Chinese
那诺！因为对甚深之法具有忍耐力，所以恶魔以化身示现其他道路和地狱等，使人对轮回心生恐惧等，以各种方法从大乘道中转移，即使示现道路的影像，也认识到那是魔，因为不被魔的各种行为所动摇。超越了魔的境界，不依赖于他人，即具有不依赖他人的自身智慧的力量。即使进入或修习四禅定，也不因品尝禅定的滋味等而停留在那里。因为像幻觉一样了解事物，所以自己不贪图名声和声誉。以清净之法调伏自相续，没有因愤怒而扰乱或完全缠绕心。自己不执着于欲望，且精通方便，为了利益他人即使成为居家者，也总是毫不执着地施舍一切事物。因为证悟了无我，并且被对他人的慈悲心所支配，所以舍弃了因过分执着自身利益而产生的邪命和一切业边。也就是说，为了自己生存，不以杀生和谄媚等，以异熟广大，即增上的方式寻求利养。不为了自己而做损害他人的猛烈行为的明咒现行之业。不做因贪欲而役使妇女或随意行淫的明咒。不为了宣扬自己，而对欲界有情于胎中安住或初生者，预言此为男或女。以这些为例，具有完全清净邪命和邪业边的征相。并且从身语意的行为，即喜欢业、言语和戏论的各种散乱中彻底远离，精勤于殊胜的般若波罗蜜多。因为相续调柔，所以无论住在哪里，都远离了彼此争斗和争论等，慈爱之心也非常稳固，不会被因缘所夺。并且以唯一欢喜一切智智佛的心，如此观想和供养。
English
Namo! Because of having patience for the profound Dharma, the evil demons manifest other paths and hells, causing fear of samsara, etc., and divert from the Mahayana path through various means. Even if they show an image of the path, one recognizes it as a demon and is not swayed by the various actions of demons. Therefore, one has transcended the realm of demons and does not rely on others, possessing the strength of one's own wisdom without depending on others. Even when entering or practicing the four meditations, one does not remain there due to savoring the taste of meditation. Because one understands things as illusory, one does not desire fame or reputation for oneself. Having tamed one's own mind-stream with the sacred Dharma, one is free from being disturbed or completely entangled by anger. Not being attached to desires oneself, and being skilled in means, even if one becomes a householder for the sake of others, one always gives away all things without attachment. Having realized selflessness and being under the influence of compassion for others, one abandons all wrong livelihoods and extremes of actions that arise from excessive attachment to one's own benefit. That is, for the sake of one's own livelihood, one does not seek gain through killing and flattery, etc., in a way that ripens extensively, that is, in an increasing manner. One does not engage in the actions of fierce mantras that harm others for one's own sake. One does not perform mantras to control women or engage in sexual activity at will due to attachment. One does not predict whether a being dwelling in the womb or newly born in the desire realm will be male or female in order to proclaim oneself. These examples illustrate the signs of being completely pure from wrong livelihood and wrong extremes of actions. And one strives for the supreme Prajnaparamita by being completely separated from the various distractions of the three doors, that is, being fond of actions, speech, and proliferation. Because the mind-stream is subdued, wherever one dwells, one is free from fighting and arguing with each other, and one's loving-kindness is very stable and cannot be stolen by conditions. And with a mind that solely rejoices in the omniscient Buddha, one contemplates and makes offerings in this way.
Chinese
渴望并期望自己获得那个地位，以恒常渴望并致力于佛陀教法神圣之法的心，以十种修行方式进入，并具备，通过祈愿或智慧之门获得投生之权，从而完全避免边远野蛮人和边境地区，以及不兴盛佛法的地区，安住于佛法兴盛之地，这是自然而然获得的。对自己土地的功德等没有怀疑或疑惑，确信无疑，不被其他道路所夺，像须弥山一样恒常稳固。为了神圣的佛法，毫不费力地舍弃自己的生命，并且精进于受持佛法和忆念其意义的瑜伽。这些是对甚深佛法有体验的，对要点有确信的，安住于加行道，以及为了见到真理之人，不退转的征象要知道就是这些。如果具备通达方便智慧瑜伽，并且对此有确信和习惯的这种自相，那么凭借这个征象就能确定不会退转，就像烟中的火一样。第二，有以胜义为境的甚深行，有以世俗为境的广大行，以及双运的善巧方便行三种。其中第一种，有确定所修的甚深意义，以及如何修持这两种。第一种，有宣说甚深本身，以及通过修持而明显积累福德两种。第一，色蕴和受蕴等一颂：色蕴、受蕴、想蕴、行蕴和识蕴等诸法是甚深的。如何甚深呢？因为自性空性，没有可成为色法等的相状，并且对此的显现执著的愿望完全寂灭，因此不能被心识所缘，例如用箭去寻找大海的底部，找不到“就是这样”一样。如果用辨析的智慧去考察和分析，也找不到蕴的底部。第二，有正文和对此的辩驳两种。第一，有总说和广说两种。第一，菩萨等一颂：任何菩萨要证悟的法的自性或实相是那
English
Desiring and aspiring to attain that status oneself, with a mind that constantly desires and is devoted to the sacred Dharma of the Buddha's teachings, possessing the means to engage in the ten practices of Dharma, and having obtained the power to be born through aspiration or wisdom, thereby completely avoiding the lands of remote barbarians and border regions, as well as areas where the Dharma does not flourish, and abiding in a land of Dharma prosperity, which is naturally obtained. Without doubt or hesitation regarding the qualities of one's own land, being certain and unwavering, not being robbed by other paths, and being as steadfast as Mount Meru. For the sake of the sacred Dharma, effortlessly abandoning one's own life, and diligently striving in the yoga of upholding the Dharma and contemplating its meaning. These are the signs of non-regression for those who have experience of the profound Dharma, have certainty in the key points, abide on the path of application, and for those who have seen the truth. It should be known that these are the signs of non-regression. If one possesses such self-characteristics of being skilled in the yoga of skillful means and wisdom, and has certainty and familiarity with it, then by that sign, one can be certain of not regressing, like fire in smoke. Secondly, there are three types of practice: the profound practice with the ultimate as its object, the vast practice with the conventional as its object, and the skillful means practice of uniting the two. Among these, the first has two aspects: identifying the profound meaning to be practiced, and how to practice it. The first has two aspects: explaining the profound itself, and manifestly accumulating merit through practice. First, one verse, beginning with "Form and feeling, etc.": Form, feeling, perception, mental formations, and consciousness, all these dharmas are profound. How are they profound? Because of their nature of emptiness, they lack characteristics such as being suitable for form, and because the desire for manifest clinging to them is completely pacified, they cannot be objects of mental focus, just as one cannot find the bottom of the ocean with an arrow and say, "It is like this." If one investigates and analyzes with discriminating wisdom, one will not find the bottom of the aggregates. Secondly, there are two aspects: the actual text and refuting objections to it. First, there are two aspects: a summary and a detailed explanation. First, one verse, beginning with "Bodhisattva, etc.": Whatever Bodhisattva is to realize, the nature or reality of the Dharma is that
Chinese
其自性深奥，于何处安住于不分别之无贪，彼乃殊胜大乘之真实境。如是，了悟此非由蕴、界、处之自性所成之深奥之法，其所成之福德，有何较此更为殊胜者耶？此乃殊胜圆满之福德也。二者，忆念、受持、随念修习甚深之利益，以及如幻观彼福德之利益四者。第一，譬如贪欲等一颂。如是，于诸广大经中云：若有以作意、衡量、及决了知等，如般若波罗蜜多所说般，安住于此具般若波罗蜜多之甚深处，即使仅于一日中作瑜伽，彼于彼一日中所作之业为何耶？譬如行于贪欲等，乃至如是之劫背离轮回，且远离圆满菩提之过失皆能舍弃，如是作彼业。如是宣说，于此亦如是。譬如，心行于贪欲之法之士夫，与妇女约定时间，若未与彼相遇，则彼士夫于彼一日中，心中生起种种分别念，由贪欲之故，亦屡屡思念彼境。如是心之分别念刹那所行之善，如是之劫所积聚之善，亦为于此法一日中作瑜伽之菩提萨埵所获得，心之每一刹那亦将积聚无量之善聚。二者，菩提萨埵众一颂。若有菩提萨埵于 বহু বহু 劫千百万年中，布施于阿罗汉及独觉等，或为声闻独觉之果而行布施，且守护清净戒律。然另有于一日中，仅念诵少分具殊胜般若波罗蜜多之法
English
Its nature is profound, and where does it abide in the non-attachment of non-discrimination? That is the true realm of the supreme Mahayana. Thus, understanding this profound Dharma, which is not composed of the nature of aggregates, elements, and sense bases, what could be more excellent than the merit that is perfectly accomplished by that? This is the supreme and perfect merit. Secondly, the benefits of remembering, holding, and contemplating the profound, and the four benefits of viewing such merit as illusory. First, for example, attachment, etc., one verse. Thus, in the extensive sutras, it is said: If one abides in this profound place endowed with Prajnaparamita, as taught in the Prajnaparamita, through attention, measurement, and ascertainment, even if one practices yoga for just one day, what kind of actions does one perform on that single day? For example, acting on desire, etc., up to turning away from samsara for as many eons and abandoning the faults of turning away from perfect Bodhi, one performs that action. As it is taught, here too it is the same. For example, if a person whose mind engages in the Dharma of desire makes an appointment with a woman, and if he does not meet her, then on that single day, various thoughts arise continuously in that person's mind, and due to desire, he repeatedly thinks of that object. The merit accumulated in as many eons as there are moments of such mental thoughts is also obtained by the Bodhisattva who practices yoga in this Dharma for one day, and each moment of the mind will accumulate immeasurable collections of merit. Secondly, a verse on the assembly of Bodhisattvas. If there is a Bodhisattva who, for many hundreds of thousands of millions of eons, makes offerings to Arhats and Pratyekabuddhas, etc., or makes offerings for the sake of the fruits of Shravakas and Pratyekabuddhas, and keeps pure morality. But another who, in just one day, recites a small portion of the Dharma endowed with the supreme Prajnaparamita
Chinese
即使是布施和戒律也无法阻挡雨水。第三，菩萨等一颂：任何菩萨，在入定中修习殊胜的般若波罗蜜多，从定中起身后，在后得位中宣说与自己所修相符的、不被名相分别等过失所染污的法，或者宣说不被追求利养等分别所染污的法。还说，宣说佛法也是为了利益众生，回向于殊胜菩提之因。那么，与此善根相等者，在地下、地上、天上的三界中都不存在。第四，福德亦然等一颂：如是，在思念和讲解般若波罗蜜多等时，名言上虽有无量、无数、不可思议的福德，但胜义中福德也无自性。如此，从讲解等产生的福德，也因其自性不成立之故为“གསོག་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）”，同样，以痛苦等方式空性故为空性，无相故为“གསོབ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）”，自性不成立而依缘起故为“ཡ་མ་བརླ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）”，远离所缘故知其无有实义，如是行持诸佛的智慧波罗蜜多时，行持此等行持之时，将完全获得不可思议的福德。此处，无自相故为“གསོག་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）”，空性等三者为空性。“空性空性”故为“གསོག་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）”。“有为法空性”等五者为“གསོབ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）”。以“自性空性”等故为无有实义，也有如此解说。实际上，事物无自性的道理，从反面积累了多种，如松散而不稳固般为“གསོག་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）”，如狮子等造作的影像般为“གསོ་བ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）”，不能自立而依赖他者，虚伪不可靠故为“ཡ་མ་བརླ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）”等，以虚假之词的各种名相来表示。第二，遣除诤论：胜义中，因福德之果增长与断证不可得，故成佛不合理的诤论，以及世俗中获得佛