Chinese
必须这样做。例如，商人前往珍宝岛，耗尽了之前的货物，却没有获得任何新的珍宝利益，最终空手而归，这种情况是不允许发生的。同样，即使手中拥有深奥般若的珍宝，也不应该不珍惜而舍弃它。因为舍弃佛法会导致之前的福德耗尽，不应该这样做。第二，关于如何在等持中修习，有四种：完全清净的智慧的自性、它的作用、它的行境和它的相状。第一，自性是“色之清净”等一颂。一切法原本就是完全清净的，自性涅槃，现证圆满正觉，自性光明，本来不生不灭的平等性之自性，一切都以一个明点，法界光明无垢大空中味均等地修习，这就是等持智慧的自性。那么，它的方式是怎样的呢？就像“色之清净”所象征的那样，从所知境的色法到一切种智之间的一切法，原本就没有能取和所取、杂染和清净、自和他、有和无等二元对立的自性，法界一个明点，原本就远离生灭的平等性，自性清净无垢大空中安住。但是，在没有证悟到这一点，产生了突发性的错觉时，在执著于我和法的染污心识面前，境也显得不净，心识也这样执著，因此被称为具有杂染方面的垢染和遮蔽的不净有情。为了消除这种突发性的垢染，显示了三乘的道，进入这些道，就能更清晰地见到法性的实相自性清净，就像声闻的四果、独觉的果位、菩萨的见道和修道九地的证悟生起，从断除所断的垢染方面来说，就被称为小、中、大的清净，这些就是根据各自的垢染而清净的有情。也就是说，境，色法等的自性原本就没有不净，但是，由于颠倒执著的垢染
English
It must be done. For example, it is not permissible for merchants to go to the island of jewels, exhaust their previous merchandise, and gain no new precious benefits, ultimately returning empty-handed. Similarly, even if one possesses the jewel of profound Prajnaparamita, one should not discard it without cherishing it. Because abandoning the Dharma will cause previous merit to be exhausted, one should not do that. Second, regarding how to meditate in equipoise, there are four aspects: the nature of completely pure wisdom, its function, its object, and its appearance. First, the nature is one verse, such as "the purity of form." All phenomena are originally completely pure, naturally in Nirvana, manifestly perfectly enlightened, naturally luminous, and with the nature of equality that is originally unborn and unceasing. Meditating on everything as equal in taste in a single bindu, the luminous, unobstructed great expanse of the Dharmadhatu, is the nature of equipoise wisdom. So, what is its manner? As symbolized by "the purity of form," all phenomena from the object of knowledge, form, to omniscient wisdom, originally lack any nature of duality such as grasper and grasped, defilement and purification, self and other, existence and non-existence. The Dharmadhatu, a single bindu, is originally free from arising and ceasing, the equality of naturally pure, unobstructed great expanse. However, when a sudden delusion arises without realizing this, in the face of a defiled mind clinging to self and phenomena, the object also appears impure, and the mind also grasps it as such. Therefore, it is called an impure being with the stains and obscurations of the defiled side. In order to eliminate this sudden stain, the path of the three vehicles is shown. By entering these paths, the reality of the Dharma nature, naturally pure, is seen more clearly. Thus, the four fruits of the Hearers, the fruit of the Solitary Realizer, and the realization of the path of seeing and the path of meditation of the nine Bhumis of the Bodhisattva arise. From the aspect of abandoning the stains to be abandoned, they are called small, medium, and great purity. These are beings purified according to their respective stains. That is to say, the nature of objects, form, etc., is originally without impurity, but due to the stain of inverted clinging,
Chinese
就像白糖等净化的次第一样，眼睛的毛病清净了，就能更清楚地看到事物，同样，有境者见到境的清净，由于见到它的力量，有境者也被称为清净，除此之外没有其他不同的清净方式，这样，从显现的方式来看，似乎有境者变得更加清净，境也新变得清净一样。但实际上，见到境色等自性本来清净，这本身就是有境者从突如其来的垢染中解脱出来，要知道这就是本来清净的果。因为这两者本来没有境和有境之分，安住于大清净的要点上意义相同，所以要知道这两种清净的体性没有差别。同样，果的清净和色等清净本身就是脱离突发垢染的究竟，是完全断除二障的极其清净，会变成一切遍知智慧本身的清净，所有这些清净，都与根本自性清净的意义要点相同，就像刚刚所说的那样。这样，究竟的清净，就是一切遍知者的清净，以及获得暂时各道果的清净，还有作为基础的色等蕴、界、处等诸法的清净这三者，虽然从显现的方式上安立为不同，但实际上与虚空界没有差别相同，在法界自性清净的一个体性中没有分别，心识也无法将它们划分为不同，因为如实照见法性清净的自性，在佛陀的智慧面前，一切法都显现证悟或本来就是寂灭的自性，没有不净。像这样证悟的智慧，也是彻底断除突发垢染以及习气的一切障碍的究竟清净。因此，就像它所看到的那样，一切法都没有境和有境等二法的自性，而是在无二大平等中本来清净和成佛，没有分别地成为一体，要知道这就是般若波罗蜜多的究竟密意。并且，以本性如实的意义，自然而然地修持的方式是：此中无须去除任何事物，无须安立任何事物，以真实如实地观察，
English
Just as the stages of purifying sugar and the like are similar, when the defects of the eyes are purified, one can see things more clearly. Similarly, the one possessing the object sees the purity of the object, and due to the power of seeing it, the one possessing the object is also called pure. Apart from this, there is no other different way of purification. Thus, from the perspective of appearance, it seems as if the one possessing the object becomes more pure, and the object also appears newly pure. However, in reality, seeing that the nature of objects such as form is originally pure, this itself is the liberation of the one possessing the object from sudden defilements. One should know that this is the fruit of original purity. Because these two are originally without the distinction of object and object-possessor, and the key point of abiding in great purity is the same in meaning, one should know that the essence of these two purities is not different. Similarly, the purity of the fruit and the purity of form and the like are the ultimate end of separation from sudden defilements, the extremely pure state of completely abandoning the two obscurations, which will become the purity of the omniscient wisdom itself. All these purities are the same in essence with the meaning of the root nature of purity, just as explained earlier. Thus, the ultimate purity is the purity of the omniscient one, the purity of attaining the fruits of the respective paths of the temporary stages, and the purity of the phenomena of the basis, such as form, aggregates, elements, and sources. Although these three are established as different in appearance, in reality, they are like the absence of difference in the space element. In the nature of one element of the Dharma realm, which is naturally pure, there is no distinction, and the mind cannot divide them into different categories. Because the Buddha's wisdom directly sees the nature of Dharma-nature purity as it is, all phenomena appear to be enlightened or originally in the nature of peace, without impurity. The wisdom of such realization is also the ultimate purity of completely abandoning all obscurations of sudden defilements and habitual tendencies. Therefore, just as it sees, all phenomena do not have the nature of dualistic phenomena such as object and object-possessor, but are originally pure and enlightened in the great equality of non-duality, without distinction, becoming one taste. One should know that this is the ultimate intention of the Perfection of Wisdom. Moreover, the way to naturally maintain the meaning of the true nature is: In this, there is nothing to be removed, there is nothing to be established, to look at reality as it is,
Chinese
如是知晓，如“见彼等即解脱”所说。第二，事业方面，有不住于寂灭边和不住于有边两种事业。第一，如“勇士何所行”等一颂，勇士菩萨们无论处于何种状态，做何种行为，皆不住于有和寂灭二者，安住于本初清净大般若波罗蜜多中。他们已完全超越三界的一切烦恼，即便如此，他们也不像声闻那样安住于从有中解脱的片面寂灭中。虽然他们已消除不由自主产生于有的烦恼，但由于精通方便，他们完全示现有中的生。虽然他们没有衰老、疾病和死亡，但由于慈悲心的驱使，他们为了利益他人而示现死亡和转生等等。当自己证悟不住于有寂的法界时，对于那些执着于有寂两边的人们，自然会生起证悟甚深佛法的自果——大慈悲心，并且毫不费力地获得无量方便，这是法性使然。第二，如“此等众生”等一颂，这些不具备证悟无自性的智慧的众生，执着于难以逾越的名色五蕴之泥潭。他们像日月推动的地球风轮反复旋转一样，在轮回之轮中漂泊。如此，业、烦恼和生三者相续不断，十二缘起如连珠一般无间连接，像火把一样旋转。这些迷惑的众生，如同野兽陷入无法逃脱的罗网一般，被自己愚昧的心所束缚，遭受痛苦且难以解脱。因此，那些具备证悟此理的智慧之人，不会被迷惑的罗网束缚，而是像鸟儿在空中一样，自由自在地游走于众生界。第三，关于等持智慧的行境，分为不行的行境之显示，以及如是行持之利益的譬喻说明两部分。第一，如“行持皆清净”等一颂，菩萨行持完全清净，他们不会执着于色法的自性，也不会执着于其无常等差别。
English
As it is said, "Seeing them, one is liberated." The second is about activities, with two types of activities: not abiding in the extreme of peace and not abiding in the extreme of existence. First, like the one verse "Where do the heroes act?" The heroic Bodhisattvas, no matter what their state or actions, do not abide in either existence or peace, but abide in the great, utterly pure Prajñāpāramitā from the beginning. They have completely transcended all the afflictions of the three realms, but even so, they do not abide in the one-sided peace of liberation from existence, like the Śrāvakas. Although they have eliminated the afflictions that arise involuntarily in existence, they skillfully demonstrate birth in existence through skillful means. Although they have no old age, sickness, or death, they show death and transmigration for the sake of others out of compassion. When one realizes the Dharmadhātu that does not abide in existence or peace, great compassion, the natural result of realizing the profound Dharma, arises for those who are attached to the extremes of existence and peace, and immeasurable skillful means are effortlessly obtained, which is the nature of Dharma. Second, like the one verse "These beings," these beings who do not possess the wisdom to realize selflessness are attached to the difficult-to-cross mire of the five aggregates of name and form. They wander in the wheel of Samsara, like the wheel of wind that moves the earth, driven by the sun and moon, turning again and again. Thus, the twelve links of dependent origination, in the form of karma, afflictions, and birth, are connected continuously like a string of beads, revolving like a firebrand. These deluded beings are trapped in the net of their own ignorant minds, suffering and difficult to liberate, just as wild animals are trapped in a net from which there is no escape. Therefore, those who possess the wisdom to realize this do not become bound by the net of delusion, but roam freely in this realm of beings, like birds in the sky. Third, regarding the sphere of activity of meditative wisdom, there are two parts: showing the sphere of activity of non-action, and illustrating the benefits of acting in this way with examples. First, like the one verse "Actions are completely pure," Bodhisattvas whose actions are completely pure do not engage with form by focusing on the nature of form or its impermanent characteristics, etc.
Chinese
同样，如果不在名色、受、想、行、识上运用，像这样在任何地方都不运用，这就是完全舍弃对实有的执着，无论粗细。从一切执着中解脱出来，这就是在如来们的智慧上运用。第二，如此运用的集合，一颂：如此运用的菩萨，既贤善又明智，断除一切自负的执着而行进（有些汉文版本中是“解脱”）。平等性无有执着，越来越高。例如，太阳从罗睺星中脱离出来，明亮地照耀；如同火燃烧根、树木和森林一样，大智慧的光芒如同火焰，摧毁烦恼的黑暗和燃料。第四，对等持智慧的无相进行阐述。诸法等，一颂：像这样，所有被染污和清净所包含的诸法，其自性清净，远离烦恼的自性，并且所知的对境也完全清净。菩萨们如果观察并安住于如此证悟事物自性的殊胜般若波罗蜜多的意义上，那么，观察者、般若波罗蜜多的修行者也不可得，所观察的诸法也不可得，安住于寂灭戏论的法界中，这就是在殊胜的般若波罗蜜多上运用。第三，在广说之门中，有修习瑜伽的次第，以及瑜伽的果完全成就的方式，以及阐述瑜伽行者，以及如此进入者的伟大之处，以及他所学习的法的伟大之处，这五个方面。首先，有五个方面：所修瑜伽的体性，从修习瑜伽中产生的功德，中间阻断的过患，瑜伽的作用，以及善知识的因缘。第一，诸佛等，一颂：人中狮子诸佛，天王帝释天请问：哪些往昔对诸佛作过事业，并且从中生起善根，被善知识所摄持的菩萨