Chinese
因为无我，故与法界自性成为一体。如此，有寂、过去、未来等一切以二法区分的事物，都只是现象和名言上的差别，如此安立而已。但在真实义中，一切法不生不灭，自性即是法界之自性，成为平等性，因此，三时、自他、善恶等都无法区分，一切都安住于法界明点独一的自性中。若以一刹那的智慧领悟，则能证得具足一切自生智慧之最胜功德的法身之体性，圆满证悟一切法，获得离增减、不变异、不迁变的伟大菩提，此乃究竟之果。第二部分分为略说和广说。第一部分，如“如来菩提”等一颂。如此，所应获得的究竟果位，即如来之菩提，具有虚空之体性，远离能知所知等一切差别之法，成为无二之自生智慧身或法性身之自性。任何希求获得此果位的菩萨，都应以具足圆满菩提之信等方便，修持或精进于证悟一切法之真如的殊胜般若波罗蜜多。若无引导者——胜者之母般若波罗蜜多，则永远无法获得所应获得之大菩提。因为此究竟果之因，必定是名为般若波罗蜜多之路中之殊胜无分别智。第二部分分为：若离此道，则无法成就究竟果；以及了知此理后，进入此道之方式。第一部分分为比喻和意义两部分，首先是比喻部分。如“鸟身巨大”等一颂。以完全成立之事物为例，譬如有一只鸟，身体巨大，达到一百一十五由旬，但它的翅膀已经耗尽，无法再飞行，那么这只鸟从三十三天降临到
English
Because of non-self, it becomes one with the nature of the Dharmadhatu. Thus, all things that are distinguished by the two dharmas, such as existence and peace, past and future, are only differences in phenomena and names, and are established as such. But in the true meaning, all dharmas are unborn and unceasing, and their nature is the nature of the Dharmadhatu, becoming equality. Therefore, the three times, self and other, good and evil, etc., cannot be distinguished. Everything abides in the nature of the sole Dharmadhatu bindu. If one realizes it with the wisdom of a single moment, one can attain the nature of the Dharmakaya, which possesses the supreme qualities of all self-born wisdoms, perfectly realize all dharmas, and attain the great Bodhi that is free from increase and decrease, immutable, and unchangeable, which is the ultimate result. The second part is divided into brief explanation and detailed explanation. The first part, such as "Tathagata Bodhi," is one verse. Thus, the ultimate result to be obtained is the Bodhi of the Tathagata, which has the nature of space, is free from all differentiated dharmas such as knowable and knower, and becomes the nature of the non-dual self-born wisdom body or Dharmata body. Any Bodhisattva who desires to obtain this result should cultivate or strive for the supreme Prajnaparamita that realizes the Suchness of all dharmas by means of faith in perfect Bodhi and other methods. If there is no guide, the mother of the Victorious Ones, Prajnaparamita, then the great Bodhi to be obtained will never be obtained. Because the cause of this ultimate result must be the supreme non-discriminating wisdom in the path called Prajnaparamita. The second part is divided into: if one is separated from this path, one cannot achieve the ultimate result; and the way to enter this path after knowing this principle. The first part is divided into two parts: metaphor and meaning. The first is the metaphor part. For example, "A bird has a huge body," etc. Taking a completely established thing as an example, suppose there is a bird with a huge body, reaching one hundred and fifteen yojanas, but its wings have been exhausted and it can no longer fly. Then this bird descends from the Thirty-Three Heavens to
Chinese
如果在此处跳跃，那么在那时，那只鸟一定会遭受损害，身体受伤等是不可避免的。第二，诸佛等的偈颂一首。刚刚所说的那个比喻的意义是什么呢？诸佛的道路，也就是布施等五种波罗蜜多，在无数的劫中精进地修持，并且对于道路和果实广大的也再三地进入的无量广大发愿，即使恒常地依赖于这个世间，也仅仅是这样，还不具备获得大菩提的全部原因。大菩提的不错乱的因是，将善根回向一切智等大乘的无量方便，以及证悟诸法平等性的智慧，就像鸟在空中飞翔的双翼一样，如果方便和智慧这二者不分离，那么，如果缺少这样的方便，并且缺少证悟那样的实性的智慧，就会堕落到声闻的果位，譬如鸟的身体虽然大，但是没有翅膀，如果跳跃就会落下来一样。如果具备了究竟的般若波罗蜜多，那么在那个智慧的自性中，方便和智慧是不可分离的，因为是具有二谛无别的对境的缘故。第二，佛陀乘等偈颂一首。像那样，究竟的大菩提的唯一道路，依赖于无上的佛陀乘般若波罗蜜多，凡是想要必定产生大菩提的果位的人，那么，应该以什么样的行为来进入呢？大乘是以利他为目的的慈悲为根本，是与方便一起行动的，果实是利益众生直到虚空存在为止，因此进入它的行为和进入的补特伽罗的行为是：对于无边的一切有情，不分亲疏地平等对待，安住在父母的想、兄弟姐妹的想等等之中，并且以恒常利益的心和希望暂时安乐的慈爱之心，为了那些有情的利益而努力，也就是精进，并且愤怒和
English
If one were to jump here, then at that moment, that bird would inevitably suffer damage, such as bodily injury. Secondly, the verse of the Buddhas, etc., is one verse. What is the meaning similar to the example just mentioned? The path of the Buddhas, which is the five perfections such as giving, etc., is diligently practiced for many billions of eons, and the immeasurable great aspirations that repeatedly enter the vast path and fruit, even if constantly relied upon in this world, are not sufficient to possess all the causes for attaining great enlightenment. The unerring cause of great enlightenment is the dedication of all roots of virtue to omniscience, etc., the immeasurable skillful means of the Great Vehicle, and the wisdom that realizes the equality of all phenomena, like a pair of wings for a bird to fly in the sky. If these two, means and wisdom, are inseparable, then, if one lacks such means and lacks the wisdom that realizes such reality, one will fall into the fruit of a Hearer. For example, if a bird's body is large but it has no wings, if it jumps, it will fall down. If one possesses the ultimate Prajnaparamita, then in the nature of that wisdom, means and wisdom are inseparable, because it has an object that is the indivisibility of the two truths. Secondly, the verse of the Buddha Vehicle, etc., is one verse. Like that, the sole path to the ultimate great enlightenment, relying on the unsurpassed Buddha Vehicle Prajnaparamita, whoever desires to certainly arise in the state of great enlightenment, then, with what kind of conduct should one enter? The Great Vehicle has compassion aimed at benefiting others as its root, acts together with means, and the fruit is to benefit sentient beings as long as space exists. Therefore, the conduct of entering it and the conduct of the person who enters it are: treating all limitless beings equally without discrimination, abiding in the perception of parents, the perception of siblings, etc., and striving, that is, exerting effort, for the benefit of those sentient beings with a mind of constant benefit and a loving mind that desires temporary happiness, and anger and
Chinese
不以恶语中伤，没有虚伪和欺骗，心怀正直，言语符合佛法教义，言辞温和，以慈爱之心行身之业。对于众生，生起毫无虚假的利益之心，与此不符的虚伪欺骗和害人之心等行为是不合理的。根本的第三部分是关于修行者个人的阐述，分为通过提问进行简要说明和通过回答进行详细阐述两部分。第一部分，以“世间怙主”等一颂来表达。 贤者善现向三界怙主，佛陀薄伽梵请教：具有无量功德之海的菩萨们，他们没有烦恼的征相是什么？请您为我开示。为了成就二利，具有强大力量的菩萨们，以何种征相来表示，才能不从伟大的菩提道上退转，从而被认为是不会退转的菩萨？请佛陀为我讲述这些大菩萨们无量功德中的一部分。第二部分分为三个方面：通过征相来识别不退转者；不退转者的行为特点；以及退转者和不退转者的区别。第一部分通过六个偈颂来阐述，即“差别”和“概念”等。 针对善现的提问，善逝开示了不退转的各种征相：菩萨通达甚深法性，视一切法皆为如是，无有差别，因此对一切清净之法，都无有差别的概念。对于宣讲甚深佛法，以符合实相的衡量推理，说出智者赞叹且他人无法驳倒的言辞。自己对作为此道导师的信心不会退转，因此不依赖外道的善行和其他婆罗门作为导师的概念，也不从内心深处相信他们所宣讲的各种道路。精通并相信因果不虚等佛法，因此舍弃了明显的恶行，时
English
Without harming with malicious words, without deceit or fraud, being upright in mind, speaking words that accord with the teachings of the Dharma, speaking gently, and acting with loving-kindness in bodily actions. For sentient beings, generating a mind of benefit without pretense; actions such as deceit and harmful intent, which are inconsistent with this, are unreasonable. The third fundamental part, the explanation of the individual practitioner, is divided into a brief explanation through questioning and a detailed explanation through answering. The first part is expressed in one verse, beginning with "Protector of the World." The venerable Subhuti asked the Buddha, the Bhagavan, the protector of the three realms: What are the signs and characteristics of Bodhisattvas who possess an immeasurable ocean of qualities and are free from afflictions? Please reveal them to me. How are Bodhisattvas, who have great power to accomplish the two benefits, distinguished by signs so that they will not turn back from the great path of Bodhi and will be known as irreversible Bodhisattvas? Please, Victorious One, prophesy to me a portion or part of the immeasurable qualities of these great Bodhisattvas. The second part is divided into three aspects: identifying the irreversible through signs; the distinctive conduct of the irreversible; and showing the difference between those who regress and those who do not. The first part is explained through six verses, such as "Difference" and "Concept." In response to Subhuti's question, the Sugata taught the various signs of irreversibility: A Bodhisattva who understands the profound nature of Dharma sees all Dharmas as suchness, without distinction, and therefore is free from the concept of difference in all pure Dharmas. For teaching the profound Dharma, speaking words praised by the wise and irrefutable by others, with reasoning that accords with reality. Having gained unwavering faith in oneself as the teacher of this path, one does not rely on the virtuous practices of outsiders or other Brahmins as teachers, nor does one deeply trust the various paths they teach. Being skilled in and believing in the principles of Dharma, such as the infallibility of cause and effect, one abandons manifest non-virtue, and always
Chinese
他们恒常获得舍弃三恶趣以及由此所代表的一切无暇之处的方式；那些智者自然安住于十善业道，并且精进地引导其他人也安住于此；对于利养等世俗之物没有贪恋之心，而是如佛陀和菩萨们所开示的那样，随顺地宣说般若波罗蜜多等法；由于深信甚深法的意义，一心欢喜于圣法，不为其他事务过多操劳，而是以佛法为首要；由于生起了利益他人的心，总是说柔和的语言，等等，具备慈爱的身语意三业；由于习惯于对善法保持谨慎，当这种习惯接近在相续中生起时，无论行走、睡眠还是坐卧，都舍弃放逸，充分具备正念和正知。那又是怎样的呢？就像这样，即使在路上行走时，眼睛也只看一轭木的距离，并且行走时总是避免因放逸而导致的迷路和身体损伤等情况，心中没有迷惑。由于智慧和谨慎之心的力量，安住于无可指责的佛法中，为了避免他人产生不信任，一切内外行为都保持清净，穿着干净的衣服等，行为清净，符合所化众生的心意。身语意三门远离过失，像无垢的琉璃一样清净。由于见到有为法的自性，因此不会特别执着于它，而是通过学习功德等方式，不贪求利养。通过压制悭吝等与波罗蜜多相违背的方面，使自己的相续以殊胜的功德来庄严，并且为了他人的利益而努力，自然成为众生中的佼佼者。总是渴求甚深之法，由于佛法与自己的相续相融合，因此在任何时候都与法性相应，这意味着甚深法性已经融入修行之中，以至于心与法性自然不可分离，所说所做的一切都与之相符，并且不会超越它。例如，有贪欲的人，一切行为都与贪欲相应一样。
English
They constantly attain the means to abandon the three lower realms and all states of unfreedom represented by them; those wise individuals naturally abide in the path of the ten virtuous actions and diligently guide others to abide therein as well; they have no mind to look upon gain and honor, etc., as worldly entanglements, but rather, in accordance with how the Buddhas and Bodhisattvas have taught, they teach in accordance with that; because of their faith in the meaning of the profound Dharma, they single-mindedly rejoice in the sacred Dharma, and do not exert themselves greatly for other activities, but rather make the Dharma their primary focus; because they have cultivated a mind that benefits others, they always speak gently, etc., possessing the three actions of body, speech, and mind imbued with loving-kindness; because they are accustomed to being mindful of virtuous Dharma, when this habit is close to arising in their being, whether walking, sleeping, or sitting, they abandon carelessness and are fully endowed with mindfulness and awareness. And how is that? It is like this: even when walking on the road, their eyes look only as far as the yoke of a plow, and they always avoid getting lost or injuring their bodies due to carelessness, and their minds are without confusion. By the power of wisdom and a mindful mind, they abide in the faultless Dharma, and in order to prevent others from losing faith, all their external and internal conduct is purified, they wear clean clothes, etc., and their conduct is pure, pleasing to the minds of those to be tamed. The three gates of body, speech, and mind are free from faults and as pure as immaculate crystal. Because they see the nature of conditioned phenomena, they do not cling to them excessively, but rather, through taking up the qualities of training, etc., they do not desire gain. By suppressing miserliness and other opposing factors to the perfections, they adorn their own being with supreme qualities, and because they work greatly for the benefit of others, they naturally become the best among beings. They always desire the profound Dharma; because the Dharma and their own being are mingled, they always act in accordance with the Dharma, which means that the profound Dharma has been brought under their practice, so that their mind and the Dharma are naturally inseparable, and everything they say and do is in accordance with it and does not go beyond it. For example, just as those with attachment act in all ways in accordance with their attachment.