Chinese
因为对一切众生生起无二的慈悲。菩萨无论在精通智慧的任何时候，都应如是思维无生之理而行持。虽然生起大慈悲心，却没有众生之想。这是最殊胜的般若波罗蜜多行。如是说。第四，像这样，心自性光明，远离边际，具有如来藏的体性，理解和证悟它，任何事物都不能沾染，并且实际上已经成佛。对此生起信心和信仰，具有无量的功德，并且说通过它最终可以成佛。因此，积累了无量的福德。听闻并相信这个道理是第一种功德，不会产生五无间罪等业和业的果报是第二种功德，天界和地上的所有安乐都会显现是第三种功德，即使是世间清净的众生，仅仅一瞬间的信仰，其福德也很大，渴望并听闻它，迅速成佛等等功德，是无法言说的。第一，在《宝积经》的《无量光经》中说：如果没有积累福德，就不会听到这些道理。勇士们如果成就了意义，他们就会听到这些道理。如是说。第二，在《涅槃经》中说：对于如来藏是常、不变、不迁，以及一切众生都具有佛性，更加深信不疑。这样，众生也不会体验到地狱的果报。如是说。第三，在《能饶益指鬘经》中说：因为知道如来藏存在于一切众生心中，所以能够获得世间所有最殊胜的安乐和一切圆满。以及在《摄经》中说：无论是有为的安乐还是无为的安乐，应当了知一切安乐都从此产生。如是说。第四，在《三摩地王经》中说：与将三界的一切众生安置于十善业道相比，对法无我生起信心，并在寂静的地方行走七步，福德更大。如是说。以及在《宝性论》中说：
English
Because of generating non-dual compassion for all beings. Bodhisattvas, at any time when they are skilled in wisdom, should contemplate the unborn nature and act accordingly. Although great compassion arises, there is no concept of sentient beings. This is the supreme practice of the Prajnaparamita. Thus it is said. Fourth, in this way, the mind is naturally luminous, free from extremes, and possesses the essence of the Sugata-garbha. Understanding and realizing it means that nothing can stain it, and one is actually enlightened. Having faith and belief in it has immeasurable qualities, and it is said that one will eventually attain Buddhahood through it. Therefore, immeasurable merit is accumulated. Hearing and believing this is the first quality, and the quality of not experiencing the ripening of karma from the five heinous crimes and other actions is the second quality. The quality of all happiness in the heavens and on earth manifesting is the third quality. Even for beings who are pure in the world, a moment's faith generates great merit, and desiring and listening to it leads to swift enlightenment and other qualities that are beyond description. First, in the Infinite Light Sutra of the Ratnakuta, it is said: Without accumulating merit, one will not hear these teachings. Heroes who accomplish their purpose will hear these teachings. Thus it is said. Second, in the Nirvana Sutra, it is said: Have greater faith in the Tathagatagarbha as being permanent, unchanging, and immutable, and that all sentient beings possess the Buddha-nature. In this way, sentient beings will not experience the ripening of hellish karma. Thus it is said. Third, in the Sutra Benefiting Angulimala, it is said: Because of knowing that the Tathagatagarbha exists in all sentient beings, one will obtain all the supreme forms of happiness in the world and all that is perfect. And in the Compendium, it is said: Whatever happiness is conditioned or unconditioned, one should understand that all happiness arises from this. Thus it is said. Fourth, in the Samadhiraja Sutra, it is said: Compared to placing all sentient beings of the three realms on the path of the ten virtuous actions, having faith in the non-self of phenomena and taking seven steps in a solitary place is more meritorious. Thus it is said. And in the Uttaratantra, it is said:
Chinese
我等为求无上菩提心，以金地珍宝严饰之，如来刹土微尘数，每日供养诸法王。他人若从此中闻，仅闻一词亦信解，此布施生之善根，较彼更获胜福德。具慧何人欲菩提，于无数劫勤精进，身语意三无间断，守护无垢之净戒。他人若从此中闻，仅闻一词亦信解，此持戒生之善根，较彼更获胜福德。禅定等亦如是。如是说。集经云：所有智慧之方便，以及一切诸根本，皆从最胜般若生。如是说。赡部洲中所有诸有情，彼等一切皆发无上菩提心，于千百万年中行布施，一切皆为利有情，回向菩提之因故。何人若于般若波罗蜜多勤精进，乃至一日随顺而行者，彼之布施聚积福德雨难量。是故无有懈怠当恒常，趣入般若波罗蜜多中。如是说。第五，集经云：譬如怀孕之妇女，痛苦逼迫甚可畏，彼即临近分娩时。如是菩萨近佛智，生起欢喜与欲乐，迅速证得真菩提。如是说。何菩萨于往昔行持时，此度若已修习诸智者，于此无有任何之犹豫。才一听闻即生导师想，彼速证得寂静之菩提。如是说。如是了悟之后，修持中观正见的次第是：以智慧现证无次第之道的意义而成就佛果１，以及根器迟钝者通过次第修学而成就佛果２。第一种情况是：地和道的次第是引导之义，若执着于此为究竟之义，并视为殊胜，则说是误入歧途。如《中品般若经》中说：即使意念第一地和第二地等，也是在修持般若波罗蜜多的影像。诸多经典中也说地和地的次第是引
English
I, seeking the supreme Bodhicitta, adorn with gold and jewels, offering daily to the Dharma Kings as many Buddha-fields as dust motes. If others hear even a word of this and believe in it, the merit from that giving will bring even greater blessings. Whoever, wise and desiring enlightenment, strives diligently for countless eons, guarding stainless morality without interruption in body, speech, and mind, if others hear even a word of this and believe in it, the merit from that morality will bring even greater blessings. Samadhi and so forth are also explained in the same way. Thus it is said. The Condensed Sutra says: All the methods and roots of wisdom, all arise from the supreme Prajnaparamita. Thus it is said. As many sentient beings as there are in Jambudvipa, all of them generate the supreme Bodhicitta, and for millions of years give alms, dedicating everything to the benefit of beings, as a cause for enlightenment. Whoever diligently strives in the Prajnaparamita, even for a single day, the accumulation of merit from that giving cannot be measured by rain. Therefore, without laziness, one should always engage in the Prajnaparamita. Thus it is said. Fifth, the Condensed Sutra says: Just as a pregnant woman, suffering and danger are frightening, it is said that the time of her delivery is near. Likewise, a Bodhisattva is close to the wisdom of the Buddhas, and with joy and desire arising, quickly attains true enlightenment. Thus it is said. Whichever Bodhisattva in the past practiced, if the wise have already practiced this perfection, there is no hesitation about it. As soon as one hears it, one generates the thought of the teacher, and quickly attains the peaceful enlightenment. Thus it is said. Having realized this, the order of practicing the Middle Way view is: achieving Buddhahood by directly realizing the meaning of the path without stages through wisdom 1, and duller individuals achieving Buddhahood 2 through gradual study. The first case is: the stages of grounds and paths are for guidance, and if one clings to this as the ultimate meaning and regards it as superior, it is said to be misled. As it says in the Intermediate Perfection of Wisdom Sutra: Even if one thinks of the first and second grounds, etc., one is still practicing the image of the Perfection of Wisdom. Many sutras also say that the stages of grounds and grounds are guid
Chinese
如是宣说。意思是说，通过智慧了解诸法自性如何而证得佛果。即以上述所描述的如何体现胜义谛的道理等等。像这样证悟是解脱的原因，1，以及修习此理的状况，2，证悟之义显现则成佛3之理。第一，像这样证悟是解脱的原因是：从色法乃至一切种智之间，无二且无缚解。如《广大母经》云：“色即是一切种智，一切种智即是色，色异于一切种智，一切种智异于色。”如是一直到一切种智之间宣说。 《摄颂》云：“色与受想及行识，不缚不脱亦非有。如是入菩提无怯，此乃圣士之甲胄。”如是宣说。第二，像这样证悟无二且无缚解之义后，修习也成为无论显现何者，都无所修、无修者，于法性中修习，称为不修之大修。如《中品般若经》云：“般若波罗蜜多甚深，无人修，无所修，无处修。何以故？诸法皆无所缘，修般若波罗蜜多即是修虚空，是修诸法，是无所执之修。”等等。《普修经》云：“文殊，色应了知为三摩地。如是声香味触法及一切烦恼皆应了知为三摩地。”等等。《无边秘密经》云：“识心性之瑜伽士，无论作何皆为修，安住于本元之义，是三摩地之体验。”如是宣说。第三，如是证悟且串习后，从烦恼等一切系缚中解脱，无道之次第而说成佛，如前。
English
Thus it is said. The meaning is that one attains Buddhahood by understanding the nature of phenomena through wisdom. That is, like all those ways of representing how the ultimate state is, as described above. Thus, realizing this is the reason for liberation, 1, and the state of meditating on this meaning, 2, and the way of becoming a Buddha 3 when the meaning of realization manifests. First, the reason why realizing this is liberation is that from form up to omniscience itself, there is no duality and no bondage or liberation. As it says in the Extensive Mother Sutra: "Form itself is omniscience. Omniscience itself is form. Omniscience is not other than form. Form is not other than omniscience." Thus, it is said up to omniscience itself. The Compendium says: "Form, feeling, perception, mental formations, and consciousness, are neither bound nor liberated, nor do they exist. Thus, entering into enlightenment without fear, this is the supreme armor of noble beings." Thus it is said. Second, having realized the meaning of being non-dual and without bondage or liberation, meditation also becomes whatever appears, without anything to meditate on, without a meditator, meditating in the nature of reality, and it is called the great meditation of non-meditation. As it says in the Intermediate Mother Sutra: "The Perfection of Wisdom is very profound. No one meditates on it, nothing is meditated on, and nowhere is it meditated on. Why is that? All phenomena are without an object. Meditating on the Perfection of Wisdom is meditating on space. It is meditating on all phenomena. It is meditation without grasping." And so on. The Sutra of Universal Meditation says: "Manjushri, form should be understood as samadhi. Likewise, sound, smell, taste, touch, phenomena, and all afflictions should be understood as samadhi." And so on. The Sutra of Boundless Secrets says: "The yogi who knows the nature of the mind, whatever he does is meditation, abiding in the original meaning, is the experience of samadhi." Thus it is said. Third, having realized and become accustomed to this, one is liberated from all bonds such as afflictions, and it is said that one becomes a Buddha without the stages of the path, as before.
Chinese
经部和般若波罗蜜多等论典中都有非常广的阐述，所以也应该去阅读那些。这里只是介绍了论典的意义并做了简单的识别，没有详细地书写。对于那些心智迟钝的人，应该针对他们所显现的事物进行引导。对于疾病和邪魔等困扰心灵的事物，要引导他们认识到这些都是无生空性的，并通过练习，在无定之路上获得解脱，这些在经部和般若波罗蜜多中都有阐述。《摄颂》中说：“胜者般若波罗蜜多，此为大明咒。众多有情之界，寂灭痛苦忧伤。”等等。第二，逐步地将不了义转化为了义，并将其与地道次第相结合，这需要通过加行、正行和后行三个阶段来确定。加行是指发起殊胜菩提心，并通过愿菩提心和行菩提心来为利益众生而努力。正行是通过积累二资粮或修持止观二者来进行的，即修持十善业和四摄事，以及布施、持戒、忍辱等福德资粮，以及禅定和智慧这两种智慧资粮。精进是二者的助伴。止观二者是指，止是无分别的禅定，观是菩提之行，努力行持善业。后行是将所有善根回向给一切众生，为了他们能够获得无上菩提。修持这条道路包括五道：资粮道有四加行，加行道有四决择分，见道有七菩提分，修道有八圣道分，究竟道是无间道。前者是四念住、四正断和四神足。后者是通过修持五根，使身语意三获得暖相，这称为暖位。暖相增长称为顶位。五根转化为五力，获得对法性的忍可，称为忍位。忍位有大、中、小三种。之后据说不会堕入恶趣，经中说：“获得忍位不堕恶趣。”对于见道的意义，在一刹那间进行结合，这是世间最殊胜的法。第三是七菩提分。