Chinese
寻求利益等，这是一个偈颂。像这样利益巨大是为什么呢？实际上，对仅仅一个菩萨的善行随喜，就间接地对世间上所有寻求自己利益的人和希望利益他人的众生所有的福德聚也随喜了。那是因为菩萨的善根是为了所有众生的利益，因此，不退转的菩萨们通过那条道路获得引导者的胜利功德后，为了永远消除多种痛苦，在所有世间布施佛法，从而使寻求善行和希望利益他人的人们的愿望完全实现。例如，珍爱地培育一棵大的药树，实际上是培育了树木，但也间接地成为了培育众多众生的意义，情况就是这样。第四个方面是人的伟大之处，即获得不分别的修行，不分别却做事，这是不矛盾的例子。像这样获得证悟的功德有三个方面。第一个方面有意义和例子两个部分。第一，菩萨等，这是一个偈颂。任何安住于不分别的菩萨，完全通达了所有被清净所摄持的法，即空性、无相、无造作或无愿，那么，他就不会以对能染和清净、所取和能取、亲近和疏远等方式进行分别的智慧，执着于二边而寻求菩提，因为远离了二取分别的瑜伽士，是精进于殊胜的般若波罗蜜多。第二，虚空界等，这是一个偈颂。像这样，远离了对菩提的亲疏等一切分别的道理，例如虚空界，它既没有自己的体性，也没有与虚空相违、不能与虚空共存的事物。因为虚空本来就没有自己的体性，所以任何事物都无法获得它。没有获得自性的事物，既不接近任何事物，也不
English
Seeking benefit, etc., is one verse. Why is it so beneficial? In reality, rejoicing in the merit of just one Bodhisattva indirectly rejoices in the accumulation of merit of all beings in the world who seek their own benefit and who wish to benefit others. Why is that? Because the root of the Bodhisattva's merit is for the benefit of all beings, therefore, the irreversible Bodhisattvas, having attained the qualities of the victorious guide through that path, bestow the Dharma in all realms in order to permanently eliminate many kinds of suffering, thereby completely fulfilling the aspirations of those who seek virtue and desire to benefit others. For example, if one cherishes and cultivates a large medicinal tree, it is actually cultivating the tree, but indirectly it becomes the meaning of cultivating many beings, and the situation is like that. The fourth aspect is the greatness of the individual, which is obtaining non-conceptual conduct, and the example of non-conceptual yet acting without contradiction. Thus, there are three aspects to the merit of obtaining realization. The first has two parts: meaning and example. First, Bodhisattva, etc., is one verse. Any Bodhisattva who abides in non-conceptualization, fully understanding all the dharmas encompassed by complete purification, namely emptiness, signlessness, absence of elaboration, or absence of aspiration, does not seek enlightenment by clinging to the two extremes of wisdom that distinguishes between defilement and purification, object and subject, near and far, etc. Because the yogi who is free from dualistic conceptualization is diligent in the supreme perfection of wisdom. Second, the realm of space, etc., is one verse. Thus, the principle of being free from all discriminations such as holding near and far to enlightenment, for example, the realm of space, it has neither its own nature nor anything that contradicts space and cannot coexist with space. Because space originally has no nature of its own, therefore no dharma can attain it. That which has not attained its own nature is neither close to anything nor
Chinese
因此不会长久。正如例子所说，一切法在菩提的自性中，菩提如同虚空一般，从胜义谛上来说，任何人也无法新获得。对于不与任何人疏远，本来就安住于平等性中的甚深智慧，善于运用这种智慧的菩萨也是如同虚空一般，具有息灭一切分别念的伟大之处。第二，以幻化之人的比喻不执著于所境有情，以化身的比喻不执著于作者，以木匠的技艺的比喻不执著于果，共有三种。第一，在众人之中等，共有两个偈颂。如果有人问：像这样获得了不执著的行境，那么利益有情等又是如何呢？这是通过比喻来解释的。例如，在聚集观看表演的众多人之中，幻化之人，也就是凭借幻术咒语等的力量显现的人，他不会这样想：我所显现的如同天神等的形象，要让这众多的人群感到高兴。但他却做着让观看者眼睛感到愉悦的事情，就像这样，他会极好地展示各种各样的神通变化，即使那群人看到了，但那个幻化之人并没有真实的身体，也没有心识。像这样，在安立的基础是空性的基础上，连名称也是不存在的。同样，般若波罗蜜多，那些在无所缘的意义上行持的无分别菩萨们，也绝不会这样想：我证悟了伟大的菩提，然后要救度一切众生。但是，他们在世间界中示现各种各样的生，并且具有调伏所化众生的许多事业。例如，虽然他们像幻化一样示现着本不存在的事物，但他们始终以不分别的方式行持。第二，例如佛等，共一个偈颂。例如，如同如来寂静慧的作为一样，诸佛所作的佛的化身，他们会做说法等一切佛的事业，但是，化身在做自己的佛的事业时，并不会认为自己是佛的
English
Therefore, it will not last long. Just as the example says, all dharmas are in the nature of Bodhi, and Bodhi is like the sky. From the ultimate truth, no one can newly obtain it. For the profound wisdom that is not distant from anyone and naturally abides in equality, the Bodhisattva who is skilled in using this wisdom is also like the sky, possessing the greatness of pacifying all discriminations. Secondly, there are three types: not clinging to the object of sentient beings with the example of a magical person, not clinging to the agent with the example of an emanation, and not clinging to the result with the example of a carpenter's skill. First, in the midst of the people, etc., there are two verses. If someone asks: Like this, having obtained the realm of non-clinging, then what about benefiting sentient beings, etc.? This is explained through examples. For example, among the many people gathered to watch a performance, the magical person, that is, the person who appears by the power of magical mantras, etc., does not think like this: I will make this crowd of people happy with the image of my deity, etc. But he does the things that please the eyes of the viewers, just like this, he will perfectly display all kinds of miraculous transformations, even if that group of people sees it, but that magical person does not have a real body, nor does he have consciousness. Like this, on the basis that the basis of establishment is emptiness, even the name does not exist. Similarly, the Prajnaparamita, those non-discriminating Bodhisattvas who practice in the meaning of no object of focus, will never think like this: I have realized great Bodhi, and then I will liberate all beings. However, they show various kinds of births in the world, and they have many activities of taming those to be tamed. For example, although they show things that do not exist like a magic trick, they always practice in a non-discriminating way. Second, for example, the Buddha, etc., one verse in total. For example, like the deeds of the Tathagata Peaceful Wisdom, the Buddhas' emanations as Buddhas, they will do all the deeds of the Buddha, such as teaching the Dharma, but when the emanation does his own Buddha's deeds, he does not think that he is the Buddha.
Chinese
不会生起“我在行事”这样的些微傲慢，因为这仅仅是幻化的显现。同样，通达一切法自性空寂而显现如幻的智慧，并且习惯成自然的智者，获得无分别行境的菩萨，也如幻化和幻术般，即使示现讲法等一切事业，也不会生起遍计分别。第三，木匠工匠等，一个偈颂：木匠工匠擅长工作，制作出与男人或女人相似的工艺品时，制作出的男人和女人也会做行走等一切行为，但不会对“我做了这个”的行为结果进行分别，因为它们没有心识。如同这个比喻，擅长修行无分别智慧的菩萨，虽然对任何事物都不分别，但安住于无分别智慧中，做圆满、成熟、清净的一切事业。就像这样，一切法原本自性空寂，显现如幻，像这样串习后，当智慧极度明朗时，一切法都只会显现为那种状态，因此像幻化的人一样不会产生分别。要知道，以无分别智慧的力量，自然成就的各种事业的示现，就像如意宝珠一样。要知道，无分别智慧在学道的阶段是随顺的，在佛地是圆满的。第三，诸天敬礼和降伏魔众的功德二者。第一，如是善巧行等，一个偈颂：如是善巧于无分别之行者，梵天和帝释等众多世间天神，合掌以身体恭敬顶礼，并且以极大的恭敬心顶礼膜拜。十方世界的诸佛，也都会赞叹获得无分别行境的菩萨的功德，连绵不断地宣说赞颂的篇章。例如现在的文殊和普贤
English
They will not generate even a slight arrogance thinking, "I am acting," because it is merely an emanation. Similarly, a wise person who is accustomed to and grounded in the wisdom that realizes all phenomena are empty in nature but appear like illusions, a Bodhisattva who has attained the sphere of non-conceptual activity, even while teaching the Dharma and performing all activities like an emanation or illusion, will not generate any conceptualization. Third, the carpenter and craftsman, etc., one verse: When a carpenter or craftsman, skilled in their work, creates a likeness of a man or woman, the created man or woman performs all actions such as walking, but does not conceptualize the result of the action, saying, "I did this," because they have no mind. Similarly, a Bodhisattva skilled in practicing non-conceptual wisdom, although not conceptualizing anything, performs all the activities of perfecting, maturing, and purifying while abiding in non-conceptual wisdom. Thus, all phenomena are primordially empty in their own nature, appearing like illusions. When the mind, having become accustomed to this, is utterly clear, all phenomena will only appear in that state, and thus, like an illusory person, non-conceptualization arises. It should be understood that showing various spontaneously accomplished actions through the power of that non-conceptual wisdom is like a wish-fulfilling jewel. It should be known that this non-conceptual wisdom is concordant during the stage of the path of learning and is fully perfected in the state of Buddhahood. Third, the two qualities of being revered by the gods and defeating the maras. First, "Those skilled in such conduct," etc., one verse: Those skilled in practicing such non-conceptual conduct are bowed to with folded hands and bodies by many assemblies of worldly gods such as Brahma and Indra, and are also worshiped with great reverence. All the Buddhas residing in the ten directions of the world, who have become gods among gods, also continuously utter praises of the qualities of the Bodhisattva who has attained the sphere of non-conceptual activity, reciting strings of eulogies. For example, Mañjuśrī and Samantabhadra now
Chinese
如来赞叹，如诸佛所说。第二，分正文和原因两部分。第一，如恒河沙等，一个偈颂。如恒河大河的沙尘数量相等的刹土中，有多少众生，全部都普遍地考察执持，例如，如果变成魔，每个魔的每一根毫毛中，又化出如魔的数量，然后对获得无分别智慧的菩萨寻隙，即使如此，所有这些魔也不能对那位智者造成哪怕是毛孔动摇的障碍。第二，以四因等，一个偈颂。如此不能制造障碍是为什么呢？以四种原因，菩萨善巧方便且具有证悟法性的力量，是天子魔等四魔难以战胜且不能使其从道上退转的。四因是什么呢？是安住于空性之义的智慧，不舍弃众生的慈悲，以及“我为了所有众生的利益，要成就无上菩提”等，如同先前自己立誓并承诺的誓言，如是毫不退转地成办的坚定誓愿，以及圆满积聚二资粮而使诸佛欢喜，并且法性使他们的相续中进入了善逝们的加持，如是以四因之门，此能战胜一切魔。第五根本科判，所行持之法的功德方面，分为果为进入一乘道，成为安住道者中的殊胜者，以及是所知应学一切法中的殊胜者，显示此三功德。第一，如来母等，一个偈颂。当宣说一切如来的母亲般若波罗蜜多时，如果哪个菩萨从内心深处对此法理生起信解，并且一心一意地修持或精进修习此法，那么三门寂静调柔的彼菩萨，就是趋向一切智智的
English
As praised by the Buddhas, as spoken by all the Buddhas. Secondly, there are two parts: the main point and its reason. First, "As many as the Ganges sand," etc., one verse. For example, if all the sentient beings in a field equal to the number of dust particles in the great Ganges River are thoroughly examined and held, if they were to become demons, and each demon were to emanate as many demons from each of their hairs, and then seek an opportunity to harm the bodhisattva who has attained non-conceptual wisdom, even all of them could not cause even the slightest disturbance to that wise one, not even the movement of a pore. Second, "By four causes," etc., one verse. Why is it that they cannot create obstacles in this way? Because the bodhisattva who is skilled in means and possesses the power of realizing the nature of reality is difficult for the four maras, such as the son of the gods, to overcome, and they cannot turn him away from the path. What are the four causes? They are the wisdom that abides in the meaning of emptiness, the compassion that does not abandon sentient beings, and the firm vow to accomplish unsurpassed enlightenment for the benefit of all sentient beings, just as one has previously vowed and promised, and the firm vow to accomplish it without turning back, and the complete accumulation of the two accumulations that pleases the Buddhas, and the fact that the nature of reality causes the blessings of the Sugatas to enter their continuum. Thus, through the door of the four causes, this one is able to defeat all the maras. The fifth root section, on the greatness of the Dharma to be practiced, is divided into three parts: the fruit of entering the one vehicle path, becoming the best of those who abide on the path, and showing the greatness of being the best of all that is to be known and learned. First, "The Thus-gone Mother," etc., one verse. When the mother of all the Thus-gone Ones, the Perfection of Wisdom, is being taught, if any bodhisattva sincerely believes in this teaching and wholeheartedly practices or diligently cultivates it, then that bodhisattva, whose three doors are peaceful and subdued, is approaching omniscience.