Chinese
因为远离颠倒，所以是不变的。因为自性远离能取和所取，所以是不变的，以这二者次第显示了极其寂静和极其寂静，显示了完全成就没有颠倒，以及完全隐藏没有改变，这是它的总结。无相的意义如前一样，意思是说在心的情况下，没有相就是无相。在那里，凡是说无相之词的意义，这里也是这样，这是它的总结。通达远离一切显现执着的真如，是三摩地的作用。宣说通达，在世俗中以共相的方式在听者的相续中生起，是教法的作用。这里已经显示了起立，但应该在“这是内在如实安住，思择法界自性”之后观察。从这以下，从圣妙吉祥开始显示体验三摩地的意义，就像“我如何通达菩提”开始，到“菩提是无相”为止。从这以下，从圣妙吉祥所请问的决定开始显示，因此说了“教法有两种”等等。否则，如果菩提是不变的、不变异的、无相的，那么在那之后如何起立？从圣妙吉祥开始，最初如何显示？对于没有显示的意义，至尊圣妙吉祥如何请问世尊“如果菩提的相是那样的”等等？如果诸佛恒常安住于等持，如何安住？如何起立呢？安住和起立的显示是为了调伏，所以没有过失。为什么只对圣妙吉祥宣说呢？因为“妙吉祥，菩提是怎样的”等等，因为是他自己请问的，所以理应只对他宣说，难道不是不能反驳吗？因为宣说了，所以也知道是他请问的，没有过失。
English
Because it is free from reversal, it is immutable. Because its nature is free from grasping and being grasped, it is unchanging. These two show extreme tranquility and extreme tranquility in order. They show that complete accomplishment is without reversal, and complete concealment is without change. This is its summary. The meaning of no characteristic is the same as before, meaning that in the case of mind, not having characteristics is what is meant by no characteristic. There, whatever expresses the meaning of the word "no characteristic," it is also like that here, this is its summary. Comprehending suchness, which is free from all manifest clinging, is the function of samadhi. Speaking of comprehension, generating it in the listener's continuum in a conventional way through general characteristics is the function of teaching. Here, standing up has already been shown, but it should be observed after "This is truly abiding inwardly, contemplating the nature of the dharma realm." From here on, starting with the noble Manjushri, the meaning of experiencing samadhi is shown, starting with "How do I comprehend enlightenment?" and ending with "Enlightenment is without characteristics." From here on, it is shown starting from the determination of what the noble Manjushri asked, therefore it is said "There are two kinds of teachings" and so on. Otherwise, if enlightenment is immutable, unchanging, and without characteristics, then how could it arise after that? Starting with the noble Manjushri, how could it be shown initially? Regarding the meaning that has not been shown, how could the venerable noble Manjushri ask the Blessed One, "If the characteristic of enlightenment is like that," and so on? If the Buddhas always abide in equanimity, how do they abide? How do they arise? The showing of abiding and arising is for the sake of taming, so there is no fault. Why is it only taught to the noble Manjushri? Because "Manjushri, what is enlightenment like," and so on, because he himself asked, it is reasonable to only teach him, isn't it unarguable? Because it was taught, it is also known that he asked, there is no fault.
Chinese
因此，圣者文殊师利所问，名为抓住第二个问题来讨论。 称为“对彼开示”是因为在那之后开示的缘故。 菩提是怎样的等等，因为远离一切显现执着也是菩提，因为远离一切显现执着，所以应当趣入，这是总结语。 世尊如何才能如实通达呢？ 称为“教导”是从心中生起的，即使教导了也不明白，如何才能通过听闻和思维等次第进入修习的道呢？这是他的想法。 文殊师利，菩提是超越三界，这表明了远远超越了分别念。 因此，远离二元的智慧自性的菩提，各自以自己的智慧所显示的对境会变成毒药，因此宣说了“名言”等等。 超越名言，超越文字的声音，这两个词中，第一个词与前面所说的“没有可指示的”意义相同，因为远远超越了像蓝色等指示的名言。 用文字的音声来阐明的是文字的声音，是远远超越它的。 这也与前面所说的“词的道路”意义相符。 称为“超越声音”与所说的“无声”意义相同。 因此，下面将解释说，超越三界等四个的意义与前面相同。 仅仅是彻底观察名言而进行安立才是进入，因为没有它，所以没有进入。 为什么在证悟菩提之时就没有进入菩提呢？因此，宣说了“从一开始就没有进入”，这是说空性在一切时都远远超越了名言的总结语。 因此等等，是说彻底安立名言，从安立的空性中远远超越的总结语，也就是说，如何宣说空性，它不是那样的，是从自己的体性上假立普遍相而宣说的。
English
Therefore, the question asked by the noble Manjushri, called grasping the second question to discuss. The term "bestowed teachings upon him" is because the teachings were bestowed after that. What is enlightenment like, etc., is also enlightenment because it is free from all manifestations of clinging. Because it is free from all manifestations of clinging, one should enter into it, which is the concluding remark. How will the Bhagavan be able to fully understand? The term "teaching" arises from within, even if taught, if one does not understand, how can one enter the path of cultivation through hearing and thinking, etc.? This is his thought. Manjushri, enlightenment is beyond the three realms, which indicates that it is far beyond conceptualization. Therefore, the enlightenment of the wisdom nature that is separate from duality, the objects shown by each person's own wisdom will become poison, therefore, "names" and so on are proclaimed. Transcending names, transcending the sound of letters, in these two words, the first word has the same meaning as what was said earlier, "there is nothing to indicate," because it is far beyond the names that indicate things like blue, etc. What is clarified by the sound of letters is the sound of letters, which is far beyond it. This is also consistent with the meaning of "the path of words" mentioned earlier. The term "transcending sound" has the same meaning as what was indicated as "soundlessness." Therefore, it will be explained below that the meaning of the four, such as transcending the three realms, is the same as before. It is only by thoroughly examining names and establishing them that one enters, because without it, there is no entry. Why is it that at the time of realizing enlightenment, there is no entry into enlightenment? Therefore, it is proclaimed that "there is no entry from the beginning," which is the concluding remark that emptiness is far beyond names at all times. Therefore, etc., is the concluding remark that thoroughly establishes names and is far beyond the established emptiness, that is to say, how emptiness is proclaimed, it is not like that, it is proclaimed by falsely establishing a general aspect from one's own nature.