Chinese
不见如是之名。善现言：非如是。如是智为心，于圆成之时，诸法皆唯一如是，云何分别此三摩地，菩萨亦言他耶？不知，正不知，谓随念或现见，或由教授力，或由自力。是故舍利子，若三摩地非有，云何正知耶？以不知之意而问，谓不知等。是故善现无三摩地之想，故说不知等。然于异方，见三摩地之教，见异事，云何正不知三摩地耶？ 何以故耶？谓以疑惑而说，以彼三摩地无故。谓三摩地及彼诸事，以遍计之自性，说为遍计之自性。谓离遍计之相，以无性而为近取之境，是义。世尊赞叹此三摩地之学，而随学之。从是世尊等，若如是三摩地之学，无如来之加持，为自及为他而近示现，云何汝等。如是此为摄义。具寿舍利子为明了义，而随说摄义之清净，如是学等。仅此则示三摩地之学。今为近示现无相之学，故使舍利子问，为义而随说先说之语，如是学等。时得舍利
English
It is called "not seeing thus." Subhuti said: It is not thus. Such wisdom is the mind, and at the time of perfection, all dharmas are only one thusness. How can one distinguish this samadhi, and the bodhisattva also say it is another? Not knowing, truly not knowing, means recollecting or seeing directly, or by the power of instruction, or by one's own power. Therefore, Shariputra, if samadhi does not exist, how can one truly know it? He asks with the intention of not knowing, such as "not knowing," etc. Therefore, Subhuti has no thought of samadhi, so he says "not knowing," etc. However, in another direction, seeing the teaching of samadhi, seeing different things, how can one truly not know samadhi? Why is this? It is said with doubt, because that samadhi does not exist. It means that samadhi and its activities are spoken of as the nature of complete fabrication, with the nature of complete fabrication. It means that by abandoning the characteristics of complete fabrication, it is not the object of close attainment by non-existence. This is the meaning. The Blessed One praises this learning of samadhi and follows it. From this, the Blessed One, etc., if such learning of samadhi does not have the blessing of the Tathagata, it is shown closely for oneself and for others. How are you, etc.? Thus, this is the meaning of gathering. The Venerable Shariputra, for the sake of clarifying the meaning, follows the pure meaning of gathering, such as learning in this way, etc. Only this shows the learning of samadhi. Now, in order to closely show the learning of non-appearance, Shariputra is made to ask, and for the sake of the meaning, he follows the previously spoken words, such as learning in this way, etc. Shariputra, who obtained the time
Chinese
因为圣子的不缘之教导而向薄伽梵请问，即如此当学何法？答曰：于任何法皆不学。意义是说，于如是性，在有垢染的阶段，于遍计所执，诸法是生、是灭、是染污、是清净。观待于此，学是合理的。在无垢染的阶段，如是性，彼生等，于一切法，以一切方式，在一切处皆非有。因此，在那阶段，因为未见一切法，故说：于任何法皆不学。为了阐明此义，故说：何以故？为何于一切法皆不学？答曰：非有等。彼诸法者，即色等。凡愚是因为以恶劣的作意而分别思念，不了解、疑惑了解、邪解之故。异生是指非圣者，从某些不具听闻者生起。因此，因为无听闻、思、修自性之智慧而分别，故阐明了凡愚。彼等如何显现执着？以真实性。如是，非以此自性而有。此说以遍计所执与依他起的体性而无。如是，于遮遣之语，说了不决定性。如是，听闻遮遣之语的不决定性后，舍利子请问：如是彼等如何存在？如其所无，如是真实存在者，是指以无遍计所执与依他起的因，非可言说的自性，总相的体性，以空性之相而说为存在。为了近示彼总相之体性亦是无二的体性之义，故说如何无。如是者，是指以刚说过的次第而无，因此名为无明。如梦之识一般。
English
Because the son of the family requests the Blessed One to teach the non-objective teaching, that is, what Dharma should be learned in this way? The answer is: no Dharma is learned. The meaning is that in suchness, in the state of being with defilements, in the fully conceptualized, all Dharmas are born, cease, are defiled, and are purified. In relation to this, learning is reasonable. In the state of being without defilements, suchness, those births, etc., in all Dharmas, in all ways, are not present in all places. Therefore, in that stage, because all Dharmas are not seen, it is said: no Dharma is learned. To clarify this meaning, it is said: why? Why is no Dharma learned in all Dharmas? The answer is: non-existent, etc. Those Dharmas are form, etc. Fools are because they do not understand, understand with doubt, and have wrong understanding because of thinking and distinguishing with bad intentions. Ordinary beings refer to non-noble ones, arising from some who do not have hearing. Therefore, because there is no wisdom of the nature of hearing, thinking, and meditation to distinguish, the foolishness is clarified. How do they appear to be attached? By reality itself. Thus, it does not exist by this nature. This says that it is non-existent by the nature of the fully conceptualized and the dependent. Thus, in the words of negation, the indeterminacy is spoken. Thus, after hearing the indeterminacy of the words of negation, Shariputra asked: how do they exist in this way? As it is non-existent, so it truly exists, which means that with the cause of no fully conceptualized and dependent, the nature of the unspeakable, the nature of the general characteristic, is said to exist with the characteristic of emptiness. In order to closely show that the nature of that general characteristic is also the nature of non-duality, it is said how it is non-existent. Thus, it means that it is non-existent in the order just spoken, therefore it is called ignorance. Like the consciousness of a dream.
Chinese
因为自己不是真实，所以执取没有的意义，这就是（无明）。没有是因为不是真实。有是已经知道的，因此称作无明。意思是说，色等诸法的没有，也就是不是有的，像有一样，像存在一样地执取，因此以那没有本身来认知，并且以没有本身来知晓，就称作无明。为了阐明这个意义而宣说，从“那些”等开始。“那”是指所说的具有特征的无明。有些地方出现“那些”，那些是由于各种无明的力量，将没有的事物执着为存在的现象，也就是执着于常断等各种边见的意思。不了解、不看见，是指通过比量、现量、自己的力量和他人的力量。这样，总的显示了执着的过患，然后通过三种方式来具体显示，因此从“因此”等开始。从“因此那些”开始，到“执着”为止，是无明的根本。从“那些”开始，到“行走”为止，是分别念的根本。从“那些不相信佛法真谛”开始，也显示了信仰的根本。其中，最初的执着是指两种极端的处境。它的基础是指它的根本。所缘是指错误的认知。从安住开始，是指依赖于。从过去等开始，对于三时，由于唯一的自性我存在，因此宣说了视为常的根本。在未来的时间里，由于没有道路，我断灭，因此宣说了视为断的根本。“名”和“色”中，名是指无色蕴。色是指色蕴，也就是对它的执着。其中，从无色界所生者，是对名的执着。其他则是对名和色等的执着。第二种宣说的是，那些。
English
Because it is not true itself, it grasps the meaning of non-existence, that is (ignorance). Non-existence is because it is not true. Existence is what has been known, therefore it is called ignorance. The meaning is that the non-existence of forms and so on, that is, not being existent, is grasped as if it were existent, as if it existed, therefore it is recognized by that non-existence itself, and it is known by non-existence itself, which is called ignorance. To clarify this meaning, it is said, starting from "those" etc. "That" refers to the ignorance with the characteristics that are spoken of. In some places, "those" appear, those are due to the power of various ignorances, clinging to non-existent things as existent phenomena, that is, clinging to all kinds of extreme views such as permanence and annihilation. Not understanding, not seeing, refers to through inference, direct perception, one's own power and the power of others. Thus, the fault of clinging in general is shown, and then it is specifically shown in three ways, therefore starting from "therefore" etc. Starting from "therefore those" and ending with "clinging", it is the root of ignorance. Starting from "those" and ending with "walking", it is the root of conceptualization. Starting from "those who do not believe in the truth of the Dharma", the root of faith is also shown. Among them, the initial clinging refers to the situation of the two extremes. Its basis refers to its root. The object refers to the wrong cognition. Starting from dwelling, it refers to relying on. Starting from the past etc., for the three times, because the single nature of self exists, therefore the root of viewing as permanent is declared. In the future time, because there is no path, the self is annihilated, therefore the root of viewing as annihilation is declared. In "name" and "form", name refers to the formless aggregates. Form refers to the form aggregate, that is, clinging to it. Among them, those born from the formless realm are clinging to name. Others are clinging to name and form etc. The second thing that is declared is, those.
Tibetan
ཞེས་བྱ་བ་ལ་སོགས་པ་སྟེ། དེ་རྣམས་ནི་མཐའ་གཉིས་ལ་ལྟུང་བའོ། །ལམ་ཡང་དག་པ་ཇི་ལྟ་བ་བཞིན་ཞེས་བྱ་བ་ནི་ཕྱིན་ཅི་མ་ལོག་པའི་ལམ་བདག་མེད་པའི་ཡེ་ཤེས་སོ། །ཁམས་གསུམ་ལས་ངེས་པར་མི་འབྱུང་ཞེས་བྱ་བ་ནི་ཉན་ཐོས་ཀྱི་བྱང་ཆུབ་ཀྱིས་སམ་རང་སངས་རྒྱས་ཀྱི་བྱང་ཆུབ་ཀྱིས་སོ། །ཅིའི་ཕྱིར་སླར་ཡང་དག་པའི་མཐའ་ཁོང་དུ་མི་ཆུད་དེ། ཡང་དག་པའི་དེ་ཁོ་ན་ཉིད་རྣམས་སོ། །དེ་རྣམས་ཀྱི་མཐའ་ནི་རྩེ་མོའོ། །ཡང་དག་པའི་མཐའ་ནི་སྟོང་པ་ཉིད་དེ། དེ་ཁོང་དུ་མི་ཆུད་པ་ནི་སངས་རྒྱས་ཀྱི་ས་ལ་ཞེས་བྱ་བའི་དགོངས་པའོ། །གྲངས་ནི་རྩིས་སོ། །གསུམ་པ་གསུངས་པ་ནི་དེ་དག་ཆོས་བདེན་པ་ཞེས་བྱ་བ་སྟེ། དེ་དག་ནི་བྱིས་པ་དང་སོ་སོའི་སྐྱེ་བོ་རྣམས་སོ། །ཆོས་བདེན་པ་ཞེས་བྱ་བ་ནི་ཡོད་པར་གྱུར་པའི་དོན་ཆོས་ཐམས་ཅད་ཀྱི་སྟོང་པ་ཉིད་ལ་ཡིད་མི་ཆེས་པ་ནི་གུས་པར་མི་བྱེད་པའོ། །དེས་ན་དེ་རྣམས་ནི་བྱིས་པ་བྱིས་པ་ཞེས་བྱ་བའི་གྲངས་སུ་འགྲོ་བ་ཡིན་ནོ་ཞེས་བྱ་བ་སྔ་མ་ལ་ལྟོས་པར་བྱའོ། །འདིས་ནི་བྱིས་པའི་གྲངས་ཉིད་དུ་འགྲོ་བ་ཡིན་ཏེ་བདེན་པའི་ཆོས་ལ་ཡིད་ཆེས་པར་བྱས་ནས་ཆོས་ཐམས་ཅད་ལ་མངོན་པར་ཞེན་པའི་ཞེས་བྱ་བ་བསྟན་ཏོ། །དེ་ལྟར་དམིགས་པ་ལ་ཉེས་དམིགས་བསྟན་ནས། མི་དམིགས་པའི་བསླབ་པ་ཉིད་ཉེ་བར་བསྟན་པར་བྱེད་དེ། ཤཱ་རིའི་བུ་ཡང་བྱང་ཆུབ་སེམས་དཔའ་སེམས་དཔའ་ཆེན་པོ་རྣམས་ནི་ཆོས་གང་ལ་ཡང་མངོན་པར་ཞེན་པར་མི་བྱེད་དོ་ཞེས་བྱ་བ་ནི་མངོན་པར་ཞེན་པའི་རྩ་བའི་དམིགས་པ་ཉིད་མེད་པའི་ཕྱིར་ཞེས་བྱ་བའི་དགོངས་པའོ། །དེ་ལྟར་གནས་པ་ལ་ཤཱ་རིའི་བུས་ཞུ་བར་བྱེད་པ་དེ་ནི་དེ་ལྟར་སློབ་ན་ཞེས་བྱ་བ་ལ་སོགས་པ་སྟེ། དབྱེ་བ་ཇི་ལྟར་ཞེས་གོ་བར་བྱ་བ་སྟེ་དེ་ལྟར་ན་དོན་འདི་ཡིན་ཏེ། གལ་ཏེ་ཆོས་ཐམས་ཅད་མི་དམིགས་པ་ལ་སློབ་ན་དེའི་ཚེ་ཐམས་ཅད་མཁྱེན་པ་ཉིད་ལ་ཡང་མི་སློབ་བོ། །དེ་ལ་མི་དམིགས་པའི་ཕྱིར་འབད་པ་ཐམས་ཅད་འདིར་དེའི་དོན་ཅན་ཡིན་ནོ་ཞེས་རློམ་སེམས་སུ་བྱེད་དོ། །བཅོམ་ལྡན་འདས་ཀྱིས་བཀའ་སྩལ་པ་ལ་མི་སློབ་སྟེ། དམིགས་པའི་སྦྱོར་བས་ཞེས་བྱ་བའི་དགོངས་པའོ། །དེ་ལྟར་སློབ་ན་ཞེས་བྱ་བ་ནི་གང་ཞིག་ཡང་འདི་ལྟར་མི་དམིགས་པའི་སྦྱོར་བས་ཕྱིན་ཅི་མ་ལོག་པའི་བདག་ཉིད་ཐམས་ཅད་མཁྱེན་པ་ཉིད་ལ་བསླབ་པ་དེ་ཉིད་ནི་ཆོས་རྣམས་ཐམས་ཅད་ལ་སྟེ། དེ་རྣམས་ལ་ཡང་སྟོང་པ་ཉིད་ཀྱི་རང་བཞིན་གྱི་ཕྱིར་རོ། །དེ་ལྟར་ན་ཞེས་བྱ་བ་ནི་ཆོས་ཐམས་ཅད་མ་དམིགས་པས་སློབ་པར་བྱེད་ན། མངོན་
Chinese
如是等等，这些是堕入二边的。所谓“如实的正道”是指不颠倒的无我智慧之道。所谓“必然不从三界中出离”是指以声闻的菩提或独觉的菩提。为什么再次不能领会正确的边际呢？是正确的真如之故。那些的边际是顶端。正确的边际是空性，不能领会那个是指佛地的密意。数量是计算。所说的第三个是“彼等是法真实”，那些是指孩童和异生凡夫。所谓“法真实”是指对于存在的意义，一切法的空性不相信就是不恭敬。因此，那些是进入孩童孩童之数的，是指要参照前面所说的。这表明了进入孩童之数，是因为相信真实的法之后，对一切法都显着执着。这样显示了对所缘的过患之后，就接近显示不缘的修学，舍利子也说菩萨摩诃萨们对任何法都不显着执着，这是因为没有显着执着的根本所缘之故。如此安住时，舍利子请问说“如果那样学”等等，要理解为“差别如何”，如果那样，意思是这样的：如果对一切法都不缘而学，那么那时对一切智智也不学了。因为对那个不缘的缘故，一切努力在这里都是有意义的，这样认为。世尊开示说不学，是“以所缘的加行”的密意。所谓“如果那样学”是指如果有人这样以不缘的加行，不颠倒的自性，修学一切智智，那就是对一切法，对那些也是因为空性的自性之故。所谓“如果那样”是指如果对一切法都不缘而学，显
English
Such and so on, these are falling into the two extremes. The so-called "correct path as it is" refers to the non-inverted path of wisdom of selflessness. The so-called "inevitably not emerging from the three realms" refers to the Bodhi of the Hearers or the Bodhi of the Solitary Buddhas. Why can't one comprehend the correct boundary again? It is because of the correct Suchness. The boundary of those is the peak. The correct boundary is emptiness, and not comprehending that refers to the intention of the Buddha-ground. Number is calculation. The third spoken is "those are the truth of Dharma," those refer to children and ordinary beings. The so-called "truth of Dharma" means not believing in the emptiness of all Dharmas, which is the meaning of existence, is not being respectful. Therefore, those are entering the number of children, children, which means to refer to what was said earlier. This shows that entering the number of children is because after believing in the true Dharma, one is manifestly attached to all Dharmas. Having shown the faults of the object in this way, the teaching of non-objectification is shown closely. Shariputra also said that Bodhisattva Mahasattvas do not manifestly cling to any Dharma, which is because there is no root object of manifest clinging. When abiding in this way, Shariputra asks, "If one learns like that," etc., which should be understood as "How is the difference?" If so, the meaning is this: If one learns without objectifying all Dharmas, then at that time one will not learn even the all-knowingness. Because of not objectifying that, all efforts here are meaningful, so one thinks. The Blessed One taught that one does not learn, which is the intention of "with the application of the object." The so-called "If one learns like that" means that if someone learns the all-knowingness in this way with the application of non-objectification, the non-inverted nature, then that is for all Dharmas, and for those also because of the nature of emptiness. The so-called "If like that" means that if one learns without objectifying all Dharmas, manifest