Chinese
当示现幻术，砍断众多普通人，也就是大多数人的无数头颅时，由于那些被杀者仅仅是幻术的化现，所以他们遭受的痛苦和数量越多，就越显得虚假。菩萨也应如是，彻底了知这广大无边的众生，皆非真实存在，而是如幻化一般。如此，菩萨对于直至轮回终结，承担无量众生的利益，也毫无畏惧。第二，色蕴和识蕴等一颂：众生如同幻术化现的原因是，所谓的众生，仅仅是依五蕴而假立，但实际上，色、受、想、行、识，谁也无法束缚，也无法从中解脱。原因是这五蕴并非真实存在。对于没有自性者，无所谓束缚和解脱，如同虚空一般。如是了知后，对于仅在世俗名言中为成就菩提而精进的方式，毫无怯懦之心，这就是圣者们最殊胜的盔甲。第二，关于修持之法，简要阐述大乘的体性，以及详细解释其自性。首先，从世俗角度，从声音、意义、本体和作用等方面进行阐述；其次，从胜义角度，揭示这些皆不可得。第一，为何称之为等一颂之义：为何称之为菩萨的大乘？因为大乘是某人乘坐，并使所有应调伏的众生超越痛苦，也就是度脱。因此，以乘坐之义而称为乘，因为这条道路能将自他一切众生带向究竟的果位。此大乘的本体是，为无量众生开启机会，具有二十空性的自性，法界如虚空般深邃的本体，以及如同无量宫殿般，具备禅定、陀罗尼和波罗蜜多等广大无量之庄严。进入此种状态的行为是
English
When demonstrating the illusion of severing the heads of many ordinary people, that is, the majority, because those being killed are merely illusory manifestations, the more suffering they endure and the more numerous they become, the more false it appears. Similarly, a Bodhisattva should thoroughly understand that all these vast and limitless beings are not truly existent but are like illusions. Thus, the Bodhisattva has no fear in undertaking the benefit of limitless sentient beings until the end of samsara. Second, one verse on form and consciousness, etc.: The reason why sentient beings are like illusory manifestations is that the so-called sentient beings are merely designated based on these five aggregates. But in reality, form, feeling, perception, formation, and consciousness are neither bound by anyone nor liberated by anything, because these five aggregates are not truly existent. For that which has no inherent nature, there is no binding or liberation, just like space. Having understood this, having no timidity in engaging in the means of achieving enlightenment merely in conventional terms, this is the supreme armor of the holy ones. Second, regarding the Dharma to be practiced, briefly stating the essence of the Great Vehicle, and elaborating on its nature. First, explaining from the conventional perspective, in terms of sound, meaning, essence, and function; second, revealing that these are not found from the ultimate perspective. First, the meaning of why this is called, etc., one verse: Why is this called the Great Vehicle of a Bodhisattva? Because the Great Vehicle is what someone rides and causes all sentient beings to be tamed to transcend suffering, that is, to cross over. Therefore, it is called a Vehicle in the sense of riding, because this path leads all beings, self and others, to the ultimate result. The essence of this Great Vehicle is that it opens opportunities for limitless sentient beings, has the nature of the twenty emptinesses, the essence of the Dharma realm is as profound as the sky, and like a great immeasurable palace, it possesses immeasurable arrangements of samadhi, dharani, and paramitas, etc. The activity of entering into such a state is
Chinese
无量众生以无漏之乐，暂时心生欢喜，身体安乐，最终获得不住涅槃之乐，故名殊胜乘或大乘。第二，何者乘等一颂之义。胜义中，任何补特伽罗乘坐任何大乘而趋向果位，皆不可得。若言依此乘可趋涅槃果，此为何如？此乃仅是名言施设，真实义中，趋入涅槃不可得，或无所缘。譬如薪尽火灭，火无他往之处，如是，由颠倒错乱之分别念灭尽之因，而称彼补特伽罗为涅槃。第二，广说分二：显示补特伽罗与道无自性，及其义之摄义。初者分二：显示修道者补特伽罗不可得，及显示道般若波罗蜜多不可得。初者，菩萨等一颂之义。修道者菩萨，无论是前际，即过去时或轮回之境，还是后际，即未来时及无学等，抑或现在，即修道之时，于任何境皆不可得，因补特伽罗自性本无生，后亦不生故。三时之相清净，即无任何差别。所谓菩萨，实则为无为法，故无有施设彼为修道者及得果者等名言之戏论。如是知者，乃是行于殊胜般若波罗蜜多。第二分二：应入者与应离者。初者，菩萨智巧等一颂。菩萨于世俗谛善巧，于胜义谛通达真如，于彼行持之时，观察诸法之因果自性，思择本无生之义，如是行持。
English
Limitless beings, with the joy of stainless bliss, temporarily rejoice in their hearts and feel comfortable in their bodies, and ultimately attain the bliss of non-abiding Nirvana, hence it is called the supreme vehicle or the Great Vehicle. Second, the meaning of the one verse, "What one rides," etc. In the ultimate sense, it is impossible to find any individual who, riding on any Great Vehicle, goes towards the fruit. If it is said that relying on this vehicle, one will go to the fruit of Nirvana, what is this like? This is merely a nominal designation. In the true sense, going to Nirvana is not observable or has no object of focus. For example, when firewood is exhausted and the fire dies, the fire has nowhere else to go. Similarly, when the cause of the exhaustion of inverted and deluded thoughts is exhausted, that person is said to be in Nirvana. Second, the detailed explanation has two parts: showing that the individual and the path are without inherent existence, and summarizing its meaning. The first part has two sections: showing that the individual who practices the path is not observable, and showing that the path, the Perfection of Wisdom, is not observable. First: The meaning of the one verse, "Bodhisattva," etc. The Bodhisattva who practices the path is not observable in any state, whether it is the former extreme, i.e., the past time or the state of samsara, or the latter extreme, i.e., the future time and the state of no more learning, or the present time, i.e., the time of learning on the path, because the individual's own nature is originally unborn and will not be born later. It is pure from the characteristics of the three times, i.e., it cannot be distinguished by anything. Those who are called Bodhisattvas are truly unconditioned, so there is no elaboration of names such as those who practice the path and those who obtain the fruit. Knowing this is practicing the supreme Perfection of Wisdom. The second part has two sections: what to enter and what to abandon. First: The one verse, "Bodhisattva, skilled and intelligent," etc. When a Bodhisattva, skilled in conventional truth and understanding the suchness of ultimate truth, practices, he examines the cause and effect and the nature of phenomena, contemplates the meaning of being unborn from the beginning, and practices in this way.
Chinese
并且安住。那是什么呢？即使生起无缘的大悲心，却没有将之视为有情，这就是在殊胜的般若波罗蜜多上行持。第二，如果视为有情等一颂：如果真实地将之视为有情，同样地，生起痛苦之想，心想我应当成办有情众生的利益，并且遣除他们的痛苦。以对我和有情显现执著的方式而完全分别的菩萨，是没有超越一切分别的。这样的人不是在殊胜的般若波罗蜜多上行持，而是安住在有相的地上。第三，总结意义。我如何等一颂：菩萨了知自身是如何自性不成立的，同样地，也了知一切有情也是如此。一切有情是如何无自性的，同样地，也了知发心等一切法也是如此。对于无生和生二者都不分别，安住在二谛无别之实相，无戏论之义，这就是在殊胜的般若波罗蜜多的境界上行持。第三，果。世间中诸法等一颂之义：以不二分别之智慧，能获得什么呢？在世间中，凡是可以诠说的一切法之名，从色到一切种智之间，对于一切法，从胜义谛上来说，远离了生和真实灭尽或断灭的边，安住在无生无灭之平等性中，佛陀的心，不分别之智慧，无论何时也不会衰损，因此是无死和殊胜的，没有比这更好的了。因此，获得一切殊胜究竟无上的自性，因此，通达一切法无所缘的这条道路，就叫做般若波罗蜜多，是所有道路中最殊胜无上的。第二，总结章节。何菩萨等一颂：任何菩萨，以对自己的地有信心，没有怀疑和疑惑，如所宣说的那样行持，那就可以被称为具有殊胜智慧者。
English
And abide. What is that? Even though great compassion without object is generated, there is no perception of sentient beings. This is practicing the supreme Prajnaparamita. Second, if there is perception of sentient beings, etc., one verse: If one truly perceives sentient beings, and similarly, generates the perception of suffering, thinking, "I should accomplish the benefit of all beings and eliminate their suffering." A Bodhisattva who fully conceptualizes in a way that manifestly clings to self and sentient beings has not transcended all conceptualization. Such a one is not fully practicing the supreme Prajnaparamita, but is abiding on the ground of objectification. Third, summarizing the meaning. How I am, etc., one verse: A Bodhisattva knows how he himself is unestablished by nature, and similarly, knows that all sentient beings are also like that. How all sentient beings are without self-nature, similarly, he knows that all dharmas, such as the generation of bodhicitta, are also like that. Without discriminating between non-arising and arising, abiding in the reality of the inseparability of the two truths, in the meaning without elaboration, this is practicing in the realm of the supreme Prajnaparamita. Third, the result. In the world, dharmas, etc., the meaning of one verse: What can be attained by the non-dual wisdom? In the world, whatever names of dharmas can be fully expressed, from form to omniscience, for all of them, from the ultimate point of view, having abandoned the extremes of arising and truly ceasing or annihilation, abiding in the equality of non-arising and non-ceasing, the mind of the Buddha, the non-discriminating wisdom, which never diminishes, is therefore deathless and supreme, and there is nothing better than that. Therefore, obtaining the ultimate, unsurpassed nature of all that is supreme, therefore, this path of realizing all dharmas as without object is called Prajnaparamita, the supreme and unsurpassed of all paths. Second, summarizing the chapter. Whichever Bodhisattva, etc., one verse: Whichever Bodhisattva, with faith in his own ground, without hesitation or doubt, practices as has been taught, that one is to be called as possessing supreme wisdom.
Chinese
因此，应当了知一切法安住于平等性中。如是，基、道、果之诸法，完全了知其皆无自性，于平等性中为一味，如是行持，即是行持殊胜之般若波罗蜜多。第二，于中品之分类门中，开示如何修学之处。如是，堪为修学之境之般若波罗蜜多本身即应认定。依彼而积聚福德。于自相续中生起彼之自性之理等共有四项。其中，第一项分为不住之理与于彼修学之理二者。第一项又分为宣说不住之安住与彼之利益二者。第一项又分为意义与比喻二者。第一项又分为于差别之基——色等不住与于差别之法——无常等不住二者。第一，何者不住于色等，偈颂一：何者不住于以色为对境之方式，如是亦不住于受，何者不住于想与不住于行，以及不住于识，彼即是安住于彼等之法性无所缘之中，如是行持，即是行持殊胜之般若波罗蜜多。第二，常与无常等，偈颂一：复次，于色等诸法，不住于常与无常、乐与苦、悦意之美与不美、有我与无我，以及执为如是与执为如是空性等二边与分别之所执，亦不住于预流果等三果之获得与阿罗汉之地，亦不以执著之想而安住，于独觉之地与如是于佛地亦不住，总而言之，即是不以耽著而安住于基、道、果之任何法上。第二，比喻：如是引导等，偈颂一：不住于任何法之比喻，即如引导者佛陀薄伽梵之心，不住于无为界，即不住于寂灭涅槃之界，如是亦不住于有为三界轮回之方，彼即是不住于有寂之任何边而行持，如是行持。
English
Therefore, it should be known that all dharmas abide in equality. Thus, all the dharmas of the ground, path, and fruit, having fully understood that they are all without self-nature and are of one taste in equality, such conduct is the practice of the supreme Prajnaparamita. Second, in the category of the middle division, the place of how to train is shown. Thus, the Prajnaparamita itself, which is the object of training, should be identified. Based on that, merit should be accumulated. There are four aspects, such as the way to generate its nature in one's own mindstream. Among them, the first aspect is divided into two: the way of not abiding and the way of training in it. The first aspect is divided into two: explaining the abiding of not abiding and its benefits. The first aspect is divided into two: meaning and example. The first aspect is divided into two: not abiding in the basis of distinction, such as form, and not abiding in the characteristics of distinction, such as impermanence. First, whoever does not abide in form, etc., one verse: Whoever does not abide in the way of focusing on form, and likewise does not abide in feeling, whoever does not abide in perception and does not abide in formation, and in whatever consciousness does not abide, that is, abiding in the objectless nature of those dharmas, such conduct is the practice of the supreme Prajnaparamita. Second, permanence and impermanence, etc., one verse: Furthermore, in all dharmas such as form, not abiding in permanence and impermanence, pleasure and pain, agreeable beauty and ugliness, self and no-self, and holding to suchness and holding to suchness as emptiness, etc., not abiding in any of the two extremes and the objects of conceptualization, and not abiding in the attainment of the three fruits such as stream-enterer and the ground of Arhat, and not abiding with the thought of clinging to it, and not abiding in the ground of solitary realizer and likewise in the ground of Buddha, in short, not abiding with attachment to any of the dharmas of the ground, path, and fruit. Second, example: Just as guiding, etc., one verse: The example of not abiding in any dharma is that the mind of the guide, the Buddha Bhagavan, does not abide in the unconditioned realm, that is, does not abide only in the realm of peace and nirvana, and likewise does not abide in the direction of the conditioned three realms of samsara, that is, not abiding in any extreme of existence and peace, thus acting.