Chinese
所有这些法都源于最殊胜的般若波罗蜜多，从般若波罗蜜多中产生佛陀，他所宣说的法能产生一切增上生和决定胜的功德，没有其他的教法能做到。如果不能通达善恶因果，那么世间正确的见解也不会产生，因为仅凭自身的力量无法了解。如果没有世间正确的见解，那么世间的一切安乐也无法成办，因此不会产生。更不用说真实的出世间道和果了。另一方面，般若波罗蜜多是无上智慧的意义，它是如实了知二谛自性的智慧。因此，所有不颠倒了知二谛之理的智慧都包含在其中，并且是它的一部分。因此，所有成办增上生和决定胜的智慧，无论是直接还是间接，都依赖于它。因此，一切轮回和涅槃的安乐都源于般若波罗蜜多，但般若波罗蜜多本身却永远不会有损减和增益，它始终如是存在。第二，以比喻的方式说明轮回的缘起，以意义的方式说明还灭清净的缘起。第一，从“众生下劣”等一颂开始。在这个世间，根据身体和受用，有下劣的三恶道众生、中等的人和最殊胜的天人，所有这些众生的类别，都是从根本的无明中产生的，如来是这样说的。如云：“诸法皆从因生，彼因如来说”。同样，凡是执着我与我所的分别念，不能如实见到真实的意义，并且以颠倒的方式执着的随心所生的心，被称为无明。从无明中产生行等十二缘起支，因此，有漏的业和有等烦恼的因缘聚合，就会产生痛苦的轮转，即变成多种多样，并且是反复轮回的自性。众生界的无明轮转，就是产生果
English
All these dharmas arise from the most supreme Prajnaparamita. From Prajnaparamita, Buddhas arise, and the dharma taught by them produces all the qualities of higher realms and definite goodness. No other teaching can do this. If one does not understand the cause and effect of good and evil, then even the correct worldly view will not arise, because it cannot be understood by one's own power alone. If there is no correct worldly view, then all worldly happiness cannot be accomplished, and therefore will not arise. Needless to say, the true transcendental path and its result are even more so. In another way, Prajnaparamita is the meaning of unsurpassed wisdom, which is the mind that engages with the nature of the two truths without distortion, just as they are. Therefore, all minds that understand the nature of the two truths without distortion are included within it and are part of it. Therefore, all wisdom that accomplishes higher realms and definite goodness depends on it, either directly or indirectly. Thus, all the happiness of samsara and nirvana arises from Prajnaparamita, but that wisdom itself never has decrease or increase; it always remains as it is. Secondly, the dependent origination of samsara is explained by way of example, and the dependent origination of purification and liberation is explained by way of meaning. First, from the verse beginning with "inferior beings," etc. In this world, depending on body and enjoyment, there are inferior beings in the three lower realms, middling humans, and supreme gods. All these categories of beings arise from the root of ignorance, as the Sugata said. As it is said: "All dharmas arise from causes; the Tathagata has spoken of those causes." Likewise, any conceptual thought that grasps at "I" and "mine," that does not see the true meaning and grasps in a distorted way, that mental event is called ignorance. From that ignorance arise the twelve links of dependent origination, such as actions. Therefore, when the causes of contaminated actions and afflictions such as existence gather, the wheel of suffering arises, becoming manifold and having the nature of revolving again and again. That wheel of ignorance in the realm of beings is the arising of the fruit.
Chinese
土地不会耗尽，也不会增加，它就这样存在着。因此，因为自性未成立而显现，对于如幻象般的有，增减不显现，这是就法界所遍及的整个世间界而言，从名言的角度所说的。第二，智慧之理等，共一个偈颂：无学佛陀的智慧，以及与之相应的修道之路及其门户，即见道，以及生起它的方便，加行道，以及它的根本，资粮道，所有这些都从最胜的般若波罗蜜多中产生，因为证悟无我而产生这一切。三种智慧，善知识，通过积聚资粮等因缘，从自身道路上舍弃应舍弃之物，生起证悟的功德，使之超越世间，成为事业之轮，或者说是智慧之轮，极其显现，而它的根本般若波罗蜜多，永远不会有中断的耗尽，也不会比之前的状态更加增长，它就这样存在着。就像《虚空藏经》中所说：依赖于因而生起的，所有诸法若能善知晓，它的宝藏不会耗尽，法之宝藏不可思议。这四法不会耗尽，世间怙主善宣说，有情、虚空、菩提心，如是佛陀诸法也。如果这些是实物，它们将会完全耗尽，因为它们不存在，所以说不会耗尽，因此说它不会耗尽。这样说的。第三，意义总结。菩提萨埵等，共一个偈颂：像这样，了知轮回涅槃的一切法都只是缘起显现，就是通达了佛法的深奥精髓，因此，证悟到此，就获得了法的显现，见到了佛陀的法身，因此，对于分为二谛的世俗谛，应当通达其作为缘起不虚的道理。如果菩提萨埵以理智善加分析缘起之法，那么缘起仅仅是无法分析的，但在胜义谛中
English
The earth neither diminishes nor increases; it remains as it is. Therefore, since it appears without inherent existence, the increase and decrease of existence, like an illusion, are not apparent. This is spoken from the perspective of convention, considering the entirety of the world realm pervaded by the sphere of reality (dharmadhatu). Secondly, the way of wisdom, etc., is one verse: The wisdom of the Buddha who is beyond learning, the path of meditation that accords with its way, and the gateway to it, which is the path of seeing (darshana-marga), the means of its arising, the path of joining (prayoga-marga), and its root, the path of accumulation (sambhāra-marga), all these arise from the supreme Perfection of Wisdom (prajñāpāramitā), because all these arise from the realization of selflessness. The three wisdoms, the virtuous friend, having gathered the conditions such as accumulating merit, abandoning what is to be abandoned on one's own path, and generating the qualities of realization, make the wheel of action or the wheel of wisdom that transcends the world fully manifest, and its root, the Perfection of Wisdom, never has the exhaustion of being interrupted, nor does it increase more than the previous state; it remains as it is. Thus, it is also said in the Sutra Requested by Akashagarbha: 'If all the dharmas that arise in dependence on causes are well known, its treasury will not be exhausted; the treasury of dharma is inconceivable. These four dharmas are inexhaustible, the protector of the world has well declared: sentient beings, space, bodhicitta, likewise the Buddhas and all dharmas. If these were material things, they would be completely exhausted, but because they do not exist, it is said that they are inexhaustible, therefore it is said that it is inexhaustible.' So it is said. Thirdly, summarizing the meaning. Bodhisattva, etc., is one verse: Thus, knowing that all the dharmas of samsara and nirvana are merely appearances of dependent origination is to comprehend the profound essence of the Buddha's teachings. Therefore, having realized this, one obtains the appearance of dharma and sees the dharmakaya of the Buddha. Therefore, the conventional truth, which is divided into two truths, should be understood as the infallible nature of dependent origination. If a Bodhisattva thoroughly examines this dharma of dependent origination with reason, then dependent origination is merely something that cannot be analyzed, but in ultimate truth,
Chinese
如果认识到并习惯了这种甚深般若波罗蜜多的意义，它以自性无生、无灭，本来就与法界自性平等，真俗二谛无别。那么，它的作用就像无云的太阳放射光芒，驱散所有黑暗一样，摧毁所有突如其来的无明黑暗，获得与法界无二无别的自生智慧，从而成佛。说完。第二，宣说其他五度，即禅定、精进、忍辱、持戒、布施五度。首先宣说禅定波罗蜜多，分为四部分：修学作为殊胜果之所依的禅定；修学却不执着于自利；通过不执着而利益他人；以及以意乐的差别来总结优劣。第一部分包括修学四禅和修学四无色定。第一，具有大威力等一颂：具有成办功德之大威力的菩萨，也安住并熟悉四禅。此时，他并不执着于名相，也不以品尝滋味而安住。然而，这四种禅定的正行，包括寻伺等支分，成为获得殊胜菩提之断证的所依，因为见道等是依赖于禅定之心的。第二，获得殊胜智慧等一颂：获得殊胜智慧的菩萨安住于禅定时，也体验四种殊胜的无色定，但不执着于此。因为这些无色定是无罪无苦，并且是神通等的顺缘，所以是为了成为获得殊胜菩提之助缘而修学的。菩萨不像声闻那样，为了现前自己相续中烦恼漏尽、寂灭一味的果而修学它。第二部分分为总说和广说。第一，此乃功德等一颂：此
English
If one recognizes and becomes accustomed to this profound meaning of the Prajñāpāramitā, which is without birth or cessation in its own nature, and is inherently equal to the nature of the Dharmadhātu, with the two truths being inseparable, then its function is like the sun without clouds radiating light, dispelling all darkness. It destroys all sudden obscurations, the darkness of ignorance, and attains the self-originated wisdom that is non-dual with the Dharmadhātu, thereby becoming a Buddha. That is said. Second, explaining the other five pāramitās, namely, dhyāna (meditation), virya (diligence), kshanti (patience), śīla (ethics), and dāna (generosity). First, explaining the dhyāna pāramitā, which is divided into four parts: studying dhyāna as the basis for the supreme fruit; studying without attachment to one's own benefit; engaging in the benefit of others through non-attachment; and concluding with the manner of becoming superior or inferior due to the difference in intention. The first part includes studying the four dhyānas and studying the four formless absorptions. First: "Having great power," etc., one verse: That Bodhisattva, who possesses great power to accomplish qualities, also dwells in and becomes familiar with the four dhyānas. At that time, he does not rely on them by clinging to signs, nor does he abide by experiencing their taste. However, these four actual practices of dhyāna, including the aspects of investigation and analysis, become the basis for attaining the abandonment and realization of the supreme Bodhi, because the path of seeing and so forth relies on the mind of dhyāna. Second: "Obtaining supreme wisdom," etc., one verse: The Bodhisattva who has attained supreme wisdom, while dwelling in dhyāna, also experiences the four supreme formless samādhis, but does not become attached to them. Because these formless dhyānas are free from sin and suffering, and are conducive to clairvoyance and other abilities, they are studied in order to become a contributing factor to attaining supreme Bodhi. That Bodhisattva does not study them like a Śrāvaka, for the purpose of manifesting the fruit of exhausting the outflows and achieving one-sided peace in his own continuum. The second part is divided into a summary and a detailed explanation. First: "This is virtue," etc., one verse: This
Chinese
是使一切功德增长的菩萨们的稀有奇妙之处，什么呢？就是安住于禅定的三摩地，以智慧证悟其无相。安住于该禅定的菩萨们，如果业已穷尽而舍寿，为了成熟有情等义利，如其所愿地于欲界受生。第二，有比喻和意义两种。第一，例如赡洲等一颂：如此，在获得作为因的等持禅定的同时，不生为作为果的禅定之天，反而下生于欲界，这是因为不执著于禅定，并且是为了圆满自己功德之法。例如，赡部洲的一个人，以前曾经居住于天界，没有去过天界的城市，如美妙等殊胜之处，后来一旦去了那里，见到天人们所拥有的宫殿和花园等悦意之处，却不执著于它们，反而回到赡部洲，那么这个人即使见到了天界的庄严，也不执著，因此不住在那里，就像不执著于赡部洲的国土等一样。第二，如是菩提等一颂：如是，菩提萨埵具有智慧、慈悲等殊胜功德，勤于三摩地的瑜伽，安住于四禅等的三摩地，却不执著于它，反而再次安住于欲界，对于之前的禅定和欲界的法也不执著。即使生于欲界，也不被欲界的贪欲等所染污，例如水不沾染莲花一样，因为不住于孩童之法。第三，有总说和广说两种。第一，大士等一颂：菩萨即使获得了禅定之色，也不生于彼处，反而再次生于欲界的需求是：该大士通过说法等方式，使有情完全成熟，以及成办清净佛土和圆满波罗蜜多的意义。
English
This is the rare and wonderful aspect of the Bodhisattvas who cause all virtues to increase. What is it? It is that they abide in the Samadhi of meditation and realize its signlessness through wisdom. If the Bodhisattvas who abide in that meditation exhaust their karma and pass away, they take rebirth in the desire realm as they wish, for the sake of ripening sentient beings and other benefits. Secondly, there are two aspects: example and meaning. First, for example, Jambudvipa, etc., one verse: Thus, while obtaining the Samadhi of equipoise as a cause, they are not born as gods of meditation as a result, but are born downwards in the desire realm. Why is this? It is because they are not attached to meditation and it is for the purpose of perfecting their own qualities and Dharma. For example, a person from Jambudvipa who previously resided in the realm of the gods, but did not go to the city of the gods, such as the beautiful and supreme places, and later, once he went there and saw the delightful places such as the mansions and gardens possessed by the gods, but did not become attached to them, but returned to Jambudvipa, then that person, even though he saw the splendor of the realm of the gods, is not attached and therefore does not stay there, just as he does not become attached to the land of Jambudvipa, etc. Secondly, likewise, Bodhi, etc., one verse: Likewise, the Bodhisattva, possessing excellent qualities such as wisdom and compassion, diligently practices the yoga of Samadhi, abides in the Samadhi of the four meditations, etc., but does not become attached to it, but abides again in the desire realm, and is not attached to the previous meditation and the Dharma of the desire realm. Even though born in the desire realm, they are not defiled by the desire realm's lust, etc., just as water does not defile a lotus, because they do not abide in the Dharma of children. Thirdly, there are two aspects: summary and detailed explanation. First, Great Being, etc., one verse: The need for the Bodhisattva, even though he has obtained the form of meditation, not to be born there, but to be born again in the desire realm, is: that the Great Being, through teaching the Dharma, etc., completely ripens sentient beings, and accomplishes the meaning of purifying the Buddha-field and perfecting the Paramitas.