Chinese
诸佛甚深智慧所立之法，于义于文皆具足，故能如实宣说而不颠倒，如是则不令如来甚深教法衰损或毁灭。第二，何者于色非等。说法者，何者不执著于显现之色，如是不执著于受，不缘取想，不缘取识，亦不缘取心。对于以色等法之自性及其无常等差别为代表的轮回涅槃诸法，皆能了知其本性本自不生，空性，远离一切分别念之行境，并如是为他人宣说，此乃是行于殊胜之般若波罗蜜多。第二，宣说般若波罗蜜多之功德，分二：真实功德与功德之理由。第一，有人于恒河等，偈颂一首。若有人于恒河沙数之世界中，安置或调伏所有众生皆至声闻、独觉之究竟果位阿罗汉，不如有人书写此般若波罗蜜多，并了知其义，且能为他人宣说之菩萨，将此经函给予彼菩萨，则后者之福德较前者更为殊胜。第二，分二：真实理由与以譬喻说明。第一，何以故，偈颂一首。何以故彼福德更为殊胜耶？乃因善说之殊胜菩萨于此道修学后，于此大乘中宣说一切法皆为空性之故。听闻空性之理后，下劣者亦能了知色如水泡等，而声闻种姓者亦能迅速触及从轮回中解脱；中等根器者见缘起之义，而得独觉菩提；利根者了知诸法平等性，而触及佛陀之菩提。第二，分二：以苗芽之譬喻作简要说明，以日与龙之譬喻作详细解说。第一，无苗芽等，偈颂一首。如若无苗芽，则世间
English
The teachings established by the profound wisdom of the Buddhas are complete in meaning and words, and thus they are taught without distortion, so that the profound teachings of the Tathagata do not deteriorate or perish. Second, "What is not form," etc. The Dharma teacher is one who does not cling to the appearance of form, nor to feeling, does not fixate on perception, does not fixate on consciousness, and does not fixate on mind. He thoroughly understands that all phenomena of samsara and nirvana, represented by the nature of form and other phenomena and their distinctions such as impermanence, are inherently unborn, empty, and beyond the realm of all conceptual elaborations, and teaches others in this way. This is practicing the supreme Prajnaparamita. Second, the benefits of explaining the Prajnaparamita correctly are twofold: the actual benefits and the reasons for them. First, "Someone in the Ganges," etc., one verse. If someone were to settle or subdue all sentient beings in worlds as numerous as the sands of the Ganges River, leading them to the ultimate fruit of the Hearer and Solitary Realizer, the Arhat, it would not compare to someone who writes down this Prajnaparamita, understands its meaning, and gives this scripture to a Bodhisattva who can explain it to others. The latter's merit would be far superior to the former's. Second, there are two parts: the actual reason and the illustration by example. First, "Why is it so?" etc., one verse. Why is that merit so superior? It is because those excellent Bodhisattvas, the best of speakers, having trained in this path, teach in this Great Vehicle that all phenomena are empty. Having heard the nature of emptiness, even those of lesser intelligence understand form as being like a bubble, and those of the Hearer lineage quickly attain liberation from samsara. Those of middling faculties see the meaning of dependent origination and attain the Bodhi of a Solitary Realizer. Those of sharp faculties realize the equality of all phenomena and attain the Bodhi of a Buddha. Second, there are two parts: a brief explanation using the example of a sprout, and a detailed explanation using the examples of the sun and a Naga. First, "Without a sprout," etc., one verse. Just as without a sprout, in the world
Chinese
如果树干根本没有产生，那么没有树干，哪里会有树枝、树叶、花朵和果实呢？不会有的。 同样，如果没有像母树般所说的胜义和世俗菩提心这样的幼苗，那么像树干一样的胜者也不会在世间产生。如果没有胜者，那么胜者所说的法的果实，就像树枝树叶等一样，帝释天和梵天以及声闻等又怎么会产生呢？因为没有因。 第二，以太阳象征随行之例，以龙王象征相违之例，共有两种。 第一，太阳的轮等，一个偈颂。就像太阳的轮，当光网向十方显现或放射时，众生努力从事各种各样的业，同样地，贤者们为了获得胜者的般若波罗蜜多，一切种智的智慧，而在世间生起希愿和进入的菩提心时，由此产生果实，即胜者的无上智慧。而那智慧本身，通过如实地照见一切所知，向所化众生放射对治的法之光芒，使众生具有暂时和究竟的功德之法。 第二，例如不热等，两个偈颂。例如，在不热恼海中，如果没有龙王，那么在此赡部洲，由那龙的力量所产生的河流怎么会流淌呢？不会流淌的。没有河流，因为没有湿润，花朵和果实也不会产生。 此外，由水母相遇所产生的大海中，各种各样不同形状的珍宝也不会存在。 同样地，如果在这个世间，没有像龙王一样的，双运进入空性大悲藏的菩提心，那么诸善逝的智慧，通过使菩提的种子增长等方式，像河流的相续，又怎么会遍及这些世间呢？不可能产生的。智慧之水流
English
If the trunk does not arise at all, then without the trunk, where would branches, leaves, flowers, and fruits come from? They would not arise. Similarly, if there is no sprout-like bodhicitta, both ultimate and conventional, as taught by the Mother of the Conquerors, then the Conqueror, like a trunk, would not arise in the world at all. If that does not exist, then the fruits of the Dharma taught by that Buddha, like branches and leaves, and also Indra, Brahma, and the Hearers, how would they arise? Because there is no cause. Secondly, there are two examples: the sun representing the following example, and the dragon king representing the opposing example. First, the solar disc, etc., one verse. Just as from the solar disc, when the net of light appears or radiates in the ten directions, beings strive to perform various kinds of actions, similarly, when wise ones generate the mind of aspiration and engagement in the world in order to attain the wisdom of the Victorious One's Prajnaparamita, the all-knowing wisdom, from that arises the fruit, the unsurpassed wisdom of the Victorious One. And that wisdom itself, by seeing all knowable things without error, sends forth rays of Dharma that counteract afflictions to those to be tamed, so that beings become endowed with the qualities of temporary and ultimate virtues. Second, for example, Anavatapta, etc., two verses. For example, if the lord of dragons is absent from Lake Anavatapta, how would the rivers that arise from the power of that dragon flow in this Jambudvipa? They would not flow. Without rivers, because there is no moisture, flowers and fruits would not arise either. Furthermore, in the great oceans that arise from the meeting of water and mother, there would also be no various kinds of precious jewels of different shapes. Similarly, in this world, if there is no bodhicitta, like the lord of dragons, the essence of emptiness and compassion, which enters into union, then how would the wisdom of the Sugatas, which causes the seeds of enlightenment to grow, etc., like the continuous flow of rivers, pervade all these worlds? It is impossible for it to arise. The stream of wisdom
Chinese
如果没有那样的，那么通过它所开示的佛法，所化众生通过听闻等方式，也不会成就和增长像花朵一般的善妙功德，这些功德是增上生和决定胜之因。如果没有那样的，那么它的果实——三种菩提也不会存在。犹如充满珍宝的海洋一般的佛陀的功德，如力量等无量无边的功德也会消失，因此，具有空性和慈悲心之精华，在二谛上无有分别的珍贵菩提心如果存在，那么道和果的功德一切都会随之而来。如果没有它，那么其他一切都会颠倒，因此，这一个菩提心就是一切白法的根本。第四，关于在自相续中生起般若波罗蜜多的自性，有两种方式：后得位所作和入定时的修习。第一种方式有三种：增长福德之因的随喜，不会浪费之因的回向，以及越来越增长之因的信解。第一种方式包括：宣说菩萨的随喜之利益，以及共同宣说随喜和回向之基础。第一种方式包括比喻和意义两种。第一，偈颂“世间此中”等一句。在这个世间界中，能够照亮的光源，如星星和灯火等，以及萤火虫和手持灯笼等众生，为了照亮各个方向，各自的身体和物质的光芒汇聚在一起，与太阳的光芒相比，太阳的光芒是最殊胜的。其他所有能照亮的光源集合起来，也无法在明亮和遍布的程度上与太阳的光芒相比。第二，偈颂“声闻众”等一句。正如前面所说的比喻一样，声闻的众生们，无论积累了多少布施、持戒和禅定等三种善妙的事物，也比不上菩萨随喜的刹那之心。声闻众的福德聚也无法相比，因为声闻的善根事物无论多么广大，其所缘和行相都狭小，并且有不清净的分别念之垢染，没有被善巧方便的回向所摄持，因此果实狭小。
English
If there were no such thing, then through the Dharma taught by it, sentient beings who are to be tamed would not achieve and increase virtuous qualities like flowers through hearing, etc., which are the cause of higher realms and definite goodness. If there were no such thing, then its fruit—the three enlightenments—would not exist either. The Buddha's qualities, like the immeasurable powers, etc., which are like an ocean filled with jewels, would also disappear. Therefore, if the precious Bodhicitta, which has the essence of emptiness and compassion and is inseparable in the two truths, exists, then all the qualities of the path and the fruit will follow. If it does not exist, then everything else will be reversed. Therefore, this one Bodhicitta is the root of all white dharmas. Fourth, regarding generating the nature of Prajnaparamita in one's own mindstream, there are two ways: what is done in the post-meditation state and meditation in equipoise. The first way has three aspects: rejoicing, which is the cause of increasing merit; dedicating, which is the cause of not wasting; and aspiration, which is the cause of increasing more and more. The first way includes: explaining the benefits of a Bodhisattva's rejoicing, and jointly explaining the basis of rejoicing and dedication. The first way includes two aspects: example and meaning. First, the verse "In this world," etc., is one verse. In this world realm, the sources of light that illuminate, such as stars and lamps, etc., and creatures such as fireflies and those carrying lanterns, etc., gather the light of their respective bodies and substances in order to illuminate all directions. Compared to that, the single ray of light from the sun's orb is the most supreme. All the other collections of illuminating lights cannot compete with its clarity and pervasiveness. Second, the verse "The assembly of Hearers," etc., is one verse. Just like the example just mentioned, no matter how much the assembly of Hearers accumulates the three objects of merit, such as generosity, discipline, and meditation, it cannot compare to the single moment of a Bodhisattva's mind of rejoicing. The accumulation of merit of the Hearer assembly cannot compare, because no matter how great the objects of virtue of the Hearers are, their object and aspect are narrow, and they are stained by the impurity of conceptual thought, and they are not grasped by the dedication of skillful means, therefore the fruit is small.
Chinese
自身与回向之基础是，过去时之前的等三句偈颂。过去之时，过去的无量俱胝佛陀，在无量无数俱胝刹土之中安住，这象征着无量过去的佛陀。以及所有从轮回的痛苦中解脱的世间怙主们，现在仍然活着，为了使痛苦止息而宣说珍贵之法，所有这些佛陀最初发起无上菩提心，从在自身相续中生起菩提心开始，直到那些引导者的圣法隐没或灭尽之时，所有这些胜者的发心之福德，以及具备六度波罗蜜多的修行，以及所获得的果，如力量等佛陀之功德，以及其他所有佛陀之子菩萨们，以及声闻和独觉，所有这些有学和无学的善根，以及有漏和无漏之善，全部都由自己的智慧汇集，然后菩萨以坚定的决心随喜，并发起无上菩提心，并且为了成办无边众生的利益，为了获得无上大菩提，将自己和他人的所有善根汇集起来进行回向。在世俗中，以具有意愿之心专注于回向的真实对境，像射箭一样将善根转移到那里，这就是回向的体性。第二，回向有正行和如此回向的利益两种。第一，有以胜义不执著的方式回向和以世俗随学佛陀的方式回向两种。第一种有分别讲述遮破和建立，以及将它们的意义与比喻一起显示两种。第一种有遮破执著的回向和建立不执著的回向两种。第一，完全回向，如果等一句偈颂。即使是完全回向，如果回向者的心中生起执著真实的念头，并且对于所回向的对境菩提也生起执著的念头，以及对于完全回向的所缘众生也生起念头，那么。
English
The basis for oneself and dedication is, the three verses beginning with 'past time before'. In the past, countless billions of Buddhas of the past, residing in countless billions of realms, symbolize the infinite Buddhas of the past. And all the protectors of the world who have passed away from the suffering of samsara, who are still alive now, and who teach the precious Dharma to end suffering, all these Buddhas first generated the supreme Bodhicitta, from the moment of generating Bodhicitta in their own continuum, until the time when the holy Dharma of those guides disappears or is exhausted, whatever merit there is in the intention and Bodhicitta of those victors, and the practice endowed with the six perfections, and the result obtained, such as the powers and other qualities of the Buddhas, and all the sons of the Buddhas, the Bodhisattvas, and the Shravakas and Pratyekabuddhas, all the virtues of those who are learning and not learning, and the virtues with outflows and without outflows, all of these are gathered together by one's own wisdom, and then the Bodhisattva rejoices with firm determination, and generates the supreme Bodhicitta, and in order to accomplish the benefit of limitless beings, in order to attain the supreme great Bodhi, all the roots of virtue of oneself and others are gathered together and dedicated. In the conventional sense, with a mind of desire focused on the true object of dedication, like shooting an arrow, transferring the roots of virtue there, that is the nature of dedication. Secondly, dedication has two aspects: the actual practice and the benefits of such dedication. First, there are two types of dedication: dedication in the manner of ultimate non-attachment and dedication in the manner of conventional following of the Buddhas. The first has two aspects: explaining negation and affirmation separately, and showing their meaning together with examples. The first has two aspects: refuting dedication with attachment and establishing dedication without attachment. First, complete dedication, if, etc., one verse. Even in complete dedication, if the mind of the dedicator arises with the notion of clinging to truth, and if the object of dedication, Bodhi, also arises with the notion of clinging, and if the object of complete dedication, sentient beings, also arises with the notion, then.