Chinese
从“获得正等觉”到“不浪费业和果报”是安立业的；从“现证圆满成佛”到“为众生宣说佛法”是安立见谛的业；从“此后具寿善现”到“从事物中解脱出来”是安立断除颠倒的业。因为这是意义广大的缘故，我也要广说。如何修学色等呢？意思是：如何如理如实地完全了知呢？世尊开示说：应当修学色等唯是名言。意思是说，唯是名言就是空性。听到名言时，因为执著事物，所以唯是名言是不合理的；对于事物不存在本身来说，名言本身也不存在。这是慈氏菩萨说的。世尊开示说：慈氏，这个被称为色的东西等等，因为不是突如其来的自性，所以是行相的事物。因为是因和缘所造作的，所以是行。而且，因为这个是这个，相也是这个，所以识是各自显现的，因此事物是事物。虚假的是因为没有自性。安立是那些进行施设名称的人们所为。宣说了这个的理由是什么等等。事物之外的意思是，即使已经确定没有事物。相信、理解和分别了知，这些是同义词。慈氏，你认为如何等等，这里宣说了第二个理由。为了显示那是矛盾的，所以慈氏菩萨请问世尊说：如果是这样。世尊说：对于行相的事物，在名言、概念、施设和术语中，被称为色的东西，你认为如何？是色的自性，还是仅仅是安立呢？他回答说：世尊，我认为仅仅是安立。事物
English
From "attaining complete enlightenment" to "not wasting karma and its results" is the action of establishing karma. From "having attained perfect Buddhahood" to "teaching the Dharma to sentient beings" is the action of establishing the seeing of truth. From "then, venerable Subhuti" to "being detached from things" is the action of establishing the abandonment of perversion. Because this is a vast meaning, I will also explain it extensively. How should one train in form, etc.? The meaning is: How should one fully and correctly understand it as it is? The Blessed One said: One should train in form, etc., as being merely names. The meaning is that being merely names is emptiness. When hearing a name, because of clinging to things, it is unreasonable for it to be merely a name. For the very non-existence of things, that very name also does not exist. This was said by Maitreya. The Blessed One said: Maitreya, this which is called form, etc., is not of the nature of being sudden, therefore it is a thing of the characteristic of formations. Because it is created by causes and conditions, it is a formation. Moreover, since this is this, and the characteristic is also this, therefore consciousness appears separately, therefore a thing is a thing. The false is because it has no self-nature. The imputation is done by those who make designations. The reason for this is what was said, etc. "Other than things" means even if it has been determined that there are no things. Believing, understanding, and separately knowing are synonyms. Maitreya, what do you think, etc., here the second reason is explained. In order to show that it is contradictory, Maitreya Bodhisattva asked the Blessed One: If that is so. The Blessed One said: For the thing of the characteristic of formations, in name, concept, designation, and term, what is called form, what do you think? Is it the self-nature of form, or merely an imputation? He replied: Blessed One, I think it is merely an imputation. Things
Chinese
即使已经确定，也认为如此理解。世尊说：“那么，慈氏，你怎么样呢？”慈氏回答说：“世尊，那个……”等等。当色只是假设的名称时，仅仅是名称的自性难道不会变成所缘吗？世尊说：“仅仅是名称是没有自性的，因为不具备生和灭等等。”这样遮止了色等的自性后，慈氏请问：“世尊，是什么……？”等等。世尊说：“色等在世间的名言和施设中存在，但在胜义中是不存在的。”慈氏说：“这样，我按照世尊所说之义来理解，这个法界在胜义中是不可言说的。”“那个”的意思是“如果”。“在那里，怎么样”的意思是最终遮止。“那怎么样才能成为胜义呢？”意思是：“世尊，是胜义存在还是不存在呢？”这样请问后进行驳斥，回答说：“那个也……”等等。如果那个事物在胜义中不存在，那个，意思是说，那时法界不可言说，怎么会存在呢？不会存在的。因为有为法的相的不可言说的法界是不合理的，因为不存在本身就不具备所依。如果认为有所依，也会同样，因为那是它本身的法性，那是它本身的自性。世尊说：“因此，慈氏，你……”等等，意思是忍耐、欲望和自信。般若行，因为是无分别的缘故，是究竟的智慧。行持它时，因为是等持的缘故，是持续进入的。那个不是，意思是说，没有所缘。那个用这个方式也……，那个，意思是说，是近距离的词语。而“也”字则将要解释
English
Even if it is determined, it is thought to be understood in that way. The Blessed One said, "Well then, Maitreya, how are you?" Maitreya replied, "Blessed One, that is..." and so on. When form is just an imputed name, doesn't the very nature of just the imputed become the object of focus? The Blessed One said, "Just the imputed is without inherent nature, because it does not possess arising and ceasing, and so on." Thus, having refuted the inherent nature of form and so on, Maitreya asked, "Blessed One, what is it...?" and so on. The Blessed One said, "Form and so on exist in the conventions and designations of the world, but in ultimate truth, they do not exist." Maitreya said, "Thus, as I understand the meaning of what the Blessed One has said, this realm is unspeakable in ultimate truth." "That is" means "if." "There, how" means ultimately refuting. "How can that become ultimate truth?" means, "Blessed One, does ultimate truth exist or not?" Having asked this way, he refutes, replying, "That also..." and so on. If that thing does not exist in ultimate truth, that, meaning, at that time, how can the realm, which is unspeakable in ultimate truth, exist? It will not exist. Because the unconditioned realm of the characteristics of conditioned phenomena is unreasonable, because non-existence itself does not possess a basis. Even if it is thought to have a basis, it will be the same, because that is its own nature, that is its own essence. The Blessed One said, "Therefore, Maitreya, you..." and so on, meaning patience, desire, and confidence. Prajna practice, because it is non-conceptual, is ultimate wisdom. When practicing it, because it is samadhi, it is continuous entry. That is not, meaning, there is no object of focus. That, in this way also..., that, meaning, is a nearby word. And the word "also" will explain