English
It is reasonable to know that the object of focus is without substance, and because all dharmas are of the nature of dharmadhatu, it is reasonable to ascertain that the nature of that object of focus is without substance. It is reasonable that the practice of familiarizing oneself with the nature of all dharmas as being without substance, such as giving, is itself the path to enlightenment, and that one attains the wisdom of all-knowingness through that path. Although the two truths are not established separately in the nature of non-substantiality, it is taught in the Root Wisdom that the terms of existence and non-existence are applied for the sake of those who have a concept of substance, in order to understand the ultimate nature of non-substantiality. Because it relies on conventional terms, the distinction between ultimate meaning and convention is reasonable. Because it is practiced for the sake of enlightenment, and because it is the practice of a Bodhisattva, the practice of a Bodhisattva is reasonable. Because it thoroughly understands and reveals the true meaning of non-substantiality, the Buddha Jewel is reasonable, and because non-substantiality is the nature of Suchness, enlightenment, the Dharma Jewel is reasonable. Because Bodhisattvas learn that enlightenment in the manner of not focusing on substance, the Sangha Jewel is reasonable. If all dharmas lack the skillful means of realizing non-substantiality, one cannot attain all-knowingness, therefore it is reasonable to have the skillful means of knowing and entering into the emptiness of all dharmas in their own characteristics. Because there is no elaboration of existence or non-existence in the immovable wisdom in the nature of non-substantiality, it is reasonable for the Thuba to realize without manifestation. Because attachment to permanence, impermanence, etc., to forms, etc., which are without the nature of substance, is an inverted elaboration, inversion is reasonable. Bodhisattvas are reasonable because they learn all the paths of non-inherent existence, and therefore have the means to attain all-knowingness. Although they learn all the paths, the antidote path-knowledge is reasonable because it surpasses the eight grounds that are inferior to what is seen by wisdom, and the grounds of the Hearers and Solitary Realizers, which are contrary to the path-knowledge, are reasonable because Bodhisattvas abandon the manifestation of the fruits of Hearers and Solitary Realizers, such as entering the stream. The realm of non-substantiality is not something that anyone has suddenly established,
Chinese
因此，一切法在体性上是相同的，并且由于对实有的执着而产生的禅修被完全摧毁，因此，对无自性的禅修才是般若波罗蜜多的禅修。般若波罗蜜多的禅修是合理的。如果所有这些法的体性都不是实有，那么从一切智的对境到般若波罗蜜多的禅修都是不合理的。为了澄清那些由这种邪见所激发的争论，即一切争论都依赖于一切智者，实有论者对法的十六种禅修方式，想要清楚地阐明。第五品的解释到此结束。第三，以结合的次第，通过究竟的实有来正确地解释般若波罗蜜多，即从布施到智慧的各波罗蜜多，以无实有的方式存在次第的道理，是从最初发心开始，通过了知一切法如梦一般，体性无实有，以不缘取的方式来修持布施乃至般若波罗蜜多，虽然无实有，但次第是从超越声闻缘觉地开始，进入菩萨的无过失地。进入那里之后，最终清净佛土，成熟有情，从而获得一切智。这样，六波罗蜜多虽然在体性上无实有，但最终是有修持的。佛陀的色身等五蕴，以及色身和戒律等五蕴，以及十力等，以及缘起的实有，没有忆念，也没有作意，如幻术一般，是忆念佛陀的禅修等等，以“等”字包括善与非善等轮回涅槃的一切法，没有忆念，也没有作意，如梦一般，是法。僧伽，四双八士，或者八地，没有忆念，也没有作意，如化身一般，是僧伽，安住于无垢的戒律中，那戒律没有忆念，也没有作意，如水中月一般的戒律。身体和财物和法的布施，也没有忆念为三种实有，也没有作意，如乾闼婆城的身体和受用一般，是布施。欲界天和上二界天中修持的，是不还天的天神。
English
Therefore, all dharmas are the same in nature, and because the meditation that arises from clinging to reality is completely destroyed, therefore, the meditation on non-inherent existence is the meditation on Prajñāpāramitā. The meditation on Prajñāpāramitā is reasonable. If the nature of all these dharmas is not real, then from the object of omniscient wisdom to the meditation on Prajñāpāramitā is unreasonable. In order to clarify those disputes aroused by such wrong views, that is, all disputes rely on the omniscient one, the sixteen ways of meditating on the Dharma by the realists, wanting to clearly elucidate. The explanation of the fifth chapter ends here. Third, with the order of combination, the ultimate reality correctly explains Prajñāpāramitā, that is, the reason why the Pāramitās from generosity to wisdom exist in a sequence in a non-real way is from the beginning of the initial generation of the mind, through knowing all dharmas are like dreams, the nature is non-real, practicing generosity to Prajñāpāramitā in a non-apprehending way, although non-real, the sequence is from surpassing the grounds of Śrāvakas and Pratyekabuddhas, entering the faultless ground of Bodhisattvas. After entering there, ultimately purifying the Buddha-fields, maturing sentient beings, thereby attaining omniscience. In this way, although the six Pāramitās are non-real in nature, ultimately there is practice. The five aggregates such as the Buddha's form body, and the five aggregates such as the form body and precepts, and the ten powers, etc., and the reality of dependent origination, without remembrance, and without mental activity, like an illusion, is the meditation of remembering the Buddha, etc., with the word "etc." including all dharmas of Saṃsāra and Nirvāṇa such as good and non-good, without remembrance, and without mental activity, like a dream, is Dharma. The Saṃgha, the four pairs and eight individuals, or the eight Bhūmis, without remembrance, and without mental activity, like an emanation, is the Saṃgha, abiding in the stainless precepts, that precepts without remembrance, and without mental activity, like the moon in water precepts. The giving of body and wealth and Dharma, also without remembering as three realities, and without mental activity, like the body and enjoyment of a Gandharva city, is giving. Practicing in the desire realm and the two upper realms, is the god of the non-returner.
Chinese
对于一切事物，没有执著的忆念，心中也没有任何造作，像观赏影像一般地忆念和作意，这就是忆念天尊的禅修。从最初发起菩提心开始，以一切法无实有自性的方式，修习布施等直至遍知，从而法身逐渐圆满直至遍知。最终的行持事业被认为是完全圆满的。这是第六品的解释。 第四，修习瑜伽达到极致，以刹那证得圆满菩提之实性的般若波罗蜜多是：此智慧是证悟解脱之境，无有间断的禅定，持续不断的刹那，如金刚般的禅定，穷尽虚空界，充满光明，无有先后次第地顿悟诸法。禅定。对此唯一的禅定，从证悟方式的反面解释为四种。第一，顿悟一切无漏法的刹那，即使是布施等持戒等的每一个智慧，也包含了遍满虚空的无漏法。因此，证得能仁遍知的智慧，以一刹那的光明，圆满证知法性三身，这就是对究竟证悟方式的理解。就像一个人用一种方法运用和转动水桶，所有的水桶都同时转动一样，一刹那的智慧同时知晓一切，这个比喻就是这样。第二，在一刹那间知晓一切无漏异熟法的刹那：在十地尽头获得无间禅定之时，一切清净白法都成为自性，充满虚空的般若波罗蜜多，在法身中成熟，自然成就的果实，在法性状态中圆满，远离一切造作而生起之时，以一刹那顿悟法身圆满的智慧。第三，无相证悟的刹那，即菩萨在那时也不舍弃布施等行
English
Without clinging to things as real, and without mental fabrication, remembering and attending to them as if viewing images, this is the meditation of deity recollection. From the initial generation of Bodhicitta, one trains in generosity and so forth up to omniscience, with all phenomena being of the nature of non-inherent existence, thereby gradually perfecting the Dharmakaya up to omniscience. The final activity of practice is considered to be completely perfected. This is the explanation of the sixth chapter. Fourth, the Prajnaparamita of the reality of complete enlightenment manifested in an instant, which is the ultimate meditation of union: This wisdom is the state of accomplishing definite emergence, the uninterrupted Samadhi, the continuous ultimate instant, the Vajra-like Samadhi, which completely fills the ultimate expanse of space, illuminating and realizing all Dharmas simultaneously without any before or after. Samadhi. This single Samadhi is explained in four ways from the perspective of reversing the mode of realization. First, the instant of realizing all uncontaminated Dharmas simultaneously is because each wisdom of generosity and so forth, such as morality, encompasses all the uncontaminated Dharmas that fill the sky. Therefore, the wisdom of attaining the Omniscient Sage illuminates with a single instant, and the ultimate mode of realization of simultaneously knowing the complete three Kayas of Dharmata should be understood. Just as a person uses one method to operate and move a series of buckets, and all the buckets move simultaneously without any before or after, so too, the simultaneous knowing of everything by a single instant of wisdom is like that example. Second, the instant of knowing all uncontaminated Vipaka Dharmas in one instant: When one attains uninterrupted Samadhi at the end of the tenth Bhumi, all pure white Dharmas become the nature of the Prajnaparamita that fills the sky, maturing into the Dharmakaya, the spontaneously accomplished fruit, perfected in the state of Dharmata, and arising free from all fabrications, at that time, the wisdom of simultaneously realizing the complete Dharmakaya in one instant. Third, the instant of realizing without characteristics is when the Bodhisattva at that time also does not abandon practices such as generosity.
Chinese
以“哇”字，安住于了悟法身如梦之智慧，性相真实之诸法，以无事物之体性且如幻之自性而圆满，以一刹那之智慧一时顿悟。第四，证悟无二之刹那者，犹如梦与梦中所见之彼等，不以二种事物之方式显现，如是，真实胜义光明自性身之诸法，于能取所取无二之智慧，彼即是法之圆满，十地相续之终结，以一刹那之智慧一时顿见，因此，以十地之究竟智慧一刹那现证圆满菩提。第七品之释。第三，以四种因缘，从基法性之三种智之相，由修习而使忽然聚集之垢染清净，转依于彼，即是自性身、圆满受用身、化身和事业之宣说。初者，自性身总的显示，以及分别宣说一百四十种无漏之法，以及无有烦恼，以及从愿而知之所缘差别，以及周遍和常恒之义的显示。初者，既是能仁又是自性身，因此，能仁之自性身为何，即是无漏之法，或功德究竟非新产生的周遍，而是本来就有的，将要获得之体性，断除二障及其习气，从而一切皆得清净，彼等并非造作的忽然之法，而是自性身本具之特征。二者，究竟果位之法身，总集忆念正念等菩提分法三十七支，以及法身之间的智慧一百四十种。四无量心之意为，此时对于一切有情之慈爱，即是慈爱与安乐相遇，悲悯与痛苦分离，喜悦与安乐不离，以及舍弃亲疏无有远近，利益一切之意念，即是对有情等具有慈爱之心，从而必定从一切障碍中解脱。
English
By the syllable "Va," abiding in the wisdom that realizes the Dharmakaya as dreamlike, the true nature of all phenomena is perfected as being without the nature of things and like illusion, and is simultaneously realized in a single instant of wisdom. Fourth, the instant of realizing non-duality is like not seeing dreams and the things seen in dreams as two separate entities. Likewise, the Dharmas of the ultimate, luminous Svabhavikakaya (Essence Body) are perfected in the Dharma of the wisdom that is free from the duality of grasping and being grasped. The wisdom of the continuous end of the ten bhumis is seen simultaneously in one instant. Therefore, perfect enlightenment is manifested in one instant of the ultimate wisdom of the ten bhumis. Commentary on the seventh chapter. Third, through the four causal connections, by training in the three aspects of the wisdom of the basic Dharmata, the adventitious defilements that have accumulated are purified, and transformation occurs. This includes the Svabhavikakaya (Essence Body), Sambhogakaya (Enjoyment Body), Nirmanakaya (Emanation Body), and the explanation of activity. First, a general presentation of the Svabhavikakaya (Essence Body), a separate explanation of the one hundred and forty uncontaminated Dharmas, the absence of afflictions, the distinction of objects known from aspiration, and the explanation of pervasiveness and permanence. The first is that which is both the Thuba (Sage) and the Svabhavikakaya (Essence Body). Therefore, what is the Svabhavikakaya (Essence Body) of the Thuba (Sage)? It is the uncontaminated Dharma, or the ultimate qualities that are pervasive and not newly created, but are inherently present from the beginning. The nature of what will be attained is the complete purification of the two obscurations along with their habitual tendencies. These are not artificial or adventitious, but are the characteristics of the innate Svabhavikakaya (Essence Body). Second, the ultimate fruition Dharmakaya, the thirty-seven factors conducive to enlightenment, such as mindfulness and the four applications of mindfulness, which are collected, and the one hundred and forty wisdoms between the Dharmakaya. The intention of the four immeasurables is, in this context, love for all sentient beings, that is, love meeting with happiness, compassion separating from suffering, joy not separating from happiness, and equanimity without near or far, the very intention to benefit all. That is, having love for sentient beings, and so on, one is certain to be liberated from all obscurations.