Chinese
因为土地罪恶如此增长的缘故，需要在如是之多的劫数里，从根本上，即从新布施等一切道上披上盔甲，没有学习之前，道路不会恢复，因此在如此之多的劫数里，与无上菩提拉开距离。第二，显示从罪恶中憎恨的方法。分为世俗中以具足四力忏悔，和胜义中以不缘取而见忏悔两种。第一，佛陀忍辱等一颂：诸佛是依靠忍辱波罗蜜多而证得菩提的，与此相反，我的嗔恨之心是不好的，具有焚烧多劫善根的自性，与菩提道极其相违。像这样，对于罪过，生起认识到是罪过的忆念，对于所造罪业，生起极度后悔之心，是破斥力。为了分别形成罪恶的实体，依靠力是心里观想十方诸佛和菩萨，并依靠他们。对治力是读诵甚深经典，念诵陀罗尼，以及安住于甚深之义等，进入任何一种修行次第。恢复力是以后也不再造作那样的罪业而受持戒律。像这样不可爱的事情，不是我菩萨应该做的，像这样以厌恶的心情，不喜欢争论等行为，这才是学习佛陀的教法，而不是学习魔的教法。第二，分为正文和如是了知的利益两种。第一，无论何时学习等一颂：无论何时在道上学习时，对于名为学习的任何行为，也不以执着的态度接受，不缘取学习者我和他所学习的法波罗蜜多，也不分别对治学习和它的相违品非学习这二者，像这样了知一切法是无自性的，像这样学习的人，才是如实地学习佛陀的教法般若波罗蜜多一切智之因。第二，菩提
English
Because the land's sins increase so much, it is necessary to armor oneself from the very beginning, that is, from new generosity and all paths, for as many eons as that. Without learning, the path will not be restored, so for that many eons, one will distance oneself from unsurpassed Bodhi. Second, showing the method of hating sin. It is divided into two: confessing with the four powers in the conventional sense, and confessing by seeing without objectification in the ultimate sense. First, Buddha's patience, etc., one verse: The Buddhas attain Bodhi by relying on the perfection of patience. Conversely, my mind of anger is not good, it has the nature of burning the roots of virtue of many eons, and it is extremely contrary to the path of Bodhi. Like this, for faults, generate the memory of recognizing them as faults, and for the sins committed, generate extreme regret, which is the power of refutation. In order to separately form the entity of sin, the power of reliance is to mentally visualize the Buddhas and Bodhisattvas of the ten directions and rely on them. The power of remedy is to read profound sutras, recite dharanis, and abide in the meaning of the profound, etc., entering any kind of practice sequence. The power of restoration is to refrain from committing such sins in the future and to uphold the precepts. Such unlovable things are not what I, a Bodhisattva, should do. Like this, with a feeling of disgust, not liking arguing and other behaviors, this is learning the Buddha's Dharma, not learning the Dharma of Mara. Second, it is divided into the main text and the benefits of knowing it as such. First, whenever learning, etc., one verse: Whenever one is learning on the path, one does not accept any action called learning with an attitude of attachment, and one does not objectify the learner, oneself, and the Dharma perfections to be learned by him, nor does one distinguish between the remedy of learning and its opposite, non-learning. Like this, knowing that all dharmas are without self-nature, whoever learns in this way is truly learning the cause of the Buddha's Dharma, the perfection of wisdom, and omniscience. Second, Bodhi
Chinese
心等二偈。 任何菩萨如果知道这种无学之学，那是一定的。 无论何时，也不会从智慧和禅定的学修中退失，也不会违犯戒律，因为舍弃了以罪恶之因缘为目的之见，就像没有毒的种子就不会生长出果实一样。 这样的菩萨，为了获得或成就佛陀的功德等，而学修这样甚深的智慧之道。 还有，为了安住于令佛欢喜之法，也显现了解释。 彼菩萨的心和戒律的学修更加增上，并且精通智慧的学修，其理由是安住于无所缘之道的缘故，如果有所缘，则因为以我见等而愚昧，所以也不会成为殊胜的学修，是这样想的。 如此，对于精通二谛的菩萨，对于照亮法之光明者们的智慧，应当如此学修。 如此学修时，与一切智之道相违背的烦恼分别念，甚至不会生起一个不善的心。 因为自己的相续被甚深智慧的光明所遍布，所以没有邪分别的黑暗存在的机会。 就像太阳在空中运行，其光芒压倒一切，在其面前的虚空中，黑暗永远不会存在一样。 第四，将学修一切度，以及学修一切乘之理分为二。 第一，根本之比喻和心要之比喻二者。 第一。 智慧度等一偈。 如此，对于学修般若波罗蜜多的人们来说，布施等一切波罗蜜多都将汇集于自己学修之处——般若波罗蜜多，没有丝毫不在其范围之内。 那是因为作为道的般若波罗蜜多，对于二谛之理非常精通。 通过智慧，断除波罗蜜多的违品悭吝等，并且通过善巧方便，获得果——大菩提。
English
The mind, etc., are two verses. Whatever Bodhisattva knows this kind of non-learning, that is certain. At no time will they fall away from the training of wisdom and samadhi, nor will they violate the precepts, because they abandon the view that aims at the cause of evil, just as a seed without poison will not produce fruit. Such a Bodhisattva studies such a profound path of wisdom in order to attain or accomplish the qualities of the Buddha, and so on. Also, it appears to be explained for the purpose of abiding in the Dharma that pleases or delights the Buddha. That Bodhisattva's training of mind and discipline further increases, and they are skilled in the training of wisdom, because they abide on the path without an object of focus. If there is an object of focus, then because they are deluded by the view of self, etc., it will not become a superior training, so it is thought. Thus, for the Bodhisattva who is skilled in the two truths, for the wisdom of those who illuminate the light of Dharma, one should train in this way. When training in this way, one will not even generate a single non-virtuous thought, which is contrary to the path of omniscience and is characterized by afflictive conceptualization. Because one's own being is pervaded by the light of profound wisdom, there is no opportunity for the darkness of wrong thoughts to exist. Just as when the sun travels in the sky, its rays overwhelm everything, and darkness never remains in the space in front of it. Fourth, the way to train in all perfections and the way to train in all vehicles are divided into two. First, there are two examples: the root example and the heart example. First. The wisdom perfection, etc., is one verse. Thus, for those who have trained in the Perfection of Wisdom, all the perfections such as generosity will be gathered in this Perfection of Wisdom, which is the place of their training, and there is nothing that is not within its scope. Why is that? Because the Perfection of Wisdom as the path is very skilled in the nature of the two truths. Through wisdom, one cuts off the opposing side of the perfections, such as stinginess, and through skillful means, one obtains the result—great Bodhi.
Chinese
不舍弃，并且在那里也不以三轮而分别，因此一切道都成为具足一切殊胜之般若波罗蜜多的自性，并且为了使这一切都成为果具足一切殊胜之空性智慧，即一切相智的同一味道。因此，如果有了这般若波罗蜜多，那么一切波罗蜜多的学处就没有不圆满的，因为一切都依赖于这个根本而生起。例如，常论者四众等依赖于前际的十八种见，以及说有无意识者和断见等依赖于后际的四十四种见。在《梵网经》中说有六十二种见。所有这些都是执著有作为差别的我的基础，然后对它的各种差别法进行分析，因此，在执著我或坏聚见中，就包含了这六十二种见，因为它们依赖于那个基础而生起，并且仅仅是区分它的差别，如果没有它，那么其他一切也都不存在。像这样了解之后，就像那个例子一样，所有这些波罗蜜多也都被说成包含在这个般若波罗蜜多之中。第二，例如生命等一颂：例如，即使有眼等多种根，如果住于此世的生命之根断绝，那么属于此生的其他任何根，无论有多少，都会断绝，就像那样。无论哪个修持般若波罗蜜多的，精通的殊胜菩萨们的学处，其他一切波罗蜜多都包含在这个般若波罗蜜多中，因为没有这个，那么其他一切都不会生起，而有了这个，那么所有这些都会变成超世间的波罗蜜多，并且由此能够获得佛果。如果与证悟无我无关的布施等无论修持多少，也无法从轮回中解脱，那么又怎么能变成大菩提道的波罗蜜多呢？这是不可能的。第二，将成为一切乘的学处：菩提心精通等一颂：菩萨精通般若波罗蜜多，那么将精通三乘，因为一
English
not abandoning, and also not discriminating in the three spheres, therefore all paths become the nature of one prajnaparamita that possesses all perfections, and in order to make all of that become the same taste as the wisdom of emptiness that possesses all perfections, which is the all-knowingness of the fruit. Therefore, if this prajnaparamita exists, then there will be no lack of complete learning of all paramitas, because all of them arise relying on this root. For example, the eighteen views that rely on the past extreme, such as the four eternalists, and the forty-four views that rely on the future extreme, such as those who say there is or is not consciousness and the annihilationists. In the Brahma Net Sutra, it is said that there are sixty-two views. All of these are based on grasping the self as the basis of difference, and then analyzing its various differential dharmas. Therefore, in grasping the self or the view of the aggregates, these sixty-two views are included, because they arise relying on that basis and are merely distinguishing its differences, and if it does not exist, then all others do not exist either. Having understood in this way, just like that example, all these paramitas are also said to be included in this prajnaparamita. Second, for example, life, etc., one verse: For example, even if there are many faculties such as the eye, if the faculty of life that dwells in this world is cut off, then all other faculties that belong to this life, no matter how many there are, will be cut off, just like that. Whichever practice of prajnaparamita, the learning of the excellent Bodhisattvas who are skilled, all other paramitas are said to be included in this prajnaparamita, because without this, then all others will not arise, and with this, then all of them will become transcendent paramitas, and from that one can attain Buddhahood. If generosity, etc., which are unrelated to the realization of selflessness, are practiced, no matter how much, one cannot be liberated from samsara, then how could it become the paramita of the great Bodhi path? It is impossible. Second, it will become the learning of all vehicles: Bodhicitta skilled, etc., one verse: A Bodhisattva who is skilled in prajnaparamita will become skilled in the three vehicles, because one
Chinese
就像芥子中包含一切一样，如果了解了以方法和智慧的形态完全圆满的殊胜之道——般若波罗蜜多，那么自然也就了解了方法和智慧二者兼顾的声闻缘觉之道。因此说，从这般若波罗蜜多中广泛地阐述了三乘之道。经中也说，想要修学声闻地者也应修学此法。正如大王的宝库中藏有各种珍宝，因此低劣者所需的物品也能从中获取一样，进入自利之道的那些人，其道与果也都能通过深入了解此法而得知。虽然如此，那些菩萨对于声闻应学之功德，以及对于独觉之应学功德，都不会迷惑而会学习，并且会以那种方式来摄受那些同类者。然而，那些菩萨自己并不会安住于低劣之道，也不会生起对此道的希求。他们会想：这种方式是我应该学习的，因为对于人无我的证悟等，在这里也是同样认可的。对于以方法和智慧二者兼顾而成为低劣之道的方面，自己了解后应该超越，并且为了摄受其他同类者，也应该宣说。因此，他们会学习一切乘。第五，分为正文和其理由两部分。第一部分是“不退转菩提”等一个偈颂。如此，精进于般若波罗蜜多是具有无量功德的，更不用说精进者的福德会显现增长了。对于这种精进，他人随喜也能获得巨大的福德。为什么呢？因为对于不退转于殊胜菩提的强烈意乐和结合，通过修习般若波罗蜜多而进入的补特伽罗，如果有人以坚定的意念随喜其发心，那么三千大千世界中的须弥山都可以用秤来衡量，但随喜的功德却无法如此衡量。第二，善
English
Just as a mustard seed contains everything, if one understands the supreme path that is completely perfect in the form of method and wisdom—the Prajñāpāramitā, then one naturally understands the path of the Śrāvakas and Pratyekabuddhas, which combines both method and wisdom. Therefore, it is said that the path of the three vehicles is extensively taught from this Prajñāpāramitā. It is also said in the scriptures that those who wish to study the Śrāvakabhūmi should also study this. Just as the treasury of a great king contains various treasures, so the things needed by the inferior can also be obtained there. Similarly, those who have entered the path of self-interest, their path and fruit can also be known by thoroughly understanding this. Although this is the case, those Bodhisattvas will not be confused about the qualities to be learned by the Śrāvakas, as well as the qualities to be learned by the Pratyekabuddhas, and will learn them, and will adopt those of the same kind in that way. However, those Bodhisattvas themselves will not abide in the inferior path, nor will they generate desire for it. They will think: This way is what I should learn, because the realization of the absence of self of a person, etc., is also recognized here in the same way. Regarding the aspect of becoming an inferior path by combining method and wisdom, one should understand and transcend it oneself, and one should also teach it in order to adopt other similar beings. Therefore, they will study all vehicles. Fifth, it is divided into two parts: the main text and its reason. The first part is one verse, such as "Irreversible Bodhi." Thus, diligence in the Prajñāpāramitā is of immeasurable merit, let alone the merit of the diligent practitioner will appear and increase. For this diligence, others rejoicing also gain great merit. Why? Because for the strong intention and combination of irreversibility towards supreme Bodhi, the person who enters through the practice of Prajñāpāramitā, if someone rejoices in their aspiration with a firm mind, then the Mount Merus in the three thousand great thousand worlds can be measured with a scale, but the merit of rejoicing cannot be measured in that way. Second, good