Chinese
如是如何随喜，亦应了知如是回向令其圆满。如是于诸大佛母处，应将随喜之善根，回向于无上正等菩提。如是回向者，亦非心以心而行，亦非异于心，如是等说。是故，彼具随喜之善根，即是此三摩地之所缘。回向于正等菩提，是为行相。心普在于法性也，是为自性。 何为普在之自性耶？心非是执持之相，亦非异于彼，如是者，谓于一切法皆非也。然一切法之真如无二，如是者，心乃普在于法性也。应说以见断除之分别念及其对治。依彼之义，经中云：“入与出及所取之分别各别彼，九之体性如其所有境，非有之体性清净也。”如是说。其中，且分别念可执为二，以所取之分别念为二故。云何是诸分别念耶？以其等之境，以不如所有之体性而分别故，是分别念。彼等之境为何耶？谓于趣入之方与退还之方也。各别者，谓于二者之方也。九之体性者，谓九种差别也。“有情假有及实有，分别执持彼等想，异生圣者所作故，各别彼等九之体。”如是说。其他二者，以是能取之分别念故。云何为二耶？次第为实有与假有也，以是有情之分别念故。其中初者，是为异生之所有。第二者，是为圣者之所有。彼等亦各别为九之体性。云何彼等是执持之分别念耶？谓执持唯非有
English
As one rejoices, so should one understand that the dedication is made complete. As it is said in the Great Mothers, one should dedicate the roots of virtue of rejoicing to the unsurpassed, perfectly complete enlightenment. Such dedication is not the mind acting with the mind, nor is it other than the mind, and so on. Therefore, that root of virtue endowed with rejoicing is the object of this samadhi. Dedicating to perfectly complete enlightenment is the aspect. The mind abiding in all things is the essence. What is the essence of abiding in all things? The mind is not the characteristic of grasping, nor is it other than that, which means it is not in all things. However, the suchness of all things is non-dual, and in such a state, the mind abides in all things. One should speak of the conceptual thoughts to be abandoned by seeing, along with their antidotes. Based on that meaning, it is said in the scriptures: "Entering and exiting, and the separate conceptual thoughts of what is grasped, the ninefold nature, as it is, the nature of what is not, are pure." It is said. Among these, conceptual thought can be grasped as two, because the conceptual thought of what is grasped is two. What are these conceptual thoughts? Because their objects are conceptualized as not being the nature of what is, they are conceptual thoughts. What are their objects? They are the direction of entering and the direction of returning. "Separately" means also in both directions. The ninefold nature is the ninefold division. "Sentient beings, imputed and substantially existent, conceptual thoughts grasp them, because they are made by ordinary beings and noble ones, separately, they are the ninefold nature." It is said. The other two are the conceptual thoughts of the grasper. How are they two? In order, they are substantially existent and imputedly existent, because they are the conceptual thoughts of sentient beings. The first of these is for ordinary beings. The second is for noble ones. These are also separately the ninefold nature. How are these the conceptual thoughts of grasping? They grasp only what is not existent.
Chinese
因为是作如是分别之故。不如实者，是为分别。即此。若所取义不如是，欲彼等之能取，如是彼等能取之，自性空性之相。如是说，能取之自性者，谓有能取之自性。彼等者，谓能取之行相等。此等四种分别，亦由所缘之差别而各自有九种行相。其中就第一种而说，论中说：自性与种姓，道支与成就，识之对境无错乱，相违品与对治品，自证与作用，彼之业与果，入行之所依，彼分别立为九种。如是说，作用与，彼之业与所作之果者，谓作用与，彼之业与，所作之果也。彼之自性等九者，是为入行之品，谓是菩萨所应取者之故。依于彼者，此是分别，彼是第一。是故就分别之方面说，经中说有九种词句。其中就第一方面所说的经之词句是：善现请问：世尊，心如幻等，乃至行等所说者。如幻师所变现之象等幻术也。如是，其他任何显现亦非有，彼如幻也。如是，心亦是能取之相，以能取之相亦非有之故，无所取则不应有能取。若谓所取之事物如无所有耶？若于识生起义之显现，若是所应取者，则显现亦无有，以显现与显现相违之故。若谓义以自性而显现耶？则识作何用？是故心如幻也。彼无则如何现证菩提者，是为问。世尊，彼非有也，是为答，谓以无有之故。异处者，是为答。彼法者，是为自性。非有
English
Because it is the reason for making such distinctions. That which is not as it is, is discrimination. This itself. If the object of grasping is not as it is, then it desires to grasp those. Thus, the characteristic of emptiness of the nature of grasping those. It is said, "The nature of grasping" means the nature of having grasping. "Those" means the aspects of grasping, etc. These four discriminations also have nine aspects each due to the difference of objects. Among them, speaking of the first, it is said in the treatise: "Self-nature and lineage, path, limb and accomplishment, the object of consciousness without confusion, contradictory qualities and antidotes, self-realization and action, its work and result, the basis of entering the path, that discrimination is established as nine kinds." It is said, "Action and, its work and the result of what is done" means action and, its work and, the result of what is done. Those nine, such as its self-nature, are the qualities of entering the path, because they are what should be taken by the Bodhisattva. Relying on that, this is discrimination, that is the first. Therefore, speaking of discrimination, it is said in the sutra that there are nine kinds of words. Among them, the words of the sutra spoken from the first aspect are: Subhuti asked: "World Honored One, the mind is like an illusion," etc., until what is said as "acts." Like the illusion of an elephant, etc., transformed by an illusionist. Likewise, whatever else appears is also non-existent, it is like an illusion. Likewise, the mind is also the characteristic of grasping, because the characteristic of grasping is also non-existent, it is not appropriate to have grasping without what is grasped. If it is said that the object of grasping is like non-existence? If the appearance of meaning arises in consciousness, if it is what should be grasped, then appearance is also non-existent, because appearance contradicts appearance. If it is said that meaning appears by its own nature? Then what does consciousness do? Therefore, the mind is like an illusion. How can one manifest complete enlightenment without it? This is the question. "World Honored One, it is not," is the answer, meaning because it is non-existent. "Separate place" is the answer. "That dharma" is the self-nature. Non-existent.
Tibetan
གས་སོ་ཞེས་བྱ་བ་ནི་དེ་ནི་གཏན་དུ་མེད་པ་ཉིད་ཀྱི་ཕྱིར་རོ་ཞེས་སྒོངས་སོ། །འདི་ཉིད་གསལ་བར་བྱ་བའི་ཕྱིར། །བཅོམ་ལྡན་འདས་བདག་གིས་ཞེས་བྱ་བ་ལ་སོགས་པ་གསུངས་ཏེ། ཡོད་པ་དང་མེད་པ་ཞེས་བྱ་བ་བསྟན་པར་མི་ནུས་ཏེ། རྣམ་པར་ཤེས་པའི་ངོ་བོ་ཡོད་པ་མ་ཡིན་ལ་ཞེས་བྱ་བ་དང༌། དགག་པ་དག་འབྲེལ་བ་མེད་པའི་ ཕྱིར་རོ་ཞེས་དགོངས་སོ། །ཆོས་གང་ལ་ཡང་ཞེས་བྱ་བ་ནི་རྟོགས་པར་སླའོ། །འོན་ཀྱང་དེ་ལྟ་བས་ན་ཞེས་བྱ་བ་ལ་སོགས་པ་ལ། །འོན་ཀྱང་ཞེས་བྱ་བ་ནི་མི་བཟོད་པའོ། །དེ་ལྟ་བས་ན་ཞེས་བྱ་བ་ནི་འཛིན་པའི་མཚན་ཉིད་ཡིན་པའི་ཕྱིར་ལ། འཛིན་པའི་མཚན་ཉིད་ཀྱང་མི་རིགས་པའི་ཕྱིར་རོ། །ཤིན་ཏུ་སྨོས་པས་ནི་འདི་ལྟར་སྟོན་ཏོ། །ཇི་ལྟར་འཛིན་པའི་རང་གི་མཚན་ཉིད་ཀྱིས་སྟོང་པ་ཉིད་དེ་བཞིན་དུ་མཚུངས་པར་ལྡན་པ་ཐམས་ཅད་ཀྱང་ངོ༌། །དེ་དག་ཀྱང་འཛིན་པའི་མཚན་ཉིད་ཡིན་པའི་ཕྱིར་རོ། །དམིགས་པར་གྱུར་པ་ཆོས་ཐམས་ཅད་ཀྱང་དམིགས་པ་ནི་གཟུང་བའི་མཚན་ཉིད་ཡིན་པའི་ཕྱིར་ཏེ། ཆོས་ཐམས་ཅད་ཀྱང་ཅི་རིགས་པར་གཟུང་བར་བྱ་བ་དང༌། འཛིན་པའི་མཚན་ཉིད་ཡིན་པའི་ཕྱིར་རོ། །ཡང་ཇི་ལྟར་གཟུང་བར་བྱ་བ་དང༌། འཛིན་པ་མེད་ཅེ་ན། ཐ་མི་དད་པའི་ཕྱིར་གཟུང་བ་བྱ་བ་དང༌། འཛིན་པ་ནི་མི་རིགས་ཏེ། སོར་མོ་བཞིན་ནོ། །སྐྱེས་པ་ཐ་དད་པ་ནི་ཕ་རོལ་ལ་སྣང་བ་མི་རིགས་པའི་ཕྱིར་དང༌། མ་སྐྱེས་པ་ནི་རང་ཉིད་ཀྱིས་སྣང་བ་མེད་པའི་ཕྱིར་དེ་ནི་བསྒོམ་པར་བྱ་བ་མ་ཡིན་ཏེ། ཡང་དང་ཡང་དུ་བློ་མི་འཇུག་པ་ཉིད་ན་བོང་བུའི་རྭ་བཞིན་ནོ། །དེ་ཆོས་ཞེས་བྱ་བ་ལ་སོགས་པ་ལ་ཆོས་གང་ཡང་ཞེས་བྱ་བ་ནི་ཡང་དག་པར་རྫོགས་པའི་བྱང་ཆུབ་ལ་སོགས་པའོ། །ཐོབ་པར་བགྱི་བ་ནི་སྐྱེད་པར་བྱེད་པའོ། །སྤོང་བར་བགྱིད་པ་ནི་འདོར་བར་བྱེད་པའོ། །མེད་པ་ལ་ནི་ཅུང་ཟད་ཀྱང་བྱ་བ་མེད་པའི་ཕྱིར་རོ། །གལ་ཏེ་བྱང་ཆུབ་སེམས་དཔའ་རྟེན་ཅིང་འབྲེལ་བར་འབྱུང་བ་འདི་ཉིད་ལ་བརྟེན་པ་རྫོགས་པར་བྱང་ཆུབ་པར་འགྱུར་རོ་ཞེ་ན། བཅོམ་ལྡན་འདས་ཇི་ལྟར་ཞེས་བྱ་བ་ལ་སོགས་པ་གསུངས་ཏེ། མེད་པ་ལ་ནི་ཐོབ་པ་མེད་དོ་ཞེས་བྱ་བ་བསམས་ནས། བླ་ན་མེད་པ་ཞེས་བྱ་བ་ལ་སོགས་པ་ལ་ཤེས་རབ་ཀྱི་ཕ་རོལ་ཏུ་ཕྱིན་པ་བཞིན་དུ་ཤིན་ཏུ་དབེན་པར་ཇི་ལྟར་འགྱུར་ཞེས་བྱ་བ་ནི་མི་འགྱུར་བ་སྟེ། ཤིན་ཏུ་མེད་པ་ནི་བསྒྲུབ་པར་བྱ་བ་དང༌། སྒྲུབ་པར་བྱེད་པ་མི་རིགས་སོ་ཞེས་བསམས་སོ། །དེ་སྐད་ཅེས་གསོལ་བ་དང་ཞེས་བྱ་བ་ལ་སོགས་པ་ལ། གང་གི་ཕྱིར་དང་དེའི་ཕྱིར་ཞེས་བྱ་བ
Chinese
所谓的“གས་སོ་”是因为那是完全不存在的缘故。为了阐明这一点，世尊说了“我”等等。所谓“有”和“无”是无法指示的，因为识的自性不是有，而且否定的说法之间没有关联。所谓“任何法”是容易理解的。然而，在“然而，因此”等等中，“然而”是不容忍的。“因此”是因为是执着的相，而且执着的相也是不合理的。特别说明的是，像这样显示：如同执着的自性空性一样，所有相似的都一样。那些也是执着的相的缘故。所有成为所缘的法，所缘是能取的相的缘故，所有法也各自是所取的和能取的相的缘故。再问，如果所取和能取都没有，那是什么呢？因为无差别，所以所取和能取是不合理的，就像手指一样。已生的不同，因为对彼者来说显现是不合理的，未生的，因为自己不显现，所以那不是应该修习的，因为再三地心不投入，就像驴子的角一样。在“那个法”等等中，所谓“任何法”是指正等觉等等。获得是指产生。舍弃是指抛弃。因为对于不存在的，没有任何可做的。如果菩萨依赖这缘起而圆满成佛，那么，世尊说了“如何”等等，想到对于不存在的，没有获得，在“无上”等等中，如同般若波罗蜜多一样，如何变得非常寂静呢？不会变得寂静的，想到完全不存在的是不应该成就和成就者的。在“如此祈请”等等中，因为什么和因此
English
The so-called "གས་སོ་" is because it is absolutely non-existent. In order to clarify this, the Blessed One spoke of "I" and so on. The so-called "being" and "non-being" cannot be indicated, because the nature of consciousness is not being, and the negative statements are not related. The so-called "any dharma" is easy to understand. However, in "However, therefore," etc., "however" is intolerable. "Therefore" is because it is the characteristic of clinging, and the characteristic of clinging is also unreasonable. It is especially stated that it shows like this: just as the self-nature of clinging is emptiness, so are all similar ones. Those are also the characteristics of clinging. All dharmas that become objects of perception, because the object of perception is the characteristic of the grasper, and all dharmas are also the characteristics of what is to be grasped and the grasper as appropriate. Again, if there is no object to be grasped and no grasper, what is it? Because there is no difference, grasping and grasping are unreasonable, just like a finger. The born is different, because it is unreasonable for it to appear to the other, and the unborn, because it does not appear by itself, so that is not to be practiced, because the mind does not invest in it again and again, like a donkey's horn. In "that dharma," etc., the so-called "any dharma" refers to complete and perfect enlightenment, etc. Obtaining means producing. Abandoning means discarding. Because for the non-existent, there is nothing to be done. If a Bodhisattva relies on this dependent origination and becomes fully enlightened, then, the Blessed One said "how," etc., thinking that for the non-existent, there is no attainment, in "supreme," etc., like the Prajnaparamita, how does it become very peaceful? It will not become peaceful, thinking that what is completely non-existent should not be accomplished and the accomplisher. In "so praying," etc., because of what and therefore