Chinese
也做着人们的心。即使看到他显现各种各样的神通，但他没有身体，没有心，也没有名字。同样，以智慧行事，永远不要这样想：证悟菩提后，不打算完全解脱众生。各种各样的生命都具有许多行为，即使像幻术一样显现，也以不分别的方式行事。例如，佛的化身做着佛的事业，做着这些事，却不会生起丝毫的傲慢。同样，善于运用智慧的菩萨，像幻术一样显现一切行为。木匠以精湛的技艺制造出男人和女人，所造之物也做着一切行为。同样，善于运用智慧的菩萨，以不分别的智慧做着一切行为。像这样善于行事的人们，许多天神都双手合十，弯腰敬礼。十方世界的诸佛，也都在赞叹功德的连绵不断。恒河沙数般的众生，完全考察他们，让他们变成魔，即使从一根毛孔中变出那么多化身，他们也无法阻碍智者。以四种原因，菩萨具有智慧和力量，像魔一样难以征服和动摇：安住于空性，不舍弃一切众生，如所说的那样去做，以及具有如来加持。如来之母，般若波罗蜜多，在宣讲之时，哪位菩萨心生欢喜，以坚定的决心显现精进，那么要知道他已 निश्चित进入一切智智。在法界真如中，听闻不会改变，例如虚空中的云彩，无所住而住。持明咒者，无所住，于虚空中游行，想要安住，以与咒语相合的时节之花加持。像这样行事的菩萨，智慧明晰，证悟，并且不执着于佛法。宣讲，并且不执着于想要看法的。这是寂静、欲望、功德、喜悦的住所。阿罗汉的解脱，除了如来之外，这个住所是声闻
English
Also acts as people's minds. Even though one sees him displaying various kinds of miracles, he has no body, no mind, and no name. Likewise, acting with wisdom, never think like this: after realizing enlightenment, one does not intend to completely liberate beings. Various kinds of lives have many actions, even though they appear like illusions, they act in a non-discriminating way. For example, the emanation of the Buddha does the deeds of the Buddha, doing these deeds, yet does not give rise to the slightest arrogance. Likewise, the Bodhisattva who is skilled in using wisdom, like an illusion, displays all actions. A carpenter skillfully makes men and women, and the things made also do all actions. Likewise, the Bodhisattva who is skilled in using wisdom, with non-discriminating wisdom, does all actions. Those who are skilled in acting like this, many gods fold their hands, bow down and pay homage. The Buddhas of the ten directions of the world, also continuously praise the qualities. As many sentient beings as there are like the sands of the Ganges, completely examine them, let them become demons, even if one emanates so many emanations from a single pore, they cannot hinder the wise. With four reasons, the Bodhisattva has wisdom and power, like a demon, difficult to conquer and shake: abiding in emptiness, not abandoning all sentient beings, doing as said, and having the blessings of the Tathagata. The mother of the Tathagatas, Prajnaparamita, when preaching, which Bodhisattva rejoices in his heart, with firm determination manifests diligence, then know that he has definitely entered into all-knowing wisdom. In the Dharmadhatu Suchness, hearing does not change, like clouds in the sky, abiding without abiding. The holder of knowledge mantras, without abiding, travels in the sky, wanting to abide, blesses with flowers of the season that are in harmony with the mantra. The Bodhisattva who acts like this, with clear wisdom, realizes, and does not cling to the Buddha's teachings. Preaching, and does not cling to wanting to see the Dharma. This is the abode of peace, desire, qualities, and joy. The liberation of the Arhat, except for the Tathagata, this abode is the Shravaka.
Chinese
调伏我慢者，安住寂静之禅定，极寂静且具安乐，是所有中最殊胜且无上的。飞鸟虽栖于空中，也不会坠落。鱼儿虽在于水中，也不会因激流而亡。如是菩萨以禅定之力，到达彼岸，不住空性，不入涅槃。一切众生之功德皆趋于殊胜，佛陀之智慧殊胜且稀有，殊胜之触及，以及欲施予最殊胜之妙法布施者，我皆依止于此利益者之殊胜处。此学处是引导之学处，是完整宣说之学处，是所有学处中最殊胜且无上的。任何想要到达所有学处彼岸之智者，都应修学佛陀之学处，即般若波罗蜜多。此乃殊胜之法藏，乃神圣之法行。是佛陀之种姓，是众生安乐之宝藏。过去和未来十方世界之怙主们，皆由此而生，然法界永不穷尽。树木、果实、花朵、森林等所有，皆从大地真实生出和显现。然而大地既不穷尽，也不增长。完全不衰败，不分别，没有忧愁。佛子、声闻、独觉、天神们，以及一切众生之安乐和所有佛法，皆从殊胜之般若波罗蜜多中产生。智慧等也不穷尽，也不增长。无论众生是下等、中等还是殊胜，皆由无明而生，如来是这样说的。因缘聚合，痛苦之轮得以显现。无明之轮既不穷尽也不增长。所有智慧之门、方便和根本，皆从殊胜之般若波罗蜜多中产生。因缘聚合，智慧之轮得以显现。般若波罗蜜多既不穷尽也不增长。任何菩萨对于缘起，以无生无灭之智慧而知晓此般若，如无云之日光放射光芒驱散黑暗般，摧毁无明之黑暗，从而获得自生智。具有大威力者，即使以四禅定听闻，也不会依赖或安住于其中。然而
English
For those who have subdued pride, the abiding in peaceful samadhi, supremely peaceful and endowed with bliss, is the most excellent and unsurpassed of all. Though birds dwell in the sky, they will not fall. Though fish dwell in the water, they will not die from turbulence. Likewise, Bodhisattvas, with the power of meditation, having reached the other shore, will not abide in emptiness, nor enter into Nirvana. May the virtues of all sentient beings go to the supreme, and the Buddha's wisdom be supreme and wondrous, the supreme touch, and whoever desires to give the supreme Dharma, I rely on this supreme place of benefactors. This discipline is the guiding discipline, the discipline that is fully spoken, the most excellent and unsurpassed of all disciplines. Any wise person who wishes to go to the other shore of all disciplines should study the Buddha's discipline, this Perfection of Wisdom. This is the supreme Dharma treasure and the sacred Dharma practice. It is the Buddha's lineage, the treasure of happiness and joy for beings. The protectors of the past and future ten directions of the world, though they are born from this, the Dharma realm will never be exhausted. All the trees, fruits, flowers, and forests, all of them truly arise and emerge from the earth. However, the earth neither diminishes nor increases. It is completely undiminished, non-conceptual, and without sorrow. The Buddha's sons, Shravakas, Pratyekabuddhas, gods, and all the happiness and joy of all beings, all the Dharmas, arise from the supreme Perfection of Wisdom. Wisdom and so on neither diminish nor increase. Whatever sentient beings are inferior, middling, or supreme, all of them arise from ignorance, as the Sugata has said. When conditions gather, the wheel of suffering arises greatly. The wheel of ignorance neither diminishes nor increases. All the ways, methods, and roots of wisdom arise from the supreme Perfection of Wisdom. When conditions gather, the wheel of wisdom arises greatly. The Perfection of Wisdom neither diminishes nor increases. Any Bodhisattva who, regarding dependent arising, knows this wisdom as unborn and undiminishing, just as the sun, without clouds, radiates light and dispels darkness, destroys the darkness of ignorance and attains self-arisen wisdom. Those endowed with great power, even listening with the four meditations, do not rely on or abide in them. However
Chinese
这四种禅定及其支分，将成为获得殊胜菩提的所依。获得殊胜智慧，安住于禅定者，也将体验四种殊胜的无色定。这些禅定有益于殊胜菩提，菩萨并非为了断尽烦恼而修学。这是功德等奇妙稀有之处，安住于禅定三摩地，没有相状。安住于此等境界者，如果身体毁坏，也将如愿转生于欲界。譬如，如果赡洲之人先前未曾去过天界，后来去了，在那里见到所有能被执取的境，之后返回此处，也不会生起贪执。同样，具有殊胜功德的菩萨，精勤瑜伽，安住于禅定三摩地，即使返回欲界，也不会有贪执，犹如水中的莲花，不住于孩童之法。大士唯做成熟一切有情，净治刹土，圆满波罗蜜多的事业。为了菩提功德，波罗蜜多不退转，不希求转生于无色界。譬如，如果有人获得了珍宝之藏，不会对其生起贪求之心，但也会在其他时候全部取走，取走后回到家中，也不会生起贪执。同样，聪慧的菩萨获得喜乐，以及布施、禅定、三摩地、寂止四者之后，舍弃具有安乐的禅定三摩地，为了对众生怀有慈悲，也会再次进入欲界。如果菩萨安住于三摩地禅定，生起想要成为阿罗汉、独觉乘者的念头，那就没有平等安住，而是散乱放逸，如同船只损坏般，将丧失所有佛陀的功德。此外，即使对色、声、香、味、触五种妙欲非常执着，如果菩萨远离阿罗汉、独觉乘，心生欢喜，也应知晓勇士恒常处于等持之中。任何为了他人而清净的菩萨，精勤于精进波罗蜜多，如理行持。譬如，婢女不由自主地提水
English
These four dhyanas with their limbs will become the support for attaining the supreme Bodhi. Those who have attained supreme wisdom and abide in dhyanas will also experience the four excellent formless absorptions. These dhyanas are beneficial for supreme Bodhi. Bodhisattvas do not train to exhaust defilements. This is the wonderful and amazing aspect of qualities, etc. Abiding in dhyana samadhi, there are no signs. If those who abide in these states, their bodies are destroyed, they will be reborn in the desire realm as desired. For example, if a person from Jambudvipa had never been to the heavenly realms before, but later went there, saw all the objects that can be grasped, and then returned here, they would not develop attachment. Similarly, Bodhisattvas who possess supreme qualities, diligently practice yoga, and abide in dhyana samadhi, even if they return to the desire realm, they have no attachment, like a lotus in water, they do not abide in the dharma of children. Great beings only accomplish the work of maturing all sentient beings, purifying fields, and perfecting the paramitas. For the sake of Bodhi qualities, the paramitas do not decline, and they do not seek rebirth in the formless realm. For example, if someone finds a treasure of jewels, they do not develop a desire for it, but they will take them all at another time, and after taking them, they return home without developing attachment. Similarly, wise Bodhisattvas, having attained joy, and the four: generosity, dhyana, samadhi, and tranquility, abandon the dhyana samadhi that possesses bliss, and out of compassion for beings, they enter the desire realm again. If a Bodhisattva abides in samadhi dhyana, and develops the thought of wanting to become an Arhat or Pratyekabuddha, then they are not equally abiding, but are scattered and distracted, and like a damaged boat, they will lose all the qualities of the Buddha. Furthermore, even if they are very attached to the five sense pleasures of form, sound, smell, taste, and touch, if the Bodhisattva is free from the Arhat and Pratyekabuddha path and rejoices in Bodhi, it should be known that the hero is always in equanimity. Any pure Bodhisattva who acts for the sake of others, diligently practices the paramita of diligence, and acts accordingly. For example, a maidservant involuntarily carries water.
Chinese
奴隶的权力。同样，英雄们也受一切众生的支配而行事。即使受到责骂或经常殴打，女奴也不会对主人说反话。心想：这会把我杀死吧，以极其恐惧的心，带着畏惧而被压制。同样，为了菩提而进入殊胜菩提者，应当像奴隶一样地对待一切众生。由此获得菩提，功德圆满。火从草和木中生起，会烧毁它们。舍弃自己的安乐，以无希求之心，日夜精勤于其他众生的需要。就像母亲照顾独子一样，以坚定的决心安住于毫无厌倦。任何希求长久轮回的菩萨，以及精勤于众生利益和净土的瑜伽士，如果连一丝一毫的厌倦之心都不生起，那么他就是具有精进波罗蜜多，没有懈怠。不善巧的菩萨数劫而行，如果认为长久而痛苦地修持菩提，在修持正法时，会变成长久的痛苦。因此，丧失精进波罗蜜多而懈怠者，从最初发起殊胜菩提心开始，直到获得无上菩提之前，如果在日夜中稍微用心思惟，有智慧的人也会明白这是开始了精进。如果有人这样说：在摧毁须弥山之后，才能获得殊胜菩提，如果生起哪怕是生起厌倦之心的念头，那么，这就是懈怠的菩萨。如果他心想：这有什么难的，只需片刻就能将须弥山化为灰烬，生起这样的念头，这就是善巧的菩萨开始了精进，不会很久就能获得引导的殊胜菩提。为了使一切众生完全成熟而行事，如果以身语意精勤努力，由于存在我执，所以是懈怠的，就像天地一样远离一切智智。何时没有身体、心和众生的执着，执着完全颠倒，行持无二之法，这就是希求寂灭菩提，不衰退的殊胜者。
English
The power of a slave. Likewise, heroes act under the power of all sentient beings. Even if scolded or constantly beaten, a female slave would not speak back to her master. Thinking, 'This might kill me,' with an extremely fearful mind, she is suppressed with fear and awe. Similarly, one who has entered the supreme Bodhi for the sake of enlightenment should remain like a slave to all beings. From this, may one attain enlightenment and perfect qualities. Fire arises from grass and wood, and it burns them. Abandoning one's own happiness, with a mind without expectation, one should diligently strive day and night for the needs of other sentient beings. Just as a mother cares for her only child, one should abide with unwavering determination, without any weariness. If a Bodhisattva desires to wander in samsara for a long time, and a yogi who diligently works for the benefit of beings and the purification of realms, if not even a speck of weariness arises in their mind, then they possess the perfection of diligence and are without laziness. An unskilled Bodhisattva counts hundreds of thousands of eons. If they perceive suffering as prolonged while striving for enlightenment, then practicing the true Dharma will become prolonged suffering. Therefore, one who has diminished the perfection of diligence and is lazy, from the very beginning of generating the supreme Bodhicitta until attaining unsurpassed enlightenment, if they contemplate it even for a single day and night, the wise will recognize that they have begun diligence. If someone were to say, 'After destroying Mount Meru, one will attain supreme enlightenment,' if they even think of generating a mind of weariness, then that is a lazy Bodhisattva. If they think, 'What difficulty is there in this? In a moment, I can turn Mount Meru into ashes,' generating such a thought, that is a skillful Bodhisattva who has begun diligence, and they will not be long in attaining the supreme enlightenment that leads. In order to fully ripen all beings and accomplish their benefit, if one strives with body, speech, and mind, due to the presence of self-grasping, it is laziness, and one is as far from omniscience as the earth is from the sky. When there is no grasping of body, mind, and sentient beings, and grasping is completely reversed, practicing the non-dual Dharma, this is the supreme one who desires the undiminishing, peaceful enlightenment.