Chinese
应当认识到进入行为中。因为这是通往证悟一切果位的智慧的唯一道路，是无二的。第二，菩萨的住处是确定般若波罗蜜多。那本身被认为是所有其他住处中最殊胜的。第一，法界如是等两句偈颂。菩萨的住处是什么呢？是安住于般若波罗蜜多。那是怎样的呢？像这样，除了法界之外，没有丝毫的法可以作为对境，所以一切法都变成了法界的自性。像这样了解之后，所谓心安住于法界，也是不住于任何事物的意思。因为将远离一切对境的真如称为法界，所以没有可以作为对境的基础，因此法界的事物真如或如是性，也不会以对境的方式安住，那是不住于任何事物，所以称为不住的安住。像这样，远离一切对境的行境，证悟平等性的智慧，就像虚空的云不依赖于任何事物一样，不住于任何法而安住。虽然不住于任何事物，但凭借不住的甚深住处的力量，能够自在地获得圆满、成熟、清净的如海般的解脱。例如，持明者为了自己安住而没有房屋等，在虚空中行走。当想要安住时，凭借明咒的力量，瞬间降临到虚空界，即使不是从地上生长出来的，也能如意地加持并显现出具有悦意的花朵和果树等，以及以庄严美化的花园等。像这样，不住而住的甚深般若波罗蜜多，变成了无上的明咒，凭借其加持，圆满、成熟、清净的方式，随心所欲地行持的菩萨，精通且能开显他人心续，能够进入不可思议的圆满、成熟、清净，也能为了自己的利益而证悟，对作为道路的法和作为所要获得的佛法等进行观察。
English
It should be recognized as entering into conduct. Because this is the only path to the wisdom of realizing all fruits, it is non-dual. Secondly, the bodhisattva's dwelling is identified as the Prajñāpāramitā. That itself is considered the most supreme of all other dwellings. First, the two verses, "The Dharma Realm is Suchness," etc. What is the dwelling of a bodhisattva? It is dwelling in the Prajñāpāramitā. What is that like? Like this, since there is not even a slight dharma other than the Dharma Realm that can be an object, all dharmas have become merely the nature of the Dharma Realm. Having understood in this way, the term "mind dwelling in the Dharma Realm" also means not dwelling in anything. Because the Suchness that is free from all objects is called the Dharma Realm, there is no basis for making it an object. Therefore, the Dharma Realm, the Suchness of things, or Suchness itself, will not dwell in the manner of an object. That does not dwell in anything, so it is called non-dwelling dwelling. In this way, the wisdom that realizes equality, being devoid of all objects of experience, dwells without dwelling in any dharma, just as the clouds in the sky do not rely on anything. Although not dwelling in anything, by the power of that profound non-dwelling dwelling, one is able to freely attain the liberation like an ocean of perfection, maturation, and purification. For example, a vidyādhara who, for the sake of his own dwelling, has no house, etc., and walks in the sky. When he wants to dwell, by the power of the mantra, he instantly descends into the realm of the sky, and even if it is not grown from the earth, he can bless and manifest as he wishes gardens, etc., adorned with beautiful flowers and fruit trees, etc. In this way, the profound Prajñāpāramitā that dwells without dwelling becomes the supreme mantra. By its blessing, the bodhisattva who practices as he wishes in the manner of perfection, maturation, and purification, being skilled and able to reveal the minds of others, can enter into inconceivable perfection, maturation, and purification, and can also realize for his own benefit, observing the dharma as the path and the Buddha Dharma, etc., as what is to be attained.
Chinese
不改变，为了他人的利益而宣讲，以及将希求佛法者视为讲法的对象，不执着，因为证悟了一切无所执着的自性。像这样的行为，仅仅是在名言上希望平息其他众生的痛苦，并且自己喜欢大乘道和果位的功德的菩萨们的住处。第二，阿罗汉解脱等三颂：安住于断除二障的阿罗汉解脱之殊胜三摩地，除了如来之外，菩萨的这种住处，是其他声闻和缘觉的住处，以及所有寂灭一切烦恼的三摩地，具有极度寂静的无漏安乐，是所有这些之中最殊胜的，并且其他那些不如这个殊胜，因此这是无上的住处。如此安住于息灭一切戏论的三摩地之住处，也不会变成仅仅是寂灭的一方，例如鸟类安住于无所依的虚空，也不会坠落于地面，鱼儿安住于水中，也不会因耳鼻等受损而死亡，同样，菩萨以不住而住的禅定之力，到达了轮回的彼岸，寂灭涅槃的法界，即证悟了，虽然安住于空性，但因为无所依，所以不会像鸟一样堕入有寂的边际，并且因为不执着于空性本身，所以就像鱼儿不会被自己的住所之水所伤一样，也不会变成仅仅是寂灭一方的涅槃。因此，凡是希望成为一切众生界所有功德中最殊胜的，以及希望触及佛陀的智慧，这智慧是所有法中最殊胜、最稀有、最奇妙的，以及希望给予众生最殊胜、最上等、最神圣的佛法布施的，那么，利益众生的诸佛及其眷属们，请依止这殊胜的住处吧。对于此，一切众生功德中最殊胜的，超越一切世间的法身之境
English
It does not change, and it is to explain for the benefit of others, and to regard those who desire the Dharma as the object of teaching, without attachment, because one realizes the nature of all things without attachment. Such conduct is merely nominally wishing to pacify the suffering of other sentient beings, and is the abode of bodhisattvas who themselves delight in the qualities of the Great Vehicle's path and fruition. Secondly, three verses such as the Arhat liberation: Abiding in the excellent samadhi of the liberation of an Arhat who has overcome the two obscurations, other than the abode of the Tathagata himself, this abode of the Bodhisattva is the abode of others, including the Shravakas and Pratyekabuddhas, and whatever samadhi there is that pacifies all afflictions, is extremely peaceful, and possesses undefiled bliss, is the most excellent of all, and since those others are not superior to this, this is the unsurpassed abode. Thus, even though one abides in the abode of samadhi that pacifies all elaborations, one does not become merely one-sidedly peaceful. For example, birds abide in the unsupportive sky, but they do not fall to the ground, and fish abide in the water, but they do not die from being disturbed by their ears and noses, etc. Likewise, Bodhisattvas, by the power of meditation that abides without abiding, reach the other shore of samsara, the realm of peace and nirvana, that is, they realize it. Although they abide in emptiness, because they are unsupportive, they do not fall into the extremes of existence and non-existence like birds, and because they do not cling to emptiness itself, they do not become nirvana that is merely one-sidedly peaceful, just as fish are not disturbed by the water of their own abode. Therefore, whoever desires to be the most excellent of all the qualities of all sentient beings, and whoever desires to touch the Buddha's wisdom, which is the most excellent, most rare, and most wonderful among all dharmas, and whoever desires to give sentient beings the most excellent, supreme, and sacred Dharma, then, may the Buddhas and their retinues, who benefit sentient beings, rely on this supreme abode. In this, the most excellent of all the qualities of all sentient beings, the realm of the Dharmakaya that transcends all worlds.
Chinese
与去处、佛陀的殊胜智慧相应的报身，以及将布施佛法给予世间的化身结合起来。佛法的布施是殊胜的，与福德相应的道，与解脱相应的道，以及与殊胜大乘佛法等结合起来，这些也是显而易见的。即使不分别结合，而作为功德的伟大类别也是可以的。第三，在所有学处中显示为最殊胜的方面，从本体的角度显示为最殊胜，以及从产生无尽果的角度显示为最殊胜，这两种情况。第一，这个学处等同一颂，般若波罗蜜多的学处是导师圆满佛陀通过各种法门宣说的无量学处中所说的所有学处中最殊胜的，并且因为没有任何学处比这更好，所以是无与伦比的。任何想要达到所有学处的彼岸，即究竟的智者，都应该学习佛陀的学处，即般若波罗蜜多。第二，分为略说、广说和总结三部分。第一，这是法藏等同一颂，般若波罗蜜多是三世诸佛所说的一切无尽之法的来源，因此是殊胜的伟大之法藏，并且是产生果力等功德珍宝，以及产生道波罗蜜多、陀罗尼和菩提分等各种功德之财的广大之法库的殊胜奇妙之处，并且是诸佛产生之种姓，因为是从此产生的。是众生身心一切安乐的住所之库，因为从证悟这甚深般若波罗蜜多本身，会产生一切甚深广大的法，并且会产生世间正见之间的一切善妙，即从以基般若波罗蜜多为对境的角度，以及从修持道般若波罗蜜多的角度，以及从获得果般若波罗蜜多的角度，会产生世间和
English
Associating the Enjoyment Body, which is endowed with the extraordinary wisdom of the Buddhas, with the place to go, and the Emanation Body, which bestows the gift of Dharma upon the world. The gift of Dharma is excellent, associated with the path that accords with merit, the path that accords with liberation, and the sublime Great Vehicle Dharma, etc. Although it appears that these are also associated, it is acceptable to consider them as categories of great qualities without associating them separately. Third, in showing the supreme of all trainings, there are two aspects: showing the supreme from the perspective of its essence, and showing the supreme from the perspective of producing inexhaustible fruits. First, this training, etc., is one verse. This training of the Perfection of Wisdom is the supreme of all the trainings spoken by the Guide, the Complete Buddha, through various Dharma doors, expressing immeasurable trainings. And because there is no training that is superior to this, it is unsurpassed. Any wise person who wishes to go to the other shore, that is, to the ultimate end of all trainings, should train in this training of the Buddha, the Perfection of Wisdom. Second, there are three parts: brief statement, detailed explanation, and summary of the meaning. First, this is a Dharma treasure, etc., one verse. This Perfection of Wisdom is the source of all the inexhaustible Dharmas to be taught by the Buddhas of the three times, therefore it is the supreme great treasure of Dharma, and it is the noble and wonderful treasury of vast Dharma that produces the precious qualities of fruits such as powers, and also produces all kinds of wealth of qualities such as the path perfections, dharanis, and the aspects of enlightenment, and it is the lineage from which all Buddhas arise, because it is born from this. It is the treasury where all the happiness and well-being of beings' bodies and minds reside, because from the realization of this profound Perfection of Wisdom itself, all profound and vast Dharmas arise, and all the good that exists between worldly right views arises, that is, from the perspective of focusing on the base Perfection of Wisdom, and from the perspective of practicing the path Perfection of Wisdom, and from the perspective of obtaining the fruit Perfection of Wisdom, the world and
Chinese
应当认识到，从缘起中产生多少超越性的善，如果没有它，所有这些都会消失，如果它存在，它们就会以随行的方式存在。过去、未来和现在安住于十方世界的怙主诸佛，所有这些都是从修持般若波罗蜜多中产生的。然而，成为其自性的法界，永远不会耗尽，它安住于远离减少和增加的状态。而且，如果没有作为基础的般若波罗蜜多，就不会如实地证悟并修持它。如果没有道路，也不会有果实，但是作为基础的法界，以无二的方式存在于理或法性中，认识到这一点并显示它的智慧也是原因的方式，应当知晓。第二，从外在缘起的角度来解释，以及从内在缘起的角度来解释，这两种。第一种，有外在缘起的例子，以及般若波罗蜜多的意义的解释，这两种。第一。树和果实等，一个偈颂。如此，虽然法界的自性没有改变，但有法者的缘起之戏不会停止，外在的诸法也是相互依存而产生的。树、果实、花朵和森林有多少，所有这些都从地上完全产生，并且出现在地上。然而，即使反复地生长如此多的树等，对于土地来说，与以前相比，完全没有中断，不会耗尽也不会增加，并且由于产生果实，从最初的状态发生改变，完全不会衰退，也不会如此分别念地认为“我产生了这些果实”，即使反复地产生果实，也不会感到厌倦，由于有情众生的业的因，因此从伟大的土地中，直到世界存在之间，当生长根茎树木等时，远离其他作者，这是缘起的规律，通过它来象征，也应当知晓所有外在的诸法也是从各自的因中产生，并且没有分别念地运作。第二，佛子等，一个偈颂。佛子菩萨们和声闻们和独觉和天人们，以及，除此之外的其他众生，人等一切的安乐和幸福的
English
It should be recognized that however much transcendent good arises from dependent origination, if it does not exist, all of these will disappear, and if it exists, they will exist in a following manner. The Buddhas, the protectors of the ten directions of the world, who have passed, have not yet come, and are presently abiding, all of these are born from practicing the Perfection of Wisdom. However, the Dharma-dhatu, which has become its essence, will never be exhausted, and it abides in a state free from decrease and increase. Moreover, if there is no Perfection of Wisdom as the basis, it will not be truly realized and practiced. If there is no path, there will be no fruit, but the Dharma-dhatu as the basis, existing in reason or Dharma-nature in a non-dual way, understanding this and showing that wisdom is also the way of the cause, should be known. Second, explaining from the perspective of external dependent origination, and explaining from the perspective of internal dependent origination, these two. The first has the example of external dependent origination, and the explanation of the meaning of the Perfection of Wisdom, these two. First. Trees and fruits, etc., one verse. Thus, although the essence of the Dharma-dhatu does not change, the play of dependent origination of the Dharmas does not cease, and external phenomena also arise interdependently. However many trees, fruits, flowers, and forests there are, all of these arise completely from the earth and appear on the earth. However, even if so many trees, etc., are repeatedly grown, for the earth, compared to before, there is no interruption at all, it does not diminish and does not increase, and because it produces fruits, it changes from the initial state, it does not deteriorate at all, and it does not conceptually think, "I produced these fruits," and even if it repeatedly produces fruits, it does not get tired, because of the cause of the karma of sentient beings, therefore from the great earth, until the world exists, when roots, trees, etc., grow, devoid of other agents, this is the law of dependent origination, by which it is symbolized, and it should also be known that all external phenomena also arise from their respective causes and operate without conceptualization. Second, the Buddha's sons, etc., one verse. The Buddha's sons, Bodhisattvas, and Hearers, and Solitary Realizers, and gods, and, other than that, all beings, such as humans, for the happiness and well-being of