English
There is no concept of duality. This will be clarified in the discussion below. Then, from below, in any case, the mind should not be completely focused on this mind or another mind, because through transformation, the mind no longer focuses on this mind. In the ultimate sense, since there is no difference, the mind no longer focuses on another mind either. Subhuti, what do you think? Have you truly seen the mind that is like an illusion? What do you think about this? If the mind is like an illusion, but enlightenment is not like an illusion, then it would be contradictory. However, both the mind and enlightenment are like illusions, so there is no contradiction. Any extremely secluded dharma does not become existent or nonexistent. This is because, whatever is imputed by thought is like an illusion. Like an illusion, it cannot be said to exist or not exist, nor can it be said to be both existent and nonexistent. Whatever is perfectly established dharma, because it is devoid of all aspects of things, it cannot be said to exist. Because the unspeakable has a nature of seclusion, it cannot be said to not exist either. Because the term "exists" exists, it cannot be said to not exist either. Because the term "does not exist" exists, it cannot be said to be not nonexistent either. Therefore, the concept of duality and the concept of non-duality are both unreasonable. World Honored One, like this, all those dharmas that lead to complete affliction or complete purification are nonexistent and invisible. That is to say, those dharmas that lead to complete affliction and complete purification are nonexistent. Even in the state of being defiled, it is like space, because it is empty by nature, so there is no complete affliction. Because it itself does not exist, there is also no complete purification that did not previously appear. This is the explanation of the meaning of "this mind is not that mind, nor is it another mind." Any extremely secluded dharma should not be practiced, nor should it be refuted.
Chinese
所谓的“修习”是指习惯，因为它寂静所以不适合。所谓的“分析”是指去除污垢，也因为它非常寂静所以不适合。所谓的“没有可修习的法”是指因为非常寂静所以不是获得菩提的方法。所谓的“因为是寂静的缘故，如何以寂静来证悟寂静”是指如果般若波罗蜜多和圆满正等觉是寂静的，那么如何以般若波罗蜜多的寂静来证悟圆满正等觉的寂静呢？这是所问的内容。善现，正是如此。正是如此等等，世尊如此说道：如果一个是寂静的，另一个是不寂静的，那么这就不适合了。像这样，两者都是寂静的，因此没有过失。如果知道一切法寂静的自性，就能现前圆满成佛，这是所要阐述的。世尊，如我理解世尊所说之义，菩萨摩诃萨不是在做难行之事，这是说，如果有些是可缘的，有些是不可缘的，那么这样不一致就会变得困难。像这样，一切法不是存在的，因为是无的缘故所以不可缘。知道无就是不可缘是不困难的，这是这句话的意义。世尊，这种不缘而行就是菩萨的行持，这是说除了不缘而行之外没有其他的行持。在那之后，般若波罗蜜多被阐述为无分别的自性，这很容易理解。第二十四品。所谓的“在五道中轮回”这种差别是从何而来？所谓的“入流”等等的差别又是从何而来？等等，这是要阐述的内容。如果一切法都是无分别的，那么轮回和清净的法又是从何而来呢？这是所问的内容。然后世尊开示说：这些都是颠倒的，执着于无，认为有
English
The so-called "meditation" means to become accustomed, but it is not suitable because it is solitary. The so-called "analysis" means to remove dirt, and it is also not suitable because it is very solitary. The so-called "there is no Dharma to be practiced" means that it is not a method to attain Bodhi because it is very solitary. The so-called "because it is solitary, how can one realize solitude with solitude" means that if Prajnaparamita and complete perfect enlightenment are solitary, then how can one realize the solitude of complete perfect enlightenment with the solitude of Prajnaparamita? This is the content of the question. Subhuti, it is just so. It is just so, etc., the Blessed One said this: If one is solitary and the other is not solitary, then it would not be suitable. Like this, both are solitary, so there is no fault. If one knows the nature of solitude of all Dharmas, one can manifest complete enlightenment, this is what is to be explained. Blessed One, as I understand the meaning of what the Blessed One said, the Bodhisattva Mahasattva is not doing difficult things, this is to say that if some are objectifiable and some are not objectifiable, then this inconsistency will become difficult. Like this, all Dharmas are not existent, because they are non-existent, they are not objectifiable. It is not difficult to know that non-existence is non-objectifiable, this is the meaning of this sentence. Blessed One, this acting without objectification is the conduct of the Bodhisattva, this is to say that there is no other conduct except acting without objectification. After that, Prajnaparamita is explained as the nature of non-discrimination, which is easy to understand. Chapter Twenty-Four. The so-called "revolving in the five realms" this difference, from where does it come? The so-called "entering the stream" etc., from where do these differences come from? etc., this is what is to be explained. If all Dharmas are non-discriminating, then from where do Samsara and pure Dharmas come from? This is the content of the question. Then the Blessed One taught: These are inverted, clinging to non-existence, thinking that there is existence.
Chinese
是遮蔽的体性。因为与那些相混合的缘故。贪欲和嗔恨等分别念也是，存在就是遮蔽，不存在就是执取。因为那些所产生的缘故。 行善和不行善等业的心也是颠倒执取，因为那个业和分别念那些所产生的缘故。异熟识也不是执取那个自性。因此欲望和贪欲等也是非真实的对境，一切生起都不是真实的自性。有情地狱和，旁生和，饿鬼和，天和人的行境等，就是显示五趣是那个自性。因此诸法虽然不分别，但也如此在轮回中安立。对于清净的法也是，入流等也安立，一切也都是不分别的自性。从入流等，到如来之间，自性上也没有任何差别，因为一切也没有超出法身的缘故这样显示。如此听闻般若波罗蜜多的法性后，舍利子的智慧变得广大，感叹道：唉！菩萨行持般若波罗蜜多，那就是行持心要啊！说完后，然后善现说行持无心要啊！因为无事物和，不是有，因此在他的心中安立为无心要的自性。如果无心要的自性也不可得，那么执着心要就在背后了，说了世间的道理。世间上也是无心要容易获得，具有心要难以获得这样说。那些没有现量实证这些法平等性的人，就是入流等和，如来平等性和，法身和真实边际也是平等性。虚空寂静的缘故，就是以虚空寂静的方式。这也是三种解释，虚空和有情一致的解释和，如同虚空的有情的
English
It is the nature of obscuration. Because it is mixed with those. Conceptualizations such as desire and hatred are also, existence is obscuration, non-existence is grasping. Because those are produced. The mind that performs actions such as virtuous and non-virtuous deeds also grasps in a reversed manner, because that action and those conceptualizations are produced. The consciousness of maturation also does not grasp that very nature. Therefore, desire and craving, etc., also have unreal objects, and all arising is not the true nature. Beings in hell and, animals and, hungry ghosts and, the realms of gods and humans, etc., show that the five realms are that very nature. Therefore, although phenomena are non-conceptual, they are thus established in samsara. For pure dharmas also, entering the stream, etc., are also established, and everything is the nature of non-conceptualization. From entering the stream, etc., up to the Tathagata, there is no difference in nature, because everything does not go beyond the Dharmakaya, so it is shown. Having heard the nature of the Dharma of the Perfection of Wisdom in this way, Shariputra's wisdom became vast, and he exclaimed: Alas! A Bodhisattva who practices the Perfection of Wisdom is practicing the essence! After saying that, then Subhuti said to practice without essence! Because there is no thing and, it is not existent, therefore he established in his mind that it is the nature of no essence. If even the nature of no essence is not found, then the attachment to essence is behind, and he spoke the reasoning of the world. In the world also, it is easy to obtain no essence, and it is said that it is difficult to obtain one with essence. Those who do not directly realize the equality of these dharmas are those who have entered the stream, etc., and the equality of the Tathagata, and the Dharmakaya and the true limit are also equality. Because space is solitary, it is in the manner of space being solitary. This is also three explanations, the explanation of the agreement between space and sentient beings, and the sentient beings like space.
Chinese
关于盔甲的解释，以及色等，和众生一致的解释。讲述寂静处，以及修行般若波罗蜜多的利益也很容易理解。世尊，如果安住于真如，并且在真如中精进，对任何法都不执着，那么这如何能安住于一切种智之中呢？这是关于安住于真如，如果存在一些修行之法，那还可以说得通。如果对一切法都不执着，那又如何安住呢？这是所提出的问题。善现，如来所化身如何安住，就是说，如来所化身如何做一切事并安住，菩萨也同样安住，这是同样的意思。世尊，如果对如来所化身所说的法都不执着等等。这里说，没有如来所化身这样的法，因为没有它，所以安住于真如，修行，现证菩提，以及说法也都没有，但是，所有菩萨都是存在的，这怎么能说得通呢？这是所要表达的。如果连真如都不执着，更不用说谁能安住于真如了，这也在说明其他不合理之处。真如在有垢染的状态下，因为与遍计所执相同，所以这样说。那时，真如也不执着于真如的自性。世尊也说，善现，就是这样，就是这样，其意是，如果执着于一些，而不执着于一些，那就会有争论。像这样，如果菩萨，般若波罗蜜多，菩提，安住，修行都没有，那还有什么可争论的呢？为什么呢？善现，如来们出现也好，不出现也好，这是因为无上正等觉是存在的，所以它在任何时候都存在。因此，安住和修行都是不存在的。
English
The explanation of armor, as well as form, etc., and the explanation consistent with sentient beings. Explaining the solitary place, and the benefits of practicing Prajnaparamita are also easy to understand. World Honored One, if one abides in Suchness and diligently strives in Suchness, and does not cling to any dharma, then how can this abide in the all-knowingness? This is about abiding in Suchness, and if there are some practices, then it can be said. If one does not cling to all dharmas, then how can one abide? This is the question raised. Subhuti, how the emanation of the Tathagata abides, that is, how the emanation of the Tathagata does all things and abides, the Bodhisattva also abides in the same way, this is the same meaning. World Honored One, if one does not cling to any dharma spoken by the emanation of the Tathagata, etc. Here it says that there is no such dharma as the emanation of the Tathagata, because without it, there is no abiding in Suchness, practice, realization of Bodhi, and teaching of the Dharma. However, all Bodhisattvas exist, how can this be said? This is what is to be expressed. If even Suchness is not clung to, let alone who can abide in Suchness, this is also explaining other unreasonable points. Suchness, in the state of being defiled, is said in this way because it is the same as the completely imputed. At that time, Suchness does not cling to the self-nature of Suchness either. The World Honored One also said, Subhuti, it is so, it is so, the meaning is, if one clings to some and does not cling to some, then there will be disputes. Like this, if there is no Bodhisattva, Prajnaparamita, Bodhi, abiding, and practice, then what is there to argue about? Why? Subhuti, whether the Tathagatas appear or do not appear, it is because the unsurpassed perfect enlightenment exists, so it exists at all times. Therefore, abiding and practice do not exist.