Chinese
为什么在任何事物中都不能安住呢？因为如实通达一切所知的事物的实相，宣说证得无上菩提的圆满正等觉的佛陀，已经领悟和了知，由于诸法自性不成立，所以不会以能取的方式去观察，因此不能安住。第二，了解独觉的道，比声闻乘更为深奥，这是菩萨道扼要归纳的方式。第一部分分为正文和成立它的理由两部分。第一部分是：虽然四种比喻的说法者和听法者等在智慧中显现，但是由于没有那个事物的实体，所以没有任何人宣说、听闻和了知，因此，自生者在最后有中，没有老师，凭借先前的串习力，像幻化和梦境等显现一样，以说法者等在智慧中显现的方式证悟，因此获得最后有的身体，在现证阿罗汉果时，也不需要其他老师宣说包括阿罗汉在内的法，就能证悟。因此，像犀牛角一样的智慧，被说成和显示为比依赖于声闻乘其他老师的语言的智慧更为深奥。其中，无论是念住等任何一种法义，都像梦境一样，对于显现为说法者的任何补特伽罗，以何种方式认为是听法者的补特伽罗呢？即使对于显现为说法者的那个补特伽罗，没有宣说那个法义的语言的实体，但是，说法者和听法者的显现，是以像幻化人和化身一样在智慧中显现的方式证悟的。因为经中说，即使没有声音，也会那样显现。第二部分是：因此，由于以现量证悟外境所取无自性而舍弃所取义的证悟，并且即使没有执着外境为所取的执着，但是由于内在的心性从无始以来相续不断地存在，并且以各种方式显现，由于没有证悟那个不存在而没有舍弃执着的证悟，所以是依靠自己的菩萨道的，像犀牛角一样的道。
English
Why is it that one cannot abide in anything? Because the Buddha, who has fully awakened to the unexcelled enlightenment, proclaiming the realization of the suchness of all knowable things as they are, having comprehended and known, does not observe in the manner of apprehending, since the nature of all phenomena is unestablished, therefore one cannot abide. Secondly, understanding the path of the solitary realizer, which is taught as being deeper than that of the Hearers, is the actual way of summarizing the Bodhisattva path. The first part consists of the main point and the establishment of its reason. The first part is: Although the speaker and listener of the four similes appear in wisdom, since there is no entity of that thing, there is no one who speaks, listens, or knows. Therefore, the self-born one, in the final existence, without a teacher, by the power of previous habituation, like an illusion or dream, realizes in the way that the speaker and so on appear in wisdom. Therefore, having obtained the body of the final existence, when actualizing Arhatship, one does not need another teacher to teach the Dharma including Arhatship, but realizes it. Therefore, the wisdom like a rhinoceros horn is said and shown to be deeper than the wisdom that relies on the words of other Hearer teachers. Among them, no matter what the meaning of the Dharma is, such as mindfulness, like a dream, in whatever way it is considered to be a listener for whatever person who appears as a speaker, even though there is no entity of the sound that speaks that Dharma meaning to that person who appears as a speaker, the appearance of the speaker and listener is realized in the way that it appears in wisdom like an illusion person and an emanation. Because it is said in the sutra that even without sound, it appears that way. The second part is: Therefore, since the realization of grasping the external object as being without self-nature abandons the realization of the object to be grasped, and even though there is no grasping that grasps the external object as being grasped, since the inner nature of the mind has existed continuously from beginningless time and appears in various ways, since the realization of grasping that does not realize that non-existence is not abandoned, it is the path of the Bodhisattva that relies on oneself, the path like a rhinoceros horn.
Chinese
因为了知如影像等为空性，为了断除所取义的分别念，以及在世俗中宣说三乘，并且由于各乘的门径而存在执着于作者之法的执着，为了不断除此执着，应当了知以不缘取的方式而真实摄集。第三部分分为两部分：见道之智连同利益，以及修道之智连同行道之法。第一部分分为两部分：因——决择分之顺品，以及果——真实的见道。第一部分是：由于对假立的世俗和法性胜义二者没有增益和诽谤，因此，所显示的仅仅是假立和法性二者不相违的相状，就是解脱。成为顶峰的是：因为色等在胜义中没有增减，所以为了增减的缘故，显示了不退转的殊胜。色等是内空性的意义，以及以业等词语表示外空性的缘故。等等。以及，因为不执着色等之故，显示了安忍。因为色等无自性之故，色等生起，以及以“等”字表示的坏灭，以及取舍、烦恼、清净，以及没有增减的相状之智慧，就是法的殊胜。简而言之，暖等四者的意义也是，对于二谛没有增益和诽谤的智慧，等等。第二部分分为略说和广说。第一部分是，对于苦谛和灭道谛，以法智忍和法智，以及类智忍和类智刹那的四四相状的显示，以道智自性，这见道的十六刹那连同利益，宣说了直到获得今生和来世如此这般的功德之间。第二部分中，苦法智忍是：依靠如是性和真实相互不一不异，以及因为没有所依靠的实物之故，不承认本体各异的名相之智慧，以及因为区分了境——法性的色等之故，境有者——苦的法智是殊胜的智慧，以及因为境——法性的色等是无量之故，境——苦的类智
English
Because of realizing that forms and so on are empty like images, in order to abandon the conceptualization of the object of grasping, and in conventional truth, the three vehicles are taught, and because there is clinging to the dharma of the agent through the gates of each vehicle, in order not to abandon this clinging, it should be understood that it is truly gathered by way of non-apprehension. The third part has two divisions: the knowledge of the path of seeing together with its benefits, and the knowledge of the path of meditation together with the means of practice. The first has two divisions: the cause, the concordant factors of ascertainment, and the result, the actual path of seeing. The first is: because there is no addition or detraction from the two, conventional and ultimate, the nature of reality, the aspect that shows that these two, mere imputation and the nature of reality, are not contradictory is shown to be liberation. That which has become the peak is: because form and so on do not increase or decrease in ultimate reality, the greatness of non-regression is shown for the sake of increase and decrease. Form and so on are the meaning of emptiness of the interior, and because of the word 'karma' and so on, emptiness of the exterior. And so on. And because of not grasping form and so on, forbearance is shown. Because form and so on are without self-nature, the arising of form and so on, and the cessation by the word 'and so on', and acceptance and rejection, afflictions, purification, and the wisdom with the aspect of no increase or decrease, is the best of dharmas. In short, the meaning of the four, heat and so on, is also the wisdom without addition or detraction to the two truths, and so on. The second has a brief explanation and a detailed explanation. The first is the truth of suffering and the truth of cessation and path. By the teaching of the four aspects of the moment of dharma-knowledge forbearance and dharma-knowledge, and subsequent-knowledge forbearance and subsequent-knowledge, the sixteen moments of the path of seeing, which is the nature of the path-knowledge itself, together with its benefits, are explained until such qualities of this life and future lives are obtained. In the second part, the dharma-knowledge forbearance of suffering is: relying on suchness and correctness, which are mutually one and not two, and because there is no object of reliance, the wisdom that does not accept different categories of entities, and because the objects, such as the forms of the nature of reality, are distinguished, the dharma-knowledge of the suffering of the object-possessor is the great wisdom, and because the objects, such as the forms of the nature of reality, are immeasurable, the subsequent-knowledge of the object, suffering,
Chinese
由于了知之忍是无量的，并且对境是法性的色等是不可思议的。因此，对有境的痛苦随知是不可思议的智慧，那是痛苦谛的四刹那。由于对境是法性的色等无边无中，因此，对有境的集起具有法知之忍是无边的。集起具有法知是：安住在法身自性的布施等，乃至遍知之间的体性的胜慧，是学习的菩萨在色等蕴上 निश्चित 确定地执持为佛陀时的智慧。集起具有随知之忍是：由于没有好坏的事物，因此对色等没有取舍，以及通过“等”字，以不执取不舍弃色等的方式，完全执持遍知的智慧。集起具有随知是：以对一切有情慈爱等四无量心不缘的修法，不给人和非人留下可乘之机的智慧。灭谛具有法知之忍是：以不缘的方式修习一切空性，无论住在哪里，都没有任何担忧或恐惧的智慧。灭谛具有法知是：今生的功德利益是成熟有情和清净佛土等，以及平息魔类的一切恶念，来世也能获得佛陀果位的智慧。灭谛随知之忍是：由于完全执持布施等佛法，是完全摄集一切清净之法的智慧。灭谛具有随知是：息灭外道等所作的一切令人害怕的损害，以及毒和疾病等一切疾病的智慧，共有四种。道谛具有法知之忍是：无论是执持色乃至遍知为体性，还是平息执持涅槃为体性的智慧。道谛具有法知是：通过十方诸佛的守护等“等”字，从外在的损害和内在的疾病等中救护，以及成办身体的安乐。道谛随知之忍是：不杀生等十善和
English
Because the forbearance of knowing is immeasurable, and the objects, such as the form of the nature of reality, are inconceivable. Therefore, the subsequent knowing of suffering by the sentient being is an inconceivable wisdom, which is the four moments of the truth of suffering. Because the objects, such as the form of the nature of reality, have no beginning or middle, therefore, the forbearance of knowing the Dharma with respect to the origin of sentient beings is infinite. Knowing the Dharma with respect to the origin is: abiding in the perfection of wisdom, which is the nature of the Dharmakaya's generosity, etc., up to omniscience, is the wisdom of a learning Bodhisattva when he definitely holds the aggregates such as form as the Buddha himself. The forbearance of subsequent knowing with respect to the origin is: since there are no good or bad things, there is no acceptance or rejection of form, etc., and through the word "etc.," the wisdom of completely holding omniscience in the way of not grasping or abandoning form, etc. Subsequent knowing with respect to the origin is: the wisdom of not finding an opportunity for humans and non-humans by meditating on the four immeasurables such as love for all sentient beings in a non-objective way. The forbearance of knowing the Dharma with respect to cessation is: by meditating on all emptiness in a non-objective way, the wisdom of not having any worries or fears wherever one dwells. Knowing the Dharma with respect to cessation is: the benefits of this life's virtues are maturing sentient beings and purifying Buddha-fields, etc., and pacifying all the evil thoughts of the demon class, and the wisdom of attaining Buddhahood in the next life as well. The subsequent forbearance of cessation is: since it completely holds the Buddhadharma such as generosity, it is the wisdom of completely gathering all pure Dharmas. Subsequent knowing with respect to cessation is: the wisdom of pacifying all the frightening harms done by non-Buddhists, etc., and all diseases such as poison and disease, totaling four. The forbearance of knowing the Dharma with respect to the path is: whether it is holding form up to omniscience as its nature, or pacifying the wisdom of holding Nirvana as its nature. Knowing the Dharma with respect to the path is: through the protection of the Buddhas of the ten directions, etc., the word "etc." protects from external harms and internal diseases, etc., and accomplishes the happiness of the body. The subsequent forbearance of the path is: the ten virtues such as not killing,
Chinese
布施等等通达一切智之理，自己安住，并将其他心安住于此的智慧。道后得智是，在行持六度时，布施等等，以及修习智慧，都与一切有情共同，以无所缘之方式回向圆满菩提之智慧。如是，在通达道之自性上，见道于一刹那有十六种状态，具有今生和来世究竟之大利益，是与具有决择分之顺解脱分相合，先于彼者。获得远离二取之出世间智慧，最初之无分别。第二，是修道之作用，以及具有作用之修道。第一是，如是般若波罗蜜多之菩萨，寂静调柔，于一切时处皆谦下于他，无有我慢与骄慢，胜过习气等烦恼，不为毒与武器等之损害所侵，能成办菩提，以及在圆满般若波罗蜜多之修道时，安住于金刚座而成就佛果之因，彼处之地，成为一切有情之塔，以花等供养。第二有五，即：信解、回向、随喜、成办，以及极清净修道。第一是，彼等之义是，如是信解自己之义，以及自他之义即二义，应知有三种，彼三者各自又分为小、中、大三种，各自认为有三种。彼等小者之中，也有小小之小，从小小之中至大大之大之间有差别，彼小等也各自有三种分法，如是，自义有九种，二义有九种，他义有九种，总计有二十七种。于自义信解之九种状态中，有赞颂般若波罗蜜多之九句颂词；于二义信解之九种状态中，有恭敬般若波罗蜜多之九句颂词；于他义信解之九种状态中，有