Chinese
关于降临，以问答的方式进行确定，并通过协调消除疑惑。第一部分是提问和回答。第一部分是，之后，凭借佛陀的威力等等。舍利子等声闻弟子们，以自己的力量也无法询问如此深奥的佛法。凭借佛陀的加持力，具寿舍利子向大菩萨圣观自在说道：说了什么呢？无论是种姓之子，还是种姓之女，任何人都行，如果有人发起菩提心，想要通过闻、思、修三门来修习甚深般若波罗蜜多，应该如何学习禅修的方法呢？第二部分是回答：简要地说明修习般若波罗蜜多的方法，详细地解释般若波罗蜜多的体性，阐述证悟它的道路的利益，讲述通过该道路证悟的果实，阐述具有利益的陀罗尼咒语，以总结的方式劝诫学习般若波罗蜜多。第一部分是，如是等等。舍利子如是说，作为对他的回答，大菩萨圣观自在对舍利子说：怎么说呢？无论是种姓之子还是种姓之女，如果有人想要修习甚深般若波罗蜜多，就应该这样如理如实地观察和禅修。这里所说的“修习”，是所修的对象需要做的事情的词语，而“修”是修习的方式，是行为的词语，因此，所修的般若波罗蜜多，修习的方式是怎样的呢？也就是说，对于所要实修的般若波罗蜜多，想要以什么样的方法来实修呢？修习的体性是十法行和六度等等。应该如何如理观察呢？对于五蕴，以及其他界、处等等的分类，所有显现的声音的法，都以自性或自己的本体不成立的方式，在无误的、正确的实相上，以有境的禅修智慧。
English
Regarding the arrival, it is determined through questions and answers, and doubts are dispelled through harmonization. The first part is asking and answering. The first part is, then, by the power of the Buddha, etc. Shariputra and other Shravaka disciples, even with their own strength, could not ask about such profound Dharma. By the power of the Buddha's blessing, the venerable Shariputra said to the great Bodhisattva Arya Avalokiteshvara: What did he say? Whether it is a son of a noble family or a daughter of a noble family, anyone is fine. If someone generates Bodhicitta and wants to practice the profound Prajnaparamita through the three doors of hearing, thinking, and meditation, how should they learn the method of meditation? The second part is the answer: Briefly explain the method of practicing Prajnaparamita, explain in detail the nature of Prajnaparamita, explain the benefits of the path to realizing it, tell the fruit of realizing through that path, explain the Dharani mantra with benefits, and advise to learn Prajnaparamita in a summary way. The first part is, thus, etc. Shariputra said thus, and in response to him, the great Bodhisattva Arya Avalokiteshvara said to Shariputra: What does it say? Whether it is a son of a noble family or a daughter of a noble family, if someone wants to practice the profound Prajnaparamita, they should observe and meditate in this way, thoroughly and truly. Here, "practice" is the word for what needs to be done to the object of practice, and "practice" is the way of practice, it is the word of action, therefore, what is the way of practicing the Prajnaparamita to be practiced? That is to say, for the Prajnaparamita to be actually practiced, what kind of method do you want to use to actually practice it? The nature of practice is the ten Dharma practices and the six Paramitas, etc. How should one observe properly? For the five aggregates, and other classifications such as realms and sources, all the phenomena of appearing sounds, in the way that self-nature or one's own essence is not established, on the unerring and correct reality, with the wisdom of the meditating subject.
Chinese
应与实相相符地观察和禅修。第二，详细阐述般若波罗蜜多的体性，即确定自性般若波罗蜜多，以及修持道般若波罗蜜多的方式。第一，即“色即是空”等。如果将二谛结合起来，那么现在对于孩童和凡夫俗子来说，显现为色蕴的这个处所，色蕴是不存在的，因为色仅仅是错觉，其自性是空性的。因此，从色的自相来说，是无有和非有的空性。在色的位置上，存在着空性的法性，这空性本身，是真实、存在和是有的空性。对于存在于实相中的法性空性而言，即使对于凡夫俗子来说显现为色蕴，也仅仅是错觉，其体性是不存在的。如果以色作为所依处，那么除此之外，法界空性并非独立存在，因为显现色相的处所即是法界。并且，由于所依处色蕴本身从未存在过，因此无法在色蕴的法性上建立独立的差别。而且，法性的智慧也是离戏的，因为不执持与色相对立的、不同的自性。如果将法界空性本身作为所依处，那么除此之外，色是不存在的，因为即使法性存在，色蕴也不存在。并且，也因为上述的种种理由。例如，当患有黄疸病的人看海螺时，不会看到白色盘旋的海螺，而是会看到黄色盘旋的海螺。即使看到了，黄色盘旋也仅仅是错觉，原本是不存在的，而白色是存在的。因此，思考黄色显现之处和白色二者，在本体上无有差别的统一性。看到黄色并非其他，而是海螺。海螺就是你所看到的黄色。除了你所看到的黄色之外，没有其他的海螺。除了海螺之外，你所看到的黄色是不成立的。就像这样说一样，在意义上非常贴切。按照自空宗的观点，由于认为空性遍及胜义谛，因此色蕴的意义
English
One should observe and meditate in accordance with the true nature. Second, to explain the essence of Prajñāpāramitā in detail, namely, to establish the nature of Prajñāpāramitā and the way to practice the path of Prajñāpāramitā. The first is, "Form is emptiness," etc. If the two truths are combined, then, for children and ordinary people, in this place where form aggregates appear, the form aggregates do not exist, because form is merely an illusion, and its own nature is emptiness. Therefore, from the perspective of form's own characteristics, it is the emptiness of non-existence and non-being. In the place of form, the nature of emptiness exists, and that very emptiness itself is the emptiness that is true, existent, and being. For the nature of emptiness that exists in reality, even though it appears as form aggregates to ordinary people, it is merely an illusion, and its essence does not exist. If form is taken as the basis, then other than that, the Dharmadhātu emptiness does not exist separately, because the place where the appearance of form arises is the Dharmadhātu. And, since the basis, the form aggregate itself, has never existed, it is impossible to establish separate differences in the nature of the form aggregate. Moreover, the wisdom of the nature is also free from elaboration, because it does not hold the characteristic of being different from the opponent of form. If the Dharmadhātu emptiness itself is taken as the basis, then other than that, form does not exist, because even if the nature exists, the form aggregate does not exist. And also, for the reasons mentioned above. For example, when a person with jaundice looks at a conch shell, he will not see a white swirling conch shell, but will see a yellow swirling conch shell. Even if he sees it, the yellow swirling is merely an illusion, and it does not exist from the beginning, while the white exists. Therefore, contemplate the unity of the place where the yellow appearance arises and the white, in the way that there is no difference in the essence. Seeing yellow is not other than the conch shell. The conch shell is the yellow that you see. Other than the yellow that you see, there is no other conch shell. Other than the conch shell, the yellow that you see is not established. It is like saying this, and it is very fitting in meaning. According to the view of the self-emptiness proponents, since they believe that emptiness pervades the ultimate truth, therefore the meaning of the form aggregate
Chinese
如果断定为真实，那么说空性不是色，也不是色之外的其他，这是可以的。色是空。空性是色，这样说是行不通的。这样说，这是第二句清楚地显示他空大中观的语句。这样讲解，是按照这部经的直接显示，作为破斥之词来显示的。如果按照隐藏的意义来讲解，就只有是成立之词了。法性胜义谛的色是什么，那就是空性的智慧，空性的智慧是什么，那就是显现为法性的色。这样显示，即使仅仅理解为那二者有共同的基础，但空性的智慧也可能不是胜义谛的色，胜义谛的色也可能不是空性的智慧，为了遣除这样的疑惑，所以说“色之外”等等。对此，此处所说的空，不是仅仅的空，而是二空的智慧。胜义谛的色蕴，虽然不是色蕴，但在法界一切相中的色蕴的胜义谛的相，就是法性的色蕴，或者说是胜义谛的色蕴。对其余的下面几项也同样类推，同样，受、想、行、识都是空的。空性从受到识之间。从受至识之间，空性不是其他的。从空性，受至识之间也不是其他的。这样连接。像这样宣说空性的结尾是，因此一切法都是空性。如是说，除了法的法界之外，因为没有法，所以这样说。这是至尊者所说的。无相，是指世俗是自性空的，因此没有它和它的相，如同瓶子不是真实存在的，所以瓶子的相也不是真实存在的一样。胜义谛虽然以自性存在，但胜义谛的相不是自性成立的，因为相、所相、基础三者只是由分别假立的，在实相中是不存在的。同样，因为没有生，所以说没有灭。生无和灭无这二者也和前面一样，在世俗中
English
If it is determined to be true, then it is appropriate to say that emptiness is not form, nor is it other than form. Form is emptiness. It is not right to say that emptiness is form. Thus, this is the second statement that clearly shows the Great Madhyamaka of Other-Emptiness. Explaining it in this way is showing it according to the direct teaching of this sutra, as a word of refutation. If explained according to the hidden meaning, then it is only a word of establishment. Whatever is the form of the ultimate reality of Dharma-nature, that is the wisdom of emptiness; whatever is the wisdom of emptiness, that appears as the form of Dharma-nature. Thus, even if it is only understood that the two have a common basis, the wisdom of emptiness may not be the form of ultimate reality, and the form of ultimate reality may not be the wisdom of emptiness. In order to dispel such doubts, it says "other than form," and so on. Here, the emptiness mentioned here is not mere emptiness, but the wisdom of two emptinesses. The form aggregate of ultimate reality, although not a form aggregate, the aspect of the form aggregate of ultimate reality within all aspects of the Dharma realm is the form aggregate of Dharma-nature, or the form aggregate of ultimate reality. The same analogy applies to the following ones. Similarly, feeling, perception, volition, and consciousness are all empty. Emptiness is from feeling to consciousness. From feeling to consciousness, emptiness is not other. From emptiness, from feeling to consciousness is also not other. Connect it like this. The conclusion of explaining such emptiness is, therefore, all dharmas are emptiness. As it is said, except for the Dharma realm of dharmas, because there are no dharmas, therefore it is said. This is what the venerable one said. Absence of characteristics means that conventional truth is empty of its own nature, therefore there is no characteristic of it, just as a pot is not truly existent, so the characteristic of a pot is also not truly existent. Although ultimate truth exists by its own nature, the characteristic of ultimate truth is not established by its own nature, because the characteristic, the characterized, and the basis are merely imputed by concept, and do not exist in reality. Similarly, because there is no birth, it is said that there is no cessation. The absence of birth and the absence of cessation are also the same as before, in conventional truth.
Chinese
仅仅是显现的生灭之相，也只是错觉而已。如果世俗本身根本不存在，那么它就没有产生和消亡的原因，因此没有生灭。胜义谛虽然以自性空，但它不成立生灭等三者，因此是不生不灭的。这样一来，空性是属于有为法的空性之义，所以有为法、相、生、灭等都是遍计所执，因此显示为不存在。而法性是远离遍计所执之义。如果认为仅仅是有为法不能成为遍计所执，那也不一定，虽然有为法是遍计所执不遍及，但一切有为法都具有遍计所执的相，因为一切有为法归纳起来，不外乎对境和有境二者。在有境之上，对境被执取，但有境本身却似乎能够独立存在，这就是遍计所执，因此一切识都具有遍计所执。虽然在识之外，对境被执取，外境似乎存在，但这是遍计所执，并且它也适用于色等对境以及眼等一切根。除此之外，所有被执着的有实物和无实物，更不用说都是遍计所执了。因此，一切有为法都具有遍计所执的相。因此，他性是具有遍计所执之相，而遍计所执也是具有他性之相。圆成实性并非如此，但圆成实性的执着者也与它们相似。现在开始进入正文：染污就是轮回，由于业和烦恼的力量，显现出各种痛苦的染污轮回，也是自性不存在的。远离染污就是涅槃，通过修道断除障碍而获得菩提，但修道也不是真实存在的，而且障碍的自性也不存在，因此，显现为远离障碍也只是心的显现方式，而不是自性存在的。真实的佛陀虽然真实存在，但显现为获得佛陀也只是心的显现方式，所以只是世俗的幻象。这样一来，所有染污和清净之道，都是他性，并且显示了它自性不存在，因此，法性上存在着他