Chinese
以随欲显现等神变行事，那些圆满成熟清净究竟的善根，在没有穷尽之前，不会在中阴获得清净无漏的空性，为了使愿望成就的事业完全圆满，而积聚资粮。第五，譬如比丘等二偈：譬如一位具有殊胜神变力的比丘，安住在虚空中，一时之间变幻出各种各样的神变，显现行走、站立、睡眠和坐卧等各种姿势，但对于他来说，各种各样的行为并不会让他感到厌倦，他的身体也不会感到疲惫。如同这个比喻一样，无论哪位安住在如虚空般的空性之义中，精通方便的智慧和神变到达彼岸的贤善菩萨，虽然不住于以任何法为对境的方式，却为众生显现各自相应的无量无边的利益安乐之事，即使经历无量无数的劫数，也不会感到厌倦，身体也不会有任何疲惫。第六，譬如某人等二偈：譬如某人站在悬崖峭壁之上，双手各持一把伞，跳向空中，如果身体掉入悬崖，凭借所持伞被风抬升的力量，不会立刻坠入悬崖底部，而是在那段距离中缓慢地移动，同样，如果精通真如，内心安住于慈悲的菩萨，完全持有方便和智慧二伞而安住，如此一来，持有智慧之伞，就能证悟诸法是空性、无相、无愿的；持有方便之伞，就不会触及寂灭一边的涅槃，并且能够照见所有如所有性之法。第七，譬如珍宝等二偈：譬如一位善良家族的男子，为了让亲眷等获得安乐，想要得到珍宝，于是前往珍宝岛屿。获得众多珍宝后，又回到自己的家中。
English
Those who act with miraculous powers, such as appearing at will, do not attain the pure, undefiled emptiness in the bardo until the roots of virtue, which are complete, mature, and purified, are exhausted. In order to completely fulfill the work of accomplishing aspirations, they accumulate merit. Fifth, for example, a monk, etc., two verses: For example, a monk with supreme miraculous power dwells in the sky and simultaneously manifests various kinds of miracles, showing various postures of walking, standing, sleeping, and sitting, but for him, the various actions do not make him feel tired, and his body does not feel weary. Just like this analogy, whichever wise bodhisattva dwells in the meaning of emptiness like the sky, and has reached the other shore of skillful means, wisdom, and miraculous powers, although he does not dwell in the manner of focusing on any dharma, he shows beings various kinds of limitless benefits and happiness that are appropriate to each of them, and even if he experiences immeasurable billions of kalpas, he will not feel tired, and his body will not have any weariness. Sixth, for example, someone, etc., two verses: For example, someone stands on the edge of a great cliff, holding two umbrellas in both hands, and jumps into the sky. If the body falls into the cliff, by the power of the wind lifting the umbrella, he will not immediately fall to the bottom of the cliff, but will move slowly in that distance. Similarly, if a bodhisattva who is skilled in suchness and whose mind dwells in compassion completely holds and dwells with the two umbrellas of skillful means and wisdom, then, by holding the umbrella of wisdom, he will realize that all dharmas are empty, signless, and wishless; by holding the umbrella of skillful means, he will not touch the nirvana of one-sided peace, and will see all the dharmas of suchness. Seventh, for example, a jewel, etc., two verses: For example, a man of a good family, in order to bring happiness to his relatives, etc., desires jewels, so he goes to a jewel island. After obtaining many jewels, he returns to his own home.
Chinese
应当知晓，譬如在荒野中，唯有船长一人获得利益，自己安乐生活，对于其他亲友眷属，丝毫也不给予，令他们不悦。要知道，就像这样，菩萨进入空性之禅定宝洲，获得禅定的喜悦，以及五根、五力等无量功德之法后，仅仅是自己证得涅槃而感到欢喜，而不以这些功德利益其他众生，令他们痛苦，这是不行的，因为是为了众生的利益才修持这些法的。第八，譬如求利等二颂。譬如为了寻求珍宝的商人们，为了了解道路的来龙去脉，从自己的家到珍宝洲之间的各大城市，以及城镇，即中等城镇和小城镇，无论去哪里，都明白自己停留在那里是没有意义的，因此也不会停留在中间的城市等地。即使住在珍宝洲，也知道对自己的家没有益处，因此也不会住在珍宝洲。在路上行走时，了解道路的来龙去脉，这些知识即使在他自己的家中也不会停留，因为他精通道路的行进，并通过努力在道路上行走。同样，为了众生的利益和安乐而寻求的菩萨，在学习方便智慧之道时，对此道理会变得清晰明了。就像这样，对于像中间的城镇一样的声闻和独觉们的道路的知识，即智慧和果位解脱的道理，都精通之后，自己不会停留在低劣的道路和果位上，也不会以执着的方式停留在像珍宝洲一样的佛陀的智慧上，也不会以品尝滋味的方式停留在像自己的家一样的涅槃无为法界中。然而，就像暂时在道路上行走一样，了解声闻、独觉、菩萨三道的道理之后，要知道，这实际上是为了利益无量无边的同类众生。第三，总结意义。意义和譬喻两种。第一，何时利益众生
English
It should be known that, for example, in the wilderness, only the captain himself obtains benefits, living happily, and does not give anything to other relatives and friends, causing them displeasure. Know that, just like this, when a Bodhisattva enters the precious island of emptiness meditation, obtains the joy of meditation, and limitless qualities of Dharma such as the five faculties and five powers, it is not permissible to be happy only with oneself attaining Nirvana, without benefiting other sentient beings with these qualities, causing them suffering, because these Dharmas are practiced for the benefit of sentient beings. Eighth, for example, seeking profit, etc., two verses. For example, merchants seeking jewels, in order to understand the details of the road, from their own home to the great cities between the island of jewels, and the towns, that is, medium-sized towns and small towns, wherever they go, they understand that staying there is meaningless, so they will not stay in the intermediate cities and so on. Even if they live on the island of jewels, they know that it is of no benefit to their own home, so they will not stay on the island of jewels. While walking on the road, understanding the details of the road, this knowledge will not stay even in his own home, because he is proficient in traveling the road and walks on the road through effort. Similarly, a Bodhisattva who seeks the benefit and happiness of sentient beings, while learning the path of skillful means and wisdom, will become clear about this principle. Just like this, regarding the knowledge of the paths of the Hearers and Solitary Realizers, which are like intermediate towns, that is, the principles of wisdom and the fruit of liberation, after becoming proficient in all of them, one will not stay on the inferior path and fruit, nor will one stay in the wisdom of the Buddha, which is like the island of jewels, in a way that is attached, nor will one stay in the realm of Nirvana unconditioned Dharma, which is like one's own home, in a way that tastes the flavor. However, just like temporarily walking on the road, after understanding the principles of the three paths of Hearers, Solitary Realizers, and Bodhisattvas, know that this is actually for the benefit of limitless and boundless sentient beings of the same kind. Third, summarizing the meaning. Two types: meaning and metaphor. First, when benefiting beings
Chinese
又是一颂，何时以大慈心摄持一切众生，并与之结缘，彼菩萨修习空性、无相、无愿之殊胜三摩地，则唯得无为之界涅槃，若谓是可安立之有为轮回者，则无是处。二是譬如幻化等一颂，如是虽不能安立于轮涅任何一处，然彼菩萨亦非于一切时皆无人知无人见，譬如幻化之人之身，非不显现于任何人前，且亦能以名安立，世间亦有述说彼之方式，当如是知。虽以名安立，然幻化者非成其为人或非人之异生，如是菩萨修习三解脱门，虽不住于有寂，然显现于世间，亦能以名安立之。三是退转与不退转之差别。分二：略说，广说。第一，若有行等一颂，若有问菩萨云，菩萨应如何行持，以及其人如何信解深法，如何思维，其信心、智慧等根如何等，菩萨不为彼说所证之空性与无相之甚深法，若彼人能信彼为根熟之自性，则不宣说不退转地之法相与体相等等，即不能宣说，当知此为未受不退转记。譬如此云：欲证菩提之菩萨，应如何亲近空性而不显现耶？以此为例，若问不退转之行持、根、相为何等，则未入自之体验者不能宣说之故也。如是经中亦说菩提之行持甚多，
English
Again, one verse: When a Bodhisattva, through the door of embracing all beings with great love, connects with them and practices the supreme samadhi of emptiness, signlessness, and wishlessness, then only the unconditioned realm of Nirvana will be attained. If it could be asserted that it is conditioned samsara, then there is no such place. Second, for example, like an illusion, etc., one verse: Although it cannot be established in either samsara or nirvana, that Bodhisattva does not become unknown or unseen by anyone at any time. For example, the body of an illusory person is not invisible to anyone, and it can also be established by name, and there are ways of describing it in the world, so it should be understood. Although established by name, the illusion does not become a different being, human or non-human. Likewise, the Bodhisattva who practices the three doors of liberation, although not abiding in existence or peace, appears in the world and can also be established by name. Third, the difference between regression and non-regression. Two parts: brief explanation, and detailed explanation. First, if there is practice, etc., one verse: If someone asks a Bodhisattva, 'What kind of practice should a Bodhisattva engage in, and how does that person believe in and think about the profound Dharma, and what are the faculties such as faith and wisdom like?' The Bodhisattva does not fully explain the profound Dharma of emptiness and signlessness that is to be realized. If that person can believe that it is the nature of ripened faculties, then the characteristics and appearances of the Dharma of the irreversible ground, etc., are not explained, that is, cannot be explained. It should be known that this is not predicted to be irreversible. For example, it is said: 'How should a Bodhisattva who wishes to attain enlightenment approach emptiness without revealing it?' As an example, if asked what the practice, faculties, and signs of non-regression are like, those who have not entered their own experience cannot explain it. Likewise, the sutras also say that there are many practices for Bodhi,
Chinese
回答的人很少。正如所说，因为自己亲身证悟了不退转道的法，所以当以非常确定的方式回答所提出的问题时，能够确信这个人已经掌握了如此深奥的佛法，不会再退转。否则，无法确定是否真的不退转。第二部分是不退转的征象和被魔所欺骗的区别。第一部分，断尽烦恼之地等三句偈颂，通过确定无疑地结合方便与智慧的大乘道，对于声闻阿罗汉的果位和缘觉佛，也就是独觉的智慧，像这样寂灭的边际和三有轮回，实际上不用说，即使在梦中也不希求。梦中见到诸佛被眷属大海围绕，并且他们也为众生说法，这应当理解为是被预言不会从无上菩提退转。此外，具有慈悲心的菩萨在梦中见到众生处于三恶道，并在那一刻立下誓愿断绝恶道之苦，并且见到痛苦平息。或者，当睡着或醒来时，见到城市燃起大火，菩萨心想如果我被预言不会退转，那么凭借真谛和真诚之语，愿这火平息。像这样，凭借真谛的加持力，那堆火焰平息的神力得以成就，这应当理解为是被预言不会退转。在人类世界中，对于各种各样的鬼神作祟和众多疾病，以想要利益和从痛苦中拯救他们的慈悲心，通过说真诚语等方式，凭借真谛的加持使它们平息。然而，我并没有因为自己能够做到这些而自满，认为自己具有力量，也没有产生自己特别优越的傲慢，这应当理解为是获得了不退转的授记。像这样，确定了道路，显示了内在的暖相，以及从那之外在的因缘，在梦中见到佛等等，以及内在的功德
English
Those who answer are few. As it is said, because one has personally realized the Dharma of the irreversible path, when answering questions with great certainty, one can be confident that this person has mastered such profound Dharma and will not regress. Otherwise, it is impossible to be sure whether one is truly irreversible. The second part is the signs of irreversibility and the difference between being deceived by demons. The first part, the land of the Arhat, etc., three verses, by definitely combining the path of the Great Vehicle of skillful means and wisdom, for the attainment of the Hearer Arhat and the Pratyekabuddha, that is, the wisdom of the solitary realizer, like this, the extreme of quiescence and the three realms of existence, not to mention in reality, one does not even desire them in dreams. Seeing Buddhas surrounded by a sea of retinue in dreams and that they also teach the Dharma to beings, this should be understood as being prophesied not to regress from unsurpassed Bodhi. Furthermore, a Bodhisattva with a compassionate mind, in a dream, sees beings in the three lower realms and at that moment makes a vow to cut off the suffering of the lower realms, and sees suffering pacified. Or, when asleep or awake, seeing a city on fire, the Bodhisattva thinks, if I am prophesied not to regress, then by the power of truth and truthful words, may this fire be extinguished. Like this, by the power of the blessing of truth, the power to pacify that pile of flames is accomplished, this should be understood as being prophesied not to regress. In the human world, for various kinds of demonic possessions and numerous diseases, with a compassionate heart that desires to benefit and save them from suffering, by speaking truthful words, etc., by the blessing of truth, they are pacified. However, I am not complacent because I am able to do these things, thinking that I have power, nor do I generate arrogance that I am particularly superior, this should be understood as having received the prophecy of irreversibility. Like this, the path is determined, the inner warmth is shown, and from that, the external causes, seeing the Buddha in dreams, etc., and the inner qualities