English
I have transcended the world. Second, giving encompasses the other five, and so on, each of the disciplines from morality to wisdom. Each of these six encompasses five each, in a way that they mutually encompass all. The wisdom that encompasses all of everything, which is the moment of the path of seeing, is encompassed by the forbearance of knowing the Dharma that is aroused. This is shown here as the path of seeing. Third, after showing how the five perfections, such as meditation, are encompassed, the way in which the other five are encompassed within the Prajnaparamita, the way in which meditation is encompassed is that the Lion's Arising Samadhi is when a Bodhisattva enters the first Dhyana. Rising from that, they enter the second and so on in order, up to the Realm of Neither Perception Nor Non-Perception. Then rising from that, they enter cessation. Then rising from that, starting from the Realm of Neither Perception Nor Non-Perception, reversing the order, up to the first Dhyana, entering into Samadhi is the Lion's Arising Samadhi. Having entered into Samadhi in this way, in the subsequent attainment, from ignorance as the condition for action, up to birth as the condition for aging and death, the dependent arising accords with the order. From aging and death as the condition for ignorance, up to ignorance as the condition for consciousness, seeing it as not according with the order, is the conceptualization of grasping. This is the first of the two conceptualizations of grasping, that is, the one conceptualization of grasping, which is the aspect of applying to Prajnaparamita, is the object-possessor with that as its object. The second is the reversed conceptualization of grasping, the mind and mental factors scattering and entering into the object, being the object-possessor that becomes the object, this is what the Buddha approves of. From the perspective of the object, there are nine: not generating the mind of Bodhicitta, the mind and mental factors that do not remember the essence of unsurpassed Bodhi arise, the mind and mental factors that remember the lesser vehicle arise, the mind and mental factors that do not remember perfect Bodhi arise, the mind and mental factors of the hesitant mind of whether one can attain omniscience by practicing Prajnaparamita arise, the mind and mental factors of the doubtful mind of whether one can attain it without practicing arise, for those, even if one reverses the practice, practicing is like not practicing, the doubt of whether one can attain it without practicing arises, practicing is neither practicing nor not practicing, and so on.
Chinese
并且，对于如是性，以不如实的方式，将心和心所视为过患而加以遮止的分别念，应当知晓这是在修道位上所应断除的。以上，所取分别念三种，能取分别念第一种是，以有情作为所观察的实有而执著，具有行境，一切法是常有的实有，有情地狱等所观察的实有不是空性，以及在任何所缘的行相上，对能取所取二者产生贪执，以及色等诸法各自进行辨别的自性，以及没有见到一切法自性的空性而执著为实有，以及对三乘进行区分，以及对如来化身供养功德认为是清净的，以及对有法各自在法性上产生错乱。对这些执著为实有，应当知晓这是第一种能取分别念。四，能取分别念第二种是，有情假立的实有，以及实有之因是具有行境的能取分别念的修道，如果摧毁该修道的行相，那么就是对治修道，并且熟悉该修道的所断，该道的相违品，显示与之前的能取分别念不同的九种相，如实地，三智的所断自性，一切智是三种各自的所断之障三类断除与未断除的差别，一切法寂静的行相是遍知道的，以及如是性真实之边等，以及与般若波罗蜜多相应与不相应，般若波罗蜜多是声闻缘觉和魔类任何都无法胜过的，因此不与任何为伴，以及痛苦等四谛和烦恼的自性贪等如是性和无二之义，对于这些方面完全愚昧的人们进行分别和执著，这是修所断的能取分别念二者中的最后一个分别念，经中如此认为。六，宣说那两种道的作业，断除所断的分别念的果，譬如像瘟疫一样的能取所取的分别念，如同药物一样的道
English
And, regarding Suchness, the conceptualizations that consider the mind and mental factors, which engage in a manner that is not in accordance with reality, as faults and thereby prevent them, should be known as what is to be abandoned on the path of meditation. Above, the three types of apprehended conceptualizations, the first type of apprehending conceptualization is: clinging to sentient beings as truly existent objects to be examined, having an object of activity, all phenomena are permanent truly existent objects, sentient beings, hells, etc., are truly existent objects that are not empty, and to the extent that one focuses on the manner of activity, to that extent there is attachment to both the apprehended and the apprehender, and the nature of separately distinguishing phenomena such as forms, and not seeing the emptiness of all phenomena's own characteristics, thus conceiving them as real, and distinguishing the three vehicles, and offering merits to the emanations of the Thus-Gone One as being pure, and the nature of phenomena being confused separately for each phenomenon. Clinging to these as real is to be known as the first type of apprehending conceptualization. Four, the second type of apprehending conceptualization is: the truly existent objects imputed to sentient beings, and the cause of those objects is the path of meditation of the apprehending conceptualization that has an object of activity, if the aspect of that path of meditation is destroyed, then it is the antidote path of meditation, and familiarizing oneself with what is to be abandoned by that path, the opposing side of that path, showing the nine aspects that are different from the previous apprehending conceptualization, as they are, the nature of what is to be abandoned by the three knowledges, omniscience is the difference between the three types of obscurations to be abandoned by each of the three, whether they are abandoned or not, the aspect of the pacification of all phenomena is the path of the all-knowing, and Suchness, the ultimate limit of reality, etc., and whether or not it is in accordance with the Perfection of Wisdom, the Perfection of Wisdom cannot be overcome by any of the Hearers, Solitary Realizers, or the classes of demons, therefore it is not associated with anyone, and the nature of the four truths, such as suffering, and the afflictions, such as attachment, is the Suchness and the meaning of non-duality, those who are completely ignorant of these aspects conceptualize and cling to them, this is the last of the two apprehending conceptualizations to be abandoned by meditation, so it is stated in the Sutra. Six, explaining the result of abandoning the conceptualizations to be abandoned, which is the activity of those two paths, for example, these conceptualizations of the apprehended and the apprehender, which are like a plague, the path which is like a medicine
Chinese
般若波罗蜜多穷尽之后，从无始以来轮回的疾病中劳累已久，就像病人从瘟疫中解脱，呼吸停止而获得安乐的境界一样，在那时，无论何时何地都能成办一切众生的安乐，功德圆满无尽，譬如大海，无数的河流汇入，显示出无量的江河，同样获得圆满佛果的我，对于美丽而勇敢的大菩萨，无论何时何地都依止。第七，无间三摩地，是遣除邪执，以及为了获得真实的三摩地，必须相续生起断除邪分别之义。第一，以将三千大千世界的众生安置于声闻的觉悟之善根，以及将这些众生安置于如犀牛角般的独觉之圆满觉悟之善根，甚至将这些众生安置于无有瑕疵的菩萨初地之善根，都无法与此三摩地的福德的百分之一相比，这样以譬喻说明了无量无边的福德，说明了此三摩地与佛陀之间没有障碍。因此，佛陀和无间三摩地就是一切种智。此一切种智的所缘是无实有。经典中认为，成办此一切种智之因的自在之主是依止的根识。此一切种智的体性是痛苦的寂灭。第二，对于一切种智的智慧，通达一切法无实有，执着实有的有宗论者们会争论说，如果一切法无实有，那么依于一切种智的法，如所缘等十六法就不合理，对于相续不断产生的这十六种争论，依次回答说：此不遍，因为是识并且是色。因为一切法没有有为法的自性。
English
After the exhaustion of Prajñāpāramitā, having long been exhausted from the suffering of cyclic existence since beginningless time, like a patient freed from the plague, breathing out and attaining a state of ease, at that time, the qualities that accomplish all the happiness of beings at all times and in all ways are complete and inexhaustible. For example, just as countless thousands of streams flow into the great ocean, revealing immeasurable rivers, similarly, having attained the supreme fruit of the Buddhas, I rely on the beautiful and brave great Bodhisattva at all times and in all ways. Seventh, the Samādhi of Uninterruptedness is the elimination of wrong views, and in order to obtain the true Samādhi, it is necessary to continuously generate the meaning of eliminating wrong discriminations. First, the merit of placing all the beings of the three thousand great thousand worlds in the realization of the Hearers, and the merit of placing those beings in the perfect realization of the solitary Buddhas like rhinoceros horns, and even the merit of placing those beings in the flawless first ground of Bodhisattvas, cannot even approach one hundredth part of the merit of this Samādhi. Thus, by using metaphors, it is explained that there is immeasurable and vast merit, and that there is no obstruction between this Samādhi and the Buddha himself. Therefore, the Buddha and the Samādhi of Uninterruptedness are the wisdom of all-knowingness. The object of this all-knowingness is non-substantial. The scriptures state that the lord of power who is the cause of accomplishing this all-knowingness is the dependent sense consciousness. The nature of this all-knowingness is the pacification of suffering. Second, regarding the wisdom of all-knowingness, which understands that all phenomena are non-substantial, those who adhere to substantiality and strongly cling to various tenets of substantialism will argue that if all phenomena are non-substantial, then the sixteen dharmas that rely on all-knowingness, such as the object of observation, are unreasonable. In response to these sixteen arguments that arise continuously, the answers are given in order: This is not pervasive, because it is consciousness and it is form. Because all phenomena do not have the nature of conditioned phenomena.
Chinese
了知对境无实有是合理的，一切法是法界自性的缘故，确定所缘的自性是无实有是合理的，串习一切法为无实有的自性，布施等行为本身是菩提道的缘故，以该道获得一切种智的智慧是合理的，无实有的自性上，二谛没有各自成立，但为了让具有实有概念者了解胜义谛无实有的自性，安立实有和非实有的名言，这是在《中论》中宣说的。因为依赖世俗名言，胜义和世俗的差别是合理的。因为是为了菩提的缘故而行持，是菩萨的行持的缘故，菩萨的行持是合理的。因为如实通达并显示非实有之真实义，佛宝是合理的，无实有是如来藏的自性菩提的缘故，法宝是合理的。菩萨们修学不执著实有的菩提之理的缘故，僧宝是合理的。如果一切法不具足无实有的证悟方便，就不能获得一切种智，因此通达一切法自相空性并入定的方便是合理的。在无实有的自性上，于不动的智慧中没有实有和非实有的戏论的缘故，能仁不现而证悟是合理的。于无实有自性的色等执著常无常等是颠倒戏论的缘故，颠倒合理，菩萨是，修学一切无自性的道的缘故，具足获得一切种智之道的方便是合理的。虽然修学一切道，但因为胜过以智慧见到的低于八地的缘故，对治道智是合理的，菩萨断除现证声闻缘觉的果位的缘故，道智的相违品声闻缘觉地是合理的。无实有自性的法界不是任何人骤然安立的，