English
The Perfection of Wisdom cannot be expressed as either one or different from forms, etc. Therefore, this Dharmadhatu, the Perfection of Wisdom, is neither one with nor different from any phenomena such as forms, yet all phenomena are completely contained within its singular state, like the realm of space. It is distinguished only by the Dharmadhatu itself, and there is not even a trace of duality separate from it. Furthermore, if the Dharmata or Dharmadhatu were different from phenomena, then there would be phenomena that are not of that Dharmata and have not transformed into the essence of the Dharmadhatu, which is impossible. If phenomena such as forms were one with the Dharmadhatu, then merely seeing them would be equivalent to seeing the truth, and there would be no distinction between conventional and ultimate truths, which would be a mistake. As it is said in the Perfection of Wisdom, in the chapter of Subhuti, it should be sought. There, Kausika, the Perfection of Wisdom should not be sought in form, nor should it be sought outside of form, because these dharmas have one characteristic, that is, they are without characteristics. As it is said. Secondly, there is one verse regarding the objects of focus, etc. The nature of the objects of focus or what is to be grasped, such as forms, is without limit because it cannot be determined as this or that and does not abide. There, the nature of the mind that cognizes or grasps is also without limit due to the essence of the Dharmadhatu. The nature of the realm of space, which is an example representing Dharmata, is also without limit. The wisdom of the worldly knowledge that understands all those objects is also without limit. As it is said in the Sutra, the Perfection of Wisdom is great, immeasurable, and boundless, etc. Because all phenomena have transformed into the essence of the Dharmadhatu, the Dharmadhatu contains all and its limits are invisible. And the phenomena immersed in it have no limits of place or end of time, therefore, one should understand the nature of such vastness of equanimity. Thirdly, there is one verse regarding conceptual awareness of this shore, etc., that is, no matter how much there is of real and unreal, etc.
Chinese
只要存在执着于相的观念，就无法超越世间，因此如“此岸”般被引导，如来已完全宣说，观念生起多少，轮回就有多少。如是说。因此，以个别觉悟的智慧，将所有观念产生之处和所有成为目标之物全部摧毁，舍弃所有执相的观念，就是超越所有世间之人。因此，那些远离所有目标观念，获得这种超越心识之法性的人，他们已经到达道路的彼岸，安住于导师的真实意义之教言的意旨中。虽然一切法以其自性，从初始就安住于无垢之自性中，但只是被错误的观念所迷惑，将我和法虚假地安立为各种各样，并被遍计所染污。与法性相符，以无分别之智慧止息所有观念，将真实的边际平等安住于法界中，这就是以无舍无立的本性自然而然地守护的智慧波罗蜜多之究竟。应当了知。第四，以有情为代表的一切法，从初始就清净之实相，以及如此证悟之利益二者。第一，如果导师等，一颂。如果成为量士夫的导师善逝，即使在恒河沙数劫中住世，并明显地完全宣说“有有情”之声，但由于自性从初始就未生且安住于清净之自性中，怎么会有有情存在或生起呢？由于事物的法性是不变的，所以谁也不能使其生起等，因此，即使导师说有，也不应执着为有，更何况他人呢？如是见到从初始就未生之义，这就是行于殊胜的般若波罗蜜多。如是，以这四句确定般若波罗蜜多本身，应确定超越了识之行境的，具有无二智慧之相的甚深真实智慧波罗蜜多之瑜伽。第二，何时我。
English
As long as there is a concept of clinging to characteristics, one cannot transcend the world, and thus is led as if to "this shore," as the Sugata has fully proclaimed. As much as concepts arise, that much is samsara. Thus it is said. Therefore, with the wisdom of individual discernment, destroying all that is conceived and all that becomes an object, abandoning all concepts of clinging to characteristics is to go beyond all worldly beings. Therefore, those who are free from all objective concepts, who have attained such a nature beyond mind, they have gone to the other shore of the path and abide in the intention of the definitive teachings of the teacher. Although all phenomena, by their own nature, have from the beginning abided in a stainless nature, they are merely deluded by false concepts, falsely imputing self and phenomena as various, and are defiled by pervasive conceptualization. In accordance with the nature of reality, stopping all concepts with non-conceptual wisdom, placing the true limit equally in the realm of reality, this is the ultimate perfection of wisdom, naturally guarding the innate nature without elimination or establishment. This should be known. Fourth, the reality that all phenomena, represented by sentient beings, are pure from the beginning, and the two benefits of realizing this. First, if the teacher, etc., one verse. If the teacher, the Sugata, who has become a measure, even if he were to live for as many eons as there are sands in the Ganges River, and clearly and completely proclaim the sound "there are sentient beings," how could there be sentient beings or arise, since their own nature is unborn from the beginning and abides in a pure nature? Since the nature of things is immutable, no one can cause them to arise, etc. Therefore, even if the teacher says there are, one should not cling to them as existing, let alone others. Thus, seeing the meaning of unborn from the beginning is to practice the supreme Prajnaparamita. Thus, with these four verses defining Prajnaparamita itself, one should establish the yoga of the profound true Prajnaparamita, which transcends the realm of consciousness and possesses the aspect of non-dual wisdom. Second, when I.
Chinese
等等，这是一段偈颂。当释迦王我与此殊胜的般若波罗蜜多完全一致地宣说，并在第八地获得不生之法的殊胜忍耐之时，往昔的胜者便预言我未来将成佛。释迦牟尼佛如是说。往昔在燃灯佛前，我们的导师化身为名为云的婆罗门童子，用五朵乌巴拉花供养，并将金色的头发铺成座位。那位佛陀说道：婆罗门童子，你在未来的无数劫后，将在这个世界成为名为释迦牟尼佛的如来。当时，那位婆罗门童子获得了不生之忍，并不离无所缘之理的无量佛法，因此获得了授记。获得不生之忍时，诸佛授记是法性。在此之前，虽然在无数劫中侍奉了无数佛陀，并生起了遍知之心，但却没有获得授记，因为从未获得如此般完全安住于般若波罗蜜多的忍耐。如是说。第三，依靠般若波罗蜜多而积聚的福德，分为自己受持等的利益和为他人讲说等的利益两种。第一种又分为不被损害所侵和积聚福德两种。第一种，般若波罗蜜多等，这是一段偈颂。无论哪个种姓之子或种姓之女，对于诸佛菩萨以俱生和后得智所行持的般若波罗蜜多，恭敬地受持经文并理解其义，那么身体的痛苦，毒药、武器、火和水都不能侵害他。此外，强烈的执着如毒药，嗔恨如武器，如火一般的贪欲和如水一般的愚痴也不能侵害他。道路的障碍，恶魔和魔的黑色党羽也无法找到机会，这是法性。
English
Etc., this is a verse. When I, the Shakya King, spoke in complete accordance with this supreme Prajñāpāramitā, and at the time when I obtained the supreme forbearance of non-arising dharma on the eighth bhumi, the previous Victorious Ones prophesied that I would become a Buddha in the future. Shakyamuni Buddha himself said thus. In the past, before the Buddha Dipamkara, our teacher manifested as a young Brahmin boy named Cloud, and scattered five utpala flowers and spread his golden hair as a seat. That Buddha said: Brahmin boy, in the future, after countless kalpas, you will become a Tathagata named Shakyamuni in this world. At that time, that Brahmin boy obtained the forbearance of non-arising, and because he was inseparable from the immeasurable Buddha dharma of non-objectification, he obtained the prophecy. It is the nature of the Buddhas to prophesy when one obtains the forbearance of non-arising. Before that, although he had served countless Buddhas for countless kalpas and generated the mind of omniscience, he did not receive the prophecy, because he had never before obtained such forbearance of abiding completely in the Prajñāpāramitā. Thus it was said. Third, the merit accumulated by relying on the Prajñāpāramitā is divided into two types: the benefits of holding it oneself, etc., and the benefits of explaining it to others, etc. The first is further divided into not being harmed and accumulating merit. First, Prajñāpāramitā, etc., this is a verse. Whichever son or daughter of a noble family reverently holds the text and understands the meaning of the Prajñāpāramitā, which the Buddhas and Bodhisattvas practice with both coemergent and subsequent wisdom, then physical suffering, poison, weapons, fire, and water cannot harm him. Furthermore, strong attachment like poison, hatred like weapons, desire like fire, and delusion like water cannot harm him either. Obstacles on the path, evil demons and the black retinue of demons will not find an opportunity either, this is the dharma nature.
Chinese
这是因为有寂天菩萨的力量，以及佛、菩萨和白方诸神的守护。第二部分包括供养的利益和学习的利益。第一部分有三节经文，即“事业安乐逝”等。对于那些以事业安乐逝者完全涅槃后的舍利为核心的佛塔，由于所关联的对境极为殊胜，因此利益巨大。而且，那佛塔的材质特殊，是用碧玉、红珍珠、麝香、石藏、水晶、黄金和白银等七宝制成的，并对其进行供养。那么，如何才能在数量上众多呢？就像那样安乐逝者的佛塔，如果能做到与恒河沙粒的数量相等，充满无数个佛土，并以完全考察作为比喻，那么，行为者的特点是，在无边无际的众多刹土中，所有安住的众生，什么也不做，只是以天上的鲜花、上好的香和涂香作为供品，时间的特点是，日日夜夜，三时不断，像这样供养一劫或超过一劫的时间，那么，虽然会有无量的功德。但是，除此之外，还有什么原因能使从何处产生引导者、胜者的十力等无与伦比的功德呢？如果将这部阐述安乐逝者之母，即无二的智慧和方便的经典写在书本上，手持并以鲜花和涂香稍微敬奉一段时间，那么，前者建造佛塔并供养的功德，与后者相比，连百千万亿分之一都无法企及。第二部分包括通过学习佛母而产生轮回和寂灭的一切安乐的方式，通过学习佛母而获得供养舍利等的方式，以及通过学习佛母而使其他善根转变为超越的波罗蜜多的方式。分为三个部分。第一部分是阐述意义，第二部分是举例说明。第一部分包括产生寂灭的安乐，以及产生轮回和寂灭二者安乐的方式。第一部分是仅仅产生寂灭的安乐的方式。
English
This is because of the power of Shantideva, and the protection of Buddhas, Bodhisattvas, and the gods of the white side. The second part includes the benefits of offering and the benefits of learning. The first part has three verses, such as "Karmasukha Gone." For those stupas that have the relics of Karmasukha Gone who has completely passed into nirvana as their core, because the object of association is extremely superior, the benefits are great. Moreover, the material of that stupa is special, made of seven treasures such as lapis lazuli, red pearls, musk, stone essence, crystal, gold, and silver, and offerings are made to it. So, how can it be numerous in number? Like that stupa of the Sugata, if it can be made equal to the number of sands in the Ganges River, filling countless Buddha lands, and taking complete examination as an example, then the characteristic of the actor is that in the infinite number of many realms, all the sentient beings who dwell there do nothing but offer heavenly flowers, excellent incense, and unguents as offerings, and the characteristic of time is that day and night, three times without interruption, offering like this for a kalpa or more than a kalpa, then, although there will be immeasurable merit. But, besides that, what other reason could cause the incomparable qualities such as the ten powers of the guide and victor to arise from where? If this scripture that explains the mother of the Sugatas, that is, the non-dual wisdom and skillful means, is written in a book, held in hand, and slightly revered with flowers and unguents for a while, then the merit of the former building and offering to such a stupa cannot even be compared to a fraction of a hundred thousand trillion of the latter. The second part includes the way in which all the happiness of samsara and nirvana arises through learning the Mother, the way in which offerings such as relics are obtained through learning the Mother, and the way in which other roots of virtue are transformed into transcendent perfections through learning the Mother. Divided into three parts. The first part is to explain the meaning, and the second part is to give examples. The first part includes the arising of the happiness of nirvana, and the way in which the happiness of both samsara and nirvana arises. The first part is the way in which only the happiness of nirvana arises.