Chinese
直至“知”之间，是对道之知本身的迷惑。请问。世尊，从“为何”至“并非在一切道中”，是对一切知本身的迷惑。请问。世尊，从“为何”至“般若波罗蜜多”，是对寂静道的迷惑。此处，安住于何处而现证寂静，那便是寂静道，即是迷惑。而“以无所住而现证真实之边”则是对治之品。由此也显示了般若波罗蜜多本身就是寂静，对任何事物都不安住。其余部分是顺带而来的。以如是等，般若波罗蜜多具有或不具有，是对具有与不具有的分别念。其对治之品是，善现，又从“以无相为一相之故”之间所说。般若波罗蜜多是其他道之平等性，是对不平等性的迷惑。其对治之品是，善现，又从“应行于义”之间所说。以般若波罗蜜多而行，不应行于无常与痛苦等，是对此的迷惑。其对治之品是，善现，又从“如是应行于般若波罗蜜多的意义”之间所说。非义亦非无义，是烦恼的自性，是对此迷惑的分别念。其对治之品是，请问。世尊，从“非以二之方式”之间所说。不缘二与无二，是无二的体性，对获得它感到迷惑，即是对它的分别念。其对治之品是，请问。世尊，这是什么，从“从执着众生中完全解脱”之间所说。此处，世尊以不缘而
English
Up to "knowing," it is confusion about the very knowledge of the path. Question: World Honored One, from "why" to "not in all paths," it is confusion about the very knowledge of all. Question: World Honored One, from "why" to "Prajnaparamita," it is confusion about the path of peace. Here, abiding in what and realizing peace, that is the path of peace, which is confusion. And "realizing the true limit by not abiding anywhere" is the antidote. It also shows that Prajnaparamita itself is peace, not abiding in anything. The rest comes along incidentally. With suchness, etc., Prajnaparamita having or not having, is the discrimination of having and not having. Its antidote is, Subhuti, again, from "because of having one characteristic of no characteristic" what is said in between. Prajnaparamita is the equality of other paths, which is confusion about inequality. Its antidote is, Subhuti, again, from "should be practiced in meaning" what is said in between. Practicing with Prajnaparamita, one should not practice impermanence and suffering, etc., which is confusion about this. Its antidote is, Subhuti, again, from "thus one should practice in the meaning of Prajnaparamita" what is said in between. Neither meaning nor meaningless, is the nature of afflictions, which is the discrimination of confusion about this. Its antidote is, question: World Honored One, from "not in the manner of two" what is said in between. Not focusing on two and non-two, is the nature of non-duality, being confused about obtaining it, which is the discrimination of it. Its antidote is, question: World Honored One, what is this, from "completely liberated from clinging to sentient beings" what is said in between. Here, the World Honored One, by not focusing on
Chinese
说是以不执著于所说的二和非二的方式而说的，就是这个意思。这样一来，执着的分别念既然是不如实之念，那么菩萨的行为岂不是变得没有意义了吗？如果这样问，就说了“这样祈请”等。菩萨行持苦行并非没有意义，而是为了成办所愿之事。这样就显示了九种执着的分别念。如果能很好地显示以修习断除的三十六种分别念及其对治，会如何成为功德呢？这些瘟疫病耗尽后，就像过了很久才喘过气来一样，对于一切时处行走的，成办安乐、功德圆满的一切，就像大海上河流一样，以殊胜的果实来滋润的，对于那个大菩萨，一切时处都会侍奉。这样说道。显示了见道和修道所断的七十二种分别念后，这些瘟疫病本身就是产生圆满功德的障碍，因此如果这些耗尽了。所谓“过了很久”，就像过了很久才喘过气来一样，就像以前被那些折磨得昏厥一样，后来那些耗尽了就像获得了生命一样。就像以地的差别那些耗尽一样，那样自身就会产生。剩下的很容易理解。从“善现，例如”到“将会礼拜”之间所说的是什么呢？修道之下的无间三摩地。经中说：“世尊”到“也无法忍受”之间所说的是，因为这里的菩萨也在此，也进入了此。他是如何进入的呢？因为安住于佛道的无间三摩地。此处的意义是：三千世界众生声闻和，麟喻的圆满证悟和，菩萨的无过失，将这些安置的善根作为比喻，以众多的福德，
English
It is said that it is spoken by not clinging to the way of saying two and non-two, that is the meaning. In this way, since the discriminating mind of clinging is not as it is, wouldn't the actions of the Bodhisattva become meaningless? If you ask like this, then it is said, "Pray like this," and so on. The Bodhisattva's practice of asceticism is not meaningless, but to accomplish what is desired. In this way, nine kinds of clinging discriminations are shown. If one can well show the thirty-six discriminations to be abandoned by cultivation and their antidotes, how will it become a merit? After these plagues are exhausted, just like taking a breath after a long time, for all those who walk at all times and places, accomplishing happiness, all the perfections of merit, like rivers in the great sea, nourishing with excellent fruits, for that great Bodhisattva, they will serve at all times and places. Thus it is said. After showing the seventy-two discriminations to be abandoned by the path of seeing and the path of cultivation, these plagues themselves are obstacles to the arising of perfect merits, therefore if these are exhausted. The so-called "after a long time," just like taking a breath after a long time, just like being tormented by those before, later those exhausted are like gaining life. Just like those exhausted by the difference of the earth, in that way oneself will arise. The rest is easy to understand. What is said from "Subhuti, for example" to "will be worshiped"? The uninterrupted samadhi under the path of cultivation. The sutra says, "Bhagavan" to "also cannot bear it," because the Bodhisattva here is also here and has entered here. How did he enter? Because he abides in the uninterrupted samadhi of the Buddha's path. The meaning here is: three thousand worlds of beings, Hearers, and, the perfect realization of the Pratyekabuddha, and, the faultless Bodhisattva, taking the roots of virtue of these placements as metaphors, with many merits,
Tibetan
ས་ནི། །སངས་རྒྱས་ཉིད་ཀྱི་བར་མེད་དེ། །བར་ཆད་མེད་པའི་ཏིང་ངེ་འཛིན། །ཞེས་བྱ་བ་གསུངས་ཏེ། སྟོང་གསུམ་གྱི་སྐྱེ་བོ་སྟེ་སེམས་ཅན་གྱི་འཇིག་རྟེན་དེ་དག་ཉན་ཐོས་ཀྱི་རྟོགས་པ་དང་རང་སངས་རྒྱས་ཀྱི་རྟོགས་པ་དང་བྱང་ཆུབ་སེམས་དཔའི་སྐྱོན་མེད་པ་ལ་བཀོད་པ་ལས་དགེ་བ་གང་ཡིན་པ་དང༌། བསོད་ནམས་ཐོབ་པ་གང་ཡིན་པ་དེ་དཔེར་མཛད་ནས། དེ་ལ་བསོད་ནམས་མང་པོ་ཉིད་ཀྱིས་ཆེས་བསོད་ནམས་མང་བའི་རྒྱུ་ཉིད་དུ་མཚན་པ་གང་ཡིན་པ་དེ་ནི་བར་ཆད་མེད་པའི་ཏིང་ངེ་འཛིན་ཏོ། །བར་ཆད་དང་བར་ཆོད་ནུས་པ་ནི་བར་ཆོད་དོ། །བར་དུ་ཆོད་པ་མེད་པ་ནི་བར་ཆད་མེད་པའོ། །དེ་ཉིད་ཀྱི་ཕྱིར་ སངས་རྒྱས་ཉིད་ཐོབ་པ་ལ་བར་ཆད་མེད་ཅེས་བྱ་བ་གསུངས་ཏེ། སངས་རྒྱས་ཉིད་ཐོབ་པ་ལ་བར་ཆད་མེད་པའི་རྒྱུ་ཡིན་ནོ་ཞེས་བྱ་བའི་དོན་ཏོ། །དེ་ནི་རྣམ་པ་ཀུན་མཁྱེན་ཉིད། །ཅེས་བྱ་བ་ནི་སངས་རྒྱས་ཉིད་དེ་ཡང་རྣམ་པ་ཐམས་ཅད་མཁྱེན་པ་ཉིད་ཅེས་བྱ་བའི་དོན་ཏོ། །གསོལ་པ། བཅོམ་ལྡན་འདས་ཞེས་བྱ་བ་ནས། རྣམ་པ་ཐམས་ཅད་མཁྱེན་པ་ཉིད་ཡིད་ལ་བྱའོ་ཞེས་གང་གསུངས་པའོ། །འདི་ཡི་དམིགས་པ་དངོས་མེད་དེ། །བདག་པོ་དྲན་པ་ཡིན་པར་བཞེད། །རྣམ་པ་བཞི་ཉིད་ཅེས་བྱ་བ་ལ། རྣམ་པ་ཐམས་ཅད་མཁྱེན་པ་ཉིད་ནི་དངོས་པོ་མེད་པ་ལ་དམིགས་པ་སྟེ། གང་ཆོས་ཐམས་ཅད་མཚན་ཉིད་ཇི་ལྟ་བ་བཞིན་དུ་དངོས་པོ་མེད་པའོ། །བདག་པོ་དྲན་པ་ཡིན་པ་ནི་དེའི་གང་རྟེན་ཉིད་ཡིན་པའི་ཕྱིར་རོ། །ཆོས་ཐམས་ཅད་ཀྱི་རྣམ་པ་ནུབ་པ་ནི་ཞི་བ་སྟེ། དེ་ནི་དེའི་རྣམ་པའོ། །གསོལ་པ། བཅོམ་ལྡན་འདས་རྣམ་པ་ཐམས་ཅད་མཁྱེན་པ་ཞེས་བྱ་བ་ནས། མཚན་ཉིད་དོ་ཞེས་བྱ་བའི་བར་གྱིས་གང་གསུངས་པའོ། །འདི་ལ་ནི། རབ་ཏུ་སྨྲ་རྣམས་བརྒྱུད་མར་རྒོལ། །ཞེས་བྱ་བ་ལ། འདི་ལ་ཞེས་བྱ་ནི་རྣམ་པ་ཐམས་ཅད་མཁྱེན་པ་ཉིད་དེ་ལའོ། །སྨྲ་རྣམས་བརྒྱུད་མར་རྒོལ་བ་ནི་རྒལ་བ་དག་དང་རྒལ་བ་དག་གིས་བསྣུན་པས་འཇུག་པ་སྟེ། བེར་གའི་བརྒྱུད་མ་ལྟ་བུའོ། །ཇི་ལྟར་བརྒྱུད་མར་རྒོལ་ཞེ་ན། གང་གི་ཕྱིར། དམིགས་པ་འཐད་པ་དེ་ཡི་ནི། །ངོ་བོ་ཉིད་ངེས་གཟུང་བ་དང༌། །རྣམ་ཀུན་མཁྱེན་ཉིད་ཡེ་ཤེས་དང༌། །དམ་པའི་དོན་དང་ཀུན་རྫོབ་དང༌། །སྦྱོར་དང་དཀོན་མཆོག་གསུམ་པོ་དང༌། །ཐབས་བཅས་ཐུབ་པའི་རྟོགས་པ་དང༌། །ཕྱིན་ཅི་ལོག་ནི་ལམ་བཅས་དང༌། །གཉེན་པོ་མི་མཐུན་ཕྱོགས་དང་ནི། །མཚན་ཉིད་དང་ནི་བསྒོམ་པ་ལ། །སྨྲ་བ་རྣམས་ཀྱི་ལོག་རྟོག་དང༌། །རྣམ་པ་ཀུན་མཁྱེན་ཉིད་རྟེན་ཅན། །རྣམ་པ་བཅུ་དྲུག་དག་ཏུ
Chinese
地是。佛陀本身的无间，无间断的等持。如是说。三千世界的众生，即有情世间，安置于声闻的证悟和独觉的证悟以及菩萨的无过失之中，从中产生的善和获得的福德，以此为例。其中以众多福德而称为最众多福德之因的是无间断的等持。间断和能够间断是间断。无有间断是无间断。因此，说获得佛陀本身是无间断，意思是说获得佛陀本身是无间断之因。那是遍知本身。名为遍知本身，意思是佛陀本身也是遍知一切相。请问。世尊，从名为世尊开始，到所说的遍知一切相应当作意为止。此之所缘非实有，认为主是忆念。名为四相，遍知一切相是缘于非实有，即一切法如其自性般非实有。主是忆念，因为那是其所依。一切法的相状隐没是寂静，那是其相状。请问。世尊，从名为世尊遍知一切相开始，到名为自性为止所说的一切。于此，善说者们次第辩驳。名为于此，即于遍知一切相。说者们次第辩驳，即以辩驳者和辩驳者互相冲击而进入，如桦树皮的次第。如何次第辩驳呢？因为，所缘合理之彼的，自性决定执着和，遍知一切相是智慧和，胜义谛和世俗谛和，结合和三宝和，具方便能仁的证悟和，颠倒以及道和，对治不共品和，自性和修习上，说法者们的邪分别念和，遍知一切相具有所依，十六相中。
English
The ground is. The uninterruptedness of the Buddha himself, the samadhi without interruption. Thus it is said. The beings of the three thousand worlds, that is, the sentient world, placed in the realization of the Hearers and the realization of the Solitary Buddhas and the faultless Bodhisattvas, whatever virtue arises from that and whatever merit is obtained, is taken as an example. Among them, what is designated as the cause of the most numerous merits by many merits is the samadhi without interruption. Interruption and the ability to interrupt are interruption. Without interruption is uninterrupted. Therefore, it is said that obtaining Buddhahood itself is uninterrupted, meaning that obtaining Buddhahood itself is the cause of uninterruptedness. That is omniscience itself. Called omniscience itself, it means that the Buddha himself is also omniscient in all aspects. Please ask. Blessed One, from the name Blessed One onwards, to what is said that omniscience in all aspects should be kept in mind. The object of this is not real, it is considered that the master is mindfulness. Called the four aspects, omniscience in all aspects is focused on the unreal, that is, all dharmas are unreal as their own nature. The master is mindfulness, because that is its basis. The disappearance of the aspects of all dharmas is peace, that is its aspect. Please ask. Blessed One, from the name Blessed One, omniscience in all aspects, to everything that is said up to the name of nature. Here, the well-spoken ones argue in succession. Called here, that is, in omniscience in all aspects. The speakers argue in succession, that is, they enter by the debaters and the debaters colliding with each other, like the succession of birch bark. How to argue in succession? Because, the object is reasonable, its own nature is definitely grasped, and omniscience is wisdom, and the ultimate truth and the conventional truth, and the union and the Three Jewels, and the realization of the capable Sage with means, and the inversion and the path, and the antidote, the incompatible aspects, and the characteristics and the practice, the wrong conceptions of the speakers, and the omniscience has a basis, in the sixteen aspects.