Chinese
获得大寂静之位的，三世诸佛生起之理有二。第一，圣者的智慧等二句。此圣者智慧的波罗蜜多，是大明咒或无上明咒。其中，明咒是指从“曼陀罗”（藏文，梵文天城体：मन्त्र，梵文罗马拟音：mantra，汉语字面意思：真言）之声中，以明和智轻易救护之义，而且在所有此类明咒的方法中，此为最殊胜。因为此能使众多有情界，属于无量意之忧恼和身之痛苦的一切法，永远寂灭。第二，分为过去和现在成为诸佛之母之理，以及未来成为诸佛之母之理两种。第一，何者过去等二句。凡是过去已逝者，以及凡是十方世界的怙主现在存活者，他们学习了这不平等和相等的伟大明咒后，成为消除一切有情身心痛苦的无上医王。第二，何者利益等二句。凡是对一切有情以加行而利益，以及具有慈悲之心的善妙行，行持普贤行之菩萨们，也学习这伟大明咒般若波罗蜜多后，那些智者在未来之时，将证得无上菩提而成就佛果。第二，有为乐等二句。无论是有为轮回之乐，还是无为解脱之乐，所有这些轮回和涅槃之乐，都应知晓是从诸法之基或如心髓般的般若波罗蜜多中产生的。第二，譬喻。以土地的譬喻说明生起一切功德之理，以及以转轮王的譬喻说明一切功德都随此而行之理。第一，播种之后等一颂。作为道路和果位一切功德之基础而成立的譬喻是怎样的呢？就像播种之后，种子在土地上生根，从而产生苗芽等。当它们获得各自的因和缘的集合时，就会显现出多种多样的形态。同样，五道波罗蜜多和果位菩提的一切功德
English
There are two ways in which the Buddhas of the three times arise, attaining the state of great peace. First: "The wisdom of the Victorious Ones," etc., two lines. This perfection of wisdom of the Victorious Ones is the great mantra or the unsurpassed mantra. Here, 'mantra' means that which easily protects through knowledge and wisdom, from the sound of 'mantra' (藏文，梵文天城体：मन्त्र，梵文罗马拟音：mantra，汉语字面意思：真言), and among all such methods of mantras, this is the greatest. This is because it permanently pacifies all the many realms of sentient beings that belong to the immeasurable mental anguish and physical suffering. Second, there are two ways in which it becomes the mother of the Victorious Ones of the past and present, and the way in which it will become the mother of the Buddhas of the future. First: "Those who have passed," etc., two lines. Those who have passed away in the past, and those who are now living and dwelling as the protectors of the ten directions, having learned this great mantra, unequal and equal, have become the unsurpassed king of physicians who eliminates all the physical and mental pains of all sentient beings. Second: "Those who benefit," etc., two lines. Those who benefit all sentient beings through application, and the Bodhisattvas who practice the conduct of Samantabhadra with thoughts of compassion, also learn this great mantra, the Perfection of Wisdom, and those wise ones will attain the supreme, unsurpassed enlightenment in the future and achieve Buddhahood. Second: "Conditioned bliss," etc., two lines. Whatever is conditioned bliss of samsara and unconditioned bliss of liberation, all that bliss of samsara and nirvana should be understood to arise from this Perfection of Wisdom, which is like the basis or essence of all dharmas. Second, examples: The way in which the example of the earth generates all qualities, and the way in which the example of the wheel-turning king shows that all qualities follow this. First: "Having planted the seed," etc., one verse. How is the example established as the basis of all the qualities of the path and the fruit? Just as, having planted the seed, it takes root in the earth and sprouts, etc., arise. When they find the collection of their respective causes and conditions, they manifest in various forms. Similarly, the five paths of perfections and all the qualities of the fruit of enlightenment
Chinese
所有一切都从般若波罗蜜多中产生，以不缘三轮的智慧来摄持布施等，就成为正确的道路，并且和它与究竟的果位二者无别，成立为不可分离的关系。此外，从证悟真如的智慧中成就一切种智，由该智慧如实地显示因和果的一切法，从而直接和间接地产生一切善根。第二，转轮王等，一个偈颂：如同转轮王从哪条道路上经常行走，七宝王政和军队的四种力量也都从那条道路上行走一样，从哪个人的相续和道路的阶段中，有或者行持这胜者的般若波罗蜜多，就从那里产生多少清净三轮的善根，以及果位的法，也就是道和果的功德之法，都将产生，因此，通达此理，就能聚集和增长一切白法，并且达到究竟。第二，学习佛母而获得供养舍利的方法，分为正说和说明其理由及比喻两部分。第一，胜者对帝释等，一个偈颂：胜者向帝释完全提问并回答说：假设在恒河沙数般的佛刹中，所有这些刹土都充满胜者的舍利，没有空隙，像顶端堆满东西一样，即使是这样，如果将它和书写在经卷上的般若波罗蜜多分成两部分，从中选择哪个呢？帝释回答说，我将选择书写在经卷上的般若波罗蜜多。第二，为什么呢等，三个偈颂：像那样供养等，做了这些会产生无尽福德的众多舍利，舍弃那么多而选择般若波罗蜜多是为了什么呢？不是我不恭敬舍利，我非常恭敬，然而选择般若波罗蜜多的理由是：因为像这样的智慧完全加持，那些舍利也才成为值得供养的对境，例如
English
Everything arises from the Prajñāpāramitā. When generosity and other virtues are grasped by the wisdom that does not conceptualize the three circles, they become the correct path. It is established as an inseparable relationship with it and the ultimate result being non-dual. Furthermore, from the wisdom that realizes Suchness, the All-Knowingness is accomplished. From that knowing, all the laws of cause and effect are shown without error, and from that, all roots of virtue arise directly and indirectly. Second, the Chakravartin King, etc., one verse: Just as the Chakravartin King always travels on a certain path, the seven precious royal possessions and the four forces of the army also travel on that same path, from whichever person's continuum and stage of the path this Victorious One's Prajñāpāramitā exists or is practiced, from there, all the roots of virtue of the pure three circles, and the laws of the result, that is, the laws of the qualities of the path and the result, will arise. Therefore, by understanding this, all white dharmas are gathered and increased, and ultimately attained. Second, the method of obtaining the offering of relics by studying the Mother, divided into two parts: the actual explanation and the explanation of its reasons and metaphors. First, the Victorious One to Indra, etc., one verse: The Victorious One asked Indra completely and answered: If in Buddha-fields equal to the number of grains of sand in the Ganges, all those fields were filled with the relics of the Victorious One, without any space, filled to the brim, even if that were the case, if it were divided into two parts, that and the Prajñāpāramitā written on a scroll, which would you choose and take? Indra replied, I would choose this Prajñāpāramitā written on a scroll. Second, why is that, etc., three verses: Like that, offering, etc., having done these, why is it that so many relics that produce inexhaustible merit are set aside and this Prajñāpāramitā is chosen? It is not that I do not respect relics, I am very respectful, but the reason for choosing Prajñāpāramitā is: because the relics themselves become worthy of offering through being completely blessed by such wisdom, for example
Chinese
就像依赖国王的人们也能得到别人的尊敬一样，佛陀的舍利具有巨大的功德，这是依赖于般若波罗蜜多而形成的。那么，由于般若波罗蜜多的力量，佛陀涅槃后，现在已经脱离了行为，那么舍利怎么值得供养呢？就像如意宝珠具有赐予愿望的所有功德，且价值无法衡量，它被放置在匣子等容器中，这个容器在世间是值得礼拜的。即使宝珠从那个容器中产生，也会因为之前被当作容器的匣子是放置如意宝珠的容器，而感到高兴，认为它与众不同，因为那个容器获得了那样的功德，这是因为那个如意宝珠。同样，即使胜者因为般若波罗蜜多至尊宝珠的功德而涅槃，舍利作为它的容器，也获得了供养，因为这个原因，如果有人想要欢喜和执持胜者无量的功德，就应该接受这个般若波罗蜜多，因为这能从一切相的束缚和障碍中解脱，并且是无上解脱的自性。第三，将其他善行转化为超越之路，分为布施等成为一体的方式和展示其比喻两种。第一，布施等，一颂：布施等的前行是智慧，即必须以不缘三轮的智慧来摄持，戒律、忍辱、精进、禅定也是如此。为什么呢？因为布施等一切善法都被有相所染污，因此为了不沦为轮回和寂灭同等一方的因，所以完全执持为般若波罗蜜多完全清净的处所。因此，这个智慧能显示布施等一切法都成为无缘自性的平等之性。第二，例如阎浮树等两颂：布施等其他一切善行都
English
Just as people who rely on the king also receive respect from others, the Buddha's relics, which possess great qualities, are formed by relying on the Prajñāpāramitā. So, since the Buddha has passed into nirvana through the power of the Prajñāpāramitā, and is now free from action, how are the relics worthy of offering? Just as a wish-fulfilling jewel possesses all the qualities of granting desires and is of immeasurable value, and it is placed in a container such as a box, that container is worthy of worship in the world. Even if the jewel arises from that container, one would rejoice because the box, which was previously used as a container, is a container for placing the wish-fulfilling jewel, and think that it is different from others, because that container has obtained such qualities, and this is because of that wish-fulfilling jewel. Similarly, even though the Victorious One has passed into nirvana because of the qualities of the supreme jewel of the Prajñāpāramitā, the relics, as its container, also receive offerings, for that reason. Therefore, if someone wants to rejoice in and hold the immeasurable qualities of the Victorious One, they should take this Prajñāpāramitā, because it liberates from all bonds of characteristics and obscurations, and is the unsurpassed nature of liberation. Third, transforming other virtues into the path of transcendence, divided into the way of making generosity etc. into one, and showing its example, two. First, generosity etc., one verse: The preliminary to generosity etc. is wisdom, that is, it must be grasped by the wisdom that does not focus on the three spheres, and so are discipline, patience, diligence, and meditation. Why is that? Because all the virtuous dharmas such as generosity etc. are tainted by being focused on characteristics, therefore, in order not to be reduced to the cause of samsara and peace being on the same side, they are completely held as the place of complete purity of the pāramitās. Therefore, this wisdom shows that all dharmas such as generosity etc. become the nature of equality in the nature of non-focus. Second, for example, Jambudvipa etc., two verses: All other virtues such as generosity etc.
Chinese
如果以一个例子来说明这一点，就像在赡部洲，檀香和沉香等各种树木，虽然有成千上万种不同的树木，它们在颜色和气味等方面有各种各样的形态，树枝、树干、花朵、果实等部分也有多种多样的差异，形态各异。但是，这些树木的阴影，只能被称作是树的阴影，阴影本身并没有像树木那样具有各种颜色和气味。阴影本身并不像各种树木那样有各自的特性。同样，这五种成佛之道——波罗蜜多，如果被证悟实相的智慧所摄持，那么所有这些都将获得般若波罗蜜多的名称。被认为是超越世间的波罗蜜多，这是智慧的力量所致，所有这些道路都将以完全圆满的空性而成为一体。不仅在道路的阶段是这样，如果将所有的善根都为了遍知一切而回向，就像流入大海的水一样，所有这些善根的果实都将成为圆满菩提，这六种波罗蜜多都将成为一体，完全圆满的空性将自然成就为果位的智慧法身。第二，讲述给他人听的利益，包括如何讲述的方式，以及如此讲述的利益。第一部分包括应舍弃的虚假般若波罗蜜多的讲述方式，以及应采纳的正确般若波罗蜜多的讲述方式。第一点：菩萨如果等等，共一个偈颂。如果菩萨自己不精通如其所说的甚深母义远离戏论之理，只是泛泛地宣说色蕴、受蕴、想蕴、行蕴、识蕴这五蕴是无常的，并以此类推是痛苦的，只是宣说人无我，以及片面的空性，然后说这就是殊胜的般若波罗蜜多，那么这就是在运用般若波罗蜜多的影像，或者说是虚假的般若波罗蜜多，或者说是相似品。这种与法性不符的教导，会使殊胜大乘的密意遭到损害。真正通达母义的智者们，绝不会这样做。
English
To illustrate this with an example, just as in Jambudvipa, there are thousands upon thousands of different trees such as sandalwood and agarwood, which have various forms in terms of color and fragrance, and various differences in parts such as branches, trunks, flowers, and fruits, with diverse shapes. However, the shadows of these trees can only be called shadows of trees, and the shadows themselves do not have various colors and fragrances like the trees. The shadows themselves do not have their own characteristics like the various trees. Similarly, these five paths of the Victorious Ones—the Paramitas—if they are grasped by the wisdom that realizes reality, then all of these will gain the name of Prajnaparamita. Being counted as transcendent Paramitas is due to the power of wisdom, and all those paths will become one in the completely perfect emptiness. Not only is this the case at the stage of the path, but if all virtues are dedicated entirely for the sake of omniscience, like water flowing into the ocean, the fruit of all those virtues will become complete enlightenment, and all six Paramitas will become one taste, and the completely perfect emptiness will naturally be accomplished as the wisdom Dharmakaya of the fruit. Second, the benefits of explaining to others include how to explain, and the benefits of explaining in that way. The first part includes the way to explain the false Prajnaparamita that should be abandoned, and the way to explain the correct Prajnaparamita that should be adopted. First point: If a Bodhisattva, etc., one verse. If a Bodhisattva himself does not thoroughly understand the profound meaning of the Mother, as it is said, the principle of being free from elaboration, and only generally proclaims that the five aggregates of form, feeling, perception, formation, and consciousness are impermanent, and by extension, are suffering, and only proclaims the selflessness of the person, and a limited emptiness, and then says that this is the supreme Prajnaparamita, then this is using the image of Prajnaparamita, or the false Prajnaparamita, or the semblance. This teaching, which is inconsistent with the nature of reality, will damage the intention of the supreme Great Vehicle. Those wise ones who truly understand the meaning of the Mother will never do this.