English
Likewise, if one does not operate on form, feeling, perception, formation, and consciousness, then operating without operating anywhere in this way is what completely abandons all coarse and subtle attachments to real entities. Being completely liberated from all attachments is operating on the wisdom of the Sugatas. Second, a collection of such practices, one verse: The Bodhisattva who practices in this way, being wise and clear, cuts off all attachments of arrogance and goes forth (some Chinese versions also say "liberation"). Equality goes from higher to higher without attachment. For example, the sun, having separated from the planet Rahu, remains clear. Just as fire burns roots, trees, and forests, so the great wisdom, like light and fire, destroys the darkness of afflictions and fuel. Fourth, the absence of characteristics of that meditative wisdom is taught. All phenomena, etc., one verse: Thus, all phenomena encompassed by defilement and purification are by their very nature pure, free from the nature of defilement, and the objects of knowledge are completely purified. When Bodhisattvas observe and abide in the meaning of the supreme Prajnaparamita, which realizes the very nature of things, then the observer, the practitioner of Prajnaparamita, is also not perceived, and all the phenomena to be observed are also not perceived, abiding in the realm of peace where proliferation is pacified. This is operating on the supreme Prajnaparamita. Third, in the gate of extensive explanation, there are the stages of training in yoga, the manner in which the fruit of that yoga is perfectly accomplished, the explanation of the person who practices yoga, the greatness of the person who enters in this way, and the greatness of the Dharma to be learned by him, these five aspects. First, there are five aspects: the nature of the yoga to be meditated upon, the qualities arising from meditating on yoga, the faults that interrupt it, the function of yoga, and the explanation of the conditions of a spiritual friend. First, the Victorious Ones, etc., one verse: The king of gods, Indra, asked the Victorious One, the lion among men: Which Bodhisattva, having done deeds for the Victorious Ones in the past and generated roots of virtue from them, is held by a spiritual friend
Chinese
当被问及如何努力修持诸佛菩萨的智慧到彼岸时，佛陀开示说：不要以执着和安住的方式努力修持由蕴和界所包含的法，不执着、不安住、不努力于蕴等，这就是菩萨们的真正努力。第二是功德，分为：努力的因——恭敬的功德，从努力中产生的果——果的功德，以及暂时努力的自性功德三种。第一，某人听闻此法等一颂，即某人从般若经中听闻这些法，虽然本质上是空性的，但现象不会停止，如蛇和幻术一般，对它的意义没有怀疑并深信不疑，然后精进努力地学习它，这样的众生应该被认为是早已进入大乘，并且他过去曾供养过无数的佛陀，并通过忆念等方式做了殊胜之事。要知道，如果不依赖于这样的前因，听闻甚深般若波罗蜜多的意义后，就不会产生信仰。第二是不会被障碍所阻碍的功德，以及获得三身的功德两种。第一，寂静的道路等两颂，即人进入远离人群的寂静道路，走了许多由旬之后，当他看到牧牛人居住的、位于寂静处和城市之间的令人愉悦且圆满的森林时，那些走了很长道路的人会想：这些是靠近村庄和城市的标志，于是从老虎等寂静之地的恐惧中解脱出来，并且不再担心盗贼的恐惧。同样，当想要获得殊胜菩提并完全寻求其方法时，谁有幸听闻诸佛之母——殊胜的般若波罗蜜多，那么他就从轮回的痛苦中解脱出来，并且没有堕入有寂两边的恐惧，因为声闻
English
When asked how to strive in the practice of the Perfection of Wisdom by the Buddhas and Bodhisattvas, the Buddha replied: Do not strive by clinging to or abiding in the dharmas contained in the skandhas and dhatus, and do not cling to, abide in, or strive in the skandhas, etc. That is the true striving of the Bodhisattvas. Second, the benefits are threefold: the benefit of reverence as the cause of effort, the benefit of the result arising from effort, and the benefit of the nature of temporary effort. First, "Whoever hears this dharma," etc., is one verse. Whoever hears from this text of the Perfection of Wisdom that all these dharmas, although empty in essence, do not cease in appearance, like snakes and illusions, and has no doubt about its meaning and believes in it, and then diligently strives to study it, that being should be recognized as having entered the Great Vehicle long ago, and he has offered to many billions of Buddhas in the past and has done excellent deeds through mindfulness, etc. It should be known that without relying on such a prior cause, faith will not arise after hearing the meaning of the profound Perfection of Wisdom. Second, there are two benefits: the benefit of not being hindered by obstacles and the benefit of obtaining the three bodies. First, "The path of solitude," etc., are two verses. When a person enters a solitary path far from people and travels many yojanas, when he sees the pleasant and perfect forest where the cowherds of the city dwell, which is located between the solitary place and the city, those who have traveled a long way will think: These are signs of being near villages and cities, and they will be liberated from the fear of tigers and other dangers in solitary places, and they will no longer worry about the fear of thieves. Similarly, when one desires to attain supreme Bodhi and seeks its means completely, whoever is fortunate enough to hear this supreme path, the mother of the Buddhas, the Perfection of Wisdom, then he is liberated from the suffering of samsara and has no fear of falling into the extremes of existence and peace, because the Shravakas
Chinese
也不是堕入阿罗汉地，也不是堕入缘觉地。第二，获得法身的功德，获得报身的功德，获得化身的功德三种。第一，如人观海等二颂：如人为了观看大海之水而行，如果他看到树木、森林和山脉在前方，那么他就知道离大海还很远。如果看不到山等遥远的标志，所有的地面都渐渐平坦而倾斜，看不到尽头，那么现在就想大海离自己很近了，对此毫无疑问，因为大海是无边无际的，广阔而平坦，所以它的范围内不可能有山等，因此从远处也能知道。譬如，像这样，彻底进入殊胜菩提的人们，有幸听闻诸佛的般若波罗蜜多，也应知其接近远离一切边际的法身智慧之大海。因为从此逐渐舍弃了遍计所执的相，如森林和山脉等，现行的分别念渐渐止息，因此能毫无错谬地获得无边无相的智慧。因此，不离此般若波罗蜜多之人，虽然没有被引导者们明确授记说“你将成佛”，但我的佛陀菩提不会拖延太久就能证得或获得，因为这是因果不虚之理。第二，获得报身之理。如春日美好等一颂：在美好的春日，树木的树干更换旧叶，使其落在地上，那么树的枝条不会拖延太久，就会新生出叶子、果实和花朵，同样，谁的手中获得了这般若波罗蜜多，那么他不会拖延太久就能获得引导者们的菩提，从获得真实窍诀之时起，就像如意树一样，生起殊胜大乘菩提心的果实，具有慈悲的浓密树叶所形成的阴凉，具足妙
English
It is neither falling into the ground of Arhat nor falling into the ground of Pratyekabuddha. Secondly, the merits of obtaining the Dharmakaya, the merits of obtaining the Sambhogakaya, and the merits of obtaining the Nirmanakaya are three. First, like a person watching the sea, etc., two verses: If a person goes to see the water of the sea, if he sees trees, forests, and mountains in front, then he knows that he is still far from the sea. If the distant signs such as mountains are not seen, and all the ground is gradually flat and sloping, and the end is not seen, then now he thinks that the sea is very close to him, and there is no doubt about it, because the sea is boundless, broad and flat, so it is impossible to have mountains, etc. in its range, so it can be known from a distance. For example, in this way, those who have thoroughly entered the supreme Bodhi should also know that those who have the opportunity to hear the Prajnaparamita of the Buddhas are close to the great ocean of Dharmakaya wisdom that is far away from all edges. Because from this, the characteristics of pervasive calculation and attachment, such as forests and mountains, are gradually abandoned, and the manifest distinctions gradually cease, so there is no mistake in obtaining the wisdom of no edge and no appearance. Therefore, although the person who is not separated from this Prajnaparamita is not clearly prophesied by the guides saying "You will become a Buddha", my Buddha's Bodhi will not be delayed for too long to attain or obtain, because this is the principle of the infallibility of cause and effect. Second, the reason for obtaining the Sambhogakaya. Like a beautiful spring day, etc., one verse: In the beautiful spring day, the trunk of the tree replaces the old leaves and makes them fall on the ground, then the branches of the tree will not be delayed for too long, and new leaves, fruits, and flowers will be produced. Similarly, whoever obtains this Prajnaparamita in his hands will not be delayed for too long to obtain the Bodhi of the guides. From the time of obtaining the true key, like a wish-fulfilling tree, the fruit of the supreme Mahayana Bodhicitta arises, with the cool shade formed by the dense leaves of compassion, possessing wonderful
Chinese
鲜花盛开，具备利他之果，将获得圆满报身。第三，获得化身的方式。例如，妇女等，一个偈颂：例如，怀孕的妇女，当妊娠期满，遭受分娩的痛苦而面临危险时，这种情况就是她分娩的时刻到来的标志。同样，任何菩萨听闻并获得这种胜者的智慧，并对此生起信悦的欢喜和强烈的愿望，就会迅速证得大菩提。从这条道路上培育种姓的种子，圆满积聚资粮，就像孕妇生下孩子一样，化身将在世间真实显现。第三，本体的功德不执着于增减等，但不触及涅槃的单方面，虽然不分别，但利益众生之事也会发生。第一，智慧彼岸等，一个偈颂：当以如理的方式行持智慧波罗蜜多殊胜之义时，殊胜乘的瑜伽士不会见到色等一切菩提之法的增长，即生起和持续积累的差别，以及完全的减少，即灭尽和比以前更低的状况。因为一切法在真实的意义上都远离增减损益，安住于平等性中。同样，如果有人不以执着的方式看待善法和非善法，以及诸法的法性或法的界限，从而一切所缘都寂灭且安住于无戏论之中，那么，菩萨也不会以仅仅是寂静之界的方式触及单方面的涅槃，而是安住于不滞留于轮回和寂灭两边的智慧平等性中。第二，无论何人在此行持等，一个偈颂：无论何人以如理的方式行持此智慧波罗蜜多，他也不会分别诸佛的功德力等，因为他完全领受了这些功德。同样，他也不会分别五力道和四神足等，以及果或真如寂静菩提。
English
The flowers bloom, possessing the fruit of benefiting others, and one will attain the Sambhogakaya. Third, the way to attain the Nirmanakaya. For example, women, etc., one verse: For example, when a pregnant woman who has conceived reaches the end of her pregnancy and is endangered by experiencing the suffering of childbirth, that situation is the sign that her time of delivery has arrived. Similarly, any Bodhisattva who hears and obtains this wisdom of the Victorious Ones, and generates joyful delight and a strong desire for it, will quickly attain great Bodhi. From this path, nurturing the seed of lineage and perfecting the accumulation of merit, just as a pregnant woman gives birth to a child, the Nirmanakaya will actually appear in the world. Third, the qualities of the essence do not conceive of increase or decrease, etc., yet do not touch one aspect of Nirvana, and although there is no conceptualization, the benefit of beings arises. First, Prajnaparamita, etc., one verse: When one properly practices the supreme meaning of the Prajnaparamita, that supreme vehicle yogi does not see the increase of all Bodhi dharmas such as form, i.e., the distinction of arising and continuous accumulation, and the complete decrease, i.e., cessation and becoming lower than before. Because all dharmas, in the true sense, are free from increase, decrease, gain, and loss, and abide in equality. Similarly, if someone does not see good dharmas and non-good dharmas, and the nature of dharmas or the realm of dharmas, with an attitude of clinging, so that all objects are pacified and abide in non-proliferation, then that Bodhisattva does not touch one-sided Nirvana in the manner of merely the realm of peace, but abides in the wisdom of equality that does not dwell on the extremes of Samsara and Nirvana. Second, whoever practices here, etc., one verse: Whoever properly practices this Prajnaparamita does not conceptually grasp the Buddha's qualities, powers, etc., because he fully receives these qualities. Similarly, he does not conceptually grasp the five powers of the path and the four miraculous feet, etc., and the fruit or Suchness, peaceful Bodhi.