Chinese
还说，对于蕴、界等，也不作分别。实际上，这表明了远离四种分别相的道理。如果按照进入不分别的陀罗尼所说的那样组合顺序，那就是表明了远离以下几种分别：对于蕴等轮回之法，认为有自性；对于作为对治道的般若波罗蜜多，认为是能对治的；对于真如，认为是法性；对于诸佛之法，认为是可获得的。像这样，即使远离了一切分别，也能毫不费力地行持降伏魔众和利益他众等一切事业，这是因为无分别任运成就的等持的威力，以及愿力或加持的力量。安住于这种无分别等持，依其法性，即使是诸佛也以无二的方式加持，从而获得力量，因此，它的事业丝毫不会落空。像这样的道理，就是以殊胜的般若波罗蜜多行持无分别的智慧。第三，关于显示成为修行的障碍，分为略说和广说两部分。第一部分，以“言说之月”等一颂来表达。从具足妙相好庄严的面容中，发出言语的光芒，消除所化众生的无明黑暗和烦恼痛苦，因此被称为“言说之月”的世尊，由住持者善现请问：大乘功德的喜好者菩萨们的修行，什么会成为障碍呢？世尊回答说：会成为障碍的事情有很多，其中在这里暂时略微宣说一点。第二部分分为正文、原因和障碍能否成立的原因三部分。第一部分分为四点：修行的因本身衰退、从大乘道中退失、不具备听闻和讲说的集会、以及由此所代表的其他过患。第一点分为因不适合智慧而衰退和因对般若波罗蜜多产生怀疑而衰退两种。第一点，以“胜者的智慧”等一颂来表达。在书写胜者的般若波罗蜜多时，以书写来代表受持和
English
It is also said that there is no conceptualization of the aggregates, elements, etc. In essence, this shows how to be free from the four characteristics of conceptualization. If we combine the order as stated in the Dharani that enters into non-conceptualization, it shows that it is free from the following conceptualizations: conceptualizing that phenomena of samsara such as aggregates have inherent existence; conceptualizing the path of the Perfection of Wisdom as an antidote; conceptualizing Suchness as the nature of phenomena; and conceptualizing the qualities of the Buddhas as attainable. Thus, even though all conceptualizations are abandoned, all activities such as subduing demons and benefiting others are effortlessly performed through the power of the spontaneously accomplished Samadhi of non-conceptualization, and through the force of aspiration prayers or blessings. Abiding in this non-conceptual Samadhi, by its very nature, even the Buddhas bless it in a non-dual manner, thereby obtaining power, so that its activities are never in vain. Such a way is to practice the supreme Perfection of Wisdom with non-conceptual wisdom. Third, regarding showing what becomes an obstacle to practice, there are two parts: a brief explanation and a detailed explanation. The first part is expressed in one verse, such as "Moon of Speech." From the face full of beautiful marks and examples, rays of speech emanate, dispelling the darkness of ignorance and the suffering of afflictions of sentient beings to be tamed, hence the Buddha, the Bhagavan, who is known as the "Moon of Speech," was asked by the Venerable Subhuti: What are the obstacles to the practice of Bodhisattvas who delight in the qualities of the Great Vehicle? The Teacher replied: There are many things that can become obstacles, but here I will briefly explain a little. The second part is divided into three parts: the main text, the reason for it, and the reason why the obstacle can or cannot be established. The first part is divided into four points: the cause of the practice itself deteriorating, falling away from the Great Vehicle path, not having the assembly for listening and teaching, and other faults represented by this. The first point is divided into two types: deterioration due to not being suitable for intelligence and deterioration due to doubting the Mother. The first point is expressed in one verse, such as "Wisdom of the Victorious Ones." When writing the Perfection of Wisdom of the Victorious Ones, taking writing as representing holding and
Chinese
在阅读、念诵、讲解和听闻等时候，对于三时之境、色等产生各种不同的分别念头，并且出现掉举、昏沉、睡眠、后悔、贪恋、嗔恨、怀疑等多种状态。这样的行为，没有利益自己和他人，就像闪电一样迅速，又中断了精进，完全从修行中退失，这应当被理解为是魔的事业。第二，此宣说之时等一颂：在宣讲此法时，有些人会对此产生怀疑，认为引导者在此没有完全提及我的名字，也没有完全提及种姓、居住的地点和家族，这样因为没有清楚地预言我，所以认为这没有让我必定成就菩提的理由等等，抓住这些背离佛母的理由，因为这些怀疑，就不会听闻这个甚深之法，而是舍弃它，这是魔的事业。第二方面有三种：以譬喻说明舍弃能生起一切智智之因的大乘；以譬喻说明寻求低劣道；以譬喻说明从小乘中寻求大菩提。第一，如是不知等两句：那些不了解般若波罗蜜多是诸法唯一基础的愚昧之人，舍弃了像诸佛之法根本一样的般若波罗蜜多，愚昧地寻求像树枝和树叶一样的其他法，这也是魔的事业。第二，如象已得等两句：就像为了寻找大象的人，找到真正的大象后却 छोड़ दिया，反而去寻找象迹一样，听闻了直接宣说殊胜深奥之法的般若波罗蜜多后，不努力认真地去理解它的意义，反而去寻找其他通过般若波罗蜜多才能进入的经文的意义，应当像通过譬喻说明的那样理解，这也是魔的事业。第三，譬如有人等一颂：譬如有人找到了具有百味的食物，却不品尝它的味道，明明找到了上好的食物，却反而去寻找劣质的食物。同样，最初的菩萨如果找到了殊胜的波罗蜜多之法，
English
During times of reading, reciting, explaining, and listening, various different thoughts arise regarding the objects of the three times, forms, etc., and many states such as agitation, dullness, sleep, regret, attachment, hatred, doubt, etc., occur. Such actions, without benefiting oneself and others, quickly interrupt diligence like lightning, and completely degenerate from practice; this should be understood as the work of a demon. Second, "At the time of this explanation," etc., is one verse: When this Dharma is being taught, some will doubt it, thinking that the guide has not fully mentioned my name here, nor has he fully mentioned my lineage, the place where I live, or my clan. Thus, because I have not been clearly prophesied, they think that there is no reason for me to definitely achieve enlightenment. Grasping these reasons for turning away from the Mother, because of these doubts, they will not listen to this profound Dharma, but will abandon it; this is the work of a demon. The second aspect has three parts: illustrating with examples the abandonment of the Great Vehicle, which is the cause of omniscience; illustrating with examples the seeking of inferior paths; and illustrating with examples the seeking of great enlightenment from the Lesser Vehicle. First, "Not knowing thus," etc., are two lines: Those ignorant ones who do not understand that the Prajnaparamita is the sole basis of all dharmas, abandon this Prajnaparamita, which is like the root of all the Buddhas' teachings, and ignorantly seek other dharmas like branches and leaves; this is also the work of a demon. Second, "Having found an elephant," etc., are two lines: Just as someone seeking an elephant, having found a real elephant, leaves it and instead seeks the elephant's tracks, so too, having heard the Prajnaparamita, which directly teaches the supreme and profound Dharma, they do not diligently strive to understand its meaning, but instead seek the meaning of other sutras that can only be entered through the Prajnaparamita. This should be understood as illustrated by the example; this is also the work of a demon. Third, "For example, someone," etc., is one verse: For example, someone who finds food with a hundred flavors does not taste its flavor, but having found excellent food, instead seeks inferior food. Similarly, if a first-time Bodhisattva finds this supreme Dharma of the Paramitas,
Chinese
对于意义不如法行持，以阿罗汉地或果位的引导之论典，寻求究竟菩提，如上述之例，此亦为魔业。三、不具讲闻之眷属，有依于自者与依于他者二者。初、欲受恭敬等一颂，自己想要名声与他人作恭敬，又想要品尝食物财物等获得之滋味，以及以想要观看外境之心，具有亲近村落家室之行为，如是等等以各种散乱之行为，舍弃书写、听闻与思维等此甚深之法后，对于任何不如法之行为，恶趣之基础而行持，舍弃真正之道而误入非道，此乃魔之事业。二、何者彼之等一颂，听闻者何者于讲者贪著利敬等之时，对于佛母生起欲求与信心后，为了听闻此殊胜之法而去，然彼等听闻者了知说法者具有贪著利敬等恶行之相，对于从说法者听闻佛法不生喜悦，心生不悦而返回，此亦为障碍听闻般若波罗蜜多等之魔业。四、彼之时等一颂，何者听闻此甚深之法等彼之时，不具讲闻之眷属等，此障碍正确修习之魔业将会生起，何为彼耶？听闻甚深之法等彼之时，对于佛法心生嗔恨之有罪恶魔，如芒刺在身般，彼等扰乱许多持经之比丘相续，以各种阻碍之方式，此甚深之般若波罗蜜多不如法受持与思维等不转变之阻碍之法，其他此处未说之众多亦将生起，总而言之，受持此甚深之法等
English
If one does not properly practice the meaning, and seeks ultimate enlightenment through treatises that guide to the state or rank of an Arhat, it is like the previous example, and this is also the work of a demon. Third, regarding not having an assembly for teaching and listening, there are two types: relying on oneself and relying on others. First, "Desiring respect," etc., is one verse. One desires fame and to be respected by others, and also desires to taste the flavors of gains such as food and wealth. With a mind that desires to look at external objects, one engages in familiarizing oneself with the homes of villages. Through various distracting activities such as these, one abandons writing, listening to, and contemplating this profound Dharma. Then, one engages in any non-Dharmic activity, the basis of bad migrations. Having abandoned the true path and strayed onto a false path, this is the work of a demon. Second, "Those who," etc., is one verse. When listeners are distracted by the teacher's attachment to gain and honor, they develop desire and faith in the Mother and go to listen to this sacred Dharma. However, those listeners recognize that the speaker is attached to negative behaviors such as delighting in gain and honor. They are not happy to listen to the Dharma from that speaker and become uncomfortable, thinking, "Now I will not receive the Dharma," and leave. This is also the work of a demon that obstructs listening to the Prajnaparamita, etc. Fourth, "At that time," etc., is one verse. When one listens to this profound Dharma, etc., at that time, not having an assembly for teaching and listening, etc., this work of a demon that obstructs correct practice will arise. What is it? At the time of listening to the profound Dharma, etc., those sinful demons who hate the Dharma, like being pierced by a thorn, will disturb the minds of many Sutra-holding monks. Through various methods of obstruction, they will prevent this profound Prajnaparamita from being properly upheld and contemplated, etc. Many other obstructing Dharmas that are not mentioned here will also arise. In short, upholding this profound Dharma, etc.
Chinese
在那个时候，如果有什么变成对它有害的一方，无论是什么，所有那些都应被认为是魔的事业。因为阻碍本身就被命名为魔的事业。正如《虚空藏所问经》中所说：“善男子，凡是趋入不善法和舍弃善法，所有那些都是魔的事业。”第二，从魔产生的原因。珍宝价值等一颂：正如珍宝变得难以估量地被发现，那些是什么呢？那些在任何时候都难以被发现，因此是稀有的。在发现和持有的所有时间里，总是会有许多来自他人的贪婪者、敌人等的伤害。同样，诸佛的智慧波罗蜜多，这殊胜的珍宝之法，也极难出现。由于圆满的福德者难以获得它，因此也总是会有许多伤害。第三，关于障碍在何处产生的处所的指示，以及佛陀从障碍中保护的方式，分为两部分。第一，新进入大乘等三句：任何新进入大乘的有情，心智薄弱者，如此极其稀有且深奥的珍宝之法，使之超越魔的境界，对于这样的人，之前没有被发现，即没有陷入过失之下的人，为了对他们制造障碍，魔会感到高兴，因为他们看到了机会。第二，分为真实和用比喻说明两部分。第一，十方诸佛等一句：那么，所有最初修行般若波罗蜜多的人都是初学者，如果魔的障碍如此之多，菩萨修习般若波罗蜜多就很难圆满了，难道不是吗？就像一些发现珍宝的弱小者受到地方国王的保护一样，居住在十方世界的诸佛世尊，以无碍的智慧之眼，所有那些最初修行此法并超越魔境，没有发现过失的人，都会努力或致力于从障碍的悬崖中完全保护他们。然而，那个人的前世福德之因和今生的信心等缘
English
At that time, whatever becomes a harmful aspect to it, whatever it may be, all those should be regarded as the work of Mara. For the very act of obstructing is named the work of Mara. As it is also said in the Sutra Requested by Akashagarbha: "Son of good family, to whatever extent one engages in non-virtuous Dharma and abandons virtuous Dharma, all those are the works of Mara." Second, the reasons for arising from Mara. One verse, such as precious jewel value: Just as precious jewels become immeasurable to find, those that are, at whatever time they are not found, therefore they are rare. In all the times of finding and holding, there are always many harms from others, greedy ones, enemies, and so on. Likewise, the supreme precious Dharma of the wisdom of the Victorious Ones, the Prajnaparamita, is also extremely rare to arise. Because those with abundant merit find it difficult to obtain, there are always many harms as well. Third, regarding the indication of the place where obstacles arise, and the manner in which the Buddhas protect from those obstacles, in two parts. First, newly entering the Vehicle, etc., three lines: Any sentient being who newly enters the Vehicle, who is of weak mind, this extremely rare and profound precious Dharma, causing them to transcend the realm of Mara, for such a one who has not been found before, that is, has not fallen under a fault, in order to create obstacles for them, Mara becomes delighted, because they see an opportunity. Second, in two parts: the actual and illustrating it with an example. First, Buddhas of the ten directions, etc., one line: Well then, all those who initially practice the Mother are beginners, and if the obstacles of Mara are so numerous for them, it is difficult for Bodhisattvas to perfect the practice of Prajnaparamita, is it not? Just as some weak individuals who find jewels are protected by the local king, all the Buddhas, the Bhagavat, abiding in the realms of the ten directions, with unobstructed wisdom vision, all those who initially practice this Dharma and transcend the realm of Mara, those who have not found faults, are diligent or exert themselves to completely protect them from the precipice of obstacles. However, the cause of that person's previous merit and the conditions of present faith, etc.