧，他们焚烧四方，发射流星， 想知道如何才能使这位菩萨灰心丧气。 无论何时，当那些智者具有极好的思想， 日夜观察般若波罗蜜多的至高意义时， 他们的身心就像空行母一样飞行。 黑暗势力的爪牙怎么能找到机会呢？ 无论何时，当菩萨争斗和争吵， 彼此不和，心怀愤怒时， 那时，魔会非常高兴和快乐。 他们认为这两人远离了胜利者的智慧。 这两人会变得疏远，变得像食肉者一样。 两人都会违背自己的誓言。 憎恨和缺乏忍耐，哪里会有菩提？ 那时，魔众会带着党羽一起高兴。 任何未获得授记的菩萨， 如果对获得授记的人心怀愤怒并开始争吵， 那么，具有瑕疵的嗔恨心念有多少个瞬间， 就需要多少劫才能重新穿上盔甲。 佛陀以忍辱波罗蜜多触及菩提。 生起“这个心不好”的念头， 分别制止，之后也加以约束， 不感到高兴，这就是在佛法中学习。 无论何时学习，学习了
English
Possessing a radiant web of light. About to destroy all the thick darkness of gloom. Overpowering all fireflies, creatures, and beings, And all the light of the constellations and the moon. Likewise, the Bodhisattva Prajnaparamita, The supreme conduct is emptiness and signlessness. Having destroyed the dimness of viewing, the wise one, along with all beings, Overpowers the Arhats, Pratyekabuddhas, and many Bodhisattvas. For example, a prince who desires wealth, Ought to become the chief of all, manifestly proceeding. Even so, he makes many sentient beings happy. If he obtains the means and abides in kingship, what need is there to say? Likewise, the Bodhisattva skilled in the practice of wisdom, Gives the seven jewels and makes gods and humans rejoice. Even now, he strives to benefit many sentient beings. If he abides as the king of Dharma, what need is there to say? At that time, the demons will become filled with thorns. Sorrowful, distressed, suffering, uneasy, and feeble. Wondering how to make this Bodhisattva disheartened, They burn the directions and send shooting stars to display fear. Whenever those wise ones have excellent thoughts, And day and night contemplate the supreme meaning of the Prajnaparamita, At that time, their body and mind fly like Dakinis. How could the henchmen of darkness find an opportunity? Whenever Bodhisattvas fight and quarrel, Being mutually discordant and filled with angry minds, At that time, the demons become exceedingly happy and comfortable. They think that these two are far from the wisdom of the Victorious Ones. These two will become distant and become like flesh-eaters. Both will break their own vows. Hating and lacking patience, where is there Bodhi? At that time, the demons will rejoice together with their retinues. Whatever Bodhisattva has not received prophecy, If he becomes angry and starts a quarrel with one who has received prophecy, Then, for as many moments as there are of the flawed mind of anger, For that many eons, one must put on armor from the beginning. The Buddha touches Bodhi with the Paramita of Patience. Generating the thought, "This mind is not good," Separately restraining and later also binding, Not being delighted, that is how one learns in this Buddha-Dharma. Whenever one learns, having learned
Chinese
什么也不承诺，不执著于教师和所学的法，不理解学习和非学习这二者，像这样寻求的人，就在这佛法中学习。任何菩萨如果了解这样的学习，那么他永远不会违犯学处，不会破戒。他为了获得佛法而学习，他精通增上学，善于学习，没有执著。智者光显者们如此学习智慧。甚至连一个不善的心念也不生起。就像太阳在空中运行，其光芒压倒了黑暗，前面的虚空中不会有黑暗存在一样。学习般若波罗蜜多的人们，一切波罗蜜多都汇集于此。如同恐惧聚集于有身见，六十二见都汇集于此一样，同样宣说这些波罗蜜多也汇集于此。譬如，生命力一旦停止，其他所有的根身也都会停止。同样，对于精通智慧行持的智者们来说，宣说一切波罗蜜多都汇集于此。精通菩提心的，学习声闻的功德，同样也学习独觉的一切功德，他们不住于这些功德，也不生起贪求，因此认为这是我所应学的。对于进入不退转无上菩提的，以坚定的意乐随喜发心。三千大千世界的须弥山可以衡量，随喜的善根却无法衡量。为了利益一切希求善德、心怀慈爱的众生，也随喜他们所有的功德之聚。因此，他们获得诸佛的功德之后，为了止息痛苦，而在世间布施佛法。任何菩萨如果通达一切不可思议之法，完全了解空性、无相和无戏论，那么他不会以二智寻求菩提。这样的瑜伽士精勤于殊胜的般若波罗蜜多。虚空界与虚空本身并不相违，没有任何人能够获得它。同样，精通智慧行持的菩萨也如虚空一般，行持寂静。在人群中，如同幻化的人一般，心想：这些人应该欢喜。
English
They do not accept anything, they do not fixate on the teacher and the teachings, and they do not understand the difference between learning and not learning. Those who seek in this way learn in this Buddha Dharma. Any Bodhisattva who understands this kind of learning will never violate the precepts or break their vows. They learn in order to attain the Buddha Dharma. They are skilled in higher learning, adept at learning, and without attachment. The wise and illuminating ones learn wisdom in this way. They do not even generate a single non-virtuous thought. Just as the sun travels in the sky, its rays overpowering the darkness, and there is no darkness in the space before it, all the perfections of those who have studied the Perfection of Wisdom are gathered here. Just as fear gathers in the view of the aggregates, and the sixty-two views gather there, so it is said that these perfections also gather here. For example, when the life force ceases, all other faculties also cease. Similarly, for the wise who are skilled in the practice of wisdom, it is said that all the perfections are gathered here. Those skilled in Bodhicitta learn the qualities of the Shravakas, and also learn all the qualities of the Pratyekabuddhas. They do not dwell on these qualities, nor do they generate desire for them, and therefore they think, "This is what I should learn." For those who have entered the irreversible, supreme Bodhi, they rejoice with a firm intention in the generation of the mind of enlightenment. The Mount Meru of the three thousand great thousand worlds can be measured, but the merit of rejoicing cannot be measured in that way. They also rejoice in the accumulation of merit of all beings who desire virtue and have loving hearts. Therefore, after they have attained the qualities of the Buddhas, they give the Dharma to the world in order to end suffering. Any Bodhisattva who understands all inconceivable dharmas, and fully understands emptiness, signlessness, and non-elaboration, will not seek enlightenment with two kinds of wisdom. That yogi strives for the supreme Perfection of Wisdom. The realm of space and space itself are not contradictory, and no one can attain it. Similarly, the Bodhisattva who is skilled in the practice of wisdom is like space, practicing peace. In the midst of people, like a magical person, thinking: "These people should be pleased."