Chinese
所有声闻的功德之法，都依赖于无分别的般若波罗蜜多而实现，如果具备证悟无我的智慧，那么所有解脱之道都能轻易成就，否则没有成就的方法。第二，国王在城市等，这是一个偈颂。譬如伟大的国王不住在城市里，也不住在其他广大的地方，而是安住在自己的王宫里，聚集赋税等一切事物。同样，菩萨相续中证悟深奥的法性是不动摇的，也不会去其他任何地方。凭借证悟的相续，以法性的力量，所有佛地的功德都会聚集，这是非常奇妙的事情。第二部分包括教义和解释。第一，对于何者，这是一个偈颂。对于那些对善逝及其菩萨儿子们具有坚定不移的信仰和渴望的人，以及那些以思维来追求、以实践来努力成为菩萨和佛陀的殊胜般若波罗蜜多之道的人，因为他们具备了方便和智慧，所以他们远远超越了声闻和独觉的两种歧途，不会被有寂的障碍所征服，将迅速获得殊胜的胜者菩提。对殊胜乘的信仰是最初的入门，智慧使他们像信仰一样获得果实而不退转，因此主要展示了这两种方便和智慧。初学者虽然有信仰，但如果不具备般若波罗蜜多，就可能会从道上退转。一旦般若波罗蜜多的深奥见解融入心中，获得了不可夺取的信仰，就不会从道上退转了。第二，详细解释了这种方式。以沉入水中、新瓶子、建造船只、衰老的比喻来展示，每一个比喻都展示了比喻和意义两个方面。第一，例如在大海中等，这是三个偈颂。例如，进入大海的人们的船只破裂损坏，在那里，有些人不抓住尸体、草或树木，而是任由自己漂浮。
English
All the qualities of the Shravakas are accomplished through the non-conceptual Prajnaparamita. If one possesses the wisdom that realizes selflessness, then all paths to liberation will be easily accomplished; otherwise, there is no way to accomplish them. Secondly, "The king in the city," etc., is one verse. Just as a great king does not go to cities or other great lands, but remains in his own palace, gathering all collections such as taxes, similarly, the realization of the profound nature of reality in the Bodhisattva's continuum is unwavering and does not go anywhere else. By the power of the nature of reality in the continuum of realization, all the qualities of the Buddha's ground are gathered, which is a wonderful thing. The second part consists of teaching and explanation. First, "To whom the Sugata," etc., is one verse. To those who have unwavering faith and desire for the Sugata and their sons, the Bodhisattvas, and who diligently seek and apply themselves to the supreme Prajnaparamita, the path to becoming a Bodhisattva and a Buddha, because they possess both skillful means and wisdom, they will far surpass the two mistaken paths of the Shravakas and Pratyekabuddhas, and without being overcome by the obscurations of samsara and nirvana, they will quickly attain the supreme victorious Bodhi. Faith in the supreme vehicle is the initial gateway, and wisdom ensures that the fruit is obtained according to faith without degeneration. Therefore, these two, skillful means and wisdom, are mainly taught. A beginner may have faith, but if they do not possess Prajnaparamita, they may degenerate from the path. Once the profound understanding of Prajnaparamita has entered the mind and unwavering faith has been obtained, it is impossible to degenerate from the path. Secondly, this method is explained in detail. The examples of sinking in water, a new vase, building a boat, and old age are shown, each example showing both the metaphor and the meaning. First, "For example, in the ocean," etc., is three verses. For example, the boats of people entering the ocean are broken and damaged, and there, some people do not hold onto corpses, grass, or trees, but let themselves float freely.
Chinese
在水中央毁灭即是死亡，因此不会到达大海的岸边。如果有人抓住树木等，那么依靠它就能到达大海的彼岸。同样的，对于那些追求圆满菩提、具有信心并获得欢喜的人来说，如果他们不以信心追随成为圆满菩提之路的般若波罗蜜多，就不会触及到如来佛的菩提果位。就像这样，在充满生、老、病、死和各种悲伤波涛的轮回大海中，那些总是轮回的人，如果被证悟无自性的般若波罗蜜多所完全掌握，就会精通事物本性的如实不颠倒，并且能够宣说胜义谛。因此，如果那些追求圆满菩提的人的信心等方便功德被无缘之智慧所完全掌握，就能迅速触及到极其稀有殊胜的如来菩提，就像有些人抓住树木等而到达大海的彼岸一样。第二，例如有些人等两句偈颂：例如，如果有人不去除陶土中的杂质就用水来培育，那么因为瓶子的坚固性减弱，理应迅速破裂。如果用去除杂质的陶土来培育瓶子，那么在前往任何地方的路上，瓶子都不会有破裂的危险，并且能够安乐地回到自己的家中。同样，如果菩萨对圆满菩提没有渴望的信心，或者信心很大，但如果他远离了成就菩提之路的般若波罗蜜多，就会迅速堕落到恶劣的境地，即低劣的道路等，从而从大乘道中退失。如果具有信心的智慧，即具有信心的般若波罗蜜多完全掌握了那个人的相续，那么他将远远超越声闻和独觉二地，从而获得无上菩提。第三，例如修缮良好等两句偈颂：例如，如果船只的材料、结构、缝隙等没有修缮好，那么在海中
English
Destruction in the middle of the water is death, so one will not reach the shore of the ocean. If someone holds onto wood, etc., then relying on that, one will reach the other side of the ocean. Similarly, for those who seek perfect enlightenment, who have faith and have obtained joy, if they do not follow with faith the Prajnaparamita, which is the path to that perfect enlightenment, they will not touch the enlightenment of the Sugata's fruit. Like this, in the great ocean of samsara, turbulent with the waves of birth, old age, death, and various sorrows, those who are always revolving, if they are completely grasped by the supreme Prajnaparamita that realizes selflessness, they will be skilled in the true nature of things without inversion, and will be able to teach the ultimate truth. Therefore, if the qualities of skillful means such as faith in seeking perfect enlightenment are completely grasped by wisdom without object, one will quickly touch the supremely wonderful enlightenment of the Sugata, just as some people who hold onto wood, etc., obtain reaching the other side of the ocean. Secondly, for example, 'some people' etc., two verses: For example, if someone cultivates water without removing the impurities from the clay, then because the solidity of the pot is weakened, it is reasonable to break quickly. If a pot is cultivated with clay from which the impurities have been removed, then on the way to wherever one goes, there is no fear of the pot breaking, and one will return comfortably to one's own home. Similarly, if a Bodhisattva does not have longing faith in perfect enlightenment, or even if the faith is great, but if he is separated from the Prajnaparamita, which is the path to achieving enlightenment, he will quickly fall into unfavorable states, that is, inferior paths, etc., and thus degenerate from the Mahayana path. If wisdom with faith, that is, Prajnaparamita with faith, completely grasps the continuum of that person, then he will greatly transcend the two grounds of Hearers and Solitary Realizers, and thus attain supreme enlightenment. Thirdly, for example, 'well repaired' etc., two verses: For example, if the materials, structure, gaps, etc., of a boat are not well repaired, then in the ocean
Chinese
如果船只连同货物和商人一起损坏或耗尽，如果那艘船经过仔细检查并进行了良好的修理，那么那艘船就不会损坏或耗尽，商人连同货物一起到达海边的岸边，同样，任何菩萨，即使以信心完全调伏自心，如果不依赖般若波罗蜜多，就会迅速从菩提的殊胜之法中退失。如果那位具信者拥有殊胜的般若波罗蜜多，就不会被下劣道的过失所染污，也不会从殊胜乘之道中退失，将会证得胜者的菩提。第四，一百二十年等两颂，例如，活到一百二十岁，以寿命的极限而衰老和痛苦的人，即使被从座位上扶起来，也不能依靠自己的力量去其他地方，因为那是衰老和龙钟的缘故。如果那个人从左右两边被有力量的人扶持，就不会有在路上跌倒的危险，并且会轻易地去到任何想去的地方，同样，任何菩萨，如果他证悟的智慧力量弱小，即使很好地进入了殊胜菩提之道，在没有获得果位之前也会退失。如果那个人的相续被信心等方便和证悟无我的殊胜智慧完全摄持，就不会从道中退失，将会证得如来的菩提。第五，缘起于依止善知识，所依止的善知识，能依止的弟子，分说为二。第一，依止具足功德的善知识的方式，以及善知识开示教言的方式，分二。第一，正说，以及如此依止的理由，分二。第一，菩萨等一颂，如此，安住在最初的业位上的菩萨，也就是最初的业者，以特别专注于利他和圆满菩提的增上意乐，以追求佛陀殊胜菩提之道和果位的方式进入的善良弟子，那些对上师具有恭敬心的人们，见行贤善且大乘
English
If a ship, along with its goods and merchants, is destroyed or depleted, but if that ship is carefully inspected and well repaired, then that ship will not be destroyed or depleted, and the merchant, along with his goods, will reach the shore of the sea. Similarly, any bodhisattva, even if completely subduing his mind with faith, will quickly fall away from the supreme Dharma of enlightenment if he does not rely on the Perfection of Wisdom. If that faithful one possesses the supreme Perfection of Wisdom, he will not be tainted by the faults of the inferior path, nor will he fall away from the path of the supreme vehicle, and he will attain the enlightenment of the Victorious Ones. Fourth, two verses such as one hundred and twenty years, for example, a person who has lived to one hundred and twenty years, having grown old and suffering from the limit of his lifespan, even if helped to rise from his seat, is unable to go to another place by his own power, because he is old and decrepit. If that person is supported from both the left and right by strong people, there will be no danger of falling on the road, and he will easily go to any place he desires. Similarly, any bodhisattva who has weak strength of wisdom of realization, even if he has well entered the path of supreme enlightenment, will fall away until he has not attained the fruit. If that person's continuum is completely seized by skillful means such as faith and the supreme wisdom of realizing selflessness, he will not fall away from the path, and he will attain the enlightenment of the Tathagata. Fifth, the condition of relying on a virtuous friend, the virtuous friend to be relied upon, and the disciple who relies, are explained in two parts. First, the way to rely on a virtuous friend who possesses qualities, and the way that virtuous friend shows instructions, are divided into two. First, the actual explanation, and the reason for relying in this way, are divided into two. First, one verse such as the bodhisattva, thus, the bodhisattva who abides in the place of the first action, that is, the first actor, with the superior intention of especially focusing on the benefit of others and perfect enlightenment, the good disciple who has entered by way of seeking the path and fruit of the supreme enlightenment of the Buddha, those who have respect for the lama, with good view and conduct and the Great Vehicle
Chinese
应当恒常依止能够阐释其意旨的贤善上师。第二，为什么呢？等同一颂。对于初学者进入大乘者，为什么要殷勤劝诫依止殊胜的善知识呢？因为通达大乘道和果的所有功德都源于善知识，因为那些善知识会随顺开示这大乘之道——般若波罗蜜多。因此，获得诸佛之法，是依赖于善知识的缘故，具足一切功德之顶的圆满正等觉佛陀如是说。如此，善巧方便的道，修习、思维和听闻等，前前依赖于后后。而听闻也依赖于善知识的缘故。第二，开示教诲之方式，分为：如何开示教诲，以及如此开示的赞叹。第一，布施与戒律等同一颂。如此，对于新入大乘者，在传授教诲时，必须开示方便与智慧不分离、与根器相符的道。即，你应当以具备加行、正行、结行三者的形式，进入那成为胜者之道的六度，即布施、戒律、忍辱，以及精进、禅定、智慧，并将所有这些善根，以希求一切种智的作意，回向于究竟的大菩提。如此教诲是于方便之方面进行教诲。而那被称为所欲获得的究竟菩提，也不应执着于色等蕴的实有，不应以殊胜或超胜的显现执着而取。为什么呢？因为以菩提为代表的一切法皆是无自性的，因此，教导通达此点，是于智慧之方面进行教诲。如是，应当对具有最初菩提愿望的行者如是开示。第二，如是行持等同一颂。如是行持，即善于开示教诲的大乘善知识，其殊胜功德
English
One should always rely on the wise lamas who are able to show the meaning of it. Second, why is that? etc., is one verse. Why is it that those who are new to the Mahayana are earnestly advised to rely on a virtuous spiritual friend? Because all the qualities of being skilled in the path and fruit of the Great Vehicle come from that virtuous spiritual friend, because those spiritual friends will subsequently show this Great Vehicle path, the Perfection of Wisdom. Therefore, obtaining the Buddha's teachings depends on the virtuous spiritual friend, so said the Victorious, perfectly enlightened Buddha, who possesses the supreme of all qualities. Thus, the path of skillful means, meditation, contemplation, and listening, each earlier one depends on the later one. And that listening also depends on the virtuous spiritual friend. Second, the way to show the instructions is divided into: how to show the instructions, and praising the way it is shown. First, giving and morality, etc., is one verse. Thus, when instructing someone who is new to the Vehicle, one must show the path that is inseparable from skillful means and wisdom, and that is appropriate to their capacity. That is, you should enter the six perfections, which are the path of the Victorious Ones, namely, giving, morality, patience, and likewise diligence, meditation, and wisdom, with the three complete aspects of preparation, main part, and conclusion, and dedicate all those roots of virtue to perfect enlightenment, with the intention of desiring omniscience. This instruction is instructing on the aspect of skillful means. And that which is called enlightenment, which is desired as the ultimate goal, should not be clung to as something real in the aggregates such as form, and should not be apprehended with manifest clinging as something supreme or superior. Why is that? Because all phenomena, including enlightenment, are without inherent existence, therefore, instructing to understand this is instructing on the aspect of wisdom. In that way, one should teach someone who has the initial aspiration for enlightenment. Second, acting in that way, etc., is one verse. Acting in that way, that is, a Mahayana spiritual friend who is good at showing instructions, whose excellent qualities